6 '■■■ fw^oTtu . f,
THE
VEDANTA-SUTRA5
WITH THE COMMENTARY
BY
SRI MADHWACHARYA.
A COMPLETE TRANSLATION
S. SUBBA RAU, m.a.
Aataas :
PRINTED BT THOMPSON’ AND CO., AT THB “MINERTA*’ PRESS,
33 , POPHAM’8 BROADWAY,
1904 .
(All Rights Reserved).
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Ris Excellency if\e Ronoura6Ie
Sir JAMES THOMSON, K.e. si..
Governor of Fort Saint George,
THIS LITTLE VOLUME IS,
AS A TOKEN OF HIGHEST ESTEEM,
MOST RESPECTFULLY DEDICATED
BY
S. SUBBA RAU, m.a.,
A DBVOTED DISCIPLE OP
\\ RAGHAVENDRACHARYA.
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PREFACE.
I N offering to the learned world this little volume of
translation of a great work, great by intent, not by
extent, I feel constrained to acknowledge nty presumptuous-
ness. The only circumstance that has forced me to
undertake the task is the request and advice of a friend
whom I cannot otherwise satisfy. The brevity of the
original defies all attempts at giving a classical rendering
and doing justice to the deeply significant syllables in the
Acharya’s Bhashya. If the translation should, so far as it
goes, be found to convey faithfully the ideas of the commen-
tator, I should feel gratified as having discharged my hum-
ble duty.
The work was undertaken and carried through the
Press under several disadvantages, and it is hoped that
the enlightened readers will kindly overlook the imperfec-
tions and accept the humble tribute of a devout heart.
I am very much indebted to Rao Bahadur M. Ranga-
charya, M.A., who kindly encouraged the publication, and
also read a few pages of proof and gave me very useful
instructions. Next I have to express my sincere thanks-
giving to Mr. Navaratnam Rama Rao, b.a.,b.l., who was kind
enough to read through the greater portion of the manu-
scripts for the press and made valuable suggestions ; to Mr.
K. Kuppuswami Sastri, b.a., who with indefatigable zeal
wrote to dictation the whole of the translation ; and to other
friends that often assisted me in reading the proofs. Lastly
I owe a tribute of gratitude to Mr. M. Rama Rao, District
Forest Officer, North Salem, for the warm interest he has
shown in] my : undertaking and the encouragement he has
given me.
Salem,
August i2, 1904.
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CONTENTS.
I Page.
^ Introduction • •• ••• ••• ••• 1 ““ lix
VEDANTA-SUTRAS WITH THE COMMENTARY
BY MADHWACHARYA.
ADHYAYA L
Pada I ... ••• ... ... 3
Pada II ••• ••• tit 33
Pada III ... ... ••• ... 49
Pada IV ... ... ... ... 74
ADHYAYA II.
Pada I ... • •• ••• 87
Pada II Ml ••• ••• • »• 107
Pada III • •• ••• ... 124
Pada IV ... «•• 154
ADHYAYA III.
Pada I ... ••• ••• Ml 168
Pada H ••• , , ••• ••• ... 183
, Pflds III ••• ••• ••• ••• 204
Pada IV ••• ••• ••• ••• 235
ADHYAYA IV.
Pada I ••• ••• ••• ••• 258
Pada II ••• ••• ••• ••• 2 *>7
Pada III ... ••• ••• ••• 2 77
Pada IV ... ... ••• ... 284
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LIST OF ABBREVIATIONS.
Aitareya Aranyaka
... i
[a. a.
Aitareya Upanishad
(
Atharvana Upanishad
...
Ath. U.
Brihadaranyaka Upanishad
. • •
Bri. U. or Bri. or
Br. U.
The Bhagavad-Gita do
...
Gita or B. G.
Chandogya do
...
Ch.
Isavasya do
• • •
Isa.
Kaushitaki - do
• • •
Kau.
Kathaka do
Kath. or Kath. U.
Maha Narayana do
• M
Mu.
Mandukya do
• ••
Man.
Rigveda Samhita
• ••
Rv.
Satapatha Brahmana
• t •
S. Bri
Shat-prasna
• •il
Pr.pr.
Svetasvatara Upanishad
• ••
Sv. or. Sv. U.
Taittiriya Aranyaka
9M
T. A.
Taittiriya Brahmana
• ••
T. B.
Taittiriya Samhita
#fi
T.S.
Taittiriya Upanishad
Tait. or T. U.
Talavakara do
Tal.
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INTRODUCTION.
Sriman’ Madhwacharya is one of the famous com-
mentators on the Brahma-Sutras or Vedanta-Sutras. He
represents the Dwaita or dualistic system of thought in
its most comprehensive phase, founded on the orthodox
literature of India. This system is reviewed in the
Sarvadarsana Sangraha as P ii rmp ragna-Barsana. The
Acharya is also known as Anandateertha and Puraa-
pragna, and among his followers many other expressions
synonymous with these are frequently used to denote
him.
In the recent awakening of the world to a careful
research into the philosophical systems of India, both
native and foreign scholars have done a great deal to
place before the English-knowing readers the different
schools of teaching that are to this day flourishing in the
country. Circumstances have, however, been favourable
to draw their attention only to a few particular systems,
while there is yet a large number worthy of careful in-
vestigation. Of these latter an important one is that
taught by Sriman Madhwacharya.
Among the native scholars he is acknowledged as
great a teacher of the Vedanta philosophy as any that
rose on the land of Bharata, provided that the Vedanta
Doctrine does not mean the Doctrine of Absolute Identity.
The community of Sri Madhwa’s followers is com-
paratively small ; but the system taught by him deserves
to be studied and appreciated in a scientific spirit ; for it
at once admits the absolute authority of the Vedas and
r! 1 other orthodox testimony on the one hand, and, on the
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SUTRA-BHA8HYA.
ii
other, seeks to base belief on a consistent construction of
the texts according with the sound principles of Logic.
The most important work expected of a Vedantic
teacher is a commentary on the Sutras of Sri Badarayana.
Next he has to give us his own commentaries on the
famous Upanishads. The present volume is a popular
rendering in English of Sri Madhwa’s Bhashya or com-
mentary on the Sutras.
Generally an elaborate introduction comparing the
other systems may be expected to be found at the begin-
ning of such a publication as this. But for various
reasons it is desirable that the work of comparison is
undertaken by the readers themselves who will generally
happen to be men of culture. The object of this transla-
tion is simply to draw the attention of the thoughtful
world to the original itself and to some small extent to
facilitate its study. There is a particular reason too for
not giving an elaborate view of the several systems side
by side. The .Bhashya is limited in extent and written
in the plainest style, so that every one can afford to
patiently study the work as a whole and get at the
meaning of the author. When this is done, the com-
parison which each learned reader is able to institute will
please him most.
However, the concise nature of the Bhashya may at
times try the inquiring mind ; and this necessitates the
presenting of a clear view of the fundamental positions
of the system itself, that the reader may with pleasure
stop to devote some thought to the deep intent of the
brief sentences which interpret the Sutras of Sri Badara-
yana. Any desire to have a scholarly understanding of
the Sutras and the Bhashya cannot be satisfied unless
and until the tastefully brilliant commentaries of Sri
Jayatheertha Swami are studied and digested. In the
following brief survey of the work the tenor of the com-
mentaries also will be slightly indicated.
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INTRODUCTION.
iii
Before the summary is given, a few general remarks
may be made as suggested by the very views adopted by
the Acharya.
It cannot be doubted that the six well known systems
of philosophy had grown up at least before the decline of
Buddhism, if their existence earlier than Buddha’s time
could not be granted. Most schools that grew up after
Buddha, apparently taking their stand on the authority
of the Vedas, have sought to recognise a distinction,
sometimes irreconcilable, between the teachings of the
Upanishads and those of the earlier portions of the reveal-
ed literature. But Tradition and the spirit of the genuine
Puranas and Itihasas are against such separation or
distinction between the two portions of the Vedas, which
cannot but savour of heterodoxy, as the Nyaya and some
other systems have been remarked to do.
In the true Aryan point of view, the Vedic rites and
observances alone can be called orthodoxy, however
changed they may have become in process of time ; then
if it is necessary to inculcate the belief in the ofte Supreme
Being, or to give a consistent view of the hierarchy of the
gods, it is necessary to be taught in the manner most
agreeable to the active religion of the ancient seers. Such
is the real purpose, if it has any, of Sri Badarayana's
■work. It has to explain to the world on the basis of
facts and reasoning furnished and warranted by the
sacred literature, a system whfch should at once give full
credit to the teachings of the oldest authorities and pro-
pound theories that can at least with an equal strength
and probability be opposed to any other claiming to
render a satisfactory explanation of the nature of
Brahman or God. The philosophy so taught has become
most agreeable to common sense and has been found to
pay the highest regard to the real foundations of the
human understanding. On this latter feature rests the
intrinsic value of Sri Badarayana’s system. Then it is
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IV
StTEA-BHASHtA.
but natural that we expect Sri Madhwacharya to tell us
only what Sri Badarayana’s work means.
When the whole body of the Upanishads is in the
view of the orthodox as strictly revealed literature as the
Mantras or Brahmanas, the distinction which a modern
scholar may for his own reasons draw between them as
older or later production is of no great consequence to
one that endeavours to know what Sri Badarayana
intends to teach to be the sense of the Vedas. Nor does
such a distinction compel us to admit that the Vedas do
not form a consistent whole. There is nothing in the
nature of things that prevents them from collectively ful-
filling one main purpose, while they severally difFer in
their significance. So are the different parts of the Veda.
If Mantras are hymns to the gods and Brahmanas explain
them in relation to their application in sacrifices, the
Upanisbads explain both of them and show how every-
thing described or enjoined in them tends to the know-
ledge of the Almghty Ruler of the Universe. This view
alone, it should be noted, can give a real clue to the
perpetuation of the primitive habits, customs and beliefs
of the race which History has shewn to outlive the des-
tructive influence of time and circumstances.
Admitting the Vedas in their different parts to be the
production of different ages, there is still nothing against
seeing a continuity of spirit and purpose running through
all the three divisions of the Vedas. For when an earlier
portion was with scrupulous care handed down along with
its traditional interpretation, the later generation found it
necessary to reduce that traditional interpretation also to
the same form as the original was in for the benefit of
subsequent generations, whose disadvantages might
have been easily foreseen from the changing circum-
stances of their own experience. Similarly the genuine
Puranas and Itihasas must have had their origin in the
necessity of giving a popular expression to the traditional
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INTKODU CTION ,
V
teaching, the exposition being only in a simpler or a more
familiar language of later times. It is also possible to
trace some foreign ideas or topics that have found intro-
duction into the ancient literature through the interfer-
ence of mischievous hands. We should remember that
when it is not possible to deny the continuity of tradi-
tions, it is not fair to hold that the different parts of the
Vedas must be heterogenous in their nature and that an
attempt to give a consistent view of the whole is merely
the cleverness of the interpreter.
The purely orthodox view is that the Vedas are
meant to describe not only the eternal principles of the
universe, but also everything that forms part of the
changing world. This they must do in order to show
the permanent relation that subsists between the eternal
and phenomenal existences. According to this view an
enquiry into the Vedic Brahman concerns not the Upa-
nishads alone, but concerns all the Samhitas, Brahmanas,
all the extant and lost portions of the sacred lore. In
order to emphasize this view taken by the author of the
Brahma-Sutras, the Acharya has indicated the line of in-
terpretation by commenting upon the first forty Suktas
of the Rik-Samhita, a considerable portion of the Aita-
reya Aranyaka, and the Srutis known as the Mahanamni
employed in sacrifices. Only on recognising this com-
prehensive scope, the first and essential characteristic of
a Sutra composition, viz., of being universally applicable,
is possible to realise fully in the Brahma-Sutras. While
there is nothing to limit the scope of these, the other
Sutras expressly deal with only a limited number of
Sakhas towards some definite purpose.
Now one of the main features of Sri Madhwa's Bha*
shya is that it is a standing refutation of the aforesaid
distinction made by some other teachers between the
different parts of the Vedas. This point will be made
clearer when we speak of the Bhashya itself.
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VI
8UTBA- BHASHYA.
Many have thought that the Vedanta-Sutras are a
supplement to Gaimini’s Mimamsa, and have brought
into vogue the term Uttara-Mimamsa to denote the for-
mer. But the Acharya quotes numerous passages to
show that the work of Gaimini is in no way connected
with that of Sri Badarayana; whereas the Karma-Mi*
mamsa may be looked upon as the elaborate treatment of
a particular function of the Vedas recognised by the
Brahma-Sutras. Tradition and the available authorities
distinctly point to the fact that Gaimini as well as Badari,
Audulomi, Kasakritsna, Karshnagini, Asmarathya, Paila,
Vaisampayana, Sumantu, and Bharadwaja amongst
others were all Badaryana Vyasa's pupils. The Bhashya
clearly points out how the great Vyasa in mentioning the
views of his pupils intends to draw the attention of the
later thinkers to this fact. On the other hand, we are
told that this Brahma-Mimamsa is to be considered as the
continuation of the Deva-Mimcmsa of which the begin-
ning and the closing Sutras were composed by Sri Veda-
vyasa Himself, and the intermediate portion was under
His instruction filled up by the sage Paila.
Even the results of modern researches cannot sup-
port the supposition that the general principles made use
of in the Purva-Mimamsa are purely Gaimini’s own.
For modern Scholars think that the work of systematising
the Vedic teaching must have been going on long before
a Vyasa or a Gaimini could give the present shape to
the various opinions held on the several topics. On this
supposition their work may be compared to that of
Panini, who did not invent the principles of Grammar.
Next, the Puranas which are older than all the extent
Bashyas, agree in placing Sri Badarayana at the head of
these sages whose preceptor He was. They state that
these Sutras furnished the model to other thinkers who
had grown up under His care and received lessons from '
Him. The mistake that the Brahma-Sutras presuppose
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INTRODUCTION.
ITA
the principles laid down in Gaitnini’s work had its origin
in, and has been perpetuated by, the nature of education
which most authors of the extant commentaries had
received early in life. The course of their studies first
gave them an insight into Gaimini's work and then their
attention was drawn to the system of Badarayana. Na-
turally their very understanding was tinged with the
notions of their youthful study and they fell to illustrat-
ing or realising the Yedantic positions with the help of
the analogies drawn from the Mimamsa of their earlier
acquaintance.
It might appear that the conciseness in this work as
well as in Gaimini’s is at the entire sacrifice of clearness.
In the first place, clearness is relative to the student
and the circumstances in which he is placed with regard
to the work. Unlike the other Sutra works, the Brahma-
Sutras have to deal with an extensive field of the old lite-
rature and with the ever expanding world of thought.
But the genuine merit of this composition is perceived
without any great difficulty when we begin to test the
power of the words in the Sutras with the references col-
lected by the different Bhashyakaras.
The claim of these Sutras to be termed the Sutras is
discussed at some length in the Bhashya and their typi-
cal character is frequently pointed out in the comment-
aries on the Bhashya. The obscurity or the enigmatical
character of the Sutra often arises from the forced inter-
pretation which a commentator is pleased to put upon it.
Allowance should, however, be made for the obsolete
•senses of the terms, and the antiquated character of the
language used in the Sutras, before the interpretation in
the modernised speech is pronounced to be a forced one.
The orthodox Aryan should be highly satisfied to find
that Sri Madhwacharya has, if he has not taught a
strange philosophy, at least nobly endeavoured to inter-
pret the mind of Sri Badarayana and to show that Bada-
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STJTBA-BHA8HYA.
rayana’s theory and discussions are rigidly consistent
and that every Adhikarana, every Sutra is meant to
examine and substantiate the theory, while nothing is
said out of the way.
Tradition runs thus : — “ A year after he became a
Smyasvn, Sri Madhwa went to worship Sri Badarayana
in His hermitage on the slopes of the Himalayas. The
ancient sage was gracious enough to initiate Madhwa
into the depths of philosophy and commanded him to
expound to the world His own meaning of the Sutras
and Vedas.” Whatever view may be taken of this
account, one thing surely it signifies, namely, that the
Acharya’s Bhashyas purpose to tell the world only of the
views and system of Sri Veda Vyasa, necessarily in the
light of the authoritative works of which He is the
author.
Now it may be remarked that the Brahma-Sutras
do not, as generally supposed, interpret and syste-
matise the teaching of the Gnanakanda alone ; but they
propound general rules and doctrines necessary for
understanding how every sentence, word and syllable
convey some excellent attribute of Brahman. Fre-
quently authorities are quoted to show that this is the
real purport of all the Vedantic disquisition. So to the
followers of Sri Madhvacharya, the phrase Vedanta-
Sutras means the Sutras which guide the enquiry about
the true conclusion of all the Vedas, the term Vedanta
meaning the conclusion of the Vedas, not meaning the
Upanishads as commonly understood. In his Bhashya
too, the Acharya is seen generally to take up texts for
interpretation or reconciliation from the same well-known
Upanishads as are drawn upon by other commentators.
But on a closer study it becomes evident that the self-
same texts are often taken up for giving a different
interpretation and refuting that of others. They are
only intended as typical, while an equally large num-
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. INTRODUCTION.
IX
ber of works and Vedic portions other than the Up-
anishads is quoted in the brief space into which
the Acharya has compressed his pregnant thoughts.
From the numerous texts quoted from all the Man-
dalas of the Rik-Samhita, it would appear that only
for the sake of making his work intelligible to the
later generations he has refrained from drawing upon
still older literature. As one endeavouring to expound
the views of Sri Vedavyasa, he has felt it a necessity to
freely quote from the genuine Puranas, Itihasas, and
Tantras which admittedly interpret the Vedas, these hav-
ing come down to us only in part. In most cases the
Acharya interprets the Vedic texts in the Bhashya and
supplements them in the words of the Puranas, etc., but
rarely in his own words. By this means he has secured
a double advantage ; the accurate, simple and concise ex-
position of the Puranas has saved him a good deal of
space and labour, while the Puranic passages furnish an
additional authoritativeness to the Acharya’s exposition
from the subtle reasoning which they often present in
support of the simple Vedic statements.
In the work now offered to the public the Acharya
intends to give only the chief import of the Sutras in the
style required by the definition of a Bhashya. Here and
there he throws some passing hints at the inaccuracy of
other interpretations, the significance of which (hints) is
fully and very ably explained in the commentaries of Sri
Jayateertha. But the justification of his own views the
Bhashyakara has reserved for another work called the
“ Anuvyakhyana ” which is also equal in extent to the
Bhashya. The Anuvyakhyana has a great commentary
known as the Nyaya-Sudha whose merits are acknow-
ledged in the world of Pandits and scholars. Another
great ,work of a still later time devoted to the justifi-
cation of the Acharya’s Bhashya may be mentioned.
This was written by Sri Vyasa Raja, the renowned scholar
3
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X
SUTRA- BHA8RYA.
and ascetic who has given his name to one of the im-
portant Midhwa mutts in Southern India. The work
is commonly known as “Chandrika ” and purports to
be a gloss on Sri Jayateertha’s commentary on the Sutra-
Bhashya. These two great works are just mentioned
here that the learned world may turn their attention to
them j for, without a proper study of the original as ex-
pounded in these masterpieces, it is not possible to get
our mind disabused of certain wrong notions regarding
the merit of the Acharya's works and teaching.
In two small works, the Acharya briefly describes the
categories of his philosophical religion, a clear view of
which may be had from the following scheme.
I. inle
REALITY.
1
ependent.
II. Dependent.
I. Independent Reality is the glorious Vishnu of all powers,
who is but ONK.
( A. Bhava, that which exists (posi-
B. Abliava, Non-existence (Nega-
tive).
B. Non-existence.
Antecedent.
Subsequent.
Absolute.
r(a) Chetana (Ego).
A. Bhava (positive) ]
(.(£) A-Chetana (Non-Ego).
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INTRODUCTION,
xi
(a) Chetana (Ego).
Those assailed by misery.
Eternally free from
misery (Eakshmi).
The released (in heaven).
Those in Samsara (the embodied
existence.)
Eligible for release
^ (heaven).
Deva. Rishi. Pitri. Pa. Nara.
(the Gods.) (Sages,) (Fathers.) (Emperors.) (Men.)
Ineligi
ble for
heavenly bliss.
Those who are fit
for Tamas.
Those who are eternal-
ly in Samsara.
Those that have
fallen into Tamas.
7 V
Those yet in the embodied
existence.
S.
(b) A* Chetana (Non-Ego).
I
I.
Nitya. Nityanitya.
(Eternally un- (Eternal principles
changed, the Vedas), with modified or
changing aspects).
r
t-llii
A-Nitya
(Destructible).
Pnranas, &c.
V
Time. Prakriti (matter).
Asamsrishta
(Subject to minimum
modification).
olif
Buidhi. Manas, io Organs. 5 Objects 5 Bh'utas
of (Gross Elements),
the senses.
Samsrishta (wholly modified) ,
Brahmanda (the gross
Universe and all the
things in it )
I
I
I.
T
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xii
BtJTEA-BflASHtA,
With the above table, it may be interesting to com-
pare the general course of the teaching of the Sutras as
the Acharya helps us to understand.
i. An inquiry into the Vedas is necessary to be made
for the purpose of knowing Brahman (the Supreme
Being) ; for final beatitude has to be obtained only
through His grace. Who is Brahman ? It is He who is
the absolute creator, etc., of the Universe. How can we
know Him ? There is but one means of knowing Him,
viz., the Sastras ; and there is but one Supreme Being
(Vishnu) who can be the Cause of the Universe described
by the Vedas ; when they are logically construed and
understood in their most comprehensive sense, such must
be the conclusion. The Vedas being the only means of
knowing Brahman, it is perfectly reasonable and consis-
tent to start with the position that He is not unspeakable,
that is, the Vedas can directly convey Him. Starting
with such premises, it is necessary to see how He
forms the one topic of all the Sastras and what they
have all to tell us collectively and severally. When
anything is apprehended by the senses, a concepft is
formed ; similarly, the Vedas can become a means of
knowing Brahman, when they produce a concept of
Brahman. Then the Vedas must all be studied and
thoroughly understood before a concept is completely and
accurately formed. This is thej deep intent of the Sutra
(Ill.iii-i), which lays down that Brahman is that which
is the object of the knowledge obtained by a conclusive
understanding of all the Vedas. It is admitted that sen-
tences and words convey some attribute or attributes.
Therefore all classes of Vedic words or sounds are to be
understood as conveying (connoting) some excellent at-
tributes of the Lord. The result of the research into the
meaning and connotation of all classes of terms is that
a concept of Brahman is produced, as possessing every
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iKTtODTJCTION.
xiii
kind of absolutely perfect excellence. The First Adhyaya
is therefore mainly occupied with interpreting typical
words and propounding general rules for the purpose.
II. Next it is indispensable to consider the objec-
tions which may interfere with our concept of Brah-
man and to show 'they are not real and they can
imply no defect in Him. To this purpose the Second
Adhyaya is devoted. III. When the mind of the in*
quirer is thus reassured as to the accuracy of the
concept and the reality of the object implied in the mental
act, there arises the natural desire for its realisation.
The means to this end are discussed in the Third
Adhyaya. To withdraw the heart completely from, all
worldly objects, the pains of recurring birth and death
are treated of in the first pada. To engender devotion
to the Imperishable Lord, His greatness is pointed out
in the second pada. The third pada discusses the rules
of meditation which enables the contemplatist to see the
Lord directly. The fourth pada tells us of the power of
the knowledge which results from directly seeing Him.
IV. The Fourth Adhyaya describes how the bondage of
Karma is dissolved, how the gods occupying certain celes-
tial ranks obtain Moksha, while others in the human
body depart from it, what path they travel and what they
reach, and what eternal blessings the released souls enjoy
in the kingdom of heaven and how long they enjoy
them. This is a bare sketch of the subject matter of the
four Adhyayas and this, it is hoped, will facilitate
the grasping of the summary that follows and of the
general sense of the text as well.
Badarayana’s sutras are divided into four Adhyayas
or Chapters, each Adhyaya being subdivided into four
Padas or parts. The sutras in each Pada fall into certain
groups called Adhikaranas, and each Adhikarana has a
separate question to discuss. Thus the work consists of
4 Adhyayas, 16 Padas, 223 Adhikaranas and 564 sutras,
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XIV
8UTBA-BHA8HYA.
The Adhyayas are respectively named (i) * The Saman-
vaya/ that which construes the Vedas to produce the con-
cept of Brahman, (2) ‘ The Avirodba ’ that which proves
the futility of objections, (3) ‘ The Sadhana/ that which
describes the means of seeing Brahman, and (4) * The
Phala ’ that which describes the results of seeing Him.
In the first sutra it is pointed out that through the
Grace of Brahman the highest good is to be obtained by
man. Thereupon the curiosity of the eligible is kindled
thus : ‘ If Brahman can dispense gifts which cannot be ob-
tained from any other person, of what description is He ?*
To answer this query the first Adhyaya proceeds. Here
the innumerable Vedic sounds or words which are not
synonymous are so interpreted as to describe the Lord and
His attributes in their special and comprehensive deriva-
tive sense ; thus the Adhyaya is devoted to establishing
that the Lord is most exalted and absolutely perfect in
every excellent quality. The second Adhyaya is devoted
to removing the doubt that may arise as to the .supremacy
and all the powerful glory of the Lord from the objections
and reasonings against the views propounded in the first
Adhyaya. Here it is shown that the reasoning, Ac., so
urged are only specious and that the Lord is therefore
absolutely destitute of all defects. When the Lord is thus
definitely known to be, naturally arises the question how
to secure His grace. The third Adhyaya answers it Here
it is established that the person who understands the
glory of the Lord and sets his heart upon Him alone, and
meditates on Him withdrawing all the senses from
external objects, -obtains the direct knowledge of the
Lord, the only means of securing His grace. The next
question that rises in the mind of the inquirer is what
ends of man are accomplished through the Grace of the
Lord. In answer the Fourth Adhyaya states that the
wise soul is released from the mundane bondage and at-
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INTRODUCTION.
XV
tains to the glorious presence of the Lord whom the re-
leased are eternally rejoiced to see.'” (Tatvaprakasa).
The first sutra is meant to establish that enquiry into
Brahman should be made , — Brahman as revealed in the
Vedas; otherwise, this work would appear purposeless, and
need not have been written. The first eleven sutras
which form the first five Adhikaranas are only introduc-
tory and lay down the fundamental positions necessary
for all the disquisitions to be held in the rest of the
work. A right understanding of these positions is essen-
tial to taking a correct view of the consistent investiga-
tion in which the work is engaged. These sntras thus bear
a general relation to all the parts of the system. The re-
lative position of the remaining sutras in the several
Adhyayas and Padas is fixed by a certain logical sequence
of the topics discussed. The Adhikaranas are related to
each other in various ways. They may instance and answer
an objection ; may extend the application of a rule
already propounded ; may be introductory ; may state an
exception ordeal with an incidental question. An Adhi-
karana may consist of one or more sutras, and discusses
some typical question or point. It has five parts (i) Sub-
ject or topic, (2) Doubt (3) Purvapaksha or the opposite
view, (4) Uttarra(paksha) or sidhanta, the correct view
that is established and (5) The result prthe significance of
the two views taken on the subject.
The following analysis of the first Adhikarana will
give an idea of the logical treatment of the topics through-
out the work.
Subject “ Enquiry.”
Doubt : — “ Whether Enquiry should or should not be
made, since there are things of both
description.
Purvapaksha . — It is contended that ‘ Enquiry ’ should
not be made, (1) for want of the thing
to be enquired into, (2) for want of
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SUTKA-BHASHTA.
any purpose# and (3) for want of one
seeking the thing or the purpose.
Now, whatever is not Atman is unreal. If Atman
is the one’s own self or another’s self, He is already
known as given in one’s own unmistakable experience
(introspection) or as inferred from the circumstance of
self-directed activity, &c., observed in different bodies. No
Paramatman distinct from the individual self can be found
or admitted, there being no means of proving such an
existence. Moreover the Vedantas (seem to) favour the view
of the one Atman. Atman the self is quite evident to every
one from the distinct and definite notion of ‘ I * which
every body possesses ; and no shadow of doubt is cast on
this experience. Such a self-evident Atman cannot be
the object of a serious enquiry. All the attributes of
Atman being Anatman, i.e., unreal, the knowledge of self,
though it exists, has not been productive of either the final
release or of any other important result. Hence it is said
that the enquiry is not worth making.
Even if a Brahman different from self be granted for
argument’s sake, the enquiry into Him would be futile ;
for it cannot be said that the very knowledge of Brahman
is the fruit of the enquiry, since Sruti lays it down that
by means of Karma (holy acts) the individual acquires
and develops knowledge. Moreover, knowledge by itself
is not the thing ultimately sought after by man. Nor
could it be said that by means of this knowledge alone,
Brahman’s grace is obtained ; for this can be secured by
the performance of sacred duties such as sacrifices. This
Grace of Brahman by itself is not the final beatitude sought
after ; nor does it lead to such a result ; nor is the grace
the only and necessary means thereof. For, the perfor-
mance of the Soma sacrifice and drinking of Soma juice
also would confer immortality on the man ; and this is de -
clared by Sruti. Besides, it cannot be seen how Brahman's
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INTRODUCTION.
XTll
grace is useful in obtaining Moksha which consists in
casting off the unreal bondage. •
Or let it be supposed that through the knowledge of
Brahman and His grace, Moksha is to be obtained. But
there is no one to seek it. For any one that desires
Moksha cannot be admitted eligible for it ; otherwise, it
will have to be admitted that women, Sudras and others
expressly prohibited from studying the Vedas, are eli-
gible for the Vedic enquiry. Thus it is not possible to
conceive the descrijption of any that may seek Moksha.
TJltara or Siddhanta The Anatman (Non-Ego), one’s
. own self, or another’s self may
(Bep y). not be the fit object of enquiry.
But that which is spoken of in the Sruti may well be-
come the object of enquiry. For the descriptive term
* Brahman ’ in the Sruti points by its etymology to “ one
that is perfect in all the excellent qualities,” which inter-
pretation is authorised by Smritis also. Thus the Vedic
text and term suggest a Thing unlimited in respect of
Space, Time, and qualities (excellent), quite distinct
from all limited existences, souls, &c. Some hold that
Brahman is destitute of all qualities, some think that
He possesses only a few ; some others state that He is
perfect in all the excellent qualities. Thus the varying
views and the intent of the Vedic statements point to-
One into Whom enquiry becomes necessary. His know-
ledge and grace and the ultimate release to be granted
by Him are the fruits of this enquiry and they are fit to
be pursued and gained by some at least.
Thfe chief means of such knowledge are the study of
the Vedas, reasoning out the Vedic conclusions and devout
meditation, and these constitute the enquiry here pre-
mised. Karma, the discharge of pious duties, enjoined
upon a person is only an auxiliary to the means of know-
ledge. Though the attainment of knowledge is not thq
3
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xviii
SUTBA-BHASHYA.
main goal of man, it may be so regarded, as it is the
only way to win His Grace" and thereby the Moksha.
Again the mundane bondage of the soul is proved
real by the unmistakable evidence of Perception, & c., and
its dissolution does require, and depend upon, the Grace
of God. The immortality resulting from the perform-
ance of Soma-Yaga, &c., is but a qualified one, its
duration being defined in the Sruti as the period of an
Indra's Rule ; hence Karma is powerless in obtaining
the eternal heaven for the soul.
Though all that desire may not be eligible for the
enquiry, still some are who are devoted to Vishnu (the
omnipresent), who have duly studied the Vedas and
possess the virtues of Sama, Dama, &c
Therefore it is fit to conclude that the enquiry
ought to be made.
Phalaor effect.— The effect of the objection would be
that this Sastra or System of Philosophy need not be
taught at all and it is purposeless.
The effect of the reply is that this System has to
teach something original towards a grand purpose not
promised by any other system and as such it must be
taught.
Such is the analysis carried into every other Adhi-
karana ; and in the following summary are given the
conclusions arrived at by such a treatment of all the
arguments and authorities for and against the points
taken up for discussion.
ADHYAYA I.
PAD A I.
In the first Adhikarana (i), it has been said, the
indispensibility of enquiry into Brahman is proved. The
first two words of this Sutra point out the nature of the
enquirer and the purpose of the enquiry. The word
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iNtRODU CTIOlf.
XIX
Brahman should be taken in its comprehensive deriva-
tive sense, so that the object of enquiry is secured,
this Brahman being different from all other known
things denoted by the same term in a secondary
sense. According to the Acharya, the sacred syllable
uttered in reading at the commencement of the first
Sutra should be regarded a part of the sentence
and construed With the word Brahman which is
descriptive, while the sacred syllable is a substantive,
serving as the mark of the Supreme Being to be contem-
plated. Adhik. II (2) defines Brahman into whom en-
quiry has been declared necessary as required by the
Sruti ‘Tadvijignasasva, f shows that Brahman is the all-
powerful Vishnu since no other is perceived to be perfect
in every kind of excellence, and, if imperfect, he cannot
be distinguished from other things that do not deserve to
be enquired into. It is stated that Brahman (Vishnu) is
the one absolute cause of all the eight states (origination,
&c.) of the whole world, so that Brahman is shown to
be distinct from Giva (the soul). Adhik. Ill (3) states
that no other than Brahman (Vishnu) is the absolute
cause, for that cause is here declared to be uniformly
spoken of by the Sastra ; that alone which is so declared
by the Sastra can be the cause, not any other (Rudra,
&c.) that may be inferred by mere reasoning or so spoken
of by the Agamas which are not authoritative. The
simple meaning of the Sutra is, ‘ Sastra is the only means
of knowing the absolute cause of the world.’ To take the
Sutra to mean * It being the source of the Vedas ’ does not
serve the purpose. For the authorship of the Vedas can
furnish no reason or probability for supposing in their
author ability to create the world. On the other hand, the
Maker of the world may properly be the source of the
Vedas, too. Adhik. IV (4) clears the doubt that some one
other than Vishnu might be spoken of as the cause by
the Sastra, and states that He alone is found to be the
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SUTBA-BHABHTA.
xX
absolute cause when the whole extent of Scripture is
logically construed and its true and comprehensive sense
is understood.
Adhik. Y (5-11) proves that Brahman is positively
and directly described by Words. Otherwise, it wonld
be impossible and contradictory to hold that the primary
intention of the Sastra is to announce Brahman to be the
cause of the origin, &c., of the world. Sruti lays down
that Brahman mnst be seen, and frequently states that He
is seen. And it has been shown that the only means of
perceiving Brahman is the Sastra (Word). Therefore it
is necessary to grant that the words primarily and directly
denote Him. Even the supposition, that speech only
indicates but does not mean Him, would lead to fallacious
reasoning. The word Asabda in the fifth Sutra cannot
be taken in the sense of ( that which is not spoken of in
the Sruti.’ For, the Sankhya does not accept the state-
ment; but he also believes that his Pradhana is the cause
spoken of in the Yedas. Nor could a Vedic follower
deny this, since the Pradhana is distinctly spoken of in
such Srutis as * Ajamek&m lohita Krishna Suklim, &c.’
Next it is shown that Brahman whom the Sruti require
the eligible to see cannot be the limited Brahman isoul)
as He is distinguished by the term Atman used in the
Sruti. The word Atman too cannot be taken to mean the
limited Atman, since the devotion to that Atman is stated
to be the means of final release. And that Atman is
required to be constantly kept in mind and to be known,
but never to be neglected* Again the different manifes-
tations of that Atman, the Sruti says, merge together j so
He cannot be the limited one ; and it is inadmissible
that the limited and the unlimited Atmans merge to-
gether. Further it is pointed out that different parts of
the Veda do not declare different Brahmans or causes of
the world, but they all uniformly declare only one Brah-
man. Hence it cannot be supposed that some unknown
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INTBODUCTIOU.
Xxi
branch of the unlimited Vedas might speak of another as
the absolute cause of the universe. On the other hand
there are Srutis which directly speak of the Nirguna
Brahma. From the above arguments presented in the
seven Sutras of this Adhikarana, it is easy to see that the
possibility of the enquiry under question entirely depends
on the power of words to directly convey the attributes of
Brahiqan who cannot be perceived except by means of the
Word. When Badarayana’s teachings and views are pro-
perly kept in view, the propriety of the exposition of this
Adhikarana will become evident. But for the proof
afforded by the arguments of this Adhikarana, the funda-
mental positions taken up in the first four Sutras would
be reduced to pure inconsistency or would at least be
some unmeaning assumptions. The effect of the whole
course of the arguments is presented by the Acharya in
an aphoristic sentence at the end of the Adhikarana
exposing the fallacy involved in the doctrine that Brah-
man is absolutely beyond the descriptive power of words.
Adhik. VI. Here begins the discussion about the
meaning of several typical terms taken from different
parts of the Sruti. This is necessitated by the general
statement made in the fourth Sutra that all the Sastras,
if logically construed, declare Brahman only ; for a
mere statement is of no value unless and until it is
substantiated by an investigation into particular facts
or cases. Hence the whole of the first Adhyaya is
devoted to this work. There are evidently one or
two incidental topics such as the eligibility of the
gods for the Vedic study and observance. The Acharya
therefore properly remarks that nothing else could be
seen to be the subject-matter of this Adhyaya. Vedic
words fall into four classes, (i) Those that by settled
acceptation denote only things other than Brahman. (2)
Those that denote both Brahman and other things. (3)
Those that are known to denote things other than Brah-
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StTTftA-BHASHtA.
xxii
man. (4) Those that admittedly denote Brahman. Each
of these may again be divided as proper or non-signifi-
cant names and descriptive or significant terms. Of these
the words of the fourth class do not, of course, require
any discussion or explanation. Those of the first class
known to denote only other things are not easily grasped
and so they are treated of in the fourth Pada. With
regard to words denoting both, the only task is» to ex-
plain away their relation to other things and it is not so
important as to be taken up at the very outset and is
consequently relegated to the third Pada. Of the two
sub-divisions of the first class, the significant terms are
not so important as are the proper names which are
directly the marks of the things denoted by them, and
are therefore treated of in the second Pada. Thus it
is seen that the first Pada mainly deals with terms which
are the proper names of other things.
Adhik. VK12 -19) proves Anandamaya and other terms
occurring in Tait. II. 5., all denote the perfect Lord only,
so that no difference is seen in speaking of the Lord as
the head or foot of Himself, and that all the generic terms
which denote the qualified (Gunin) denote Brahman in
their primary and comprehensive sense. The popular
acceptation of these terms pointing to other things, it is
difficult to see how they convey Brahman and His attri-
butes ; and this difficulty is removed by the reasons
furnished in this Adhikarana. Thus the course or the
rule is laid down as to abandoning the popular denotation
of terms and interpreting them as denoting Brahman
in all the similar passages of the Vedas.
It is just possible to suppose that Badarayana’s inter-
pretation of the aforesaid terras in the passage is forced.
But the arguments given in the Sutras stand thus : (12)
The term Brahman is repeatedly used in apposition with
the Blissful (Anandamaya). (13) The suffix ‘maya’ signi-
fies abundance, not modification. (14) Anandamaya is
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INTRODUCTION.
xxiii
stated as the cause of the- activity of the world, since the
perfectly Blissful alone can rule the world. (15) Also by
the other terms, Annamaya, &c., Brahman only is denoted ,
as they are meant to describe His glory and world-wide
activity briefly to!d in the definition of Brahman given
at the commencement of the Taittiriya passage. (16)
Anandamaya is not the soul ; for His knowledge, it is
said, leads to immortality. (17) Subsequent passages
draw clear distinction between Anandamaya and
souls. (18) The difference consistently stated by the
Sruti cannot be refuted or abandoned by mere ingenuity
of syllogistic reasoning. (19) It cannot be supposed that
Anandamaya is a Samsarika or Saguna like Brahma and
other souls ; for in this context the Sruti explains the
relation of the released souls to A'nandamaya and other
manifestations of the Highest Lord. From such a logical
construing of the Taittiriya passage it will be seen
that the only edifying sense of the passage is what Sri
Bad&rayana has made out.
Adhik. VII shows that the One within of whom in-
visibility, an attribute of Anandamaya, is predicated is
also Vishnu, but not Indra and other souls. Indra and
other names of the Adhidevas (presiding deities), when
applied to the one within are the names of Vishnu who
cannot be identified with Indra and other souls ; for the
difference between them is demonstrated by the attributes
which cannot be admitted in any other than Vishnu,
while the attributes connoted by Indra and other names
are to be fully and perfectly realised in Brahman. Adhik.
VIII shows the term Akasa used in apposition with
Anandamaya and described in the Chandogya as the
source of all the Bhutas or elements, &c., is also meant to
denote Vishnu only ; for the attributes in the subsequent
sentences of the passage are appropriate to Vishnu alone.
Thus it is laid down that all the terms denoting the
Adhibhutas (great elements) declare Him on account of
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xxiv
SUTRA -BHA8HYA.
His.possessing perfectly the attributes and powers of all
those things and of His being the sole master and source
of all their virtues or properties. Adhik. IX proves that
for reasons similar to those propounded in the preceding
Adhikarana the term Prana generally denoting some
other deity is the name of Vishnu alone in the texts
quoted and similar passages. Thus all the terms applied
to A'dhyUtmika things denote Vishnu as fully possessing
the attributes and powers conveyed by such terms.
Adhik. X. The term Jyotis (light) in the Agni Sukta is
applied to one placed in the cave of the heart as the Ruler
of all transcending our perception ; but this abiding in
the heart has been spoken of as the characteristic of
Brahman, the Anandamaya. Now it would appear there
are two,' Agni and Anandamaya, independently ruling in
the heart. To remove this contradiction the term Jyotis
in the Agni Sukta is shown to denote Vishnu only who
alone can be said to be far away from the reach of the
senses and to be unlimited in His powers. Similarly all
the terms admittedly naming other things in all the
Suktas are to be understood as denoting Vishnu on ac-
count of His being perfect, the giver and controller of all
the powers in everything. Adhik. XI shows that the name
Gayatri in the texts under discussion declares only
Vishnu, not the metre. The Jyotis spoken of in the pre-
vious Adhikarana as abiding in the heart is declared to
be Gayatri, the well-known name of a metre. But on
due consideration, the attributes of this G&yatri occur-
ring in the same Suktas, &c., strictly conform to the nature
of Vishnu alone. Thus we see all the terms applied to
the parts of the Vedas should be taken in their compre-
hensive and derivative sense as declaring the excellent
attributes of Vishnu. Adhik. XII shows that Pr&na men-
tioned in Aitareyaka is also Vishnu only, but not the
Mukhyapr&na or Indra or the soul for the reasons (i)
that the attributes, &c„ indicating Vishnu are repeated iu
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INTRODUCTION.
XXV
used implying pervasion, while anything seeming to refer
to Mukhyaprana or the soul could not be accepted contrary
to the significance and the subject matter of the
passage.
PADA II.
This Pada chiefly discusses how the significant names
admittedly denoting other things are to be inter-
preted as the names of Brahman. There is one Adhi-
karana devoted to Namasamanvaya (the application of
a proper name), as a large number of significant terms
become thereby easily explained. Adhik. I (1-8) demon-
strates that the term conveying the attribute of omni-
presence which occurs in the Aditya Sruti denotes
Brahman only, since He alone possesses that attribute in
the unrestricted sense; but neither Aditya (the sun)
nor the souls are meant. In the whole Adhikarana, the
arguments advanced by the Sutras are so very clear
that Badarayana’s system cannot be construed as favour-
ing the theory of Absolute Identity. Hence under Sutra
(6) the Acharya remarks that nothing should be assumed
in the absence of authority, and means that the difference
so emphatically established between the Lord and the
soul cannot be represented as unreal. — Adhik. II (9-10)
shows it is only Brahman that is called Aditi (in Bri. U.)
the consumer (destroyer) of ail, since He alone can be
taken as the devourer of all things, animate and inanimate,
as the one existing during Pralaya, &c. These character-
istics occurring in the passage are peculiar to Brahman
(Vishnu) only. Thus the absolute authorship declared
in the definition of Brahman is mai ntained. — Adhik. Ill
(11-12) answers an objection to the conclusion arrived
at in the preceding Adhikarana, which is, “ How can the
Lord be said to be the devourer of all, in as much as it is
not fit to suppose that He is subject to the experience of
the fruits of Karma ? ” The Katha Sruti which seems to
4
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STJTRA-BHASHYA.
xxvi
convey that the Lord enjoys the Karma Phala should
also be taken in a restricted sense. It is decided that
the two mentioned in the Katha Sruti are not the Lord and
the soul, in which case a restricted sense might be taken
but the two are the two manifestations of the Lord
Himself present in the heart of men ; and He is the
, consumer of the Karma Phala, too. For, in Him alone,
it is possible to find the attributes of being present in the
cave of the heart, &c. But the Srutis stating that the
Karma Phala does not go to Him, intend that the Lord
is not subject to any undesirable experience. — Adhik. IV
(13—17) shows that He who is within the eye (or sun)
is Vishnu only, not Agni. It is pointed out that though
Agni is present in the eye, only Vishnu, the Antaryamin
is meant, since He is mentioned as the Ruler ; while
Agni, one of the souls, cannot be consistently supposed
to be the ruler of another soul like himself. Adhik. V
(18 — 20) discusses the objection to the conclusion of the
preceding Adhikarana, suggested by the Vajasaneya
Sruti which describes an Antaryamin who dwells in
Prithivi, &c., as the ruler of all and who as being the
master of the physical body can be taken only as the
limited soul, &c. It is decided that Vishnu is the
Antaryamin spoken of in all these passages, for the
characteristics of being unknown even to the presiding
deities, of being absolutely independent and blissful
though present in everything, of being absolutely
immortal, &c., are possible to find only in Him ; whereas
the soul cannot be supposed to be present in everything
and in all souls. Nor could He who has been
declared to be different from the soul, be regarded
such. On the other hand, it is possible to under-
stand how all other things (matter and souls) can
be spoken of as the body of the Lord, though He is
not subject to the limitations of a physical body. — Adhik.
VI (21-23) proves that the terras connoting in-
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INTEODTJ ction.
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visibility, &c., denote only Vishnu, not the Akshara
in the Atharvana, of whom the attributes appear to be
predicated — the attributes of being the object of the
Highest knowledge (Para-Vidya), of being omniscient,
and of golden hue which forms the very essence of the
spiritual nature. It should be remembered that invisi-
bility, &c., are meant to convey only the Lord’s unlimited
nature, not the absolute invisibility, &c. From the argu-
ments furnished in this Adhikarana, it may be seen how
all the excellent qualities, positive and negative, meet in
the Lord. Adhib. VII (24 — 32) answers the objection that
He who is invisible, &c., cannot be Vishnu who is higher
than the higher Akshara, since the characteristic of omni-
presence is predicated in the Chandogya of Vaisvanara,
the well-known Agni ; the common acceptation of the
term and the circumstance of his being connected with
sacrifices point only to Agni ; moreover, if Vaisvanara
and other terms denoting Agni be taken to denote
Vishnu, the classification of the Suktas as Agni-Sukta
&c., could not be made. Against this objection, it is
shown that Vaisvanara under discussion is only the omni-
present Vishnu ; for He alone possesses all the character-
istics conveyed by the derivative term ‘ Vaisvanara/
which means ‘one that is present in all the Noras (souls),’
and as the Antaryamin Vishnu possesses all the character-
istics of Agni in his sacrificial, relations. He is declared
by all the Viayas and Suktas under the names of Vaisva-
nara, Agni, &c . ; all authorities point to this sense of the
passage, and the Suktas, &c., speak of Him in this style
that Brahman may be contemplated with all these attri-
butes.
PADA III.
In the first and second Padas it has been shown
that all the terms proper or significant denoting the
various things of the world declare Vishnu only. But
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sutba-bSashta,
ktrlii
it may be objected that they need not be taken to denote
Him alone, whereas they may signify other things as well.
To answer this objection the third Pada proceeds. Here
the terms which denote Brahman as well as other things,
whether according to the principles laid down in the
two preceding Padas or according to Srutis which equal-
ly apply to both, or by the very nature of the words, — all
the names, significant or insignificant, are shown to
denote Him in their primary and comprehensive sense.
Adhik. I (*— « — 7) shows that the abode of heaven,
earth, &c., is only Brahman, but neither, Akasa nor
Vayu. Adhik II. (8-9) shows the term Bhuman mean-
ing the perfectly blissful and used also to denote Prana
describes only Yishnu who possesses all the characteris-
tics to be found in the Chandogya passage. Adhik. Ill
(10-12) explains how the Imperishable (Akshara)
spoken of (in Bri. V-viii-n) is Brahman only, not Sri.
Adhik. IV (I3) decides that the term Sat though
denoting both Brahman and Pradhana describes only
Vishnu as the chief cause in the text (Ch. VI-8). Adhik.
Y (14 — 21). The circumstance of abiding in the heart
may refer to any of the three, Brahman, Akasa and the
soul. Here the circumstance is shown to refer to Vishnu
only. Adhik. VI (22-23). The circumstance of being
the object of earnest research seems to be said of the
bliss enjoyed by the wise, whereas this has been
predicated of Vishnu. Both being said to trans-
cend the power of vision and the power of thought,
either of them may be indicated by the circumstance.
The Adhikarana explains why it should be taken to
indicate none but Brahman. Adhik. YII ( 24 - 25 )
shows that the term Isana applies to Vishnu alone
though, from the common attribute of being the impeller,
the Tord or Vayu may be denoted by it. Adhik.
VIII (26 — 33) discusses an incidental topic which is
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INTRODUCTION.
xxix
brought forward by the text (Kath. V-3) in which all
the gods are said to worship Vamana seated in the mid-
dle. The worship towards an end implies mortality and
the respective ranks of the gods may fall vacant ; then
the sacrificial acts enjoined upon man for the propitiation
of such gods must stop for want of the intended gods
and for the time the Vedas describing them having
nothing to signify must lose their force and authorita-
tiveness. Or [if the Vedas are to be admitted eternally
true, the gods described by them cannot be said to seek
Moksha or to be eligible for devotion to God towards
that end. To remove this difficulty the Adhikarana pro-
ceeds and indirectly it sustains the very basis of enquiry
made here. Therefore it is settled that the gods are
eligible for the Vedic study and enquiry. It is to be
remarked that the eight Sutras of this Adhikarana dis-
cuss this one topic at length, and that, with this one
result. Adhik. IX (34 — 38) establishes that Sudras and
others are ineligible for the study of the Vedas and for a
knowledge of Brahman to be obtained by such study.
Adhik. X (39) explains the term Vajra as describing
only Vishnu in the Katha text, though the term may
denote the weapon of Indra by force of common accepta-
tion, or Vishnu from the circumstance of making all
tremble. Adhik. XI (40) shows the term Jyotis
(Light) in (Bri. VI-iii- 7 ) denotes only Brahman though
it may denote the Lord or the soul on account of both
being of luminous (intelligent) nature and known to
dwell in the heart. Adhik. XII (41). Here Vishnu is
shown to be denoted by the term Akasa occurring in the
text (Ch. Vlll-xiv-i), which by usage may denote
either the well-known sky or Brahman. Adhik. XIII
(42) shows that the circumstance of seeing dreams is
predicated of Vishnu in (Bri. VI-iii-15), though this may
apply to the Lord on account of the circumstance of
being unassailed by extraneous things or to the soul from
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XXX
8UTEA- BH A8HTA,
the common notion that he is the subject of dream experi-
ence. Adhik. XIV (43). The term Brahmanain (Bri.
VI-iv-23) is proved to denote Brahman only, though it
may be taken to denote Brahman from the circumstance
of eternal glory spoken of in the passage^ or to denote the
four-faced Brahma from the occurrence of the word Aja
in apposition with it.
PADA IV.
In the first three Padas only a few words have been
interpreted as declaring Vishnu to be the maker of all>
to be perfectly blissful, &c.; thereby the excellence and
perfection of the Lord are but partially indicated,
whereas by the term Brahman in the first Sutra, He has
been called the Perfect, Le., One possessing all excellent
qualities. Thus the original statement is not fully sub-
stantiated. Hence the fourth Pada has, as promised in
the fourth Sutra, to explain how all the words describing
the gods of several grades, the rules and method of
Karma (the holy acts), time, &c., and in fact every word,
syllable and letter, declare the excellent attributes of
Vishnu and show that He is the absolutely perfect Being.
Adhik. I (1 — 9) explains how the words Avyakta,
&c., which are restricted to other things by the circum-
stances of being inferior &c., are to be understood as
declaring the excellent attributes of Vishnu. Adhik. II
(10 — 12). Jyotisthoma and other terms are by settled
acceptation restricted to sacrificial acts, &c. If they are
to be interpreted otherwise, the Vedic portions apparently
describing them should cease to convey them ; and then
for want of authority the world might give up the per-
formance of those sacred duties. Even the words which
for the strong reasons given above are attached to sacri-
fices and their accessories, are interpreted as conveying
the attributes of Brahman. Adhik. Ill (12 — 14) shows
the terms Panchajana &c., occurring in the texts (Bri.
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INTRODUCTION.
XXXI
VI-iv-17), &c., restricted to other things by their well-
known attributes or circumstances are also meant to
describe the glorious attributes and powers of the Lord.
Adhik. IV (15) shows how the term Akasa, &c.,
accepted to denote other things from the circumstance
of being born are to be understood as conveying Brah-
man who is the cause of all causes. Adhik. V (16 — 23)
is devoted to show how all the words which must be
accepted to denote only things other than Brahman lest
the understanding of the world should be interfered with,
are also to be understood as conveying the attributes
of Brahman in their comprehensive sense. Adhik. VI
(24 — 28) explains how the words which by reason of being
in the feminine gender are known to denote the female
beings such as Prakriti and their attributes, are
also to be taken to declare the excellent qualities of
Vishnu only. Adhik. VII (29) shows that for similar
reaeons all the words like Sunya, Asat, Tuccha, &c.,
which may appear difficult to interpret as conveying
Brahman, actually do so and declare His excellence in
every respect. This is the concluding Sutra which expli-
citly winds up the course of interpreting the Vedic terms
required by the first Sutra, promised in the fourth and
begun in the twelfth. So it may be observed that Sri
Badarayana does not run into unnecessary digression or
take up unconnected topics.
SECOND ADHYAYA.
PADA I.
In the first Adhyaya it has been shown how all the
Vedas describe Brahman as the cause of everything and
as being perfect in every kind of excellence. Should
that conclusion be contrary to reason and probability, it
might not be worthy of regard in the opinion of the
thoughtful. It is therefore necessary to prove that that
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Scxxii
SUTRA-BHA8HYA.
conclusion is not open to any contradiction or objection.
The second Adhyaya is intended to clear up all objec-
tions and confirm the conclusion of the first Adhyaya.
The objections may be of the following description: —
(i) To be opposed to reasoning ; (2) To be resisted by
other theories ; (3) To be contradicted by other Srutis; (4)
To be contradicted by other Srutis strengthened by spe-
cial reasons. But contrariety to reasoning (i.e., inconsis-
tency) lies at the root of all objections and the First Pada
is properly devoted to rebutting this class of objections.
Adhikarana I (1 — 3) sets aside the contradiction of
Pasupata and other Smritis which are not supported by
Sruti and as such have no authoritativeness. It is fit to deal
with this question of certain Smritis at the beginning of
this Chapter, since Smritis are only the expression of rea-
soning of the different Samayas or philosophical theories,
&c. The arguments proceed to the effect that the Smri-
tis embodying theories or reasoning opposed to the teach-
ing of the Vedas cannot be authoritative and as such can-
not invalidate the conclusion of the First Adhyaya —
Adhik. II (4-5) establishes that there is no reasoning
which affects the authoritativeness of the Vedas Adhik .
Ill (6-7) refutes another objection to the authoritativeness
of the Vedas, taken on the ground that they state what
is impossible or cannot be believed in ; for authoritative -
ness consists in being the means of accurate knowledge.
Adhik. IV (8-13) refutes an objection taken to the
absolute authorship of the Lord and His being perfect in
all excellences. The objection runs thus : — All positive
existences cease to be during Pralaya, since they are posi-
tive effects ; and there would be absolute non-existence
alone left during Pralaya. Now every effect must have in
the antecedent time both the material and the efficient
causes. According to this general principle the antece-
dent non-existence itself is represented to be both the
efficient and material cause, which seems to be said in
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INTRODUCTION.
xxxiii
Srutis ‘(only Asatwas in the beginning, &c.,) and, it is urg-
ed there is no necessity for admitting a Supreme Lord or
for attributing to Him all powers and boundless excellence.
To prove that the objection is unreal these six Sutras are
advanced.
Adhik. V ( 14 ) refutes the supposition that Brahman
not being different from the soul of limited powers, cannot
be the sole author of creation, &c., of the world. After
pointing out the mere assumption on which this objection
rests, it is noted that the unreality of the world or the
oneness of the spiritual existence being wholly unproved,
and even contradicted by admitted authorities, the other
interpretation of the Sutra is untenable — Adhik. VI
(15-21) is engaged in showing the futility of contradictions
or objections brought forward in respect of Brahman’s
creative activity with or without materials, &c., which
have a dependent or independent existence. For it is
urged that it would be inconceivable to think Brahman
to work without materials or to think Him perfect if He
should do with them and so on. — Adhik. VII (22-27) re-
futes the view that the Giva (soul) is the creator. The
view is one suggested by the Sruti that has the word Giva
and thereby seems to predicate of the soul absolute crea-
tive power. This inconsistency in the statements fur-
nishes material for reasoning out an opposite theory.
Similarly in every Adliikarana of this Pada matter is
furnished for a syllogistic argument against the conclu-
sions in the first Adhyaya. — Adhik. VIII (28-32) sets aside
some doubts as to the nature and possibility of Brah ma n’s
activity, for instance, one of the arguments is as fol-
lows : — Suppose Brahman acts ; He cannot act as a
whole, for it is impossible that an all-pervading thing
might do so, or if He should act by partial activity, that is
also an impossibility ; for Brahman has no parts — Adhik.
IX (33-34) snows the fallacy of the argument presenting
the dilemma that Brahman cannot be supposed the crea*
5
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xxxiv
SUTRA- BHASHT A .
tor, if He should not work with a purpose to be gained.,
or if He should have a purpose to be accomplished, He
being short of that is imperfect. — Adhik. X (35-37) an-
swers the objection that, if Brahman is the real creator,
&c., of the world, partiality, mercilessness &c. would
have to be attributed to Him. Or if He is said to dispense
fruits according to the Karma of the souls, His absolute
independence cannot be admitted. I11 answer, it is
pointed out that the I,ord is working for the sake of the
souls of limited power, whose very essence and Karma
are perfectly under His control, and that His activity is the
result of His overflowing blessedness— Adhik, XI (38)
concludes the course of refutation with the remark that
all the powers and excellences predicated of Brahman by
the Sastras do meet in Him without any contradiction.
PAD A 11.
This is called the Samaya Pada and it is devoted to
refuting the different theories opposed to the one now
shown to be taught by the Vedas ; thereby the Vedas are
shown to be the absolute vehicle of truth.
Of all the objections, as has been said, that founded
upon reasoning is the primary one and as such it has been
dealt with in the first Pada. Of the other three
sources of doubt and contradiction, the philosophical
theories that are always handed down from generation to
generation, form a fruitful source and deserve earlier
consideration. Hence the task of the second Pada is to
refute them.
The theories based upon the apparent sanction of
the Srutis have also been dealt with in the first Pada,
The remaining theories are of two classes as Haituka
and Pashanda. Those propounded by Akshapada and
Kanada, and the Saukhya and Yoga are called Haitukas
as they seem to be supported by reasoning. Bauddha,
Pasupata and others are known as Pashaucfos. The
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JltTRODtrCTlOK.
ixxv
former are naturally regarded stronger by force of reason-
ing employed in them. Of these the Sankhya and Char-
vaka theories present the severest opposition, since they
teach that un-intelligent substance independent of an
all-powerful and all-wise Lord, is the cause of the world.
But the theory of Charvakas being very week, the San-
khya is first refuted. It is of two-fold description — Nir-
eeswara and Seswara, that is, admitting no Lord and ad-
mitting one. Nireeswara theory being the most opposed
is taken up first. Adhik. I ( 1 - 4 ?) refutes Nireeswara
Sankhya — Adhik. II ( 5 ) refutes the Seswara Sankhya —
Adhik. Ill (6) refutes Charvaka's theory — Adhik. IV ( 7 - 8 )
refutes a sub-division of the Seswara Sankhyas where the
intelligent .agent is admitted to be an auxiliary — Adhik. V
( 9 - 10 ) refutes another theory of the Sankhyas that Puruslia
(the intelligent Being and Prakriti the auxiliary) conjointly
produce everything. The argument advanced in favour
of it is shown fallacious. In the second Sutra there is a
general refutation of all the other philosophical theories.
Hence it is plain that the definition of Brahman does not
fail* though opposed by the Sankhya and other doctrines.
Adhik. VI (H-I7) refutes the Vaiseshika theory that atoms
are the cause of the world — Adhik VII (18-25) refutes the
theory that the groups of atoms appear as the various
things of the world and there is no separate whole pro-
duced with parts. This is the view of the Vaibhashika-
and Sautrantikas among the Bauddhas and being related
to the Vaiseshika theory it is refuted here. The Pash-
anda theories are also of two classes, Avaidika and
Vaidika ; the former being highly antagonistic are taken
up first ; even of these, Bauddlia and Gaina systems
deserve to be first refuted. Hence the order of the Adhi-
karanas — Adhik. VIII (26-29) refutes the Bauddha theory
that from Sunya (Nothing) the world proceeds — Adhik*
IX (30—32) exposes the defects of the theory of the
Vignanav&dins according to whom ideas are the only
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XXXY1
SUTKA-BHA8HYA.
reality — Adhik. X (33—36) examines the doctrine of the
Gainas — Adhik XI (37 — 41). is directed against the Pasupata
system which seems to receive support from the Vedas —
Adhik. XII (42—45) impugns the theory that Sakti (a
female deity) is the absolute creator of the world.
It is to be observed that the division of this Pada
into Adhikaranas and the distribution of subjects to
each widely differ from those of the other Bhashyakaras
especially towards the end.
pada irr.
Though the contradiction of reasoning or of other
systems may have been set aside, still the Vedas cannot
prove that Brahman is the absolute cause, &c. ; for the
contradictory statements in different parts show the
Vedas to be no means of knowing the truth. Such
an objection or the apparent inconsistency of the Vedic
statements must be explained away. And to this
purpose this Pada is devoted. The scriptural contradic-
tion may relate to Adhibhuta, &c., or to Adhydtma. The
latter referring to the enquirer himself comes last. The
former, that is, the question of the Srutis regarding the
Adhibhuta, &c., is discussed in this Pada. It may be
asked what purpose is served by the third and fourth
Padas of this Adhyaya when the scriptural contradiction
with regard to the soul, &c., is removed by the very ex-
planations given in the first and second Padas. It is
pointed out that when two interpretations are admitted
and if one of them should impugn the authoritativeness
of the Vedas, the same doubt may be cast upon the other
interpretation as well. If the nature of the world is not
conclusively known, it is not possible to conclude as to the
true nature of its cause.
In this Pada the questions relating to the soul are dis-
cussed from Sutra 18 to the end. In the Adhikaranas
III and X (Sutras 9 and 17) two points of doubt with
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Introduction.
XXXVU
regard to Brahman which are suggested by the way are
cleared. The rest of the earlier Adhikaranas are engaged
in effecting reconciliation between Srutis that appar-
ently make conflicting statements with regard to the
origin, &c., of the Adhibhutas and Adhidevas. For con-
venience’ sake the simpler questions are first treated,
the more important and lengthy ones being taken up
later on. Hence the order of the Adhikaranas. ‘Adhibhuta’
means the Bhutas or the material elements both in their
subtle forms as the cause and in gross forms as the
effect. ‘Adhidevas’ are the deities that preside over the
Bhutas.
Adhik. I (i — 7) reconciles the Srutis that differ with
regard to the origin of Akasa and decides Akasa to be an
originated thing. Akasa is taken up first* being first in
order of evolution of material elements ; similarly ori-
gination is first dealt with, being the first of the states of
everything that is effected — 'Adhik. II (8) extends the
explanation given in the preceding Adhikarana to the
Srutis speaking of the origin and eternal existence of
Mukhyapr&na — Adhik. Ill (9) considers the doubt that
Brahman also might have sprung from something else as
Akksa and other things have been shown to do, and decides
that it is impossible and absurd to suppose Brahman,
the Sat, to be originated. Adhik. IY to IX reconcile
the conflict between Srutis which state Brahman as well
as other things to be the cause of origin or destruction
and discuss some other connected questions — Adhik. IV
(10) shows that Fire though born of Yayu is immediately
sprung from Brahman — Adhik. Y (11) Similarly the Srutis
speaking of the origin of waters are shown to be conclusive
statements, while those that speak of their eternal charac-
ter have a’, secondary sense— Adhik. VI (12) explains
away the conflict between Srutis that variously describe
the immediate causes. In the absence of this explanation
it would appear that the Vedas are no authority and the
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XXXViii SDTBA-BHififiTA.
very system might fail for want of evidence. Here the
Sruti stating Water to be the medium of Anna in its
origin is reconciled with that stating the same Water to
be the mediate cause of Prithivi.
In these Adhikarauas whatever has been said Of the
Adhibhata applies also to the Adhidevas, both being
spoken of in the same terms.
Adhik. VII (13) clears the doubt that some one else
than Brahman might be the destroyer of what He creates,
and decides that by the will of the Same Brahman every *
thing is withdrawn or destroyed.— Adhik. VIII (*4) shores
that there is no real contradiction between the several
Srutis referring to the order of destruction or withdrawal
of the Adhibhutas, &c., and by both the Srutis the inverse
order is meant, since this order is as much an order as
that of origination. — Adhik. IX (15-16) considers whether
there is any exception to the order declared in the pre-
vious Adhikarana as some Srutis referring to Vignana
and Manas seem to instance — Adhik. X (17). When all
things are said to be withdrawn, possibly a doubt may
arise that Brahman also is withdrawn. To set aside such
a doubt this Adhikarana proceeds— A dhik. XI (18-19)
reconciles the inconsistency between Srutis which refer
to the origination of the soul— Adhik. XII (30 — a 6 ) ex-
amines the various statements regarding the size and
some other powers of the soul whose nature consists of
intelligence, and decides the soul to be atomic in Size—
Adihik. XIII (27) reconciles Srutis regarding the indivi-
dual nature of the soul capable of acquiring Yoga powers
and the many forms which that soul can assume through
the acquired power and God’s grace— Adhik. XIV. (28-29)
states that the soul is declared a distinct entity and .the
Srutis which seem to convey identity between the Lord
and the soul are only meant to express some similarity
between them and the absolute dependence of the soul
upon the Lord ; consequently such Srutis are to be taken
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IHTBOPUCTIOH.
XXXIX
in a secondary sense -^-Adhik. XV (30) answers an objection
suggested by the origination of the soul spoken
of in Sutra (18) and countenanced by some appar-
ently conflicting Srutis. It is considered whether the
soul is eternal or noil-eternal and it is decided that the
soul is eternal, being an image or reflection of the eternal
Lord — Adhik. XVI (31 — 32). In explaining certain
conflicting statements with regard to the essential nature
of souls, it is shown that their essential intelligence
and other properties are dormant at first and later on be-
come manifest according to certain laws. It is argued
that the intelligent soul being admitted, it is necessary to
admit the above conclusion too ; for otherwise souls should
be eternally experiencing a blessed state or a state of
misery or a state in which happiness and misery are
mixed up ; there being nothing to prevent such an experi-
ence — Adhik. XVII (33—42) discusses at length whether
the soul is an active agent or not and decides that though
absolutely dependent upon Brahman the soul is essentially
an active entity and as such has responsibility to bear.
Adhik. XVIII. (43 — 50) holds a lengthy discussion
about the meaning of the Srutis that speak of the soul
being an Atnsa or no Amsa of the Lord. — Adhik. XIX (51-
53) reconciles the Srutis that seem to conflict each other
about the question whether the soul is or is not a reflec-
tion or image of the Lord. It should be noted that the
idea of the soul being an image of the Lord is not to be
understood in the ordinary sense of reflection in a
mirror &c.
PADA IV.
This Pada too has the task of reconciling the
conflict of Srutis ; but here the Srutis on each side receive
additional force from the arguments furnished by other
Srutis and authoritative statements and therefore they
deserve to be examined with special attention. Hence a
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xl
SUTRA.-BHASHYA.
different Pada. Secondly the topics presented relate to
Adhyatma questions.
Adhik. I (i — 3) reconciles Srutis regarding the
origination
of the organs of sense (Indriya).
Adhik. II (4) Do of Manas (mind).
Adhik. Ill (5) Do of Vach (speech).
Adhik. IV (6-7) Do regarding the number of
Pranas.
Adhik. V (8) Do regarding the size of Prffnas.
Adhik. VI (9-10) Do regarding the origination of
Mukhya Prfina.
Adhik. VII (11-12) Do do the dependence of Mukhya-
prana.
Adhik. VIII (13) Do do of other Pranas
upon Mukhhyaprana
Adhik. IX (14) Do regarding the size of Mukhyaprffna
Adhik. X (15-17) discusses the question whom the
organs of sense obey or belong to, the soul or the L,ord.
Adhik XI (18 — 20) decides that all the thirteen called Pra-
nas are not Indriyas ; but only twelve are such, while
Mukhyaprana is no organ — Adhik. XII (21) reconciles
the Srutis regarding the .question whether the body
where the organs of sense are imbedded is the
creation of Virincha or Brahman. — Adhik. XIII (22-23)
explains the different statements regarding the material
out of which that body is produced and concludes the
enquiry into the objections begun in this Adhyaya.
▲DHYATA HI.
It has been shown in the first two Adhyayas what
the nature of Brahman is, which is briefly indicated in
the first Sutra. The words ‘ then * and * enquiry ’ in the
first Sutra indicate the means of obtaining Moksha,
which are discussed in this Adhyaya. The grace of the
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INTRODUCTION.
xli
Lord is the chief means of release and it can be obtained
only by knowing Him and seeing Him. Neither the grace
of the Lord nor the knowledge of Him can be secured by
force of command j for they are not in the range of
human effort. Then rules may be laid down only for
adopting such means as may lead to knowledge. The
enquiry for knowledge consists of study, reasoning out
the points of belief and deep contemplation of the thing
conclusively known by these processes. Those only are
fit to enter upon such an enquiry who are full of devo-
tion to the glorious Lord. Primarily, devotion is the
result of the knowledge of God’s glories; but it has to be
firmly rooted in the heart which is divested of all attach-
ment to all other things. Hence Vairagya or conquest of
passions and desires is to be first ensured ; nor is this
simply the result of any rules that may be laid down.
The only means then of turning away the mind and
heart from worldly things is to clearly understand the
endless turmoils of birth and death, &c.
Adhik. I (i). shows that at death the soul is not
liberated from the mundane bondage but goes
enveloped in subtle material coats. Hence it is clear
some special means are necessary for complete liberation.
Adhik. II (2) decides that all the Bhutas (elements)
accompany the departing soul. Adhik. Ill (3) clears a
further doubt and establishes the preceding conclusion.
Adhik. IV (4) proves that Pranas go with the soul.
Adhik. V and VI (5 and 6) deal with certain objections to
the interpretation of the text quoted in the previous
Adhikaranas. — Adhik. VII (7) establishes that Vairagya
must be secured since the sacred karma can only lead to
the qualified immortality in as much as the performer
has not known Brahman. — Adhik. VIII (8) shows that
there is no hope of exhausting the results of karma by
actual experience, since those going to Swarga return
with a remnant of karma and multiply it. — Adhik. IX
6
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xlii
SUTBA-BHASHYA.
(9) states that the route leading to Swarga and that of
return are not the same, thereby showing that they are
wrought with miseries and Vairagya is necessary to be
secured. — Adhik. X (10 — 12) discusses the meaning of
certain Srutis which describe the results of righteous
or unrighteous conduct. — Adhik. XI (13-15) shows that
those who neglect sacrificial and other duties are also
subject to the pains of going to the purgatory, & c.
Adhik. XII (16) states that there are seven regions of
hell, of which the lowest ones are meant for those that
suffer eternal damnation in consequence of hating Brah-
man, &c. — Adhik XIII (I7) shows that there is no plea-
sure or happiness in hell though the all-powerful Lord is
present even there exercising His supreme control.
Adhik. XIV (18) refutes the view that the souls can inde-
pendently work out their goal, and accordingly interprets
the Sruti advanced by the Purvapakshin. — Adhik. XV
(I9 — 23) establishes that happiness or any pleasurable
sensation is absolutely absent in the lowest hell of
Andhatamas. — Adhik. XVI (24) teaches that the sacrifi-
cers do not become Dhuma die., but they only sojourn
with them on their way back to the world of birth and
death. — Adhik. XVII (25) shows that the soul descend-
ing from Swarga is not delayed on its way for any long
period, but in the course of a year enters the womb of
the mother. Thus there is no hope of escaping from
corporeal existence by delaying on the way — Adhik.
XVIII (26-27) explains that the sacrificers do not suffer
miseries while they are in seeds of grain, &c., on their re-
turn from Swarga. Otherwise Vairagya as well as the
duties laid down by the Srutis might be abandoned as
productive of no good. — Adhik XIX (28) settles that the
soul first enters the father before going to the mother.—
Adhik. XX (29) states that as a rule the gross body with
which the soul has to experience the fruits of Kar ma is
produced only when he is in the mother's womb.
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Introduction,
iliii
PAD A II.
The purpose of this Pada is to inculcate devotion or
intense love to God. It is properly taken up after Vaira-
gya necessary to intensify it and before the discussion of
meditation whose mainstay it is. Here devotion is nei-
ther defined nor made the subject of a compulsory rule,
but only the glory of the Lord is pointed out in order to
engender devotion which consists of the real knowledge
of the Lord’s greatness and powers and the consequent
love to Him.
Adhik.I(i-4) states that the dream creations and
vision are in the power of Brahman and the things seen
in a dream are created out of the impressions imbedded
in the mind and they are real and that they may become
true indications of coming good or evil Adhik. II (5)
states that it is by Brahman's will the dream vision is
also withdrawn, Brahman who is the cause of bondage
and release.— Adhik III (6) states Brahman alone brings
about and controls the state of wakefulness too.— Adhik.
IV (7) shows that the soul in sleep enters into the Lord
who is present in the Nadis.— Adhik. V (8) states that it
is Brahman that wakes the soul from sleep. Adhik. VI
(9) concludes that all the states the soul may be in are
brought about by. Brahman alone.. Adhik. VII (10)
answers an incidental question what becomes of the soul
falling into a swoon. Adhik. VIII (11-13) clears the
doubt caused by the Vedic statements which attribute
wakefulness and other states to Viswa, Taijasa, Pragna,
to whom different places are also assigned, and
shows that they are all : the forms of Brahman only, not
limited by time, place, etc — Adhik. IX (14-17) discusses
the question what Brahman essentially consists of. His
form and colour ; and shows that His form, colour, etc.,
are not the product or effect of Prakriti or non-intelligent
separable matter.— Adhik X (18) refutes the view that
the soul is uot an entity different from Brahman—
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xliv
SUTBA-BHA8HYA.
Adhik. XI (I9) establishes the usefulness of practising
devotion to the Lord. Adhik. XII (20-21) shows that
the Lord’s dispensation is apportioned to the intensity of
devotion which the souls are capable of and practise
according to their capability. Adhik. XIII (22) proves
that the Lord is not only the creator, is not only of this or
that power, but He is the protector, etc., of all and is the
Lord of all powers. — Adhik. XIV (23 — 27) establishes that
the Supreme Being is always non-manifest and cannot be
made manifest by the mere force of our efforts and He of
His own accord reveals Himself when pleased with our
devotion. Hereby it is shown that our devotional endeav-
ours to win His grace must be as intense as possible and
can never be too great. — Adhik. XV (28-31) explains how
the Supreme Being and His attributes are absolutely
identical and how they can be still spoken of in different
terms. This question furnishes the basis for the category
of Visesha propounded in Madhwa’s philosophy. — Adhik.
XVI (32-34) teaches that the excellent attributes of
Brahman are not of the same kind as those known in the
world denoted by the same terms, but that the same
terms are used only to assist our understanding. — Adhik.
XVII (35-36) teaches that the bliss etc, of Brahma and
other souls are only the reflection of the Lord’s bliss etc.,
and that the souls may still be different and of different
grades and capacities.— Adhik. XVIII (37) teaches that
the form seen during meditation through the force of
imagination is not Brahman ; thus maintains the previ-
ous conclusion that Brahman is non-manifest. Adhik.
XIX (38) reassures us that by this non-manifest all-per-
vading Brahman alone the universe is created, destroyed,
etc., and is in fact subject to all changes of state. Hence
the necessity is shown for concentrated devotion to Him.
Adhik. XX (39 — 42) establishes that Brahman is the sole
dispenser of the fruits of which Karma or Dharma is
said to be the means.
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INTRODUCTION.
PADA III.
This treats of Upasana which means enquiry into
Brahman, viz., study, investigation and reasoning, con-
templation and meditation. Only the devout are fit for
it and only from such means the direct knowledge of
Brahman arises. Upasana is of two kinds, (1) study, etc.,
and (2) deep meditation. The former is the only founda-
tion on which meditation can rise. This point forms the
subject of the first Adhikarana. For only when all scrip-
ture is carefully studied and every statement is realised
as consistent and reasonable, judgment becomes strong,
doubts and misapprehensions are ended so that one can
practise meditation with perfect concentration.
Adhik. I (I-5) proves the necessity of studying and un-
derstanding what all the Yedas mean, for there is only
one taught by the Vedas acceptable to all. It is pointed out
that the knowledge which every one of the eligible is fit to
acquire is the result of his researches into the whole body
of the Vedas, partial enquiry never leading to a complete
and thorough idea. — Adhik II (6-9) establishes that medi-
tation requires the contemplatist to collect or comprehend
in one mental act all the excellent attributes of the Ford
declared by all the Vedas — Adhik. Ill (10) states that the
power of comprehension differing in the different souls,
the number of attributes meditated on together will, be
what each comprehends — Adhik. IV ( 11 ) shows that it is
necessary for Brahma and other exalted souls to
comprehend many attributes corresponding to their
rank in the scale of eligibility and the fruit they
are entitled to — Adhik. V (12) teaches that bliss and
certain other qualities of Brahman are to be contem-
plated by every one seeking Moksha, as they correspond
to the chief result to be attained in Moksha. — Adhik. VI
(13) points out an exception. — Adhik. VII (14) states that
the gods have according to their eligibility to contem-
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SUTRA-BH iSHY A.
xivi
plate au increasing number of qualities. — Adhik. VIII
)r5-i6) discusses the optional nature of contemplating and
comprehending the attributes more or less, by the differ-
ent souls ; and adduces reasons for each of the alterna-
tives. — Adhik. IX (17) clears the doubt produced by the
option discussed above, whether bliss etc., should or
should not be contemplated along with ‘Atmalva.’ Adhik.
X (18) teaches that all should contemplate ' Atmatva'
the attributes connoted by the term * Atman.’) Adhik.
XI (19) teaches the qualities of Brahman should be con-
templated as those not found in the things of the world.
Adhik. XII (20-21) shows that the result corresponds to
the means, i.e., the meditation practised.— Adhik. XIII
(22-23,) settles a further question whether all should con-
template the qualities connoted by the term * Atman.’
Adhik. XIV (24) points out certain attributes are not to
be contemplated by all.— Adhik. XV (25) answers the
question why the qualities declared in all the Vedas
should be known by a study of all the Vedas if they be
found to be given in a particular portion. Adhik. XVI
(26) excludes some other qualities as not being fit to be
contemplated by all.— Adhik. XVII (27-28) states that
even the released meditate on God and thereby emphasi-
zes the indispensableness of practising meditation as the
means.— Adhik. XVIII (29-31) discusses whether the re-
leased are bound to perform the holy acts. It is stated
that they may or may not do as they please. Otherwise
they cannot be said to be released and it is reasonable
that what is purely the means ceases to be pursued when
the end is gained. Hence it becomes clear that even in
Samsara, meditation has to be chiefly practised.— Adhik.
XIX (32) declares that no one who has seen the Lord
and known Him directly fails to attain Moksha (release).
Adhik. XX (33-34) proves that the eligible are graded
according to their powers of meditation etc., both in life
here and in their heavenly existence, and shows how this
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INTRODUCTION.
xlvii
absence of equality cannot affect their blessedness in
heaven.— Adhik. XXI (35-37) decides that Mukhyaprana
is at the head of all the souls and the series of the eligible
in the ascending order ends with him.— Adhik. XXII
(38) establishes that Brahman is the immediate superior
to and is the Lord of Mukhyaprana and that it is right to
contemplate Brahman.— Adhik. XXIII (39) answers an
objection to the foregoing conclusion and interprets the
Chandogya Sruti which refers to Brahman the Lord of
all. Adhik. XXIV (40-42) shows that Sri Lakshmi being
eternally blessed does not come under the head of the
eligible who have to practise meditation etc. as the means
of obtaining release ; and that out of overflowing love and
devotion she also contemplates the Lord. Thus Mukhya-
Prana is proved to be the highest of the eligible and there
is none between him and Brahman.— Adhik. XXVI (43)
decides that it is not sufficient to adopt any one of the
means but all should be followed, as Sravana, Manana,
etc., have distinct functions in producing the knowledge
of Brahman" — Adhik. XXVI (44) teaches how each has
to perform meditation i.e., according as the preceptor
permits him to do. Adhik. XXIII (45) shows the grace
of the preceptor has a greater power than all the
efforts which the pupil ought to make, and there-
fore it should be secured by all means. Adhik XXVIII
(46-47) incidentally discusses the question whether
the pupil may go to different preceptors after being
initiated by one. Adhik. XXIX (48-49) establishes that
knowledge is the only means of attaining Moksha and
hence meditation ought to be made for the sake of that
knowledge. Adhik. XXX (50) proves that that know-
ledge alone for which meditation is necessary leads to
Moksha, and not the Karma. Adhik. XXXI (51) teaches
that devotion, control of passions and other virtues, con-
tribute towards the acquisition of knowledge and therefore
they ought to be secured. Adhik. XXXII (52) establish*
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xlviii
StmiA-BHASHVA.
es that the perception or the sight of Brahman is not of
the same intensity in all. Adhik. XXXIII (53) teaches
that release does not result from seeing any form (mani-
festation) of the Lord, but only on seeing the particular
form as may be intimated by the preceptor it is gained.
The seeing of that particular form is called Bimbadarsana.
Adhik. XXXIV (54) explains the meaning of a particular
Sruti which appears to state that devotion is the inde-
pendent means of securing Moksha and shows that such a
statement proceeds on account of devotion being the
highest factor. It is also shown that by the term ‘ devo-
tion’ in the Sruti Brahman alone is denoted for the reason
that He works through it. This indirectly confirms the
position that Brahman is non-manifest. Adhik. XXXV
(55-56) discusses whether an essential aptitude is to be
admitted in those eligible for meditation etc. and decides
that even the state of being differently conditioned as
Amsa and Amsi as in the case of Indra and A rj 11 11 a, does
not make them two different things having a beginning
and an end, and that Amsa and Amsi being one, the
former undergoing the trials for the Karma of Amsi, the
essential qualification of eligibility must be admitted.
XXXVI (67-58) teaches that it is necessary to duly con-
template and worship the gods who depend upon
the Lord’s Person. Adhik. XXXVII (59) teaches,
the quality of being Bhftman (perfect) is to be contem-
plated along with every other attribute of Brahman
Adhik. XXXVIII (60) shows that the idea of perfectness
in contemplating every quality as Bhurnan necessarily
differs according to eligibility, just as the comprehension
of words and sentences differs in different men, though
each has a perception of the whole. Adhik. XXXIX (61)
declares that the eligible may contemplate some mani-
festation of Brahman other than that called Bimba which
is required to be meditated on for final release. Adhik.
XL (62) discusses the question whether the Lord may of
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INTRODUCTION.
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may not be worshipped for definite purposes other than
Moksha and, if permissible, how to do it. Adhik. XLI
(63-66) shows that the gods have to meditate on Brahman
that they rest on the particular limbs of the Divine
Person from which they have sprung and those
gods are to be worshipped only as such by others—
Adhik. XLII (67-68) clears a doubt with regard to the
foregoing conclusion and shows that the worship and
contemplation enjoined therein are to be performed by
the gods and not by all.
PADA IV.
Here the power of knowledge is discussed. Adhik. I
(1—9) holds a long discussion and decides that by means
of knowledge not only Moksha is attained, but also every
thing else that may be desired by the wise — Adhik. II
(10—12) proves that all are not eligible for the knowledge
of Brahman here spoken of — Adhik. Ill (13) states that
the highest measure of eligibility is not to be found in
everybody and it is more or less according to their es-
sential capacity or aptitude— Adhik. IV (14—33) holds a
long and exhaustive discussion whether those who have
seen Brahman and obtained wisdom might become unfit
for release by doing what is prohibited, whether they are
bound to do what is enjoined upon man by the Vedas in
the different Varnas (caste) and Asramas, whether there
is anything to be gained by observing the rules of con-
duct, etc., or there is anything to be lost by omitting to
do duty or by doing what is prohibited — Adhik. V (34—40)
proves that the eligible alone are entitled to the know-
ledge of Brahman, while others are not, and that this es-
sential and natural distinction is never changed.— Adhik.
VI (41—43) teaches that the knowledge of Brahman is to
be gained by those who do not aspire to the rank of the
celestials or even to that of particular Rishis, who may
however seek to extend their knowledge generally—
7
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I
SUTRA-BHA8HYA.
Adhik. VII (44 — 46) treats of the question how the soul
obtains a part of the advantage of knowledge which has
been produced by the agency of the gods working in
him and shows that the soul becomes the receptacle of
grace resulting from knowledge only by the presence
of the gods in his body — Adhik. VIII (47-48) states that
the Sanyasa Asrama is superior to that of the Grihastha
(householder), since the acquisition of knowledge in that
Asrama is possible to a higher degree and with greater
devotion — Adhik. IX (49) teaches that the knowledge of
Brahman leading to final release is not to be lectured out
and imparted promiscuously to all and it has to be im-
parted to the qualified in the due manner laid down by
the Sastras and custom — Adhik. X (50) declares that in
the absence of any obstruction Brahman is seen in the very
life in which one has completed the course of enquiry,
etc., Adhik. XI (51) affirms in conclusion that release is
assured to those who have seen Brahman, but that it is
realised in some other life when all Prarabdlia Karma is
spent and not necessarily in the life in which Brahman
is seen.
ADHYAYA IV.
The results of seeing Brahman are described in this
Adhyaya. Moksha, the fruit of knowledge is of four-fold
description. (1) The reduction of Karma. (2) Departure
from the material body. (3) The path travelled by the
released. (4) The realisation of eternal blessings. The
four P&dlts of this Adhyaya respectively treat of these
four aspects of Afoksha. So, the first Pada tells us how
the wise become freed from all the effects of Karma.
Before beginning the subject proper a few Adhikaranas
are devoted to the discussion of certain rules of conduct to
be daily observed in connection with meditation, etc., laid
down in the preceding Adhyaya.
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mtEOtmcTiotf.
H
PADA I.
Adhik. I (1-2) teaches that study, etc., should be re-
peatedly resorted to as their performance for once cannot
produce the desired effect — Adhik. II (3) requires that
everyone should contemplate Atman (Vishnu) as his
Atman (Lord) and should instruct his pupils accordingly.
— Adhik. Ill (4) prohibits identifying symbols with Brah-
man — Adhik. IV (5) teaches that Atman should be con-
templated as Brahman (perfect in all excellent attributes)
—Adhik. V. (6) requires that the gods should in their
contemplation remember themselves to be those limbs
of the Divine Person from which they have sprung —
Adhik. VI (7 — n) lays down that meditation should
be performed in the sitting posture keeping the body
and mind in a state of perfect rest in places and
times most favourable to concentration — Adhik- VII
(12) shows that meditation of Brahman must be con-
tinued to the close of life (till release) Adhik. VIII
(13 — 19) teaches that when Brahman is seen the previous
and subsequent evil Karma becomes destroyed, while all
the merit acquired by him who falls into hell is also
destroyed. It is further stated that those two sets of
Karmas are only such as have begun to bear their
fruit ; that the Ak&mya Karma performed before the
dawn of wisdom produces knowledge, while that perform-
ed by the wise enhances the fruit of knowledge, viz., bliss
in heaven. Thus it is plain all other Punya Karma too
is allowed to perish in the case of the wise. But the
Akamya Karma which the wise perform with devotion
does not perish, which the Sruti distinctly declares. The
Prarabdha Karma, good or evil, is to be exhausted by
experiencing the consequences, when without further
delay release is attained.
PADA 11.
How the wise whose Karma is destroyed by know-
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SUTBA-BHASHT a.
ledge and fruition become divested of tbeir material body
is explained in this Pada.
It happens in two ways. In the case of the gods
their bodies fall off when they are withdrawn into their
superiors. In the case of others the soul takes its depar-
ture through the Brahma Nidi. They are treated of in
the order of their importance.
Adhik. I (1-2) explains that speech (Uma) enters into
Mind (Rudra) ; and so all the gods enter in order into
those by whom they are controlled— Adhik. II (3) shows
that Mind entersinto Prana— Adhik. Ill (4) shows that
Prana (Virinclia) enters into Paramatman — Adhik. IV (5)
states that all the gods except those otherwise specified
enter into all the elements — Adhik, V (6) answers an ob-.
jection to the foregoing conclusion, which is confirmed.
— Adhik. VI (7 — 14) argues out that Prakriti (Lakshmi)
is not withdrawn into Brahman and shows that otherwise
Prakriti also would have to be considered one of the
eligible seeking release— Adhik. VIII (15) shows that the
gods other than Chaturmukha go to Paramdtman on
release — Adhik. VIII (16) shows that all the released are
under the control of the Lord's power, i.e., they do not
become absolutely independent like the Lord — Adhik. IX
(17 — 21) discusses and explains how the wise souls (men)
depart from the body in going to heaven — Adhik. X (22)
teaches that it is necessary and useful to remember the
path to be travelled and the several stages to be reached.
PADA III.
This Pada describes the path travelled by the souls
issuing forth through the Brahma Nadi and what they
reach.
Adhik. I (1) shows that the path begins with Archis,
etc. This is necessary to be distinctly known as required
in the last Sutra of the preceding Pada — Adhik. II (2)
determines that the second stage reached is Vdyu — Adhik.
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liii
III (3) determines that Lightning is reached after the Yedr.
— Adhik. IV (4-5) clears the doubt whether the Vayu
mentioned in the second stage is the chief V&yu or some
other and shows it is Ativahika, not the chief— Adhik. V
(6) determines that Mukhya V&yu is the last stage to be
reached and from him the soul has to pass on to Brahman
— Adhik. VI (7—16) first gives the views of Badari and
Gaimini which they have severally imbibed in the course
of Sri Vyasa's instruction and concludes by accepting
both the views, since they apply to different cases. The
wording of the Sutra (15) is transparent enough to show
that Badarayana mentions always the partial views imbib"
ed by His pupils and not the views that would be con-
tradictory to, and inconsistent with, the unmistakable
conclusions of His own given at such places.
PADA IV.
This Pada discusses the questions relating to the
enjoyment of bliss by those who have reached Brahman
along with Chaturmukha.
Adhik. I (1) proves that the released having reached
Brahman enjoy their blessings remaining for ever with
Him and under His guidance. Otherwise all that has
been said about Brahman as the goal would become in-
consistent— Adhik. II (2) decides that he who is spoken
of in the Sruti as enjoying blessings is only the released
soul. Hereby it is clearly shown that the released are
really enjoying eternal blessings— Adhik. Ill (3) estab-
lishes that the Supreme Light which the released are
declared by the Sruti to reach is Atman (Vishnu) only —
Adhik. IV (4) shows that those who attain to Sayujya
Mukti enjoy the blessings along with the Lord. Hereby
it is seen that Brahman also enjoys all the blessings
— Adhik. V (5 — 7) discusses the possibility of enjoy-
ment of blessings by the released and decides that the
opinions of Gaimini and Audulomi are both true, viz.,
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StJTEA-BBASUYA.
Ut
though the released are divested of all material body, some
(obtaining the S&yujya Mukti) enjoy the blessings
through the Lord's Person, all others in their essential
body consisting of knowledge (in their Spiritual body)—
Adhik. VI (8) shows that the released who have reached
Brahman obtain all their blessings by mere wish, i.«.,
without any efforts for their realisation. Otherwise
heavenly abode would not be worth seeking after— Adhik.
VII (9) shows that the released are not subject to the
control of those who are inferiors to them.
Adhik. VIII (10—16) again treats of the question how
the released can enjoy the blessings. Though this
has been already discussed in Adhik. V. an objection
is suggested by the statement in Sutra 8 that the
blessings are secured by mere with. The objection may
be stated thus. It may be asked whether the released
may or may not have an external body. If they have,
they might be subject to miseries again. If they have
not, enjoyment is not possible for want of means.
Further, it is not sufficient to say that some enjoy through
the Lord's Person ; for even then most of them have no
means of enjoying bliss ; and it cannot be said that these
can enjoy by means of their essential nature; for that has
been found to be no means of experience when the
soul remains in his purely essential nature during sleep.
In reply it is pointed out that the released may of
their own accord assume a body of Suddha Satva and
enjoy pure blessings. There is no misery arising from
such a body, since it is Suddha Satva and is not produced
in consequence of Karma. Even if they do not assume
such an external body, enjoyment is possible as in the
state of dreaming. Moreover the released do not entertain
Abhim&na or any misapprehension in respect of the
external body they assume. Further arguments will be
found in the text.
Adhik. IX (17—20) determines the extent of
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INTRODUCTION.
Jv
powers and blessings which the released enjoy, dis-
cussing by the way some important questions regarding
them— Adhik. X (21-22) decides that the experience of
happiness by the released iseternal and does not become
increased or diminished in the course of their enjoyment.
— Adhik. XI (23) emphatically establishes in conclusion
that the released never return to SamsSra (mundane
bondage) and hence the Moksha that has been held out
as the highest end of man is worth gaining.
From the foregoing summary and remarks, it becomes
evident that the Acharya’s interpretation of the Sutras
diverges from that of every other commentator, not in a
few important points alone, but in almost every point.
The divergence is perceived greater as we better make
out the significance of the numerous observations made
in the course of this and other works he has written. No
question in his system is considered to be satisfactorily
examined until the investigation ends in appealing to
some fundamental principles of logic and psychology.
Numerous are, therefore, the points which require
elucidation and justification by contrasting them with
those of other systems. But instead of lengthening this
review, the task may be done with greater propriety in
connection with the special work he has intended for the
purpose. However, a few words have to be said regard-
ing the style of the Bhashya itself.
It is said that one and twenty Bhashyas had preced-
ed that of the Acharya on the Brahma-Sutras. Nearly
eight centuries ago when he wrote this Bhashya, volu-
minous commentaries were less required than the influ-
ence of good teaching, and the authority of the Sacred
Literature had greater weight and attraction than fine
writing. So he has written works which are mostly
compilations of statements from the various works which
the scholars of his day must have admitted as authorita-
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lvi S0TEA-BHASHTA.
tive. Turning to any page, the reader ■will find that
under each Sutra some Vedic texts and Smritis are ex-
tracted, now and then a few words of his own being add-
ed to introduce or to conclude the point of discussion.
From this circumstance, the Bhashya has been pronounc-
ed to be rather concise, why, too concise to be intelligible
to the ordinary student. It is true that the work is very
concise ; but it cannot be said that the work is not in-
telligible. The Srutis quoted in the work cannot by
themselves be understood and so Smritis translating them
are given side by side ; sometimes Smritis are first quot-
ed, if they make the meaning of the Sutras more readily
intelligible and then follow the Srutis intended by the
Sutras. If any one of moderate insight into the Sanskrit
language would read only the Sutras and the Smritis, he
cannot miss any of the important ideas contained in the
Sutras or those which the Acharya intends to place before
the student. If the enquiries of the learned minds do not
apparently find satisfaction, he would teach them the
power of his words. Hence it has been observed by his
pupil that * the Bhashya teaches the young learners in
unmistakable words what savants cannot fully com-
prehend. *
The authorities are drawn from more than a hundred
works consisting of Mantras, Brahmanas, Upanishads,
Itihasas, Puranas, Samhitas and Tantras, to which the
quotations have been traced or referred. There are still
about one hundred and fifty passages from unknown
sources. At the present day it may not be possible to find
some of the works named in the Bhashya or even those
that may be found may have become corrupt from
various causes. But this state of things does not inter-
fere with the value of the quotations ; for the whole course
of exposition and reasoning shows that every statement
has to receive its authoritativeness from the logical and
true ideas it conveys, not from the sources to which it
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INTRODUCTION.
lvii
may be referred. This view of the Acharya is fully borne
out by his treatment of the various connected questions
in his Prakaranas or supplementary works. Some of the
other merits and advantages of the method he has adopt-
ed have been incidentally mentioned in the earlier
portion. Lastly it may be observed that the moderate
extent of the work has been an incentive both to the
master and the pupil in taking up the study of the
Bhashya ; comparatively therefore more Madhwas study
their Sutra-Bhashya than the followers of other teachers
do their own.
There is one important point to which modern
scholars may be glad to have their attention drawn*
Recent Philological researches and the comparative study
of languages have led to the belief that the Rig-Veda
mostly speaks the history of the good old Aryans. Conse-
quently the Veda Bhashyas have been denounced as not
interpreting the true sense of the Vedic poets. Thus the
unbroken current of tradition as to the religious and
philosophical interpretation put upon the Vedas has been
called into question. It is then a real difficulty to recon-
cile ourselves to both these positions. But the principles
which, according to the Acharya, the first Adhyaya pro-
pounds can help us to find a solution. In this connection
the last six Sutras of the second Pada Jtnd the Sutras j6-
to 23 of the fourth Pada of this Adhyaya deserve to be
made the subject of a careful and comprehensive study.
Here questions are discussed how the Speech man has
made or learnt to denote or speak of things in the world
of perception and of every day experience has, in course
of time, come to convey deeper things. In the answer
the relation between the two kinds of things is made the
basis of explanation, which in its turn gives a glorious
insight into the progress of thought in the human mind.
It is but natural that the ancient seers who from time to
time taught the world made their common speech when
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lviii
SUTRA-BHASHYA.
their progressing mind required it, also the vehicle of
their cogitations of a different kind, instead of invent-
ing a new language or making a fresh literature for the
purpose. Especially in ages when writing was not the
means of handing down to posterity the products of their
mind, it was most convenient to have the same language
and literature with different exponents to serve all pur-
poses. Accordingly Sri Madhwa Charya lays down in
consonance with the teaching of the Sutras that the
Vedas have at least three senses and they are intended
to tell us of everything in the world ( vide page 94, lines
31-35)-
If it is not easy to have through the Sanskrit Text a
clear idea of the system that is taught, the difficulty will
be found to some extent solved in this popular rendering.
So, it would suffice to conclude with a rapid sketch of the
cardinal points which have already been set forth in dif-
ferent connections. According to this system, there is but
one God or Brahman identified with Vishnu who is the
Absolute Being of all powers. Among the dependent ex-
istences Sri or Lakshmi is the only one that is eternally
blessed witnessing the glory of God through eternity.
Other Spiritual beings are many who are not all of the
same kind or of the same capacity and quality ; they are
indeed innumerable and are said to exist in groups of
infinities ; they are all separate in substance from the Lord
and from each other ; they are all eternal. There is also
the principle of unintelligent matter apparently homo-
geneous, bqt really composed of different principles in a
subtle state, which, when worked up by the guiding acti-
vity of the Lord and by the necessary activity of the soul,
develop into the perceptible universe. Thus, the Acharya
teaches that the Lord is real, the soul is real, matter is
real and the mundane bondage is also real. The
soul has to work, through the grace of the Lord, for
release from the real bondage which He alone can dis-
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INTBODUCTION.
Ik
solve. The moral responsibility of the soul is dis-
tinctly declared by the Sutrakara, as well as the dis-
tinctness of the soul from the Lord (vide Sutras II. iii.
33 and 28). These two things being granted, the reality
of the bondage and the endeavours on the part of the soul
for release are sensibly conceived and taught. These
truths are all made to rest on the firm ground of reason-
ing consistent with the three principles of evidence, Sabda,
Pratyaksha and Anumana. Nothing is said to exist or
denied existence in the absence of or against such evi-
dence. A correct knowledge of all things, material and
spiritual, naturally leads the eligible to a knowledge of
the Gracious Narayana ; such knowledge and the
devotion engendered by it, are the only means of obtain-
ing His Grace. Hence, at the close of the Tatvaviveka,
the Acharya observes
“ Surely, he finds release from Samsara who under-
stands and (contemplates) that all this limited existence
is ever under the absolute control of Hari.”
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YEDANTA-SUTRAS
WITH
MADHWA BHASHYA.
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SUTftA-BlIASIirA.
FIRST ADHYAYA.
FIRST PADA.
Narayana who is perfect in every kind of excellence
and is destitute of defects, who is the object of know-
ledge and the goal of attainment, is bowed to in re-
verence, as also are the Preceptors ; and the meaning of
the Aphorisms is expounded.
In the age of Dwapara, pure knowledge became
everywhere disturbed (overlaid with doubt and misappre-
hension), and Brahma, Rudra and the other gods having
prayed for its correct declaration, the glorious Narayana
became incarnated as Vyasa.
To those that desire to attain the good and to avoid
the evil, but do not perceive the means therefor, He
(Vyasa), for the purpose of manifesting the same restored
the Vedas that had been lost (forgotten), divided them into
four (Rik, Yajus, Saman and Atharvan), and these again
into twenty-four, a hundred and one, a thousand and twelve
(branches respectively) ; and for the sake of the correct
understanding of their import, He composed the Apho-
risms known as Brahma Sutras. It is hence declared in
the Skauda, “ The wisdom which had been derived from
Narayana was in the Krita age perfect (as given). In
the next age of Treta, it was changed a little ; and in
Dwapara it became wholly altered. Further, owing to
the curse of the sage Gautama, wisdom became converted
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4
SUTRA-BHASHYA.
[ADHTATA I,
into false knowledge ; an.d Brahma, Rudra and the other
gods became confused in mind (out of compassion for the
mortals) and sought refuge under Narayana, the faultless
as the fittest to be resorted unto for refuge. Having been
informed by them as to what had to be done, this
Supreme Person of divine glory became incarnated in
the form of a sage born of Parasara and Satyavati.
Thus He, who is the Lord Hari of supreme glory, Him-
self gave forth the Vedas which had been lost to the
world ; and divided them into four, and these four again
into twenty-four, a hundred and one, a thousand, and
twelve branches respectively ; and, for the proper under-
standing of their import, He composed the Brakma-
Sutras or the great aphorisms which possess in full the
chief requirements of Sutras or aphorisms. Those that
know the characteristics of the Sutra, say that it should
be concise, unambiguous, of fresh and high import, of
universal application, free from repetition and in-
accuracies of word and sense. Hence (as this body of
aphorisms has all the essential attributes c<#n noted by the
term Sutra), the Brahma Sutra is worthy of being spoken
of as the Sutra without any qualifying word ; just as the
name Vyasa by itself denotes Krishna (Dwaipayana) and
when qualified, other individuals (also named Vyasa).
And the learned understand other Sutras to be qualified
aphorisms (and speak of them only as such) ; for a
word by itself imports the thing of which it is primarily
the name, and it denotes other things only when qualified.
Such is the observation of those that are versed in the
Vedas and possess an insight into the real significance of
words. Having produced such aphorisms, wherein are
declared the rules for the solution of all questions (con-
nected with the Vedas)— the rules which form the
basis of all other doctrines propounded for the interpre-
tation of the whole body of (scriptural) words, the
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BtJTRA-BHASHYA.
5
PADA, I, 1.]
famous Vyasa, that is, the Supreme Person of divine
glory, once more established right knowledge in Brahma,
Rudra, and the other gods, in men, Fathers (Pitris) and
Birds, and shines most illustriously ” ; and so on.
i. Then therefore enquiry into Brahman.
The word ‘ then * is used as being auspicious and it
denotes immediate consecution (in respect of eligibility) ;
and the word ‘ therefore ’ points to a reason. The Garuda
Purana says accordingly — e( All the aphorisms invariably
begin with the (initial) words ‘ then ’ and ‘ therefore.’
What is the reason therefor ? What is their import ?
O Knowing one, what makes them so highly important ?
Be pleased to explain this to me, O Brahma, so that I
may rightly understand them. Thus requested by
Narada, Brahma, the foremost among the wise, declared
as follows. The word 1 then ’ is used to denote the im-
mediate consecution in respect of eligibility, and also to
serve as an auspicious expression. And the word
‘ therefore ’ is used to convey a reason ; or it may mean
‘ through the grace of the all-pervading Lord * ; for it has
been given out that He propels the activities of the
minds of all. When the Supreme Vishnu wished to
create the world, two things first came out (of Him), the
sacred syllable ‘ Om’ and the word ‘ Atha’ (then). They
are, therefore, the first in order. And thirdly was given
out the word ' Atah ’ (therefore), which tells us further
that He is the reason (of this enquiry). The syllable ‘ A ’
which, (like its soul), pervades all speech, declares the
Supreme Brahman. The syllables * ta ’ and ‘ tha ’ whose
presiding deity is Prana signify His pervasion and im-
mutable essence. Hence all these are considered by
the wise to be fit for being pronounced at the commence-
ment. The great seers having thus perceived the true
power and force of the words ‘ atha ’ and ‘ atah ’ use
them alone in the beginning of aphorisms.”
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6
SUTRA-BHASHYA.
[adhyaya I,
And in the Bhagavata-Tantra, eligibility is thus
described—" The eligible persons are in fact of three
classes, the lowest, the middling, and the highest. Of
these the lowest class comprises men of the highest
order. To the middling class belong the sages and the
celestial musicians (Gandharvas) ; and the gods are of
the highest class. This is the classification based upon
nature. Again there is the further classification based
on merit. He is said to belong to the lowest class who
is only devoted to the highest Lord and has mastered
scripture ; he is of the middling class who markedly
unites unto these the qualifications of tranquillity, &c. ;
and he is accounted to be of the highest class who, in
addition, perceives the futility and the perishable charac-
ter of all things from the four-faced Brahma down to the
clump of grass, and who, thus rising above desires,
resigns himself to the feet of the Lord Vishnu, and in
Him sees all his works secure. Further on, this is
established in the Sutras, ‘ Of him who has studied all
the Vedas,’ and, * Not without difference.’ (III. 4-12-13).
(To the same effect) there are the following scriptural
texts also. ‘ When he has devoted his mind to the
Lord, controlled the senses, eschewed pleasures, become
indifferent to hopes and fears, and perceived things as
they are, he shall find the Lord within himself.’— (Bri.
U. IV. 4-23). He that is fit to attain the knowledge of
Brahman shall, consider well and realise the futility of the
other worlds to be reached in virtue of (good) deeds, and
shall subdue his desires ; for the eternal world (of bliss)
is not attainable by deeds (which can only yield results
that are not eternal).” ‘ That he may know Him well,
he shall dutifully seek a preceptor who is learned in
scripture and devoted to the Lord.’ — (Ath. U. I. 2-12).
‘ But to him is the Lord accessible, whom He chooses
out of grace, and to him the Lord reveals Himself,’—
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StJTRA- BH ASH YA.
1
PAlJA, I, 1.]
(Kath. U. II-23), 1 To him whose devotion to the Lord
is intense and who is in due measure devoted to the pre-
ceptor as well as to the gods, — to him all the things
imparted in instruction become evident and shine in his
spacious mind.’— (Sv. U. vi-23). And in the Vyoma
Samhita, it is said thus — “ Even those of the lowest
caste devoted to the Lord are eligible for initiation in
respect of the knowledge of the sacred names of the
the Lord ; while women, Sudras, and vile Brahmans are
allowed to obtain knowledge from Tantra works as
explained in part by others, but not from a regular study
of such works. Those of the first three castes who are
sincerely devoted to the Lord Hari (the purifier) are fit
to acquire knowledge as given in the Vedic texts. And
the women (of the celestial order) are also eligible for
the study of Scripture ; and they are Urvasi, Yami (the
wife of Yama), Sachi and other goddesses, (as also the
wives of Rishis).
As without the grace of the Lord there can be no
release, and without knowing Him, His high grace can-
not be obtained, (and without an enquiry into the Holy
Word and meditation on Him, such knowledge cannot
be obtained), the enquiry into Brahman * ought to be
made.’
In a simple or complex sentence, that word or clause
may be supplied as an ellipsis, without which (word or
clause) the meaning of the sentence would be incomplete,
but need not be so supplied where this can be dispensed
with, such is the rule of the learned. (Brihat Samhita.)
* Here ' among the eligible, He who knows Him thus
attains to immortality. For there is no other way lead-
ing unto Him.’ (T. A. iii-12). ‘ I am indeed highly
beloved of the wise and the wise are beloved of me.’
B.G. VII-17). He, * the gracious Lord is reached by
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8 sctra-bhashyA. [adhyaya i t
him whom He chooses.’ * Verily, the Lord is to be seen,
to be heard, to be thought about and to be contemplat-
ed.’ (Bri. U. VI. 5-6). So say the Srutis and Smritis.
By righteous deeds alone, the lowest measure of the
grace of the Lord is said to be obtainable ; by study and
such other things, a higher measure ; but by knowledge
only is the full measure of the grace of the Lord (obtain-
able). And it is said that through the lowest measure of
divine grace, one enters Svarga (the world of Indra) ; by
the still higher grace one acquires a place in the (celes-
tial) sphere underneath the Janaloka ; and only by His
perfect grace does the soul attain salvation. To hear (to
study) the scripture, to reflect on the things taught
therein, and to meditate thereon and to be intensely de-
voted to God are the only means of securing the full and
direct realisation of the Lord ; no other means is held to
be of such primary importance. For, except by these
means, no one has ever acquired that knowledge. (Nara-
diya Purana).
And the term Brahman primarily denotes Vishnu
only : for there are Scriptural passages which run thus :
“ He who abiding in the sea is but slightly known by the
wise* who transcends perception, who is eternal, who holds
sway over all beings, from whom the Great Mother of the
world issued forth, and by whom the souls are brought
into the world of life bound up with their actions
(Karma), and imprisoned in the five elements.” — And
after this, “ He is the embodiment of pure wisdom, is con-
sciously active, and is, as the wise say, the one Lord of
the world.” (Mn. i). From this subsequent statement
(We know Narayana, we contemplate Vasudeva), and
therefore, may Yishnu impel us (towards good). (Mn. i).
It is evident that Vishnu is referred to in the previous pas-
sage. But other words (names) occurring in the passage^
cannot however, lead to other (deities being taken as the
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PAD A. I, 1 .] SOTBA-BHASHYA. 9
highest Lord). For--‘ From Him (the names of) the
things of the world derive their connotation ; and conse-
quently all the names cannot be interpreted to denote
(any of the deities forming part of) the world. That
Lord is said to be Vishnu whom all the words (by their
connotation) declare ’ (Bhallaveya Sruti). ‘ To Him all
the rest of the world goes, (to Him) who is carefully
enquired into, and bears all alone the names of all the
gods.’— (Rv. X. 82-3). Here the expression ‘ all alone ’
precludes other deities from being the denotation of all
names (words).
In the navel of the Unborn (Vishnu), that thing
is set on which all the worlds stand (Rv. X. 82-6). This
is a well-known indication of Vishnu. It is not fit to give
up a well-established meaning for the sake of auother ;
for it is said in the Skanda ‘ To Him is (our) obeisance
made in whose navel has grown up the lotus, the prop
of the worlds, as referred to in the Sruti, ‘ In the navel,
of the Unborn’ — to Him the glorious Vishnu who is
the cause of all the states of the world and the sole
author of the universe.’ Another text which refers to
. the same subject says, ‘ (He) who is far above the heavens
(Sri) and farther away from the earth (Bhumi) ’ and so on
(Rv. X. 82-5). Again in the Sruti, Lakshmi says ‘ I can
make whomsoever I like, I can make the Fierce, Brah-
ma (the four-faced), the sage, the intelligent (Rv. X.
125-5) > * and concludes by saying ‘ And my cause dwells
on the waters of the sea ’ (Rv. X. 125-7). Here according
to the settled acceptation and the indicatory circumstan-
ces, the Fierce is Rudra, and it is Narayana (that dwells)
on the waters of the sea. When there is nothing to the
contrary, the accepted (meaning) is not to be abandoned.
According to the aforesaid reasoning, all Scripture de-
clares Him alone. ‘ In the Vedas, in the Ramayana, in
the Puranas and in the Maha Bharata, in the beginning,
in the middle and at the end, yea everywhere, Vishnu
2
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10
SUTRA-BHASHYA.
[AOHYAYA I,
is sung ’ — in the three divisions of the Harivamsa. The
contradiction of other works is not (to be regarded).
For it is said in the Yaraha Purana * Now I shall create
such things as would soon engender doubt and miscon-
ception among men ; mighty Rudra, thou too hadst better
have misleading works produced (by Dadichi, etc.). Let
the people be made to see what is not true and what is
against truth. Make thyself well-kndwn to the world and
spread darkness with regard to me.’ Also in the Skanda
Purana cerebrating the supremacy of Siva, this is said. 1 O,
Undecaying one, the moment thou skouldst, in wrath, turn
thy face away from them, Brahma, Isana and other gods
would be doomed to miseries worse than those inflicted
upon the basest of the base’ ; and in the Brahma Vaivarta
Purana which seeks to exalt Brahma, it is said : ‘ Neither
I nor Siva nor others can lay claim to even a small frac-
tion of His power. As the child sports with its toys, so
does Achyuta with us.’ And no such statement is to be
found in the works declaring the supremacy of Vishnu,
and so it has been said, “ Now I shall create, etc.”
The Sutrakara states the characteristics of Brahman
(thus) : —
2. ( That is Brahman) from which the origin, etc., of this
(universe proceed).
(Brahman is that) from whom the origin, sub-
sistence, dissolution, order, enlightenment, nescience,
(mundane) bondage (of life) and absolution (proceed).
For the Skanda Purana says, ‘The Person from
whom the origin, subsistence and dissolution, order,
enlightenment, the cover of gloom, bondage and absolu-
tion proceed, is the unconditioned Lord Hari ’ Scrip-
ture says, ‘ That of whom these beings are born, by whom
when born, they live, into whom they retire for rest and
life again (when released) ; that do thou enquire into,
that is Brahman ’ (T.U. iii-1.) ‘ He is Brahman who
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sutea-bhashya.
11
pada x, 2 - 3 .]
is the one supporter of the three (things), (matter, soul
and time), who supports the earth and heavens and all
the worlds ’ (Rv. I. 154-4). * He under four names sets
(at work) the ninety great gods like the round wheel.’
(Rv. I. 155-6). ‘Thou art past measuring, and fittest
the whole space with thy perfect essence, none can ever
approach thy greatness ; there is not one, O Vishnu, who
was, is or will be, that is capable of attaining to thy
glory by which the glory of all the gods is limited ’
(Rv. VII, 99.12).
* He who is our immediate progenitor and father,
who is the maker and who is cognisant of all the worlds
and the things abiding therein. (Rv. X. 82-3). These
and such other texts (show that the first great cause of
the world is Vishnu, who is Brahman).
By deductive reasoning other (dieties) cannot be sup-
posed (to be the cause).
3- For (the cause of origination, etc.,) is that of which
the only means of cognition (knowledge) is the authoritative
Word.
As stated in the following and other Srutis, * He
who has not studied the Vedas cannot understand, so as
to attain to heaven, the Lord who is perfect and the
omniscient maker of all (T. B. iii.i2*9V * The
Person (indweller of all bodies) is revealed by the
Upanishads only.’ For deductive reasoning cannot
independently or invariably be a means of proving
the truth, which is said as follows in the Mahakaurma .
‘In no instance or at no time syllogistic reason-
ing unaided by the Sruti can prove true anything by
which the senses are not affected ; nor can the sensu-
ous perception do it.’ But either of these when aided
by the Sruti will become efficacious and authorita-
tive beyond a doubt. The only form of reasoning admis*
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12 StJTBA-MASMtA. [aDS*A*A 1,
sible is that which is employed to decide as to the mean-
ing of the texts, by reconciling the apparent inconsistencies
between the various portions of Scripture. But other-
wise reasoning (being unprofitable) should be abandoned.
For, as observed in the Yaraha Purana, syllogisms can
be framed in all cases (to prove anything): “ Deductive
reasoning independent of the Sruti can of course be em-
ployed in all cases ; therefore it is powerless to discover
supersensuous things without the aid of Scripture.”
Seed, the pulse, the seed of the banyan, butter,
processes of manuring, reminiscences (of a previous life),
the loadstone, the lenses, the draught of water, the reso-
lution of the body into its elements after death, propitia-
tion of the gods, cessation of activity in a dead body —
these, it is certain, are means of inferring the existence of
things which senses cannot cognise.” From this state-
ment in the Moksha Dharma the atheistic position would
distinctly appear untenable. Further, austerities etc.,
are seen to produce (their own) fruits. By the word
Sastra are meant Rik, Yajus, Saman and Atharva Yedas,
the Maha Bharata and the Mula Ramayana. And also
whatever agrees with these is to be considered Sastra.
All other extensive works do not form Sastra, but are
wrong (crooked) ways (paths) — the Skanda Purana.
And in the Moksha Dharma, the passage beginning
with, ' the Sankhya, Yoga, Pasupata, Vedas, Aranyakas,’
(the Vedas and Pancharatra having the same purport),
declares the authoritativeness of the Pancharatra ;
while other systems are shown to be different (of an
inadmissible character) in their conclusions. ‘ (That)
of whose cognition Scripture (is the only) means,’ is the
meaning of the Bahuvrihi compound Bastrayoni in this
Sutra.
Notwithstanding that the contrary may appear to
the ignorant, other (deities) do not form the subject of
(the whole) Scripture. For,
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SUTBA-MASHYA,
13
pada i, 4*5.]
4. But that {Brahman only) it tht tubject of all
Scriptnre became it it primarily connected with {all the textt
in their Comprehentive tente).
Here the connection consists of indicatory marks,
consistent reasoning, etc. In the Brihat Samhita they
are given thus: The beginning, the conclusion, re-
petition, peculiarity, the object, the explanation of
purpose and suitableness are the circumstances by
means of which the purport is to be determined. Ac-
cordingly when with reference to the beginning and
other indicatory circumstances, the purport is con-
sistently sought to be discovered, that (Brahman) alone
becomes the subject-matter of the Sastra. ‘ Scripture'
enjoins duties as My worship* uses Indra and all other
names as My appellations, the texts that prescribe,
as well as those that prohibit acts, point to Me ; so, of
such statements, none other than Myself can understand
the true meaning.’
(Objection) : — But Brahman cannot be the cause de-
clared by Scripture; for, “ it is the highest bliss from which
words together with the mind return (recoil) powerless.
It is not sound, has not sound for its property ; it is not
cognisable by sound, by touch or by taste ; nor is it one
possessed of smell ; it is unchangeable and indestructible.”
(Kath, iii 15 )
Bashkkala Sruti says ‘ He explains (it) entirely
without words.’ ‘ That which is never explained by
words, but by which words stand explained, which the ear
has not heard, but by which the ear is heard.’ From these
Srutis, Brahman is evidently beyond the range of speech.
Hence it cannot be that the cause is spoken of by the texts.
This objection is refuted in the following.
5. Since it it the object of perception , it it not what
cannot be tpolcen of.
' He (the votary) (by virtue of the initiation receiv-
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14 BUTKA-BHASHYA. [ADHYAYA I,
ed) from the most exalted of souls sees (perceives)
the perfect Being, the Lord of lords pervading all bodies
(abiding in everything). He shall find the Lord within
himself. Having received a clear notion from the pre-
ceptor or by means of Scripture, he shall endeavour after
direct realisation (of Brahman). From these and like
statements, it (Brahman) being declared perceptible, is
positively declared by the word. Since it is a thing
revealed by the Upanishads, its perception cannot arise
by means other than words. It is explicitly said in “ All
the Vedas speak only of Him and all reflection and
devotional acts are directed towards Him." (Kath, ii., 15).
In the Bhagavatgita, Krishna says “ By all the vedic texts
I am directly spoken of. I am the author of the Vedanta
Aphorisms, and it is I that fully comprehend the meaning
of the texts.” Other Srutis and Smritis (also) speak
to the same effect.
The statement that Brahman is indescribable, etc.,
however, proceeds from the absence of thorough compre-
hension of Brahman. “ The wise see the form of (the
Mount) Meru and still do not see it (for they cannot see all
over, in and out). (Similarly) it (Brahman) cannot be
described, reasoned out, and known (entirely as such
and such). So the Garuda Purana says, ‘ For want of
thorough comprehension, Brahman though declared by
the whole body of Scripture and capable of being known
and inferred by reasoning, is said to be beyond the reach of
words, reasoning and knowledge.’ ”
The interpretation put by other (commentators) upon
the word Asabda in this Sutra cannot be justified
(both according to their principles and the admission of
those against whom their objections are directed).
6. If it ( that which it spoken of) it said to ho the
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SCTRA-BHASHYA.
15
PADA X, 6 - 7 .]
qualified Brahman, we deny that , on account of the word
Atman ( used in the text to denote the cause of the world).
It is not proper to hold that it is the qualified Brah-
man that is spoken of as capable of being seen and des-
cribed, and not the unqualified ; for the word Atman used
to denote the Lord (precludes this view). The Vamana
Purana says, “ He is called Atman who is unassailed by
the three qualities of matter aud unapproached by faults,
with regard to whom the complex notion of abandoning
and seeking together is incompatible ; and, on the
other hand, in the opinion of the wise, he is Anatman
who is of the opposite character. The Talavakara
Brahmana (has the following) : — There are indeed two
forms of Brahman, Atman and Anatman. Of these
that which is Atman is eternal, pure, unmixed of matter )
unassailed by the three qualities ; but the other which
is of the opposite character is Anatman. When the
primary sense (of a word) is admissible, it is not fit to
take it in the secondary sense.
7. Because it is taught that he obtains final release who
is devoted to it, ( Brahman is referred to by the word Atman).
Indeed release cannot be obtained by him who is de-
voted to the qualified (Brahman). For in the Brihada-
ranyaka Upanishad release is said to be obtained by
him who is devoted to Atman, in the text “ He by whom
the omniscient Lord who is enshrined in the heart
which is centered in the body, is properly understood,
as the author of Vayu and the author of all, he
attains to that exalted world which is the world of the
Lord.” The Mandukya text has * this Atman is Brahman.’
Iu Bhagavata it is said “ the Lord is spoken of as
Brahman, Paramatman and Bhagavan (on account
of his being perfect and unlimited, and Supreme Lord
full of glory and grace).” (In another text of the same
work) we find, “ She begot Datta Durvasa Soma,
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16 8tmtA«BHA8HYA. [aDHYAYA I,
Atman (Vishnu), Isa, Brahman the (four-faced) and
other sons.” The following is found in the Padma
Purana, “ O the great one, (the spiritual) existence
is said to be of two classes ; namely, the soul and
the Lord. Brahma and others are said to be souls, the
Lord is but one who isjanardana (the saviour). In the
case of others, the word Atman is used only in a secondary
sense. By means of the direct realisation of such
unqualified Lord, release is said to be obtained. The
other (souls) are qualified whose knowledge does not
lead to release. The highest and perfect Lord is Vishnu.
Hence the sages say that release arises from His grace.
8. And became of the abeenee of any statement to the
effect that it it a thing to be set aside.
The Atharvana Upanishad says “ Know that Atman
only as the (supreme) one ; abandon other words ; He
is the bridge of immortality.” (IT. 2-5). From this
injunction to discard other things and not to discard
Him the Atman is not the qualified (Brahman).
9. On account of His merging into Himself.
“ That is whole, this is whole, from the whole issues
the whole, the whole being taken away from the whole,
(still) the whole remains (Br. U. V. i-l.) “ He takes
out self from self, merges self into self and becomes
only self.” The glorious Lord, who is. superior to and
different from the persons of the world, and unlimited
by the three qualities, shows himself as many, and
again the unblemished Lord, the first cause becomes the
individual one and goes to rest. Thus there is the
scriptural declaration of His (Atman’s) withdrawing
Himself into self. For it cannot be that the pure Lord
merges into the qualified Atman.
And in no part of scripture is anything to the con-
trary said.
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PADA I, 10 - 11 .] S0TBA-BHA8HYA. 17
10. On account of the uniformity of view (conveyed by
all the texts).
As Paingius’ sruti says “ all scripture and all ac-
curate and true reasoning produce only one kind of high
perception, that is, that of Brahman ; hence there is no
occasion whatever for contradiction in the whole body
of scriptural texts, as well as in the Ithihasa ” ; there is
but the uniformity of the knowledge (produced).
11. And because ( it is so) declared in scripture.
“ He is the one supreme and illustrious Lord, who is
imperceptibly present in every being, who is all pervading,
who actuates all beings from within, who is the master
of all action, in whom all beings dwell, who is the witness
of all, who is essentially intelligence and who is unmix-
ed with matter, and unqualified (Sv. VI- 11). For what
cannot be conveyed by words cannot be declared by the
Sruti ; and it is not fit to assume what is not established
by authority ; for it is not possible for words to indicate
things which caunot be named (directly) by any word.
In the whole (of the remaining part) of this chapter
beginning with the aphorism, “ The blissful (is Brah-
man only) from the repetition,” Sutrakara mainly expounds
the same law (by which Brahman is perceived to be the
subject of the whole scripture) ; and in this (first Pada)
it is mainly shown how the names which by usage
are known to denote other things, are the names of
Brahman (predicating of Him the attributes connoted
by them). The subject matter of this Pada is not of
any other description, as this could not be found (to be).
It has been said that Brahman ought to be enquired
into. The same Brahman appears in the Taittireya
Sruti (II. 52), ‘ Brahman is its tail, its support,’ to be a limb
of Anandamaya (the blissful) ; but the knowledge of the
part is not to be sought instead of the knowledge of the
whole* To remove this objection (and to establish the
a
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18 StJTBA-BHASHYA. [ADHYAYA I,
necessity for the proposed enquiry into Brahman), the
Sutrakara advances this aphorism.
12, The Blissful (is Brahman only), from the repetition
( of the term Brahman).
It may be that the blissful is Brahma, the four-
faced, or other dieties, Lakshmi or Vishnu Himself.
From the word Brahma, Hiranyagarbha may be
taken, as also from the usual appellation of Satananda
(blessed a hundred times) ; or it may be Rudra who being
Ashtamurti is like Anandamaya (the blissful) spoken of
as present in the sun. Likewise many other deities may
be assumed to be Anandamaya. It may be Prakriti ; for
the word Brahman is used to denote Her as in the Gita
verse ( 14.3) where Krishna says, f My wife is the Great
Brahman (Prakriti),’ and from the reason of her exhibiting
diverse forms. Again the word Brahman itself may point
to all the souls as the word etymologically can do ; the
root Briha means class, soul, the one seated on lotus, the
multitude of words ; and on account of the same Auanda-
maya being spoken of as Annamaya, etc., which latter
epithets are appropriate only in the case of souls.
Nevertheless, these are not spoken of as the * bliss-
ful ’ by that term. But it is Vishnu alone. ‘ It is the
highest Brahman of the wise.’ ‘ Him alone they call
Brahman.’ ‘ The word Brahman is properly used to
denote Vishnu the highest Lord and never any other ; for
all 'others (souls) are imperfect and can only in a second-
ary sense be called Brahman.’ The Lord is spoken of
as Brahmau, Paramatman (the perfect self), Bhagavau
(the Almighty). The ascetic should with Mulaviantra
worship Brahman which is Vasudeva. For here is the
word Brahman repeated which (as evidenced by the re-
ferences quoted) is accepted to denote (Him) Vishnu
aloue.
*
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SimtA-BHA8HYA.
19
PADA I, 13-14.]
13. If it be objected that the term, at signifying modifica-
tion, cannot denote Brahman ( the objection is declared to be) not
valid) : for the ( affix in the ) term signifies abundance.
It cannot be said that the affix in the term is
appropriate only when it denotes Prakriti, etc. j since
they are either products or deities presiding over the
modified, but not in the case of the Supreme Being.
For he is called Anandamaya because He is perfect
in bliss, not because he is a modification of it. And
also of other terms. Food, etc., only abundance is
meant. From the explanation of the word Anna (food)
given in the Vedic text, ‘ It is eaten and is the eater
of all beings,’ it is right to take the term (affix) in the
sense of abundance. The state of being eaten is of
course the state of being depended upon (by all crea-
tures) for their means of living. In the sentence, * He
indeed is this,’ (T. U. ii. 2) reference to the other (the
distant one) is begun. “ Those who meditate on Food a
Brahman,’ etc. (T. U. ii. 2). As these texts have the
word Brahman used in them, and as Brahman appears
in many forms, there is no modification meant. Hence no
contradiction arises.
It would not be consistent to interpret (the terras) in
a different way.
The termination may also signify the nature of the
thing itself as in the expression ‘ the Sun is a flood of
effulgence.’
14. And on account of His being stated as the cause
of the activity of the world, (1 which furnishes a reason) for
His being Anandamaya.
For the text says (of Brahman) * Who could make
the world) act or who could make it act well, if that
Akasa (Vishnu who shines on all sides) should not abound
in bliss,’ (T. U. ii., 7).
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20 StTTRA-BHASHYA. [aDIIYAYA I,
15. And because ( that i.e., Brahman only) which is
( distinctly ) described by the mantra varna ( the vedic text) is
denoted (by the terms Annamaya, etc.) .
The text having (briefly) begun with ‘He who
knows Brahman attains to the highest (Brahman), goes on
to describe Brahman thus, “ that which is true, intelligent,
and unlimited in bliss is Brahman * ; so it will be observ-
ed on advertence to the identical significance (of the at-
tributes given in the definition at the commencement,
and of the attributes used along with Annamaya,
etc.), that the same Brahman is sung under Annamaya
and other names.
Further no difficulty is caused by the mention of
Brahman as a limb of the blissful. For in the Chatur-
veda Sikha text, “ He is the head, he is the right arm,
he is the left arm, he is the trunk. He is the tail (feet),”
the Lord Himself is spoken of as different members of the
body. Accordingly' the Brihat-Samhita says ‘ The head is
Narayna, the right arm is Pradyumna, the left arm is
Anirudha, and the trunk is Vasudeva.’ Again it says
* Narayana is the trunk, Vasudeva is the head, Sankarsliana
is the tail ; thus the same one appears as five (in five forms,
with which the gracious Lord in blissful sport arranges
Himself as parts and the whole (of a body) ; and on ac-
count of his divine powers no objection or inconsistency
should be supposed in the case of Him the redeemer.’
Reasoning is of no possible avail where it cannot
reach ; and but little knowledge is possible of Him who
is immeasurable.
Further in the term Annarasa maya, (He who is the
perfect essence of food), the word ‘Bas(i ’ used to distin-
guish food, etc., (from ordinary food, etc.), shows that
only the pure spiritual essence of Brahman is meant,
which is present in the various things.
And the reference made by the term * this ’ applies
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SnTRA-BHASHYA.
21
PADA I, 16 - 17 .]
by the principle of proximity to that which is abiding in
the visible (head).
* The glorious Vishnu, Lord of all, is spoken of as
another (by terms implying separateness), on account of
His all-powerful nature and of His displaying Himself in
many forms ’ (Brahmandapurana). For the reasons
shown above, it cannot be said that Virincha or any
other is Anandamaya.
16 . (. Anandamaya, is) not any other , on account of
impossibility.
For from the knowledge of any other, release is im-
possible ; and in support of it, Sruti has been quoted,
that is, “ Whoever thus understands Him becomes im-
mortal. There is no other path leading unto Him.”
(T.A. iii. 12. 7.)
17 . And on account of the declaration of difference.
(Of the two, Anandamaya cannot be the soul).
For, ‘hundred times the bliss of Prajapati (is the
unit of Brahman’s bliss ’). ‘ He who fearlessly takes his
stand on Him who is beyond comprehension, independ-
ent, not fully explained, (unsupported by other things),
— he (the votary) attains to the fearless (state). And
He who is in the soul (T. U. ii. 7-8)/ These and other
texts draw distinction * between the Lord, Anandamaya
and the limited soul) ; nor is there any conflict here with
the texts, ‘ That thou art/ (Ch. U. vi-8), ‘ I am Brah-
man/ (Br. U. iii. 4-10), as according to Bhallaveya
Sruti, “ all names enter Him/ the Lord is spoken of
by every word. ‘ The Lord is indeed spoken of as
if He were this (visible) universe ; for from Him pro-
ceed the subsistence, dissolution and origin of the
world/ And Tura Sruti says ‘ the Lord who is not all
is still called all (meaning ‘He rules all)/ Again the
Bhagavata has, ‘ knowledge is the understanding of
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22 SUTRA* BIIASHYA. [ADHYAYA I,
the separateness (from the soul) of the Lord,’ and by the
perception of separateness, by intense devotion and by
duties performed irrespective of fruits, (the votary
rejoices in heaven)/’ “When the soul sees the Lord
worshipped by the gods as different from the souls
and perceives His unlimited glory, it becomes liberated
from miseries.” (Ath. U. iii-i. 2 ). “ He who is not
all, is as if He were all. He who is indeed the
inner guide appears as if he were no guide (guided),
He who is the inward ruler appears as if He were
the outward one (the ruled), He who is known as
one and many, — He is the Purusha dwelling in all
bodies ; He is the Lord of all powers ; He is Brah-
man. Vishnu who rules all from within is named all,
and said to be all ; He is denoted by all names (words) as
c that,’ ‘ 1/ * tliou’, ‘ He,’ etc., but not as being essentially
identical with all.” Vaisampayana says in answer to
Janamejaya, ‘ O the foremost of the Kuru race, the wise
do not approve of the doctrine that there is only one
being.’ From these and other authoritative texts, show-
ing the separateness of Anandamaya (Vishnu), the limit-
ed soul is not the blissful one. How the doubt arises
has been described. But in such texts as e Being but
Brahman (he becomes Brahman), etc., the word Brahman
denotes the soul/ For this is possible and right when
there is a conflict between passages or authorities.
Further it is fit to speak of the soul as being released,
since there is bondage on account of nescience (besetting
the soul). In the Bhagavata (release is so defined),
‘ The final release consists in being restored to pure spi-
ritual existence after casting off the unessential forms
(material coats) ’.
Nor is this view to be questioned by different syllo-
gistic reasoning, for,
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FADA I, 18-19.] StJTRA-fcHASBtYA, 23
18. And [this) syllogistic reasoning being framed at
will , is not pure reasoning j hence (it is) not to be. sought.
Indeed a syllogism may be framed (with whatever
premises) we like. Therefore in establishing what is
true, absolute reasoning is not to be sought. This is also
said in the Skanda. “As the syllogism may be whimsical,
only such reasoning as may not be at variance with
Sruti is to be admitted for the consistent 'understanding
of the foregoing and subsequent passages, but otherwise
in no case is it (useful).
Accordingly the Sruti says : ‘ This conviction (faith)
can neither be brought nor taken away by reasoning,’
19. And ( because ) in this context, ( the text explains )
the relation of him to Them ( dnandamaya , etc., both here and
in heaven).
‘ Of him,’ of the soul ; ‘And’ implies the accumula-
tion of grounds. He obtains all desires by means of the
Lord (through the grace of the Lord) and along with
Brahma ‘ (the four-faced).’ (T. U. ii-i.) ‘ He who fearless-
ly stands devoted to Him that is unsupported, etc.’ ‘ He
approaches such Lord perfect in bliss.’ (T. U. ii. 7-8).
(In the text quoted in the previous Adhikarana).
*In the incomprehensible and in the ruler of all, etc.,’ (the
quality of being incomprehensible) has been mentioned.
And the same is predicated of some one that is within, in
the following text, “ The maker who is within. Him who
of His own accord dwells within the moon, and whom the
gods though dwelling with Him do not know well.” (T.
A. iii-n) ; and He appears to be one different from Vish-
nu, from the subsequent texts “ Indra, the king ” — “ the
seven become yoked (to the Sun’s chariot),” and so on :
therefore, only the subject of these texts should be Anan-
damaya, (not Vishnu).
It should not however be so concluded. For
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24 : SUTRA-BHA8HYA. [ADHYAYA 1,
30. {The one) within is ( Vishnu only) on account of
His qualities being declared of him ( the indweller).
The one declared (by scripture) to be within is but
Vishnu. For in the (following) texts the qualities of
Vishnu as the ruler within are described, “ Brahma per-
ceived Him who offers the objects to the ten senses* who
is dwelling of His own accord in the sea.” (T. A. iii-2-1).
The wise know Him to be dwelling in the sea,’’ “ The
Brahmas pray to Him as the mainstay of all the souls
of limited light ” (T. A. iii-2-1). (I am ordained by that
Immortal Lord) whose essence is said to be the cause of
the egg of the universe. 0 (T. A. iii-ii-4). Indeed it
is He that dwells on the sea of milk, and His essence is
the universe. For Vyasa Smriti says “ He having de-
signed, and intending to produce the various kinds of
beings out of His self, first created water and into the
water He introduced His essence. That grew up into the
golden egg radiant like the sun of thousand rays. And
within the egg Brahma the Grandfather of all beings
issued (from the independent Lord). Water is called
Narah, since water is produced by Nara (the Lord Vish-
nu). And the water was in the beginning the abode of
the Lord. Hence He is known as Narayana.” In the
Chaturveda Sikha there is the following, ‘‘ That all-
pervading thing perfect in sixfold excellence, which is
not to be abandoned, which guides all the souls, which
is called Narayana, was in the beginning. From this .
Person first issued Prakriti (Lakshmi), next the Egg full
of living beings/'
21. And He is a different one, {also) from the indica-
tion of difference.
The indication of difference is contained in the texts
such as “ The Lord who is the inner guide of Indra and
brings about the experience of objects to the five senses
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8UTRA*BHASH7A.
25
pada i, 22*23.]
abides in every heart.” " The wise (have) found him
the inner guide of Vayu. Brahma found Him dwelling
of His own accord in the sun and found Him (to be) the
heart of the gods.” (T. A. iii. n).
In the text “ Who indeed could make (the world)
act and make it act well, if this Akasa should not be
bliss ? ” reason is given for considering Akasa to be ‘ the
blissful/ but not Yishnu. But this position cannot be
maintained.
22. For {He is) Askasa (Hiker) on account of the
characteristic marks attributed to it being His.
“ Who is the support of this world ? It is Akasa
he) answered.” In this Chandogya text (I — 9), Akasa
appears to be the element ether. However, it (the element)
cannot be (meant), but it is Vishnu only what is called
Akasa ; for the text declares attributes which belong only
to Vishnu, viz., “ He is the Lord who is thrice supreme
He is sung the supreme Lord ; He is that which is
unlimited.” (Ch. i: 9). Also compare the texts, “ Who
could possibly tell the great (mighty) works of Vishnu ?
Even the four-faced who tells the particles of dust
cannot.’’ (Rv. 154. 1). “ Thou fillest all space with thy
presence, and thou art past measuring.” (Rv. VII. 98. 1).
From these texts also that characteristic is appropriate
to Vishnu alone. “ Vishnu alone is spoken of by the
terms the unlimited, the glorious, Brahman (the perfect),
the blissful and the like, which are applied to other in-
dividuals only in a qualified sense” (the Brahma Parana).
And it has been said, “ all names in their comprehensive
sense declare Him (Vishnu).”
23. For the same reason , Breath is ( Brahman ) .
“Thou art indeed that breath which will confer
(confers and conferred) on the four-faced, the various
blessings, and so thou art highly blessed ; and thou art
4
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26
SUTRA- BHA6HYA .
[ADHYAYA I,
the breath as, thou impellest the nine gods (guiding) the
senses to action.” In this passage by the expression,
‘ highly blessed/ supreme bliss is predicated of Breath.
By general acceptation. Breath has come to be understood
as Vayu, but it is not so here. For it is Vishnu who is the
Breath ; and for this very reason, namely, the attributes
indicating Him, as in the text, ‘ Sri and Lakshmi are Thy
consorts, the day and night (sun and moon) are Thy sides.”
(T. A.iii. 13).
The text, ‘ He who knows Him as hidden in the cave
(enshrined in the inmost heart),’ (T. V. ii. 1) has been
quoted. The thing which is placed in the heart is said to
be (some) light in the following text, “ The ears turn
away, the eye (turns away) from the light which is
placed in the heart.” c Of the light from which the senses
stray far), ‘ even the mind strays far, what shall I of poor
mind say or think at all.’ (Rv. VI. 9. 6).
And this light being mentioned in the hymn dedi-
cated to Agui, avowedly it is held to be Agni only. To
controvert this view the Sutrakara Says
24. The light (is Brahman only), from the statement
of the straying for [from the senses).
It is only Vishnu who is (here) called 1 light,’ as the
ear and other senses are said to stray at a distance from
it ; for He is, as the text says, ‘ beyond the range of the
senses, pervading all’ (Rv. VII. 98. 1). In this and other
texts, the Iyord only is said to be remote from the senses.
25. If it he objected that Gafktri denotes , not Brahman
hut (by general acceptation) the metre , which is so called ; (we
reply) it is not so , because Brahman is thus spoken of for the
direction of the mind and because scripture is of such purport .
# The Wght referred to in the text, “ Now, that light
which shines beyond heavens” (Ch. iii, 13, 7), is men-
tioned at the commencement of a previous text as
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SUTKA-bHASHYi.
27
pada i, 25 * 26 .]
“Gayatri indeed is all this.” (Ch. iii. 12. i). Therefore it
is not Vishnu. This objection we deny ; for Brahman
is spoken of in such terms in order to concentrate the mind
on Brahman. That is, it is spoken of in such terms, that
the mind may think of Brahman, as possessing the
attributes etymologically connoted by the words Agni,
Gayatri, etc. So says scripture. “ He sings and saves*”
(Ch. iii. 12. i), and so on. “ He is declared by
the names of all metres, of all the gods, of all the
worlds, (being the cause and Lord of all) ; and the other
things bear these names only owing to His presence
in them.” (Vamana Purana).
26. And also on account of the statement describing the
beings, etc., as the feet of Him ( Vishnu ) to whom the descrip-
tion properly refers, such ( Gayatri ) is {Brahman).
“ The glory of the Lord is so great, and still Greater
is the Person. All the beings form one foot of His. And
His three immortal feet are in heaven.” (Ch. iii. 13. 7).
“ The universe of gold surrounded by the quality of Rajas
(and its products), the treasure trove of the gods, the
splendid body of the four-faced, full of released souls,
they say, is but a foot, that is, but a ray of the Lord
that rules the six senses. For the whole world cannot
compare even with a ray of the Lord/ (T. A. iii.n).
From these scriptural passages, the foot must be under-
stood as representing a small fraction (not an essential
part of the Lord) and different from the Lord Himself on
the analogy of statements like ‘ Yagnadatta has one-
fourth the strength of Devadatta.’ And the Lord
(whose foot is the universe) is Vishnu, the subject of the
Puruskasukta, as evidenced by the word Yagna in,
‘‘The gods with the aid of Yagna worshipped Yagna;
aud another text says ‘Yagna is the supreme deity
Vishnu*’ The Skanda Puraua shows (that Vishnu is
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28* SOTBA-BHASHYA. [ADHYAYA 1,
the subject of Purushasukta) in, “At that time, great
King Rama only is spoken of by every name (Rama
was the subject of everybody’s talk), just as Vishnu
alone is spoken of in the Purushasukta.”
27. If it be objected that one and the same thing
could not have been meant, on the ground that the texts
differ j me say ‘No’ ; for there is no contradiction be-
tween the texts (in either case].
The earlier text is : “ His three immortal feet are
in heaven.” (Ch. iii. 12. 6). The latter text, ‘ Beyond
heaven ’ (Ch. iii. 13. 7), has the oblative case. Hence
it may appear that no single thing is here spoken of ,* but
it is not the fact. For there is no contradiction whatever
between the two texts, as they refer to the different
views of the sub-division of tlie universe into three region
or seven regions*
It has been said that Prana (Breath) is Vishnu, In
this connection, the text, “ They, these, the eye, the
ear, the mind, speech, breath have their place in the head >
(and are called the dependents) * (Ai. A. ii. 1. 4), does
not admit breath being taken as Vishnu. For breath is
spoken of in the rank of the senses. To remove this
objection, the Sutrakara says
28. Breath is such (Brahman) : for the characteristics
(of the Lord ) are repeated in the text.
The characteristics of the Lord recur in the following
and other texts : “ Him the gods made known (to their
pupils).’’ “ He is the Lord that overthrows (our enemies),
He is the Prana (highly blissful). “Let him understand
all the Richas as referring to breath.” “The breath
dwells in this body (which is described to be his car)’”
(A. i.A- ii- 1.3).
Here as well, the breath is but Vishnu. This is
distinctly told in the Skanda. ‘ The gods brought to their
pupils the knowledge of Vishnu. They contemplate
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pada i, 29 — 31 .] sotra-bhashya. 20
Vishnu as their wealth ; it is He whom all the Vedas
sing, and this body is said to be His chariot/
That breath is Vishnu also follows from the recur-
rence of the word, ‘ Brahman.’
39. If it be said that Breath cannot be Vishnu, as the
speaker declares him self to be breath , the objection is to be
rejected as not valid, for in this context, the references to the
Lord’s presence in the many embodied things are numerous.
According to the text “ Breath indeed am I, O sage ”
(A. A. ii. 2.3), the speaker declaring himself to be breath
it may be stated that Indra the speaker should be taken
to be breath. But this view cannot be taken ; for in the
same passage, the text continues, “ Breath thou art.
Breath are all the beings,” and thus points to the relation
with (pervasion of) the Lord in the plurality of bodies
(things) for,
30. The declaration is made only in reference to Sastra
(the inner guide , by Indra) as by Famadeva.
Sastra means is the ruler within, the Lord Vishnu.
The word Sastra is indeed so used in the Bhagavata pas-
sage, “The knowledge, the Sastra (guide), the .final
abode.”
The Padmapurana says, “ Vishnu is declared by all
the names of different things, for the reason that He
rules all. There is no word whatever which names a
thing without declaring Purushothama (the Lord of
Lords). Like the declarations of Vamadeva “ I was Manu
and Surya, etc.,” Indra’s speech is to be understood.
31. If it be said that ( by the word ‘ Breath ’ Brahman )
is not meant, on account of the characteristic marls of the
individual soul and the Chief of breaths ( being apparently
mentioned) ; we say ‘.No,’ on account of the three-foldness of
devout meditation being taught, the same being taken up as the
subject of this context ; and an account of their fitness-
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SUTRA-BHASHYA.
. [ADHYAYA I,
The characteristic marks of the individual soul are
contained in the text, “ so many thousands of days in
the period of hundred years” (A. A. ii. 2. 4.) ; and those
of the Chief of breaths are to be found in the passages
describing the dispute between the breaths. Heuce it
may be argued that this breath cannot be identified with
Vishnu. This argument is not valid, for (in the passage
in question) the threefold form of devotion to Brah-
man within one’s self, out of self, and in everything, is
meant to be taught and in the passage the same subject
is distinctly taken up (for elucidation). * He> having cut
through the same limit, by this same route, has entered
(Brahma’s heart) (A. A. ii. 2. 3.) ; he, (the four-faced
saw the same perfect Brahman present everywhere.’ ( ib ).
‘ All this has been indeed said by Mahidasa of perfect
wisdom, the son of Itara. (A. A. ii. 1. 8.)’
The Brahmanda Puraua says, Vishnu who has pro-
duced the Pancharatra expounding the supremacy of
Vishnu has himself appeared (in the world) under the
name of Mahidasa, in consequence of the meritorious
austerity practised by Itara. And the reason why per-
sons vary in their eligibility for practising particular
forms of meditation is detailed in the following smritis.
‘ By some Hari is to be meditated upon as abiding
everywhere ; by some others as abiding in their heart ;
and by some others again (as an object) without them-
selves under the forms of Rama, Krishna, etc., (Brahma
F'urana).
Vishnu is to be sought in the (sacred) fire by those
who are eligible to perform sacrifices, and other scriptural
duties, and in their own heart by the sages given to
meditation (by controlling their senses and vital airs), in
the idols, by the unenlightened ; and as • all-pervading
by those that have known the L,ord (Brahma Puraua).
End of the First Pada.
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FIRST ADHYAYA.
SECOND PADA.
In this Pada, the Sutrakara mainly shows how signi-
ficant names of other things declare Yislinu (Brahman)*
Omnipresence has been predicated of Vishnu, as in
the text ‘ Brahman, that which is most widely spread’ ; and
the same, from a reference to the text, “ Of this four-faced
just spoken of, yonder Adityaisthe Lord” (A. A.iii. 2. 3.)
and so forth, appears to be predicated of the sun.
To correct this view, the Sutrakara says : —
1 . ( That which it* declared to be) everywhere is that
( Brahman only), from the use of [the word Brahman)
avowedly denoting Him .
In " He, who is without a body, who is essentially
wisdom etc.,’ (A. A. iii. 2. 4.), and other texts. He who
is said to pervade everything is only Narayana. “ That
indeed is the highest Lord (Brahman) of the wise ”
(Mn. i. 6.) ; Cl He who is the highest Brahman, the
Supreme Lord.” fi Who else than Vasudeva could be
spoken of as Brahman ? (None else), for He alone is
perfect in excellence ; all other beings than He are only
in a limited sense denoted by the word Brahman. Thus
the word Brahman, denoting, by established usage,
Vishnu, the omnipresent, occurs in the passage..
*2. And because the qualities ( appropriate ) desired
to be expressed are possible (in Brahman) only .
In such texts as, tc He who is all-pervading, is not
heard by the ear, etc., (A. A. iii. 2. 4.) ” indeed it is He
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SUTRA- BHASHYA.
[auhyaya X,
who is the possessor of the qualities of not being heard,
etc,, as shown by the text, “ O, Yishnu, no one was, is,
or will be, (that can comprehend Thy great glory to
the fullest extent.)” (R. vii. 99. 2.)
The Chaturveda Sikha has this “ He is the creator,
He is Vayu (the perfectly wise and strong), He is Indra
(the wealthy), He is the unheard, He is the unseen,
who is Hari (the purifier) who is the highest Lord
Vishnu, the unlimited.”
From the occurrence of the word Aditya (the Sun)
and from the attributes of being the dweller in the eye
(body), etc., it cannot be argued that the unheard is the
individual soul, for
3. . (On the other hand) the (all-pervading) is not the
embodied soul, as it is quite impossible (to predicate omni-
presence of him).
(That is), it is impossible and against fact and reason
that one and the same individual soul could be in all the
bodies (at the same time).
4 . And because there is the denotation of the one
( Brahman ) as the object, and (of the soul ) as the agent.
In such passages, as, “ To him who expounds (the
nature of) Atman to another that is ineligible, (the Vedas
cease to give milk i.c., to produce the desired results)
(A. A. iii. 2. 3.)
5 . On account of the emphatic .use of the word ( Brah-
man) and oj the particle of emphasis being used to restrict the
word (Brahman).
As in “ Him alone they call (A. A. iii. 2. 3.) Brahman ”
For the individual soul is not spoken of as Brahnian
emphatically. “ This Vishnu is indeed Brahman ; this
Vishnu is indeed Atman ; this Vishnu is indeed the crea-
tor ; this Vishnu is indeed Indra ; this Vishnu is . indeed
Hari who accepts our offerings in sacrifices and cleanses
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PADA U, 5-8.] SUTBA-BHASHYA. 33
the good (of their sins), who is of perfect bliss,’’ says
also the Indradyumna Sakha.
6 . And on account of Smriti .* ,
Such as “O Arjuna (who hast overcome sleep), I am
the Atman that abides in the heart of all beings,” “ I
appear on the earth, and by My own might support the
beings/’ and so on (Gita).
No (othar thing, i.e . , absolute identity) should be
assumed, in the absence of, or against, authority.
7. If it be said that the passage does not refer to the
all-pervading Brahman, on account of the smallness of
abode, and on account of the reference to the same (soul)
we say ‘ no ,’ because Brahman has thus to be contemplated
and because the case is analogous to that of space.
(That is, the thing which is said to abide) in all
beings may appear different from Brahman, on account
of the smallness of the abode, viz., the heart of beings ; so
also from the reference appropriate to the individual
soul as dwelling in (presiding over) the eye and other
organs of sense. But this view is not correct ; for the
text intends that Yishnu, though all-pervading unlike
the soul, is to be contemplated as abiding in the narrow
heart, and as the ruler of the senses.
Further omnipresence is consistent with residence
in a point of- space as in the case of space itself. “ Vishnu
is the Lord of all the senses. As such He dwells in all -
beings. He is declared by all names and words and He
is loudly sung by all the Vedas” (Skanda).
8. (Tim) if it be said that (the two ) should equally
partake (of the experiences ), it 'is to be denied on account of the.
difference. . .
. (That j^jf the two, the individual soul and the
Supreme L'&d, being in the same body should be sup-
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34
SOTEA-BHAkBTA.
[adhyaya t.
posed to equally undergo the experiences (of that body),
the view is to be refuted on the ground that their
t power differs. This is also said in the Garuda Purana,
‘ There is no equality in experience between the Lord
and the soul ; for the Lord is all-knowing, all-powerful,
and absolute ; while the soul is of little understanding,
of little power, and absolutely dependent,” and so on.
In the second Sutra, * That from which, etc.’ (Brah-
man has been stated as the cause of all the states of
the world) : but in the text, ‘ Whatever He created. He
was eager to devour; from (the fact) that he devours
everything, Aditi (the devourer) has been so called,’
(Bri. U. iii. 2. 5.), the act of devouring (dissolution) is
predicated of the devourer (Aditi). The reference to
Aditi (by a pronoun in the masculine gender) in * What-
ever He created,’ is to be explained like the use of the
word Aksharain “ the unchanging Akshara, etc.” (Gita
xv. 16).
To remove this doubt, the following sutra proceeds :
9. (Brahma*) it the devourer (Aditi) on account of
the animate and the inanimate world being mentioned (at Sit
food).
For Aditi, the mother of the gods, cannot be said to
be the devourer of all the animate and the inanimate
world. The Skanda Purana says, Vasudeva, the highest
Lord of all men (beings), is the sole author of creation,
protection, and dissolution ; other deities may ormay not
be, in limited spheres (under them).” * That Hari, the
glorious Lord, who alone was in the beginning of
this (world), from whom this (world) came into existence
who is the one-protector of the world, to whom the
world returns during the deluge or on release, may accept
the offering of clarified butter for the prolongation of
our life ’ (Gbrita Sukta).
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discussion.
. PAPA tl, 10-11.)
8UTRA-B
10. And on account of the tom or( j j s
For the topic under discufflolffli the passage is
Vishnu (Narayana) engaged in the creation of water and
the four-faced called Samvatsara.
The Brahmavaivarta purana says, “ Before crea-
tion, there was nothing of the dependent world
and there was only Hari called Mrityu. By His
supreme will, Janardana (the redeemer) created water ;
dwelling on that (expanse of water). He (the glorious
Lord) created the grand egg of the universe. In the
universe, the mighty Lord created Brahma called Sam-
vatsara. The Lord opened his mouth to devour him,
when he (Samvatsara) shouted out (for fear). Then
taking pity on him, the all-pervading Lord appointed
him the maker of the world. The able Brahma (then)
created all the worlds to be offered to Hari (the devourer).
The Supreme Lord has been said to be the one de.
vourerofall. But in the Katha text (I. 3 . i.), “The
sages who cherish the five fires and have thrice perform-
ed Nachiketa sacrifice, say that the two that are
seated within the most exalted (of souls, viz., Vayu)
in the heart of those persons whose body is hallowed
on account of meritorious deeds, and (the two) that drink
the sweet essence of righteous acts, are like the shade
and the hot sun (to the righteous and the unrighteous
respectively ) there appear (some two that are said to
be drinking).” Who are those two ?
This question is answered here.
11. The two ( who have entered) into the cave, are indeed,
both Atman (the Lord), from this very well-known characteris-
tic, and from scripture to that effect.
The two in the cave (heart) that are drinking (the
essence of bliss) are only the two forms of Vishnu. ‘ The
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34 sottba-bhashya. - [adhyaya-i,
p$lorious two p> undergerywhere have taken their abode
in the body coni^wsitrbi- three elements, to which <body)
for the purpose of worshipping them (the two forms)
Yayu has repaired.’ (Rv. x. 114. 1). This and like texts
speak to that effect. Brihat-Samhita also says ‘ The one
Lord Hari assumes the two forms known as Atman and
Antaratraan, though He is individual one, dwells
in the heart of beings and accepts the pure pleasure
arising from their good works. The Padmapurana
says, “ Lord Hari always enjoys only what is
blissful and never the opposite. Who «an possibly
conceive the action of the Lord of perfect bliss ? ”
This dwelling in the cavity of the heart is a well-
known reference to Vishnu (Brahman) in such texts
as “ He who knows that Brahman as hidden in the cave
of the heart,” (T. U. ii. 1.), which is indicated by the
particle of emphasis * Hi ’ (indeed) in the Aphorism.
11. And on account of the distinguishing attributes.
As contained in “ He who is the landing place of
the sacrificers, who is (Brahman) the highest Lord of
perfect qualities, of immutable essence.’'
The qualities of the Lord cannot be individually
described ; for they are (verily) innumerable. Hence He
is called Brahman, which means absolutely perfect, so
that all His qualities may be (at least) collectively denot-
ed. And for this reason, this word Brahman (is invari-
ably used to denote Vishnu as distinguished from other
deities). For except the Lord, none are of immeasurable
qualities (Brahma Purana).
Further, it should be noted that this chapter is not
meant to show how every word in Scripture declares the
individual soul.
For Paingins' sruti states “ The Lord is real, the
soul is real, their distinction is real, real is their distinc-
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PAHA u, 12-13.]
S0TRA-BHA8HYA.
37
tion, real is their distinction, the Lord is not to be pleased
is not to be pleased, not to be pleased (at all) by those
who deny the reality of this distinction.” And the
Bhallaveya sruti says, “ The Lord indeed is Most High ,
absolute, highest in excellence ; the soul is of limited
power, dependent, humble.”
‘ As the distinction between the Lord and the sou 1
is true, so true may thou be pleased to make my word
on this subject. In virtue of my belief in the reality of
the distinction between the Lord and the soul, may
Kesava and all the deities defend me.’ From these refer-
ences and arguments (it would appear), the distinctio n
(between the Lord and the Soul) is not unreal.
It has been said that the dweller in the sun, namely,
Anandamaya is Vishnu. But in the text commencing
with , * This person who is in the sun is I ; I am he. He,
indeed, am I (Chap. IV. ii) “ Fires are said to dwell in
the sun, etc. Hence as also in the text, “ He who is seen
in the eye,” (Ch. iii, I5) Agni alone is spoken of, the
eye and the sun being said to be of the same nature.
Wherefore, as described in the text, ‘‘ Therefore just
as water does not adhere (on) to a lotus leaf, so to him
that has thus known Brahman sinful acts do not adhere ”
(Ch. iv. 14) from a knowledge of Agui alone, the absolu-
tion from all sins and salvation seem possible (not from
Brahman; hence Brahman is not Anandamaya). To
remove this doubt the Sutra proceeds.
13. The person ( enjoying bliss) within ( the eye) is
( Brahman ) only, on account of the agreement of ( the several)
characteristic attributes.
He who is in the eye is only Vishnu. From the
texts such as, “ The three immortal feet of His are in
heaven,’ (Rv. x. 90.3), immortality, etc. (and other charac-
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SOTRA-BHASHYA.
33
[adhyaya l.
teristics) only point to Him,” ; and also on account of the
propriety of the use of the words Brahman, etc.> (Vishnu
is the dweller within the eye, etc).
* He is I ’ and other texts have proceeded with refer ■
euce to the Lord as the inner guide. It is said in the
Mahakaurtna, “ It is with reference to the Lord of lords
that directs frofn within, that the words, * I,’ ‘ He,’ ‘ Thou/
are used. In fine, all the words are used (to denote the
Lord within), though the things themselves may differ.
14. And on account of the statement (of the power of
the Lord displayed) in particular places, etc.
“ So whatever may be sprinkled here (in the eye), ghee
or water, runs out both sides ” (Ch. IV-15). This and other
texts state the power of the Lord with reference to the
place. In the text beginning with ‘ Vamani (He who leads
the beautiful) and Bhamani (He who endows eve rything
with brilliancy),’ the power of the Lord (which is the
cause of causes) , is spoken of. And this characteristic
surely belongs to Vishnu. So says Chaturveda Sikha,
He is the ruler, He is without a rival, He is Hari (the
Saviour), He is supreme, He is the highest of the high ;
whatever is sprinkled in the eye, ghee or water, comple-
tely runs out both ways ; He is Vamana ; He is Bhamana ;
He is bliss ; He is the unshaken.” The same is said in
the Vamana Purana. ‘ Owing to whose presence this eye
is untouched by all things, that Vamana is our Lord and
asylum ; so should he (the votary) contemplate Him.’
15. And ( the one within is Brahman only), on account of
the direct statement referring to the supreme Hist (of the Lord ).
From the texts, “ Breath is perfect, bliss is perfect,
wisdom is perfect” (Ch iv. 10 ) “ Perfect wisdom and bliss
are Brahman,” (Bri V. ix. 28) “ He knew Brahman to be'
bliss, perfect bliss’ (T. U. iii. 6), perfect bliss is
indeed the characteristic of Him only. The Brahma—*
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PAD A. It, 1& — 17.] 8UTBA-BHASHYA.
Vaivarta says, the characteristic of supreme bliss belougs
beyond doubt, only to Vishnu ; from Avyakta (Sri) to the
blade of grass all enjoy but a drop of bliss.” And it would
not be right, while the word is possible to be under-
stood in its comprehensive sense, to take it in a restricted
sense.
16. And ( the one within is Brahman only), from the
statements of the conduct of the person who has heard the
Upanishads, etc., by Vayu to Brahman, ( Karya Brahman or
Para Brahman as the case may be).
This is referred to in the text, “ He leads- these to
Brahman.” (Ch. 1 X-15) .
For it is not reasonable to suppose that by the know-
ledge of one, the individual soul, a different one (Brahman)
could be reached.
17. And ( The one within the eye is Brahman, only not
Agni or any other)', for, otherwise, it ( the supposition) would
involve a regressus in infinitum ( Anavastha ) or an impossi-
bility.
If one individual soul be said to rule another, this
would involve a regressus ad infinitum ; (for the second
would have to be ruled by a third, the third by
a fourth, etc.) ; on account of one soul being of the same
(dependent) order as another, as well as owing to the im-
possibility of predicating of him the power of ruling other
souls, (He who is in the eye) is not the individual soul ;
for there is no authority to restrict that one particular soul
has control over another. And (this, of course, refers to the
disputant who does not admit the existence of the Lord).
In such texts as “ He who is seated on Prithivi
(borne by Garuda), who is different from Prithivi, but
whom Prithivi does not know, of whom Prithivi is the
body, who actuates Prithivi from within. He (the Atman)
is thy Lord, the inner guide, the immortal one”, the inner
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40
jSUTBA-BHASBYA.
[ADHYAYA t.
guide is spokeu of. And there again, in the text,
“ This is immortal ” (Ch. iv. 11*14), immortality is
declared of the one within the eye; But from such texts
as, “ He whose body is Prithivi,” that thing, as pervading
all, would be rightly taken to be the material cause or the
several souls. For the state of being embodied in gross
matter, earth, etc., is not admitted in the case of Vishnu.
To remove this objection, the Sutrakara says.
18. The internal ruler (is Vishnu), on account of Hie
characteristic attributes being mentioned in the passage treat
ing of the Adhidevas, etc. ( Presiding deities , etc.).
From such texts as “ (He) whom Prithivi does not
know, who is different from Prithivi,” containing attri-
butes characteristic of Brahman, declared in passages
treating of the presiding deities, etc. (He is the incom-
prehensible (unknown), and the dweller-in declared in
the texts “ O, Vishnu, no one who was, is or will be, can
fully comprehend Thy glory,” “He who is present every-
where, -but not heard, reached, thought out, guided,
seen, perceived or commanded, who is the Person
dwelling within all beings.” (A.A. III 2-4.)
19. Nor is He the Pradhana declared by Smriti, the
characteristic attributes of this not being mentioned.
The internal ruler is not the Pradhana (matter)
which is the subject of (Kapila) Smriti, b«cause the
attributes characterising Pradhana, namely, beittg' the.
cause of the three qualities (Satwa, Rajas, Tamas), etc., ;
are not mentioned.
20. (.Nor) is the embodied soul (the internal ruler) ; for
both speak of the soul as distinct (from the Ruler within).
For both the Sakhins Madhyandina and Kanva
read the texts which speak of the individual soul
as distinct, from Atman, as conveyed, .by the., t^xts
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PADA u, 20-21.]
SUTRA- BHASHYA.
41
6 He who standing in Atman (the soul) still separate
from Atman, whom Atman (the soul) does not under-
stand, for whom Atman is (like) unto a body who
directs the Atman (soul) from within, He this Atman
the Lord is thy internal ruler, is the immortal ruler
within. Bri, V. viii-22.
Again, the Kanva text say “ He who stands in Vig-
nana (the intelligent soul) is still separate from Vignana
whom. Vignana does not understand, for whom Vignana
is like unto a body, etc.
From the Will of Vishnu such a real world decays
every day, and being present everywhere in this world,
the perfect Lord is most blessed. Hence this world,
is spoken of as His body. From this statement it is
clear that there is nothing inconsitent in speaking of the
world as the body of the Lord.
(In a preceding passage) invisibility and other
(characteristic) attributes have been predicated of Vishnu,
and in the passage referring to Akshara first there is
this statement, “ That which is unseen and unperceived,
of no race or colour, without eyes and ears, without,
hands and feet, which is the eternal, all powerful,
omnipresent, extremely subtle and unchangeable— that
which the wise clearly perceive to be the cause of all
beings.” The subsequent text is, u Just as a spider spins
out its (threads) and withdraws (them) into itself,
just as plants grow oil the earth and as hair grows on
the living body, so does this universe proceed from the
Imperishable.” (ib. 7).
And from the text occurring later on, the one
(which is higher than the great Imperishable ” (Ath. ii.
1 - 2 ), some one would appear to be more exalted than the
Imperishable. To remove this doubt, the Sutrakara says.
21. He who is possessed of the attributes of being in-
visible, etc . is {Vishnu) } on account of the declaration of the
6
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42 SUTRA-BHASHYA. [ADHYAYA I.
characteristic (of His being the subject of the higher "know-
ledge).
After adducing the instances of the earth, etc., and
subsequent to the text, “ Everything in the world proceeds
from the Imperishable , 1 v mention is made of the most
exalted of the exalted among the imperishable ; from this
mention made in Sruti, and from the Smriti, u The
unchangeable is called Akshara (the imperishable),”
(B.G. xvii. 16), Prakriti seems to be declared.
And from the word Brahman, as also from the refer-
ence to the most exalted, Hiran<yagarbha may (also) be
meant.
But the above views cannot betaken ; for in the texts
it is said), %< Of the eligible, he who knows Him thus
becomes immortal.” (T. A. iii. 12-7).
“ That is the deed which meets with the approbation
of theLordHari, and that is knowledge which comprehends
Him “ Now two branches of study are to be distinguish-
ed ; the superior and the inferior ; of these, all the Vedas,
grammar and other supplementary disciplines, Ayurveda
and other incidental subjects, poetry and other arts of a
general nature constituted study for inferior knowledge.
Then the higher (superior) study is that by which the
Lord (Hari) is to be known, who is invisible, untouched by
the three qualities of matter, who is perfect and the high-
est Lord it being clearly stated that the object of higher
knowledge is Hari, — which is made out to be the charac-
teristic of Vishnu, it is to be concluded that Vishnu alotfe
is pointed out to be the possessor of the attributes of being
invisible, etc.
22 . And from the distinctive attributes and the state-
ment of difference , the two others (are not described by the
attributes of being invisible . etc.).
From the attributes declared in the text, “ (He) who
is all-knowing, who is the master of all, whose medi-
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SDTRA-BHASHYA.
43
BADA II, 22 - 23 .]
tation is perfect wisdom,” (Matter) Prakriti cannot be the
invisible ; nor could Yirincha be the invisible, etc., the
distinction being drawn in the text, “ From this (the Imper-
ishable) are born this four-faced Brahman, and the diety
presiding over Form, Name and Food.
Prakriti which is of the lifeless character is called
the lower kshara. The spiritual Prakriti dependent
upon Vishnu is called the higher Prakriti or Sri whom
they call higher Aksliara ; and consequently they call
Hari perfect in excellences, the (Imperishable) Aksliara
higher than the higher ; thus three Aksharas (imperish-
able entities) are spoken of. From this explanation found
in the Skanda Purana, of the three Aksharas, “ The
higher than the higher Akshara ’’ is indeed a distinguish-
ing attribute (of Brahman). And from the text, “ He is
rid of misery who sees the other (than the soul), Isa
(the Lord) worshipped by the gods, and contemplates His
glory” (Ath.iii. 1-2), the express mention of separateness
by the word (Anya) ‘ other/ precludes the taking of the
(internal ruler) to be Rudra, though suggested by (the
use of) the word * Isa.’
23 . And on account of his colour Icing mentioned.
“ When the soul (who sees) sees his Lord, brilliant
like pure gold, the cause of Hirauyagarbha, the maker
of the world, in whom the six qualities are perfect, etc.’*
(Ath. III. i-3) Thus the colour or complexion of the Lord
is declared).
“ (In the beginning) there was (the) one Narayana ;
neither Brahma nor Sankara was (engaged in their duties.)
Narayana reflected in tranquillity. From His thought
(Will), these things came into existence, Vayu, Hiranya-
garbha, Agni, Yama, Varuna, Rudra, Indra, etc. Of the
glorious supreme Lord Narayana there are indeed four
(different) hues, white, red, golden, black. He exhibited
Himself in these forms and hues for the sake of these
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*4 StJTSA-BHASHYA. [ADHYAYA t
(souls). He further wove warp and woof His forms
into several beings (for the purpose).
Hence His colour is declared to be of such (purity) ;
and accordingly these five colours of (spiritual essence)
are declared of Vishnu only.
(Objection) : — Of the characteristic attributes of Vishnu
such as ‘ being invisible 3 omnipresence is predicated of
one Vaiswanara in the text, u the eligible who contempla-
tes the Lord occupying the space of a span (in the heart)
as being unlimited.” (Ch. v. 18-1).
To remove this doubt, the Sutrakara says : —
24, Vaiswanara (is Brahman only), on account of the
common term being qualified by a distinguishing epithet.
The term Vaiswanara, though a common name
of Agni and Vishnu, now being qualified by the word
Atman which by settled acceptation denotes Vishnu,
shows that Vaiswanara is Vishnu only.
25, What is thus declared in the Smriti may lead to
(same) inference .
The Smriti is, “ I become Vaiswanara (lit. connected
with all human body) and rest in the body of all being ”
(Bg. xv. 14), which leads to the conclusion that the same
Lord is spoken of in this Sruti also, the Smriti being of
the same import* The word ‘ Thus 9 points to a corrobora-
tive statement which expresses the same thing as the
Sruti.
26, If it be objected that ( Vaiswanara ) is not Brahman)
on account of the Word (scriptural passages dedicated to Agni,
etc . and other (characteristics of Agni), and from the fundton
of the one abiding within; (we reply the objection) is not
valid bn account of the teaching that Brahman i* to be contem-
plated as such, and on account of the impossibility (of finding
in Agni the attributes declared in the beginning of the script-
ural € passages) ; and also for the reason that some sahhins
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SUTRA-BHASHTA.
45
PADA IT, 26 .]
read of him ( Vaiswanara ) as ( man of description given in the
Purusha Sukta).
The Word is as follows, “ This Agni is Vaiswanara ”
(Br. vii. 9-1). ‘‘The gods have produced Agni, who is
Vaiswanara and has shown Himself for the clear
understanding (of the gods).” (Rv. vi. 7-1).
The characteristic attributes intended by the word
‘other' are such as are in the texts, “ In Vaiswanara that
becomes offered.’’ (Cli. v. 24-4) ; “ The heart is Garha-
patya,” the mind is Anvaharyapachana (the fire on which
the rice to be offered is cooked), the mouth is Ahavaniya.”
(Ch. v. I8-2).
And from the texts, “ By whom this food is cooked/’
(Bri. vii-9-l), “Therefore the food which is first brought,
is fit to be offered,” the location within of Vaiswanara
as the digester seems to be meant. Therefore it
may be held that Vaiswanara is not Vishnu. But it
is not so. For the Mahopanishad says, “ Now indeed
this Lord, the most subtle of the subtle, higher
than the high, absolutely perfect Hari, do thou con-
template (Him ) as the one thing declared by every
name, gniding every action, possessing every peculi-
arity, perfect in all excellences, the accomplisher of
all that He likes, the abode of all properties, the
exhibitor of all forms. He who devoutly contemplates
the perfect Lord Hari abiding in his heart, attains
virtues that lead him to all the regions of the universe,
(and) to an.insight into all the beings, all the gods and all
scripture thus the Sruti directs contemplation (of Brah-
man) under the names of various things and as possessed
of their various characteristic attributes.
Not being accepted as perfect and falling short of
perfection in virtues, all others (gods) are considered
non- Brahman, and Vishnu only is Brahman, the Lord.
From such authorities and from the* initial (question)
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46 SUTBA-BHA8HTA. [ADHYAYA t.
“ Who is the Lord, our ruler, and of what description is
Brahman ? ” these attributes and works cannot be predi-
cated of others, and so Yishnu alone is Vaiswanara.
Vishnu is spoken of as Purusha (man) in such texts
as, “ The moon was born of His mine!, the sun from
His eye.” They (some Sakliins) speak of this Vaiswanara
in the same terms as of Vishnu in (Ch. V-18-2), &c.
“ His head is (Sutejas) the brilliaut one, His eye. is the
sun, illuminating all, and His breath is Vayu of separate
path.” (Ch. V-18-2).
The particle ‘ cha : and ’ is meant to draw attention
to the fact that in all the Vedas, Tantras and Puranas
and other works, the Purusha Sukta is known to declare
Vishnu. So says the Brahma Pnrana also. ‘ Just as the
Purusha Sukta invariably declares only Vishnu, so be my
mind ever devoted to Vishnu.’ The same is said in the
Chaturveda Sikha :
“ He who has a thousand heads, thousand eyes and
thousand feet ’’ ; (thus spoken of in the Purusha Sukta) —
* This, our Lord is indeed beyond the reach of our thought,
is perfect, the Supreme Hari, the cause (of all tire rest),
who has no beginning, no end, has innumerable heads,
innumerable eyes, innumerable arms, innumerable excel-
lences and innumerable forms.’
The Brihat Samhita has the following, “All the Vedas
and their supplementary disciplines do not, O Narada,
declare Vishnu and Vishnu alone so distinctly and fully
as the Purusha Sukta (does),” and so on. “ The world,
Vedas and other things are denoted by the names pf those
members of the Lord’s person from which they have
sprung (or by which they • are supported) just as face,
etc., are spoken of as Brahmana, etc. ” ; from this expla-
nation in the Najadiya Purana no contradiction (can
appear) in speaking of them as identical.
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SUTRA-BHASHYA.
47
pada n, 27 — 29 ,]
27. For the same reasons Faiswanara cannot le the
Divinity Fire or the element Fire .
Though the words Agni, Vaiswanara, etc», may by
established usage denote the divinity presiding over fire,
or the element fire itself, still for the aforesaid reasons,
that which is spoken of by the word Vaiswanara in the
passage under enquiry is neither the divinity nor the ele-
ment
28. Jaimini thinks that there is no contradiction in the
use of the words {to denote other things ), though they directly
declare {Brahman).
Agni and other words do not signify fire, etc. How-
ever by the same words which ‘directly 9 i.e., primarily
convey Brahman, the things of the world are denoted for
the sake of communication, or through ignorance of the
primary denotation of words. In taking this view, Jaimini
says , 4 no contradiction arises 9 (from the two uses of the
word to denote Brahman as well as the objects of the
world) .
‘ Other sages severally take up as their own a few of
the judgments that form part of the spacious mind of Vyasa
and make use of them, even as the houses etc., enclose por-
tions of space.’ From this statement in the Skanda Parana,
no contradiction, it is clear, exists between the opinions
of Vyasa and the opinions held by the various sages (who
are his pupils).
29. On account of His manifestation through Agni, etc , f
Asmarathya opines thus {sees no contradiction) .
(The sage) Asmarathya holds that though in the
variousliymns Brahman is expressly the subject, not Agni
and others, still the distinction as hymns to Agni, etc., . is
explained on the principle that Brahman manifests Him-
self through Agni, etc., (through whom the devotee is to
seek Brahman).
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48 SUTRA- BHASHYA. [ADHYAYA I.
30. B a diri {explains it) from {the importance of)
remembering ( seeking ) Brahman in Agni , etc .
The sage Badari, explains the distinction between
the various hymns, as it is enjoined that Brahman is to
be recognised in fire, etc., declared in the various hymns.
31. Jaimini {explains it) also on the ground of ( the de-
votees) attaining to Agni, etc .) ; for so says the srutu
Jaimini who sees no contradiction even when the
words directly denote Brahman, also opines that the dis-
tinction among the suktas may be explained on the
ground that the devotees reach Agni (and the Bhahman
through Agni, etc.). The sruti which supports Jaimini’s
view is : ‘‘In whatever form the votary contemplates Him,
he attains to the very same form.”
It is not indeed right to hold that the votary contem-
plating one attains to another {t. e. t contemplating Brah-
man attains to Agni). To solve this difficulty the Sutra
proceeds.
32. They {srutis ) , indeed, declare Him to be found in
(i this Agni , etc.)
The srutis such as, “ He who is present in Agni.”
(Bri. v-7-5), " He who is in this Agni, full of splendour and
of absolute blessedness, the Person of eternal essence,”
(Bri. iv. 3-5), declare Him (Vishnu) to be present in Agni
and other things.
End of Second Pada.
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FIRST ADHYAYA.
THIRD PADA.
In this third Pada, mainly words which are known
to denote' Yishnu as well as other things, are shown as
primarily declaring Vishnu.
(In the Atharvana Upanishad), in which (Vishnu, the
Imperishable, characterised by the attribute of being in-
visible, has been declared to be the subject of the study
for higher knowledge), the same is also declared of one
on whom Heaven, etc., stand supported ; for instance in the
text, “ Him in whom heaven and earth and the sky are
woven, the mind also with all the vital airs, know Him
alone as the one Atman ” (Ath. ii. 2-5). In the texts,
“ Thou art the support of the vital airs, O Rudra, as
well as the destroyer. Do not visit me as the destroyer,
but bless me with Thy holy presence ” ; “ He who is the
Lord of senses, clad in skin weilds (the bow) Pinaka,
may (He) Isana prolong our life,” Rudra appears to be
the supporter of Prana (vital airs). The text, “ He
moves within, obtaining many births. (Ath. ii. 2-6),
conveys marks appropriate to the (individual) soul. Thus
Rudra or Jiva appears to be the supporter o£ heaven, etc.
To remove this contradiction Badrayana says,
1. The abode of heaven , etc., (is Brahman only), from
(the use of) the word which is restricted to Vishnu alone.
I11 the text, ‘ Know Him alone the Atman/ from the
use of the word Atman, the abode of heaven, etc., is Vishnu
only. “ The words such as Atman, Brahman do not
declare any but the imperishable Vishnu, for perfection in
7
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StJTRA-BHASHYA.
.50
[aphyaya I,
respect of qualities is not reached by others.” Brahma
Vaivarta Puraua.
2* ( And the word Atmdn is not used in the secondary
sense denoting Rudra , etc •) on account of its being spoken of as
that to which the released finally resort •
In the text, “ This (Akshara) is the bridge of immor-
tality (of those that have attained to immortality)
(Ath. ii. 2-5).
u He who knows Brahman reaches the Supreme Lord
(Brahman). (The world subsists by the grace of) Naraya-
11a, the most revered thing to be known, the abode of all the
released and the sole Lord of the Universe/* (Mn. 11)
The final resort of the released.” “ He approaches this
Atman of supreme bliss (the blissful)/' Such texts declare
that Vishnu is the final goal of those that have obtained
salvation.
And the A'ditya purana says, “ (There is) no need
for a lengthy expiation of this subject. The person who
has attained to the knowledge of Brahman is, however,
not considered released until he has been in Sveta Dwipa ;
such is the conclusion of the sastra ”
3. Not (i.e., the abode of heaven , etc., cannot be) that
which is inferred .the Pradhana or Rudra) on account
of the absence of terms denoting it.
Here, in the present text, Rudra is . not spoken of
as the Creator on the .authority of the Agnma which
depends for its authoritativeness upon mere reasoning
(supposition) ; for the special terms such as , <s the wearer
of ashes,*’ “the, fierce” denoting Rudra only, are hot
found (here). On the other hand, the attributes of being
the stay of the vital airs, of being fierce and the like
are affirmed only of Vishnu, as seen in the following
passages
“ He is Hari who is the destroyer ; He is f{ari who is
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sutba-bhashyA.
61
PADA ra, 3.]
called Rudra (the fierce); HeisYishuu who is the mainstay
of breaths (vital airs) ; He is Vishnu who is the supreme
Lord of breaths ; He is the highest Lord, far higher, than
the high, who is * Isa/, the ruler ; He is Hari who is
unlimited.” And in the Brahmanda Puraua (it is said),
‘‘Janardaua the redeemer, Vishnu) is. called Rudra ;
for lie cures the disease (of life). lie is ‘ Isana.’ (the ruler)
for lie rules the lords of the world ; He is Mahadeva ; for
He is great aud splendid. He is known as Piuakiu; for
those that have crossed the sea of life and obtained re-
lease, take their stand on Him and drink in pure pleasure.
He is Siva, for. He is absolutely blissful. Hari is
Sarva, for He closes (the gates of) happiness against (the
wicked). The Lord is called Krittivasas ; for He shelters
or dwells in this body covered over with skin, to guide
it iu life. He is called Virincha ; for He produces the
world out of Himself ; He is Brahma, for lie is perfect,
and He is ludra (the wealthy), for He is the. sole Lord.”
Thus in words of various denotations, the Lord who- is
Puruslia, the most exalted of all other Purushas (spiritual
existences), who has measured the world in three
strides— such is the Lord Most High that is sung by the
Vedas and Puranas together-
The Vamaiia Puranaalso says : “ But the- names,
Narayaua, etc., (belonging to Vishnu) cannot (be taken to)
denote auy other than Vishnu ; while Vishuu is that
single One whom the names of all others do primarily
denote.” Tliis is also stated iu Skauda; “ Purushotliama
has given to . other individuals His uwu names except
Narayaua, etc., just as a kiug confers the various .
parts of his kingdom on other people except his own city.”
And the Brahma Purana also says “ Kesava (the Lord
of Brahma, Isa, etc.), has given special names, which are
also his names, to Brahma as the P'our-faced, Satananda
(ot a huudted blessings), the lotus-boru ; and to Siva,
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SUTBA-BaASHrA. [ADHYAYA I,
the names such as, * the Fierce,’ ‘ the Wearer of ashes/
‘ the Naked/ ‘ the Skull-bearer/ ” etc.
4. Jfor the individual soul j (nor the chief of breaths.)
For the same reasons (as have been put forth under
the preceding Sutras), neither the individual soul nor the
chief of breaths (Vayu) is to be taken as the abode of
heaven, etc. Moreover, in a similar text, “ He who is
unborn becomes many (appears in many) forms.” (T. A.
iii. 12), the assuming of many forms is declared only
of Vishnu.
5. On account of the declaration of difference.
The view of absolute identity cannot be taken ; for
the text “ He who sees the Lord worshipped by the gods
as different from himself and understands His glory,”
declares the difference (between the soul worshipping and
the Lord worshipped).
6. On account of the subject matter of the context
( being Brahman).
For the passage has for its subject Paramatman,
whose knowledge is to be acquired by the higher study
spoken of in the passage beginning with, “ There are two
kinds of study to be known, etc.” (Ath. I.-i. 4).
7. And (also) on account of the two conditions of
standing and eating (described).
In the text, “ (The two like unto two birds, which are
inseparably connected and live together, embrace the
same tree ; of these one eats the insipid fruit as sweet ;
the other without eating shines all round.’ Thus the
Lord is said to stand (to be merely present) shining ;
while the soul is subject to the experience of the con-
sequence of his works : (and the difference between the
Lord and the soul is declared).
In the Chandogya text commencing with, “ Prana is
greater than Asa (Bharati),” and further on saying, * He
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PADA lll r 1 — 9.]
53
who is perfect is indeed bliss itself’ (vii. 23), Prana (Vayu)
apparently comes to be the perfect one.
And from the text, “ Pranas (Breaths) that have
begun to depart ” (Ch. VII. 15-3), describing a charac-
teristic of Vayu, the word Prana presumably denotes Vayu.
To remove the doubt whether Vayu or Vishnu is actually
meant here, the Sutra proceeds.
8. The perfect one (is Vishnu only), on account of the
absolutely blissful nature described and His being declared
* Superior to all’
For the perfect one is described as ‘ bliss' itself ’ in
the Sruti, thereby showing that He essentially consists
of blessedness ; and He is also spoken of as “ the exalted
over all other things.” Hence the perfect one can only be
Vishnu.
And Vishnu is known to be of absolutely blessed
character, from the text, “ The world depends upon the
Lord who has a thousand heads, who is most brilliant,
who sees all, who is the abode of perfect blessedness,
who is (pervades) the whole world, who is Narayana,
the resort of the released, who is the imperishable, who
is concluded to be the highest, who is the goal, who is
superior to all the deities, who is of unchangeable per-
son. (Mn. n).
“ Him departing, Prana departs after.” (Bri. (Vl-iv.
2). This and other texts show that there is no difficulty
caused even by the characteristic of departing, etc.
(For the omnipresent Lord may still be predicated of
going out, etc-, in virtue of His inconceiveable powers).
9 . And on account of the attributes ( mentioned in the
text) and their agreement (in Vishnu only).
The attributes of ‘ being everywhere, etc.,’ (described
in the sacred texts as characteristic of the perfect one),
are just applicable to Vishnu, for in Him they all agree.
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54
S0TBA-BHA8HYA.
[adhyaya i,
The attributes of being invisible, etc., have been pre-
dicated of Vishnu, as conveyed by such texts as, “(That
which is) unseen but seeing, unheard but hearing, and so
on.” (Bri. V. viii. n). “ I support Soma which is pro-
duced (in the. sacrifice).” (Rv.X. 125-2). This and other
texts make it.appear that the said attributes may be and
are predicated of the middle Akshara, (/.<?., Sri). Here
the Sutrakara says
10 . , The ‘ Akshara ’ ( the Imperishable) (is Brahman
only) on account of its supporting all ending with the sky
(Sri).
In the text, “ Indeed in this Akshara, O Gargi, the
sky is woven warp and woof” (Bri. V-viii. 11), this
Akshara being stated as the support of all the universe
including the sky (ether), the Akshara (the Imperish-
able) is Brahman oply.
“ He who is the mainstay ol the three, matter, time,
and soul ; who singly supports the earth, aye the heavens ,
and all the world.” (Rv. 1 . 154-4) ; “ He who is the main
upholder, who borne (by beings) supports them ; He
who is the one glorious Lord, who is in all places in
many forms. When the Lord not wishing to support
the burden of the world sets it down, then the world
disappears.” (T. A. iii. 14). “ He is the Lord on whom
the whole Universe has grownwell in its divers phases,
and in whom the gods have found their situation.”
(Mu. 102). From such scriptural passages, the supporter
is (clearly) Brahman only.
“ From the gross earth to Prakriti (to the essential
cause of all the elements as well as its presiding deity)
whether of the past; of the present or of the future, Vishnu
is the sole supporter of this Universe; and no other is
therefore able to give such support,” So says the Skanda
Purana.
11. : And (l tie Imperishable te Brahman vnlg f vtttce) the
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PAPA lit, 11 - 12 .]
smA*BHASHYA.
*55
support ** (seen to be given by) the command of ike Im-
perishable* -
And this support is said to be given by the mere
command of the Imperishable as conveyed by the text ;
for instance, the Briliadaranyaka Upanishad has,” ^ on
the command of this Akshara indeed, O Gargi, the sun
and the moon stand supported.” (Bri. V. viii. 9). Now
this command or ordinance is that of Vishnu only.
“ The seven who are endowed with the power of the
glorious and worshipped Lord stand appointed in their
'several duties by the command of Vishnu — the seven,
who are pregnant with (the principles of) the world (i.e,,
who are appointed to produce the things of the world
out of given materials^,” (Rv. 1 . 164-36). “ He who sets
the world agoing (in motion like a wheel, along with the
four and ninety (gods)” (Rv. I. 155-6). “ There is the
one ruler (for there is not a second ruler) ; of Him who
dwells in the heart I shall here (now, in this chapter) tell
you. Not only for thee and myself, O, king, but also for
other powerful ones, He is indeed the source of strength.
12 . And on account of (scripture excluding) ike nature
(the attributes) of other, things from the Akshara .
For, thickness, minuteness and other qualities enter-
ing into the nature of other things, are excluded by
Srutis a Itis neither big nor small,” etc. (Bri. V. 8-8),
as they cannot be predicated of the Akshara. According
to the texts such as, “ He who is neither big, nor small,
nor middle-sized but middle-sized, who does not
pervade but pervades, He is Hari who is the first cause
of all things, who is without a beginning, who is with-
out the world and within the world, who has qualities
and has. -no qualities,” { all these . attributes are to be
found only in Vishnu. “ Purushottama is uot thick, is
#ot thin, is not the world, is also the world ; and so iq
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56
fltJTBA-BHASIITA.
[adhtaya j.
virtue of his supreme power unites in Himself attributes
of contrary nature." So says the Bramapurana.
In the Chandogya text, ** In the beginning of this
(world), O thou deserving of Soma juice, there was only
Sat (matter), ” (VI. 8) etc.. Sat (matter) is said to be the
maker of the world, and that matter is seen to undergo
change of form, as scripture says, “ I would be many and
produce many forms.” (Ch. VI. 2). The (Sat) matter
therefore, cannot be Vishnu ; for Vishnu is avowedly un-
changeable as conveyed by the text. “ He is without
change, is always the pure eternal Lord Hari.” To refute
this, Badarayana says :
13 . (The Sat) is He ( Vishnu only) on account of (scrip-
ture) predicating of it the action of seeing (for the purpose
of creation).
In the text, “ He saw that,” etc., the act of seeing (as
well as the authorship of creation being predicated of
Sat, by Sat Vishnu only is meant (but not the lifeless mat-
ter). And this characteristic belongs to Him alone as
supported by the following text ; “ There is none seeing
absolutely other than He (Brahman) " (Bri. V. viii. 23) ;
“ there is nothing other than that (Brahman) that can
see.” (Bri. V-viii. 11). Further, multiplicity of forms
has been explained without involving any modification, in
the text, “ He who is unborn becomes many.” (T. A. iii,
14 ).
In a preceding Adbikarana Vishnu has been des-
cribed to be the support of the moon, sun, etc. The same
attribute of being the support of the moon, etc., appears to
be predicated of Akasain such texts as, “ Now there is in
this city of Brahman the small lotus (which is) the
palace and in it is the subtle Akasa, etc. What is that
which is within ? Within it both heaven and earth (are
contained) are well established ; both Agni and Vayu,
both (he sun and moon, lightning and stars.” (Ch,
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57
PADA OT, 13 — 15.] 8TJTBA-BHASHTA.
VIII. i) Akasa cannot be Vishnu ; for the Sruti says
w In the middle of that Akasa there is the small hole in
which everything is firmly established" (Mn. ii).
Hence the Sutrakara says
14. ( That which is) within the subtle Akasa (is Brah-
man only), from the subsequent (attributes) .
From the qualities mentioned in the (subsequent)
passage, (which are), “ He who is the sole Lord, ab-
solutely sinless, and (as such) free from old age, death,
sorrow, pains of hunger and thirst, whose wishes and
thoughts are real, is to be sought for and thoroughly en-
quired into." (Ch. VIII. vii), etc., it is plain that the
thing within the Subtle Akasa is Vishnu only.
Indeed these are the attributes of Vishnu only, as
conveyed by such texts as, “ He who is beyond the reach
of hunger and thirst, sorrow and stupor, old age and
death," (Bri. V. v) ; “ That Lord is placed far above (the
reach of) all sins ; ” (Ch. I. vi; 7 ). Likewise the Pddtna
Purana says “ The one who is always beyond (the sea of)
hunger and thirst, etc., is Hari being the absolute Lord ;
surely other individuals subdue hunger, thirst, etc., only
through His grace."
When dependent and independent positions * are ad-
vanced, the latter is to be accepted. “ Except the imperish-
able Vishnu, there is none else who is perfect and has all
his wishes realised. The wishes of others (the souls)
may turn out real ones so far as they agree with His
(Lord’s) own.” So says the Skanda Purana.
15. (That which is within the small ether is Brahman
only), on account of the action of going to (Brahman) and
of the word (Brahman) being mentioned ; for such an in-
variable characteristic is seen.
“ In sleep these beings day after day go to Him, but
# T.e.> where more than one interpretation is possible, that which
takes the least for granted should be preferred.
8
*
1 *
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58 8UTBA-BHA.SHTA. [ABHTATA. I.
do not discover Brahman (as their) abode.” (Ch. VIII-
iii-2.) This text speaks of the soul going to Brahman
during the state of sleep, and has the word Brahman
(denoting Brahtnaloka) ; and the soul’s going to Brahman
is stated in the well-known Sruti , ' O thou deserving
of Soma, then, (during sleep) does the soul happen to
be with sat (Brahman) ; (Ch. VI-8.) In the expression
Brahmaloka, just as that which is within the lotus of
heart is seen to be the retreat of the soul in sleep,
so also it {i.e., the fact of identity between Brahma-
loka, the human heart, and Vishnuloka) is pointed
out by the characteristic of being connected with the
world which has the two. seas of nectar, spoken of in
the text, “ x\ra and Nya, the two seas in Brahma-
loka ” (Ch. VIII-v-3) ; and this has been declared as the
characteristic of Vishnu only, in such texts as, “ Ara
and Nya are, it is well-known, the two seas of nectar
to be found only there (in the Swetadwipa) and yield
(to the released) all that is desired by them.”
16 . And also on account of the supporting (of all being
mentioned’), and of His glory that can be read here (in this
scriptural passage).
For the supporting of the whole universe is predi-
cated of that which is within, in the text, “ This is the
bridge, the main support ” (Ch. VIII-4) ; and the
greatness of His glory is to be found described (further
on) in the passage, “ He is the supreme Lord of
beings ; He is the protector of all beings ” (Bri. Vl-iv-
22), and so on. In this Akshara the Imperishable indeed,
O Gargi, Akasa (ether) is woven warp and woof” (Bri.
V. 8-1 1) ; and, ‘ Indeed on the command of this, the
Imperishable, O Gargi, etc.,” Bri. V-8-9). “ He indeed
is the supreme Lord of all ; He indeed is the protector
of all ; i He is the ruler ; He is Vishnu.” “The world
subsists by Him who is the Lord of all that is living
%
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SUTBA-BHASHYA.
J?At>A X, 16 — 19 .]
5 §
and lifeless." Prom such scriptural passages, it; is plain,
all this glory is verily His. The Skanda Purana also
says, ° It is Vishnu who is the one ruler of all, no other
is the Lord of the universe."
17. And on account of the settled acceptation {that that
which is within subtle ether is Vishnu).
According to the text, " And there (in the heart)
again is the limited sky, and in it that which untouched
by sorrow abides, is to be meditated on ” (Mn. io) ;
thus that which is within the lotus of the heart is known
as Vishnu by settled acceptation. Nor does this
(therefore) conflict with the scriptural passage which
speaks of c the hole for the hole is mentioned only with
reference to what is within it
18. If it be said that from the reference to the other , it
is the individual soul {that is in the lotus of the heart), we say
‘ nof on account of the impossibility {of the attributes in him).
" Having reached the Highest Light, (he) issues in
his essential nature" (Ch. VIII-xii- 3 ); aud “this is
Atman )y (Ch. IV-xv-i) ; so he said, In these passages,
the individual soul being referred to that which is
within the heart, must be the same soul. But this can-
not be ; for he- is not naturally possessed of the attributes
of being absolutely free from sins, etc.
19. But if it be again said that it is the individual soul
which is in the subtle ether , from the subsequent passage
showing the attributes of being ‘ free from sins’ possible in the
soul , we say i no 9 ; for {the subject of the subsequent passage)
is the released (soul), ( the one whose essential nature has been
delivered from mundane bondage).
From the subsequent text, u There he goes about,
eating, sporting, rejoiced," (Ch. VIII-xii- 3 ) the indi-
vidual soul only may appear fit to be taken (as referred
to) ; but it cannot be done, for even there, the released
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60
SttTRA-BHASHYA.
[adhyaya i.
(soul) who has attained to his original state as pure
spirit, through the grace of the supreme Lord is declared.
Accordingly the text is to be interpreted thus, “ That
Lord has been spoken of in the earlier passage through
whose grace the soul becomes released/’
20. The reference is only to the other ( the Highest Light
other than the individual soul).
(In the tejct, “ Having reached the Highest Light,”
etc.), the reference by the pronoun ‘ this ’ is made only
to Paramatman j for the text is to be interpreted thus,
“ having reached whom the soul is restored to its es-
sential nature ‘ this Atman He is.’ ”
21. If it be said that on account of the smallness of
space declared in scripture, ( the indweller cannot be Brahman)
we say ‘no ’ ; for the explanation is {already) given.
It may be stated that the limited sky or space spoken
of in scripture does not admit of the Lord’s being the
indweller. But this is no valid objection, for it has been
stated that the Lord should be considered as the dweller-
in of the narrow space of the heart, as He is to be con-
templated with such knowledge, and it is not inconsistent
with His nature which pervades everything as the sky.
Moreover Sruti says, “This Lord who is within my heart
(as well as in every' body’s heart), is very great (meaning
that the Lord, though in the narrow heart, is the same
unlimited perfect Lord even there).” (Ch. III-xiv-3).
The qualities of being invisible, etc., belonging to
the Supreme Lord have been already mentioned. In the
Katha text, “ Their bliss is eternal, but not that of
others.” ‘ That, they think this, the highest bliss that
cannot be described.’ (V-13-14). The attributes of be-
ing indescribable and unknowable enumerated among the
Lord’s qualities (in Anandamaya-adhikarana) seem to be
declared also of the bliss of- those that have attained
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PAtoA III, 2 i — 23 .] SOTBA-bBASbtfA. 6l
tile knowledge of Brahman. To remove this inconsis-
tency the Sutrakara says
22. (That which is sought as the helper is Brahman
only), since the sun, etc ., act after Him (i.e., shine imbued
with His lustre , when He shines, as seen from Sruti, 1 By
His light, ’ etc .).
‘ After Him, when He shines, everything shines this
shows that the act of shining in the wise, (the sun, etc.), is
a copy of the Lord’s shining. And there is the statement
that , “ By His light ; all this is lighted/ ’ (Kath. V-15).
Hence it is the highest Lord who is of The indescribable
bliss. For it is not (the fact) that everything (else) reflects
the happiness of the wise ; nor is it the fact that every thing
is lighted by the light of the wise- (On the other hand)
in fact everything shines lighted by the light of Nara-
yaua, as the text says, “ It is I that kiudle the rays of
those luminaries, (the sun, etc.).
23. Likewise it is declared in Smrili.
The Bhagavadgita has, “ The light which abiding
in the sun illumines all the world, that which abides in
the moon, in the fire, is mine, know thou.” And of that
Supreme Essence am I which is not illumined by the sun,
the moon or the fire, having reached which, the wise do
Hot return (to embodied existence) (XV-1-2 and 6).
It has been said that Vishnu is the Brahman to be
enquired into ; but in the Kathaka Upanishad, “ Him
who impels Prana upwards and Apana downwards. Him
(Vamana) who is seated in the middle and draws the
beautiful to Himself, all the gods worship.” (V-3), some
one appears to be the object of the worship of all the gods.
And this some one seems to be only Vayu from the
attributes of being the ruler of breaths dnd of his being
seated in the middle and worshipped by all the gods, as
borne out by the texts, “ In the same way, this Prana
*
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62
SDTRA-BHASHYA. [adSYAYA I,
maintains the other breaths in their several places.”
(Pr. III-4). “ This Prana who is the middle/’ (Bri. III-
v-21), “ Dear one, those gods together with the sun who
of old by their worship of Vayu became perfect in
knowledge (and their virtues) and free from defects,
somewhere in a secluded spot turned their mind to Vayu
full of wisdom who is sought for shelter by souls dis-
tressed in life.” (Rv. VII-91-1). To reconcile the state-
ments, the Sutrakara has said (the following).
24 . From, the very term (in scripture) it is proved that
(the Highest Lord is meant).
From the (special term) ! Vamana,’ itself, Vishnu is
understood to be (the one seated in) the middle, worship-
ped by all the gods. For here the characteristic (attri-
butes of Vayu as shown above) cannot be more author-
itative (conclusive) than Sruti (the meaning directly con-
veyed by the words). So it is said in Skanda, “ The word,
characteristic marks, parallel passages, the sentence, the
context, the topic are-important according to their prece-
dence (i.e., authoritative in the descending order) . This
is the principle to be observed in deciding as to the mean-
ing of (the) Vedic passages. Moreover, the characteris-
tic attributes which are here pointed out belong to Vishnu
only ; for He is spoken of as Prana in the text, “ therefore
indeed thou art Prana.”
25 . (The Lord is said to be of the size of a Span , only with
reference (to the room ) in the heart , as the subject (of the scriptu-
ral passage ) is the meditation to which men are entitled.
To say that the Lord, though omnipresent, is of the
size of a thumb, is consistent with reference to the space
in the heart. And there is no impossibility involved in it,
for, though other beings have no thumb, the statement
that Vishnu is of the size of a thumb is (consistently) ex-
plained, since the subject relates to men alone, even when
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PADA III, 25 — 27 .] SUTRA* BHASHYA. 63
the size is taken to be of the thumb severally of different
individuals.
' In the preceding Adliikaraua, it has been said that
only men are eligible for the study of the Vedas. (This
restriction of study to men does not hold true ; for
the gods may also be eligible). But the restriction of the
study to men was only meant with a view to excluding
lower beings, etc., and not the gods, to intimate which
the Sutarakara says :
26. Even after that, Badarayana (says) there is
eligibility, as (the qualification) exists.
‘ Even after that,’ that is, even after attaining to the
state of being gods, etc., by those who were men (before) ;
for indeed the eligibility behoves them, as they possess
the capacity of refined intellect (exalted faculties of mind) j
etc, ; lower beings, etc., on the other hand, are not eligible
for the study, as they are destitute of such faculties. Even
of these latter, such as possess the exalted faculties of
mind, etc., are eligible and there is no objection to it.
Moreover there is no (express) prohibition (as to their
eligibility) ; for we actually see cases like those of Jaritari
and others (in the Maliabharat, etc ).
27. If it be said that there would result the uselessness
of the sacrificial acts enjoined in scripture, (if men are said to
become gods), 1 no ’ we reply. For, many attained also in the
past to the state of being gods, as is seen from Scripture.
It has been said that men themselves become gods,
etc., afterwards ; but this cannot be, for if it be held that
those who are men become gods, etc., then it follows that
there were no gods before, aud the performance of
sacrifices, etc., intended for (propitiating) gods could
not have been of use, owing to the absence of gods.
But this difficulty does not arise, for as scripture says,
“ Many attained also in the past to the rank of the gods.
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64
8UTRA-BHA8HYA. [ADHYAVA I,
They again (who are) of glorious attributes, attained to
pure bliss unassailed by miseries, in that world where the
gods of old called Sadbyas, such as Brahma, etc., are
shining, those who attained to final beatitude in the
previous Kalpa).”
28 ■ If it be said that (a contradiction will result) in
respect of the Word, the objection is refuted on the ground that
as staled t» Scripture there is an unfailing succession to the
rank of the gods , and as perceived (by the wise) and inferred
[by others).
As to the authoritativeness of the Word (scripture),
the trustworthiness of the speaker, and, through him,
that of the word, cannot be ascertained, and any other
statement going to prove it may have to be granted as
eternal. These two difficulties will make it necessary to
accept the view, that the wordis by nature a trustworthy
testimony (an absolute vehicle for truth) and consequent-
ly that if the word is eternal, as it appears from the
text, “ O Virupa, do thou offer good prayers in words eter-
nal, etc.’’ (Rv. VIII-64-6). Then if the gods who are
spoken of in scripture should not be eternal and when
the succession of other individuals to the several ranks
of the gods who enter heaven may not be an invariable rule
there is a clear contradiction, (in saying that scripture is
eternal while the things spoken of in scripture are not
eternal. This contradiction does not really exist, for as
evidenced by the text, “ The maker has made the sun
and moon as of old.” (Mn. I-38). “Just as the rule
obtains in the revolution of time (i.e., the same ages, etc.,
succeeding one another in the same order), so the rule
exactly holds in the succession of the gods, etc. ; hence the
world which proceeds from the Lord will never be any-
thing unlike this.” The gods do succeed one another,
on the authority of this (word) itself. This is a matter
of direct perception to the great ; other people also infer
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PADA in, 28 — 81.] 9UTRA-BHA8HYA. ■
65
that there will be gods in the time to come, as there' are
now (and as there were in the past).
29. And from the txme, there follow* the eternity ( of
the eerie* of the god*).
For the same reason, ie., for the reason that the
Word is eternal it is also right to admit the eternity of
the series of the gods (that regularly succeed one another).
30. The contradiction (to the eternity of the Word) doe*
not exist, alto for the reaton that the successive (god*)
have the tame name and form, though the previou* individual
doe s not continue in each place, a* i* seen from 8ruti and
Smriti.
The contradiction disappears, for, though the previ*
ous gods on obtaining release should vacate their respective
places, the gods that once occupied’ or that now occupy or
that will occupy in the future are at all times of the same
(description) in name and form, in their respective
stations. For. the text says, “ As of old, etc.” ‘ In the
beginning, by the absolute Lord Vishnu, the eternal
Word which has no beginning or end was given out
(revealed). The great Lord in the beginning appointed
to the gods, etc., the same names and the same forms from
the words of scripture in which they are described.’
31. Gaimini ( maintain t) that the gods are not . eligible
for the study of Madhn Vidya, etc. ; for they cannot be (said
to seek what they have already attained).
In the Vidvas of Madhu, etc., described in the text
beginning with ‘‘ This sun indeed, the honey of the
gods he who understands this to be im-
mortal, becomes one of the Vasus, through the face
(initiation) of Agni sees the same immortal Lord and
attains satisfaction.” (Ch. III- 6 - 3 ).
The several ranks of the gods, such as being a
Yasu are fruits to be achieved ; Vasus and other gods
9
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SDTBA* BHASHTA.
[adhyaya I,
««
having attained to the respective ranks and consequently
not having the necessity for the study of such' Vidyas
which cannot lead -them to anything higher, cannot be
said to be eligible for such Vidyas. This is the view
held by Gaimini.
32. So alto with refer once to the knowledge of the
gods, it being already attained (by them, they are not eligi -
ble for the study of that part' of the scripture which is meant
to produce higher wisdom).
The knowledge of the gods which is to be perfect
has already become such. Just as all other lights are
merged into the light of the sun, so in the knowledge
of the gods all things are comprehended. Further all
the Vidyas exist in them perpetually acquired.
33. But Badarayana thinks ( that the gods) are eligible
. (for the pursuit of all the Tidy as), as Madhu, etc. ; for there
is higher light (to be attained) .
As there are higher results to be obtained, Badara-
yana accedes to the eligibility, for the study of Madhu
and other Vidyas, even of those gods that have attained
to particular stations (amongst the celestials). ■ For there is
(for them) superior light (resulting therefrom). So says
the Skanda Purana. According as devotion to the Su-
preme Being is intense, there is also enhancement of
bliss (in heaven). Except in the case of Lord Hari, the
lightof wisdom in every one has the possibility of waxing
brighter. Hence even the gods desire, and are fit for,
the study, and have to practise meditation. So also
sacrifices and other duties are all invariably enjoined
upon them (in Scripture).
As Gaimini’s opinion refers to the absence of eligi-
bility on the part of gods only in so far as the Vidyas
relate to the results they have already attained there
is no conflict (opposition) between the views of Bada-
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SDTJtt-BHASrirA.
pada in, 33—35.]
rayana aud Gaitniui aud other( sages). So says the Brahma
Purana, “ Only some one aspect of the omniscient' (Vyasa)
Krishna’s opinion (judgment) is* taken up and pro*
pounded by the sages. Hence no contradiction arises
between them.”
When it is said that the study of Scripture is a sub-
ject to which men are entitled, it would equally apply
to the Sudra. Aud from the text, “ O Sudra, the wreath
of pearls and the chariot, keep for ‘thyself,” (which is) *
addressed by the sage Raikwa to Poutrayaua, it appears
that the Sudra is also eligible for the study (of Scripture).
To clear tins doubt the Sutrakara says :
34. There woe grief caused in hint- on account of hefting
it ( the swan) slighting him and on account of his instantan-
eous going to {Raikwa), {so Poutrayana is called Sudra); for
it {the grief) is indicated {by his procedure).
This Poutrayana is a not a Sudra (by birth). The
state of being a sudra in his case consists in his rapidly
betaking himself out of grief to (Raikwa). For he has
heard the slighting (cast on him by the swan), as in the
text, " Fellow, whom do you speak of thus as if he were
Raikwa the faultless.” (Ch. IV. i. 3). Again the grief
produced in him is indicated by his subsequent . action,
as conveyed in the text, ‘‘ Ha, rising from his bed he
said to the charioteer ” and so on. (Ch. IV. i. 5).
35. And because it becomes clear that he {Poutrayana) is
a Kshatriya from {the indicatory circumstance of having a
Chitra Rat ha {mentioned) later on.
And (besides the reason already given), from the
subsequent sentence, 4 this is-a chariot (drawn by) .the
mule,’ which mentions 4 Chitraratha ’ connected with the
king (as its owner) as a characteristic of Poutrayana,
Poutrayana is understood to be a Kshatriya (and not a
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fig. 8tJTfcA-BHASHYA. [Ai>HYAYl 1,
Sudra). The Brabmapurana says : The chariot to which
a mule is yoked is called Chitra (i.e., Chitra Ratlia) .
Further the Brahmavaivarta purana says,
“ Where there is (the study of) scripture, there only is
the chariot ; and where there is ho study of scripture,
there no chariot is (to be seen) . (A chariot was to be kept
by one of the first three classes who alone are fit to
study scripture, aud those who are prohibited from
•studying scripture are also prohibited from having a
chariot).
36. And from the reference to the ceremony of ’purifi-
cation, and the express mention of the absence of such cere-
mony (in the case of the Sudra) . •
For, in the text, “ Let the Brahinaua be initiated at the
age of eight and let him be taught scripture,” the cere-
mony of purification is mentioned as the immediate
preliminary condition to teaching scripture. And in the
case of the Sudra, the absence of this ceremony of purifi-
cation is spoken of in the Paingin’s Sruti. “ The Sudra
has no consecrated fire, no sacrifice, no prayers, no cere-
monies (to be performed) ” ; no process of purification, no
austerities (to be practised). Hence the Sudra is not
eligible for the study of Scripture.
But exalted women (goddesses, etc.) are not ineligible
like the Sudra ; for their eligibility is seen from such
texts as, 14 Lord, evil be to her who may aspire to be-
come my co-wife,” (which are said to have been revealed
to Sachi).
That absence of eligibility arises from the absence
of ceremony of purification is of course a general princi-
ple. Further there is the ceremony of purification for
women. ‘ As the ceremony of initiation (Upanayana) is
to men, so is the giving in marriage to women-’ So
says the Smriti.
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. StTlBA-BHASSYA.
pada iii, 37 — 38 .]
«d
37 . And on account of ( Haridrumata’s) proceeding {first)
to ascertain {that Satyakama) Idas not (d Sudra), {with a view
to initiating him).
“ O, sage, I do not know this, (namely) to what family
I belong.” (Ch. IV. iv. 4). From this truthful statement
by Satyakama, Haridrumata having (first) concluded that
“ A non-brahmin is not capable of such truthful answer,”
(ib), and consequently Satyakama was not a Sudra, pro-
ceeded to perform the ceremony of initiation for him.
Hence the Sudra is not eligible for the study of the Vedas
38. And because of the prohibition from hearing, sludg-
ing and understanding the meaning {of scripture) {in the case
of a Sudra), contained in scripture as well as 8mriti.
For the Sudra is prohibited (from the study of the
Vedas) as in the Gautama Dharma Sastra, “ The ears
of him (the Sudra) who hears the Veda are to be filled with
molten lead and lac, his tongue is to be slit if he pro-
nounces it, his heart is to be cut open, if he attempts to
know its meaning.” And Smriti says, “ the Sudra has no
(consecrated) fire (to be maintained), no sacrifices (to be
performed) ; so possibly he could not study the Vedas >
however, free service to the three higher classes is
prescribed for the Sudra, as the means of higher life.”
But in the case of Vidura and others, as having already
received the light of wisdom, some speciality is to be
understood.
From the text, “ all this visible and known world
that having proceeded from Prana stands on it, trembles
at the awful, formidable and energetic Vajra, knowing
whom they become immortal,” (Kath. VI. 2>, it appears
that salvation results from the knowledge of the energetic
Vajra (thunderbolt). To clear this doubt the Sutrakara
has said :
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10
Btntei-sttASttfi.
(adhyaya 1,
39. On account of ( the statement of) the trembling (of
the to or id) i.e., impelling of the world to action ( Vajra is
Brahman only) .
From the predicate, ‘ trembles,’ the energetic Vajra
can only be the perfect Lord. For Scripture says, “ Who
indeed could make the world live and live well, if this
Akasa (the Lord shining everywhere) were not bliss itself”,
(Tait. II. 7) ; also, “ He. is the breath of the breath, he is
the eye of the eye.” Bri. VI. iv.,i§). ;
In the Skattda Purana this is said ; Even the
movements of the Air are well under the control of
the glorious Lord Hari. Then what can be said of the
movements of the rest of the world whose activity is
guided by the Air.”
“ The Lord is called (Chakra) a 1 discus ’ because he
propels (the soul into the embodied life) ; and He is .called
Vajra because he is avoided by the Daityas or unapproach-
ed by defects. He is called the ‘ sword ’ because he slays
(destroys) the sinful ; thus the Lord alone is declared by
the names of all the weapons.” The Brahma Vaivarta
Purana.
It has been said that the Light which is placed in the
heart is Paramatman (the highest Lord) ; with regard
to this Light, in continuation of the text, “ He who is
perfect in knowledge, who dwells in the organs of sense
and the heart ; who is the perfect Self, ” later on appears
the statement, “He goes in turn through the twd
worlds” (BrL VI. iii. 7) ; from this, statement, the indi-
vidual sou) scents to be mean,b To remove this doubt
theSutrakara says?
<40. The Light (is Vishnu onlf) ms. seen in Scripture.
The 'Cbaturveda Slkha says, “ Vishnu alone id
light, Vishnu alone is Atman (Lord), Vishnu alone is Brah-
man (the perfect Lord), Vishnu alone is strength ; (giver of
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STJTRA-BHASHY*.
?ADA IH, 40 - 41 .]
n
strength), Vishnu alone.is glory (the cause of our glory),
Vishnu alone is bliss.” Hence the Light spoken of here
is none but Vishnu. Moreover, passing through the
world is admitted also in the case of the Lord from the
text, “ He (the soul) with the omniscient Lord seated in
him departs (from the body) ” (Bri. VI. iii. 35).
Vishnu has been said to be the supporter of all.
The same seems to be predicated of Akasa (the sky) in
the text, “ Akasa in fact is the. cause of all names and
forms” (Ch. VIII. xiv. 1). By the phrase ‘in fact* is
implied that a well-known thing is spoken of (here).
Accordingly the well-known sky is to be taken by the
word ‘ Akasa.*
Here the Sutrakara says :
41 . The Akasa (is Hari only) on account of its being
spoken of as a thing of quite a different nitvre, etc.
For the text says, “ That which is different from,
or devoid of, name and form, is Brahman, etc. (Ch. V. 14. 1)
it is also described as Brahman). Hence the Akasa
(spoken of in the text) is Hari alone ; . for the
characteristic of being different from, and destitute
of, name and form belongs to the Lord alone, of
whom Srutis say, “ That which is of no colour (and)
beyond description.” “ That from which speech recoils
(powerless) and so on.” (Tait. II. 4). The Brahmapurana
says, “ The Lord is said to be of no name because He is
not fully comprehended, and of no colour or form, because
He is not contaminated by the elements (matter).”
Paramatman has been spoken of as being untouched
(by all effected things, i e., it is not influenced by ex-
extraneous circumstances). But this seems to be said of
one who sees dreams, etc., in the text, “ By whatever may
be then (in dream), he is unassailable ; for this person is
untouched (unconnected}” (Bri, VI. iii. 15). From the
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72 SUTRA-BHA8HYA. [ADHYAYA I,
well-known experience, the subject of dreams is to be
taken as the individual soul. So the Sutrakara says :
42. (He who tee t dreamt it Brahman only on account
of scripture deteribing both Brahman and tout) as dittinct
both in the state, of tleep and in departing.
From the texts, “Embraced by the omniscient Lord,
he perceives nothing within or without ” (Bri. VI. iii. 21) ;
“ With the omniscient Lord seated in him, he goes, casting
off (the body) ” (Bri. VI. iii. 35), which state the distin-
guishing characteristics, it is concluded that the Supreme
Lord is the thing untouched (unassailed) by (anything
extraneous), but not the soul.
The seeing of dreams, etc., also properly belongs to
Him alone, for He is omniscient.
The eternal glory which has been predicated of
Brahman seems to be predicated of a Brahmana also in
the text, “This eternal glory belongs to the Brahmana.”
(Bri. VI. iv. 23). This Brahmana from the subsequent
text, “ He is indeed this great Aja the Self” (Bri. VI. 24),
seems to be the four-faced Brahman, especially so, on
account of the word Aja occurring in it. And in a
previous Sutra, “ Above them, etc.” the gods, it has been
shown, attain to celestial situations by (the acquisition
of superior knowledge and by a course of sacrificial
acts, (while this Brahmana possessed of eternal glory
cannot be included among the gods). To refute this
objection the Sutrakara says :
43. From llielermt ‘ Lord! etc., ( this Brahmana is but
Vithnu , not Virincha).
“ He is the Supreme Lord of all. He is the Lord of
the lords that rule the world. He indeed is this (Samana)
but unlike what is seen, what is heard, etc.” (Bri. VI. iv)
22). From the appellations, “ the Supreme Lord,” &c.
occurring in these and similar texts, the eternally glorious
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PADA III, 43 ,]
St7TItA*BHA8HYA.
73
is Vishnu only. “ Also He is the ruler of the released
for He surpasses the beings of this world ” (T, A. III.
12). “ The seven who are endowed with the power of the
glorious and worshipful Lord stand appointed in their
(posts of) various duties, by the command of Vishnu — the
seven in whom the world lies latent” (Rv. 1 . 164. 36).
“ He who is everywhere, but not heard, etc.” (A. A. III.
ii. 4). From these texts, it is plain, all these terms (of
course) belong to Vishnu only.
End of the Third Padn.
10
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FIRST ADHYAYA.
FOURTH PADA.
In this Pada, the Sutrakara shows, with special rea-
sons, how even the words which by the scriptural ac-
ceptation, by the characteristics connoted, etc., are known
to denote only other objects, are in their entirety declaring
Vishnu only.
i. If it be said that that which is inferred ( to be the
cause, viz., the Pradhana, etc.,) is, as some read, declared by the
terms ‘ Avyakta,’ 1 Giva’, etc. ; this is denied ; {but the terms
denote Brahman only), as scripture shows ; for the terms de-
note them, only on account of the Lord’s abiding in them
which are like unto the incapable body.
In the fourth Sutra of this Adhyaya, all the words
have been said to declare the qualities of Brahman only.
But that position cannot be maintained. For the Pradhana
which is inferred by the Sankhyas (to be the Maker)
is also spoken of by some Sakhins, as in the Katha
text ; “ The supreme person (proceeds) from Avyakta, t'.e.,
the Pradhana).” (III. u). This we deny. The lifeless
matter having a dependent existence and as such resemb-
ling a body (for the soul that rules it), only the supreme
Lord who dwells in and rules the Pradhana is to be
taken by the word Avyakta in the texts concerned—
(the same Lord whom, as has been said, all the words
declare).
The termination ‘ Ka ’ used in this aphorism de-
notes the * baseness ’ or incapability of the Pradhana,
i.e„ the Pradhana or matter is considered base ; for by itself
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stmu-SBAaflYA.
75
t>Al>A IV, 1 - 2 .]
it is not capable of producing anything and consequently
it cannot be the absolute and intelligent cause of the
world. The word Avyakta which (primarily) declares the
supreme Lord alone, also denotes the other (Pradhaua)
for it is dependent upon Him and guided by Him, and
it is consequently like unto a body of the Lord This is
expressed in the Rik (X. 129. 3 ) thus : — That (Lord)
which is perfect was concealed by the base (matter), (and
was still resplendent in its supremacy by its boundless
wisdom).
In the Pippalada Sakha, the following is said, “ He
that knows the Lord Hari who is unchangeable, blissful,
and not associated with (the subtle body) of the sixteen
parts, who does everything unconcerned, who is perfect
and the maker and protector of all, he is released from
(fear, the bondage of life), when he has seen the Lord).
This is also seen, from the Gita which says ‘ Akshara, the
Imperishable, is the Para Brahman/ and subsequently,
‘The Akshara is called Avyakta' (VIII. 3-21).
2. (Tht term Avyakta meant) only the subtle, for it
(1 what it subtle) is Jit to be so designated.
By the word Avyakta ‘ not manifest ’ is expressed
only what is subtle. For only that which is subtle
may (naturally) be not manifest. ’The Brahman being
most subtle in its character, is rightly spoken of
(as not manifest) and the (absolute) subtlety is per-
fectly true of Him alone. It is said in the Pippa-
lada Sakha, “ That most subtle thing which ought to
be known is the eternal nature of Vishnu, the wise say,
“ that which the multitude does not understand and
which is the most exalted above all things of the world,
the wise who are deep in meditation find.” And while
the thing which the word primarily denotes is presented ,
it is not justifiable to take that which is denoted (by the
word) in the secondary sense.
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76 SUTBA-BBASHYA. [ADHtAYA I,
3 . [On the other hand), other things ( aleo ) can he second'
arily denoted by the names of the Supreme Being), for their
attributes connoted by the names are under his control.
The qualities of being subtle, etc-, being under His con-
trol, become fully significant, only when these qualities of
being subtle, great, low, etc., are understood to point to
Brahman. Accordingly the Sk&nda says, “He who
is the cause of a certain excellence or quality in an-
other, is himself said to possess that excellence or qua-
lity, just as the Supreme Lord is spoken of as the soul,
for the very essence (existence) of the soul depends upon
the Lord, and as the king is said to be victorious when
the soldier has won a victory for him, (because, but for
the king, the soldier could not have proceded to achieve
the victory).
4 . And because the ( other things') are not required by
scripture to be known ( to be made the object of knowledge ,
for the purpose of obtaining release).
Consequently other things cannot be reasonably
accepted as declared (by the words Avyakta, &c.).
5 . If it be said that scripture speaks of other things ;
we say, * no * ;for it is the omnisicient Lord ( that is spoken
of by all the terms).
From the text, “ Having known that which is un-
changeable and higher than the * Mahat/ he (the soul)
becomes rescued from the jaws of death ( Samsara ) ”
(Kath. III. 15), it may be argued that the ‘ Avyakta * (the
Pradhana) is required to be known. But this cannot be ;
for in that text, (only) the Supreme Lord called the
Omniscient is spoken of. And according to the text, “ He
who is subtler than the subtle, greater than the great”
(Kath- 2-20), the state of being greater than the great can
indeed be predicated only of Him ; and it is right to hold
that, He who is greater than all, is greater than ‘ Mahat.
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BADA IV, 6—9.] SUTBA-BHASHYA. 77
/
6 . From the topic of the passage, {it is Brahman only
that is subtle, etc.)
For the text, ‘ He who understands that all includ-
ing himself is dependent upon the Lord, reaches the end
of life’s journey and the final resting place which is the
exalted kingdom of Vishnu, shows that this passage refers
to Him.
7. And {because of the whole Upanishad dealing) with
the explanation of, as well as the question on, the same three
topics.
For the Kathaka Upanishad treats only of the three
boons prayed for by Nachiketas, viz., reconciliation to his
father, the sacred fire leading to svarga, and the nature
of the Supreme Lord (to be reached when released from
the body), and(Yama’s) answers regarding the same three
points of enquiry.
A request * to know what is not (already) known is
also called a question. From this explanation given in
Smriti, there is no difficulty caused by the use (in this
aphorism) of the word * question.’
8. And like the word * Mahat ’ {the great.)
Just as the word * Mahat ’ (the great) though general-
ly accepted to denote the ‘ Mahat Tatva’ (a material prin-
ciple) is still applicable to the Supreme Lord only (in its
comprehensive sense), so also other words * the great ’ in
absolute.
9. And like the word * Chamasa ’ { a wooden sacrificial
bowl) ; there being no speciality attaching to the scriptural
texts.
Though the word ‘ Chamasa ’ has a well-known appli-
cation to the other thing (the bowl), from the scriptural
passage, “ This is its head, for the bowl is like the head
with its mouth below and the bottom (bulging out) above,”
(Bri. IV. 2-3) the word has come to denote the head.
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78 StJTEA-fiHASSIrA. [adhtaita I,
Likewise, ‘Avyakta’ ‘the subtle’ and all other terms
though they by common acceptation apply to things other
than Brahman, are really declaring the Supreme Lord
according to the principle laid down in the text, “ They,
say that it is Vishnu alone whom all names comprehen-
sively denote.” For this Sruti is as authoritative as
the other.
“ In every spring, let him sacrifice by * Jyotishtoma/ ”
In such texts, the words which are the names of sacrificial
acts (and their accessories) cannot be properly understood
to denote Brahman (as laid down in the 4th Sutra) ; for
otherwise there would arise the difficulty of having no
sacred duties or no means of knowing these. To explain
this difficulty, the Sutrakara says :
10. Also the '(term) Jyotis ( the name of a sacrifice)
denotes Brahman only ; for tome ( sakhins ) read to that effect
from the very commencement .
It is only Vishnu who is declared also by the words
which by the established usage, are the names of sacrifi-
cial acts such as Jyotishtoma. For some sakhins (Aitare-
yins) read as follows; “This (Narayana) has entered
this body (of Chaturmukha, the four-faced)” ; thus com-
mencing, the text proceeds ‘‘ All these Riks, all scrip-
ture, all sounds, have one thing (Brahman) to declare.
He is Prana, let him know that Prana is Riks, (because
they all declare His attributes).” (AA. II. 2. a).
11. And on account of its ( Brahman ) being so stated
for the sake of contemplation, (and as scripture it intent upon
instructing how on special principles, all the words denote Brah-
man), there is no difficulty caused by taking the words to denote
Brahman like the words Honey, Sfc., in the Madhu Vidya,
etc.
Just as the words Honey, etc., in the Madhu and other
Vidyas, are taken as declaring Brahman, so all the
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SIJTBA-BHASHYA.
79
Htf)A IV, 11 — 14 .]
words describing sacrifices and sacrificial things declare
Brahman ; for Brahman is so spoken of for the purpose of
inducing contemplation (of Brahman as possessed of the
attributes connoted by them). Hence no objection or
difficulty arises as to the denotation of words with respect
to sacrifices and everything connected therewith.
12 . Though there are brief statements compassing the
idea of plurality, still there is no objection to such statements
or words declaring Brahman • for He manifests Himself in
different forms, and there are other forms (in the supported in
addition to those in the support )•
In texts such as, “ In the Lord who is present in
all bodies, are situated the five five-people and Akasa,”
(Bri. VI. iv. 17), though the terms denote plurality of
things, there is no difficulty caused ; for the same Lord
assumes various forms in Akasa and other things and
these are additional forms.
(Now) the Sutrakara states who those five-people are.
13. They are Prana and other (forms of Brahman only )
as shown by the complementary passage.
“ The passage is, “ (They who know), the breath of
breath, the eye of the eye, the ear of the ear, the food of
food, and the mind of mind.” (For the Lord is declared
by such terms as Prana, etc., who is present in breath,
etc., as well as in the deities presiding over breath, etc.,
as their guiding principle).
14. In the case of the text of some (the Kansas ) where
food is not mentioned, the number five is completed by ( taking )
the light (mentioned in the preceding Mantra).
In the text of the Kanvas, the group of five is made
up by taking * the light ’ which is mentioned in the pre-
ceding Mantra, “ Him the gods worship as the light of
lights.” (Bri. VI. iv. 16).
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SO SUTRA- BHASITYA. ' [ADHYAYA J,
(In the following), the Sutrakara explains that it is
only He (the Lord that is declared (also) as the mediate
cause (by terms denoting mediate causes).
15. Brahman stands (also) as the cause ( and as effect) in
AJcasa and other things j on account of (the Lord) being
mentioned in the manner described •
It is He (Vishnu) only that is present in Akasa and
other things, as mediate cause (also) ; for He is mentioned
in the manner described, ( i.e . , as unperceived , etc.), as pre-
sent) in AkSsa, etc., by such texts as, “ He who stands in
Ak&sa, etc.” (Bri. V. vii. 12).
Now an objection arises, if all the words should dec-
lare the Supreme Lord, as to how their use is to be ex-
plained (in the world) as denoting other things.
So the Sutrakara says :
16. Because (the terms which ate names of Brahman)
are drawn upon (to denote the things of the world).
The words which denote Brahman, the Lord, are
taken (borrowed) from Him and used to denote other
things. The Padma purana accordingly says, “ The
words which designate the Supreme Being are always
taken up for use in the world in speaking of other things
according as it may be necessary for accomplishing the
purposes of the World as well as Scripture.
But then the question arises how such words obtain
usage in denoting the things of the world.
17. For (they, words, are first known) as the names of
the things of the word.
The world (men) think and talk of the world
generally but not of the Supreme Lord. Hence words
have been known as attached to the world (to the
things of the world).
j8. If it be said that from the special attributes, the
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PADA IV, 18 — 19 .]
BTJTRA-BHASHYA.
81
individual soul and the chief of breaths are declared by the
toords, tee say ‘no’ ; for it has been explained.
It has been said that a thing is denoted by the name
of that which rules it. This circumstance is the charac-
teristic of the individual soul and the chief of breaths.
For the texts such as the following support this view
“ When the soul abandons a branch, it at once withers.’’
(Ch. VI. 1 1-2). “ By Vayu indeed, all the people are led
into every kind of activity.” But this view is to be
refuted ; for the explanation has been given in connection
with the threefold meditation in the Sutra (I. i. 31).
19. But for the sake of the knowledge of the other ( Brah-
man ), ( the names of the Lord are used to denote the things
of the, world), so Jaimini opines from the questions and ans-
wers in the (upanishad) ; and because some Sakhins actually
read texts to this effect.
Jaimini thinks that the words declare even actions,
etc., so as to produce the knowledge of the Lord ; for in
the Atharvanopanishad, the question is asked.
“ O, Venerable one, what is that (thing) which if
(properly) known, would lead to a clear understanding of
all this.”
And the answer follows in the text, “ To him he
gladly said f there are two kinds of study to be pursued ’
(there are two kinds of knowledge to be acquired)”. Again
in the Chandogya the question and answer occur thus,
*« O Venerable one, how now may I secure that instruction,
etc. — Just as by knowing a piece of earth all earth is
known, etc.” (Ch. VI. 1). So also some Sakhins read,
“ What could he who does not know that (Brahman) do
with the Rik (of what avail is Rik to him, who does not
understand that they all refer to Brahman) ” (Rv. I
164 - 39 .) •
{“Objection : — For the knowledge of Brahman, Karma
and other things need not be spoken of in the Vedas ; and
11
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62
SUTRA- iHASHTA .
[adsyaya t.
it would be sufficient to speak of Him alone, while the
difficulty of construing all the Vedas as declaring
Brahman is got over by admitting that only detached
words denote other things. So the purpose of the Vedas
in dealing with other things not being made out, the
application of the principle of using Brahman’s names to
other things is not justifiable. To remove this objection,
the following Sutra proceeds.}
20. Having regard also to the construing of (all)
sentences ( the whole body of scripture as ultimately referring
to the main subject Brahman it should be granted that
other things also are spoken of in scripture).
It is right to construe even sentences so as to connect
every proposition (in scripture) with the Lord, though
they may individually convey different ( Judgments ) state*
ments of their own. (For otherwise, such passages of
scripture as deal with action, etc., could not satisfy the
enquiry of the eligible after a connected idea of the subject
matter in all parts of scripture).
(How do words, etc,, describing actions and things
other than Brahman lead to the knowledge of Brahman ?)
This question is answered in the following sutra) .
■21. That scripture declares other things is an indication
that the initial statement is maintained. So Asmarathya
thinks.
In order that the initial statement, “ There is no way
leading unto the Lord other (than knowledge)”, may be-
come proved (be clearly brought home to our minds),
Asmarathya is of opinion that (by scripture) sacrificial
duties, etc., are described (at great length) as an argument ;
for (the world shall thereby know) that all this leads to
perishable fruits (of short duration), and be convinced
of the truth of the initial statement “ there is no way, etc.”
(From another point of view, the usefulness of the
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SttTRA-BBASHYA.
tAi)A IV, 2l— 24;.]
83
description of Karma, etc., towards the knowledge of
Brahman, is explained by the following Sutra).
22. ‘ Became of such necessity in the case of him who
seeks to depart thus Audulomi thinks .’
In the case of him who seeks to depart, i.e., who
seeks final release (or knowledge), there must be Karma
and other things as the means of attaining to knowledge
which is the immediate means of salvation ; wherefore
Audulomi holds that scripture speaks of sacred duties,
etc.
23. Became everything (Karman, etc.), abides •(in Sim),
Kasakristna thinks ( that Karman, etc., are spoken of in
scripture, as it is necessary to know everything as abiting in
the Lord).
In order to declare that everything rests on the sup-
port of the Supreme Lord, the description of it (Karma,
etc.), has a place in scripture. This view Kasakritsna
holds. Having imbibed but a part of Krishnadwaipa-
yana’s wisdom, all other sages expound views according
to their comprehension ; so there is no conflict (between
the views of the various sages and that of Vyasa) (The
Padmaputana).
“ That also the words denoting feminine things, (or
females), primarily declare the Lord only, the Sutrakara
says, (in the following Sutra).
24. The Lord is also called Prakriti, agreeably to the
argument and illustrative instances.
“ Verily this Person alone all the names declare ; just
as all the rivers going to the sea, flow towards and
enter it, so do all names enter and declare the Perfect
Being. ” Thus agreeably to the argument and the
illustration given (in the above text), the same Lord is
(to be taken as) necessarily denoted by the word Prakriti
also.
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84
S0TBA-BHASHYA.
[ADfiTATA tj
25. And { Prakriti is Brahman only) on account of Eis
( divine ) will being called {Prakriii or of Eis being spok en of
as Will , i.e., Tralcriti).
“ Let him know the Lord’s will to be Prakriti and the
Supreme Lord to be the master of the Will.” (Rv. iv.
io) O Eternal One, Thy will is variously designated
as Mahamaya, Avidya, the Decree, or Mohini that which
stupifies Prakriti and Vasana.” According to this state-
ment, it is only the will of the Lord that is spoken of as
Prakriti.
“ He is Will, He is the guiding thought. He is-
wisdom, He is bliss .” This Sruti shows His will is essen-
tially the Lord Himself.” He is meditating and He is
meditation ; He is immeasurably blessed and He is bless-
edness.” These contradictory attributes are admissable in
Him only on account of the Lord’s supreme power (Brah-
manda Parana).
26. And because He { Vishnu ) is directly spoken of as
both ( Prakriti and Purusha).
“ He is woman ; He is man ; He is Prakriti ; He
is the (Purusha) Lord; He is Brahman; He is the
support ; He is the light, who is the Lord Hari, the
cause of all; Himself without beginning or end, but the
end of all ; the highest of the high ; the original present
in all.” In this text of the Paingins, He is (directly)
explicitly spoken of as both Prakriti and Purusha.
27. {Prakriti is Brahman only) also for the reason
that He moulds forms out of ( Prakriti the material cause) ;
in which He {also) exhibits Himself in various forms {ways),
and makes ( everything ).
Further The Lord is Prakriti as may be easily
seen from the etymology : “He works eminently.”
For the Lord enters into Prakriti the material
cause, shapes it differently and in the different shapes
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StTTBA-BHASHYA.
85
FADA XV, 27 — 29 .]
He dwells as a ruling principle for which purpose He
assumes numerous forms.” The Bhallaveya Sruti accord-
ingly says, “ Now indeed the Lord enters into Prakriti,
makes Himself many, hence He is Prakriti, hence He is
Prakriti, they say.”
‘ The Supreme Lord Govinda, though He undergoes
no change, only having entered into Prakriti, the
changeable, is spoken of as Prakriti (Naradiya Purana).
No other interpretation is to be put upon it, for that
would be against the authority of scripture.
• 28. And became Brahman is called the Source.
The state of being Prakriti consists in being the im-
mediate means of bringing forth ; and this is indeed de-
clared only of Him> as in the text, ‘ Whom the wise
clearly find to be the immediate source of beings.’ The
wise also say that the characteristic of the male consists in
being the mediate cause of bringing forth. And to bring
forth directly is the characteristic of the female. Such
is the distinction between the connotation of the words, .
male and female. The one Lord Vasudeva the Per-
fect Man, being both (the means of bringing forth
is declared to be both Prakriti and Purusha (man
and woman) or male and female by all words (by words
in both the masculine and feminine gender). (Brahman-
da purana).
29. Hereby all (the words) are explained, are explained
(as declaring Brahman).
Hereby all the words such as Sunya, etc., also, are
explained. The Mahopanishad has the following “ He '
indeed is (called) Sunya ; He indeed is Tuccha ; He
indeed is Abhava ; He indeed is the subtle, invisible, in»
conceivable and unqualified.” “ Vishnu the Supreme Lord
is called Sunya ; for being most high and perfectly
blissful He belittles the happiness (of the wicked) ; He is
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StrtRA-BflASfitA.
86
[adhiaya t,
• called Tuccha ; for he brings miseries to the unrighteous
and is hidden from their view ; the highest Lord is
called Abhava ; for He is not made or fully com-
prehended by anybody ; and He is called Nasa for
He is not consumed ; and the connotation of all terms
resting on Him, He becomes the meaning of all the words
denoting different things ; the wise that make use of
them accept them as denoting other things in so far as
they serve the purposes of communication.” The Maha-
kaurma.
The term * hereby ’ means ‘ by the whole body of
doctrines and principles propounded above (for inter-
preting all the words as declaring Brahman) * to wit,
* All things are designated under His name for the reason
that they are dependent upon Him,’ and so on. In the
Viraha Samhita this is said, “ In a work propounding
general doctrines (leading to final conclusions)* at the end
of each chapter, the wise sages repeat the words twice
over, so that what has been said from the beginning of
the chapter may receive emphasis”.
End of the First Adhyaya.
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SECOND ADHYAYA.
FIRST PADA.
In this Adhyaya, the Sutrakara shows that there is
no contradiction (whatever) to what has been said (r is., that
Narayana is the Supreme Being to be contemplated for
final release, and that the whole body of scripture declares
Him only) ; in the first Pada, (shows) that there is no
contradictory reasoning ; (and) in the first (Adhikarana),
(shows) that there is no contradiction of Smritis.
If it be objected that there would remit the lost of
authoritativeness of Scripture, from the contradiction of
Smritis of undoubted authority ( testimony ), we refute this
objection, because the erroneousness of these Smritis results
from being contradictory to other Smritis agreeing with
Scripture of ( absolutely ) undoubted authority.
(It may be stated that) Rudra and others are known
to be perfectly wise ; hence being contradictory to their
statements, Scripture should lose its authoritativeness.
But this cannot be, for there are other Smritis derived
from Vishnu and others who are absolutely perfect in
wisdom ; hence (from their agreement and corroboration)
the superiority of Scripture becomes settled.
2, And on account of the non- perception of other ( possi-
ble results) promised by other Smritis.
Of other (possible effects, i.e., of the results or fruits,
etc., that are declared in those other Smritis as fit to
be realised, from want of direct perception, (that is,
from want of realisation), it is right to admit their
erroneousness.
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SUTRA-BHASHYA.
[ADHYAYA IT.
By the word ' and ’ is admitted that the effects,
e tc., promised in the other Smritis are in part realised.
3. Hereby the Yoga (science) is (also) refuted.
It is not to be supposed that the fruit of Yoga prac-
tices is in actual experience ; for though the practice is
made according to injunctions, the effect is not realised
exactly in the declared (or promised) periods of time.
4. The same (erroneousness) cannot be predicated of this
(Sruti, and Smriti following it), from Us absolutely -different
character and from (the authority of) the Word (itself;.
The loss of authoritativeness cannot be predicated of
Scripture and the Smritis that follow Scripture on account
of the non-perception of the declared results, as it has
been said of the other Smritis : For Scripture being
eternal, is of a different character ; and those Smritis
also differ in character (from these) as following
(agreeing with) Scripture. For, in what is eternal, errors
should not be supposed, and its authoritativeness arises
out of itself. Otherwise, (the authoritativeness of any
statement regarding subtle things cannot be made out),
for it would entail an endless chain of uncertainty. Also
the Bhallaveya Sruti says, “ Neither the eye, nor the ear,
nor the reasoning, nor Smriti makes Him (the Lord)
known to us ; and only the Yedas do in fact tell (us) of
Him ; (hence they are the Vedas). The eternal charac-
ter of the Vedas is seen from Scripture itself as in the
text, “ O Virupa, (do thou praise) by Eternal Speech ”
(Rv. VIII-646) ; and the Smriti says, “ The eternal word
which has no beginning or end was uttered by the self-
existing Lord.”
.5 But it (the promised effect) is indeed seen.
The fruit or the effect (promised by scripture)
is realised by the eligible ; and this is said in the Bhavisli-
yat Puraua ; “ Rik, Yajus, Saman, and Atharva,the Mula
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SUTBA-BHA8HYA.
89
PATA I, 5 — 7 .]
Ratnayana, the Mahabharata, the Pancharatra, are called
the Vedas in fact. And those Puranas which the wise
understand to be Vaishnava Puranas, as well as those
called Vedas (above) are self-evident authorities and this
admits of no dispute.”
If what is declared in them should not be realised by
a person, then it is his previous Karma that should account
for it (non-realisation), while they do not lose their authori-
tativeness, as the promised effects (results) are achieved
by persons according to their eligibility. But in the case
of other Smritis, etc., authoritativeness arises (only) from
the perception of the promised effect, but, by no means,
independently; if these should promise things that
cannot be seen (realised) in experience, then their
erroneousness is settled beyond doubt.
From such texts as, “The Earth spoke, Waters
spoke ” (S. Br. VI. 3), Scripture appears to be contrary
to reason;
So the Sutrakara says :
6- Only the superintending deities are denoted {by such
terms ) ; for they have superior powers and are personally
present {in all places ).
In such texts (as are quoted above), the deities that
preside over earth, etc., are denoted (meant to be conveyed
by those words). For they have, as distinguished from
other (beings), exalted powers, and they are also found
present everywhere. Hence, all that has been said of
them is possible and stands to reason.
7. And it {their power) is seen.
Their superior power is seen (perceived) by the Great.
Also in the Bhavashyat Purana, it is said, “ the Deities
presiding over earth, etc., are of great powers, which
are inconceivable, and as such, they are (actually) seen by
sages. And they who are present everywhere, eternally
depend upon Vasudeva.
12
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90 SUTRA-BHASHYA. [ADHTATA H,
From the texts such as, In the beginning of the
world there was ‘ Asat ’ (non-being).” (Ch. VI. ii. i) From
Asat came every thing (Rv. X. 72-3), which state Asat to
be the cause of the world, there arises a contradiction to
the scriptural statement (that Vishnu is the cause of the
world). To remove this objection, the Sutrakara says :
8. If it be taid that [Asat, the antecedent non-existence )
is the cause of the world , we say the view it wrong ; for it it
abtolule negation.
1 Asat * or the non-existent (the antecedent non-
existeuce) cannot be rightly (supposed) the cause of the
world, beause it is the negation (of all existence).
. The objection refused in this Adhikarana is that
scriptural statements are in conflict with the (other)
statements which speak of the non-existent as the
cause, etc. The objection arises thus. Though all the
words have been explained so as to become applicable to
Brahman, still according to the principles propounded in
the Sutras. (“Whatever is under His control may be
denoted by His name,”) etc., other things are admitted to
be denoted by words in a secondary sense. Therefore
what is refuted here is only the supposition apparently
suggested by scripture that the non-existent is the cause
of the existent ; for the philosophical system that every-
thing comes out of non-being is refuted later on.
Here, the contradiction in reasoning (»'.*., in the
form of inconsistency) is removed in effect (by the way).
9. [Or), at the time of re-absorption [dissolution) the
retult would be that it [the world) would be such [nothing) ;
( hence this view) is not right.
If the world should rise out of nothing, then on dis-
solution only when things return to their original state,
there would be nothingness left.
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*ADA I, 10— 12.] SUfBA-BHASHYA. 91
10. But it it not the facts for there art instance! (to the
contrary).
On the dissolution {of the world) absolute annihilation
(of all things) is not admissible. For there are instances '
(which lead to inferring) the existence then of things.
And it is also a matter of observation in the world
that from existing things creation or any effect proceeds
and the dissolution or destruction always leaves behind it
something existing.
11. And because these objections apply to the very view
(under discussion).
The view cannot be maintained just for want of any
instances (to prove that things rise out of nothing and go
to nothing).
12. If it be said that as there is no limit to controversial
reasoning , something to the contrary is always inferable, we
say ‘no* ; for then (it would appear) there would be no final
release.
‘So far only reasoning goes and no farther.’ No such
limit can be assigned to reasoning by any authority ; con*
sequently when one position is advanced, it is possible to
make inferences to the contrary also.
But this view cannot be held. For, if that should
be the fact, the release which is a fact by settled
authorities, the contrary being possibly inferred, would
come to be no fact. Wherefore things are to be admitted
only so far as they are known to be facts by authori-
ties, and nothing further (nothing else should be surmis-
ed). So it is said in the Vamana Purana, “ Whatever
is settled to be by authorities, is to be accepted and
not to be abandoned. For in the absence of authority
(settled means of proof) it would be impossible to prov e
or disprove anything.
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92 SUTBA-BHASHYA. [ADHYAYA II,
• 13. Hereby all the remaining systems not countenanced
by scripture are also explained away.
Hereby, i.e., by the possibility and the impossibility
of parallel instances are disproved also, the remaining
systems not countenanced by (i.e., opposed to the conclu-
sions of scripture), viz., that the world is without a maker,
that lifeless matter is the maker that the individual soul
is the maker, etc.)
The theories here rejected are those that are suggest-
ed by such scriptural passages as the following : “ With-
out a cause indeed, this (world) has come into existence
without a cause (support) it stands ; without a cause it
goes to dissolution.” “ This (the universe) has originated
from the Pradhana (matter) and on matter it stands
(supported) ; and into matter it goes (back). Hence nothing*
else is to be considered the cause.” “ From the soul
all beings spring, and on the soul they stand firm ; and
into the same soul they become absorbed. Hence no other
than the soul is the cause.” * In the last case, the argu-
ment from parallel instances or the absence thereof (is
to be adduced thus) : Just as the soul (unlike the Lord) is
a dependent existence, with reference to miseries, etc.,
(inflicted on him), so with reference to other things
(activities) also he is a dependent agent’
And on the other hand the course (intention) of such
scriptural passages has been clearly shown as declaring
Brahman.
This is the invariable principle to be understood.
Where no conflict arises (with the said principle) in
words expressing other things, there things other than
Brahihan also, are denoted by words in a secondary sense.
But where a conflict appears, there the principle . is that
Brahman only is meant to be spoken of.
14. If it be said that on account of the statement that
(on release) the soul, the subject of the experiences of life
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8UTBA-BHASHYA.
PADA I, 14 .]
becomes one with the Supreme Being , there is absolute identity
we deny it ; for ( the statement may be explained according
to the usage of the world.
In the text, “ The works and the intelligent soul all
become one in the immutable Supreme Lord” (Ath. Ill
ii. 7) the emancipated soul is said to become the
supreme Being. Hence the absolute identity of the
two (is established). Wherefore it may be understood
even before emancipation , (».<?., in the embodied state,
the soul is the same Lord, for it would not do
to accept that one essentially different might become
identical with another. This view we refute ; for the
non-distinction spoken of in the text may arise as in other
cases under observation. For instance, there is actually
distinction in details though the world may speak of a
certain quantity of water becoming one with another
quantity ; so is it here too. Accordingly the Surti says,
Just as pure water poured on to(another quantity of) pure
water, becomes only such (water)” (Katb. iv. 15.) The
Skandapurana distinctly says this ; “ Some water poured
together with another quantity of water only becomes
mingled with it ; but it does not become this or that
(quantity) only ; for there is seen the increase of volume.
Even so the soul too, though said to be in a state of non-
distinction from Brahman, does not, however, become
absolutely the Lord Himself ; for there exist the attributes
of absolute independence, wisdom, etc., which differentiate
Brahman from the soul.” And “ O Hari, thou art of that
pure essence and character to which it is not possible for
Brahma, Rudra and other gods to attain.” “ Lord, they
do not make approaches to Thy glory.” (Rv. VII. 99. 1)
O Vishnu, No one that was, is or will be, etc”
(Rv. VII. 99. 2).
Though this question may be brought under the
Fourth Adhyaya, it has been discussed here as it is also
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94 8UTRA-BHA8HYA. [adHYAYA tl,
included under the contradictions of reasoning (inconsis-
tency of passages).
15. The cause must le admitted to be none other than
Brahman from the statement of challenge as to the means, etc,,
and other ( arguments in scripture).
In the world, the production of anything has been
observed to take place with the help of various
means (helps) which has an existence independent of
the efficient cause (or the doer). But this is not
the case with Brahmau. His creation proceeds only
in virtue of His essential power. For the challenge
(made in Sruti as to the existence of independ-
ent materials with which Brahman’s creation might
proceed) is as follows : “ What place was possibly there ?
What means at all were there ? In what form did the
means exist ? ” (Rv. x, 81 . 2 ). Here, place and other things
(required for an ordinary agent) are not stated in reply,
because there are) none. The word ‘other/ in the
aphorism intimates the argumeutsor reasons that support
the view.
(This view is further supported) by such statements
(as the following) “ It is the dependent being (imperfect
agent) that requires aids and means to work with. What
should the absolute Lord require ? For He confers on the
very means the virtue of being such (means). Of what
avail then are the means to Him? (So He is not condition-
ed by the necessity of having independent means).
16. And if there were, they should necessarily bo found.
If there were means (materials) of independent
existence, then they should have been cognised by the
several means of knowledge. There is not a single thing
that is not spoken of by the five Vedas ; (or such a thing
would have to be granted while all means of its cognition
are denied). And the Vedas are so called because they
make known (to us) all things." (Skanda).
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8TTTRA-BHASHYA.
95
PADA I, 16—18.]
From such texts as, “ The Purusha has been pro-
duced with waters, earth, faculties, etc.” (T. A, iii. 13), it
clearly appears there are materials for creation (with which
the Lord works) ; then how could it be said that materials
are not spoken of or found ? In reply, the Sutrakara says :
17. And because there exists the inferior (only) ;
For the inferior (only), i.e., only that means exists
which owes its existence to Him and is under His control.
The Kashayana Sruti distinctly says, “ Time was, the
soul was, the Lord was ; whatever there was, was envel-
oped (lay concealed, in Him) was under Lord’s power
Therefore it is the Lord only that was, and whatever*
was His (namely, all this) indeed was not.”
18. If it he said that (before creation) there was nothing
(none of the means) on account of the statement of absolute
non-existence , of all things other than Brahman , we say ‘no ’ •
for other things are so spoken of with reference to certain
attributes (in certain aspects ), (as may be seen) from the
complementary sentence.
In the text, “ Nor was there Asat (the non-existent)”
(Rv. X. 129. 1.) the non-existence of everything being
declared, other things, it may be stated, absolutely had no
existence (before creation). But this view cannot be held :
for the whole body of other things is spoken of as Asat or
non-existent on account of some particular attributes (in
certain aspects), viz., the state of being not manifest, of
being absolutely dependent etc.,” And the complementary
sentence is, “ There was gloom, etc.” (where gloom as well
as the Lord are said to be) (Rv. X. 129-3 ). And on
the other side, there exists no authority. Another
text says, “ One that is unborn (the transmigrating
soul being bound to the eternal Prakriti (matter) dwells
in Her, another (who is also an) unborn one (the
released soul) abandons Her in whom he has com-
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96 SUTRA* BHASHYA. [ADHYAYA II,
pleted his experiences.” “ (Mu. X. 5.) “ Without
beginning or end (through eternity) this world continued
to exist as such. There is nothing here to be
questioned. In no place or time was this world ever ob-
served otherwise by anybody in the past, nor will it be,
in the future.” “ They say that the world is unreal, baseless,
without a Lord” (Gita XVI. 8). The ignorant say that the
world is unreal ; for they are really ignorant of the supreme
power of Hari the Lord, who boundless in wisdom,
having created such a world of real existence, has become
the author of real work. Therefore they call Him the
author of real work, because He indeed creates this world
a perfect reality. And also they call Him the Maker of
things eternal, for He always makes things eternal. “ The
world which thou hast made is real indeed, for it is not
empty.” (R. v. 55. 6). From such Srutis and Smritis,
it is clear that besides Brahman there were other things
in the beginning.
“ If there appears a conflict between (different)
statements (of Scripture), the understanding of the subject
should be guided in the light of the judgment conveyed
by that statement which is consistent with reason. But
no reasoning independent of Testimony of the Word is
admissible” (Brihat-Samliita). Further on it says, ‘‘Where
scriptural passages mutually appear conflicting, there the
meaning should be sought out on the strength of the
collated evidence and accurate direct perception.”
“ The Lord is no Lord, the world is unreal, the
preceptor is not venerable ; these and other statements like
these as well as arguments opposed to the doctrines of
Scripture should, with the help of various authorities, be
clearly understood as specious, by those who respect the
authority of Scripture. When contradictory statements
occur in the Vedas and in the works that follow in the
footsteps of the Vedas, one statement is to be interpreted
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8UTRA-BHASHTA.
97
PADA I, 18t-20.]
differently from what it may seem to convey, so as to
reconcile it with the statement (or statements) of which
the meaning is otherwise determined. In the case of
other statements the inconsistency is to be held to arise
from a purpose of concealing what is true, or from mis-
apprehension (of things) (Bhagavata Tantra). “The
true knowledge strengthened by scientific investigation
is considered the best authority. Speech or Word (writ-
ten or spoken) is an authority of the second order ; and
the sensuous perception is an authority of the lowest
order. When a conflict arises either between two sensu"
ous perceptions or between two scriptural statements,
resort is had to syllogistic reasoning, etc. But these do
not rise to the rank of being independent authorities M
(Purushottama Tantra).
19. From admissibility and from the particular Vedic
passage-
When it is admitted that the quality of being effi-
cacious, belonging to the means, is derived from
the Lord, then the bringing together of the means
as proving the existence of the ruled serves but to
glorify the Lord’s supremacy. From such authorities
it is reasonable to hold that the Lord creates with other
things as means of which He is the master. The other
Vedic passages which speak to the same effect are such
as the following ; “ Hiranyagarbha is born with waters
(*.*., the elements) and so the eight, etc.” (Mn. i-ii).
20. And like a piece of cloth.
The Sutrakara holds the above view not only because
scripture declares Brahman to be working with means
but also because reason supports the view; for the
creation (making) of cloths, etc,, is observed to take place
with (materials and) means other than the agent working
at it.
13
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93
SUTRA- BHASHYA. [aDHTATA II,
21. And the means are of no independent existence as
the vital airs etc . (i.e„ the body and the organs are).
For all the means (and materials) are always imbued
with the Lord's presence as their guiding principle, just
as the body the senses, the vital airs are. The Kurrna-
pura.ua says, “ The Lord of Lords full of glory, perfect in
power, entered into Prakriti and Puruslia, agitated them
so as to bring about the creation of the world/' (t.e., gave
them the impetus necessary for the production of the
various things).
The view that the soul is the creator, brought for-
ward on the strength of Scripture, is (again) refuted (here)
in detail.
22. If it be said that on account of the other 7 s [souVs)
authorship being declared , lit is the absolute agent , then , it might
be said, he ( the creator) is liable to the defects of being unable
to accomplish his own good , etc.
If the individual soul is held to be the sole agent
(creator), that would be inconsistent with the soul's
inability to do what is good to himself, and on the other
hand working his own evil-
23. But Brahman on the other hand is {of) exalted
( powers ) from the declaration of the distinctive character.
In the case of Brahman, the question of fatigue,
anxiety and other defects does not arise, (as it is with
the individual soul). For Brahman is of superior might,
t.e., almighty. The Lord's distinctive as well as ex-
traordinary character is distinctly described* in such
texts as the ’ following : “ He is the hearer, the
thinker, the seer, the ordainer, the announcer, the
knower (of everything) in detail, the person who is the
inner guide of all beings " (A-A.III. 2 . 4 ). {i He is the
Lord ruling within thee, who rules within alL” (Br. V.
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St}TRA-BaA8HYA.
Rada i, 23—26.]
60
vi.) ** The Lord who is beyond the reach of hunger,
thirst, grief, loss of consciousness, old age, death, etc.” ib.
24. Betides, ( that the soul , should be by analogy of the
creator) is impossible , to the case of stone, etc.
Though a spiritual existence, the soul being depend-
ent (and powerless) like stones, etc., it is not possible
for him to act independently ( i.e ., to be an absolute agent).
For the text in the Maha Bharata says, '* Just as . a man
having a settled and definite purpose makes a wooden
doll dance or as a man sets his own limbs and fingers
in motion, O king, so does the Almighty Lord cause
these creatures to act. ”
25. If it be said that the aforesaid impossibility does
not exist the soul being observed to conclude the works , (we
reply), it is not so ; for (this case) is analogous to that of
milk.
It may be stated that as he is observed to bring works
undertaken to a conclusion, the individual soul is the
absolute agent. But this is not the fact. For just as milk
which is found in cows is produced only through the
agency of the Chief Breath (Mukhya Prana) as seen from
the text, “ This Prana converts the food (that is taken
in) into liquids, etc., so the accomplishment of works
undertaken, though it apparently belongs to the indivi-
dual soul, is brought about by the Supreme Being for
the soul is dependent (and consequently powerless).
This is said in the text, “ He who rules the Atman
(the soul) from within.” “ I do nothing, thou doest noth-
ing ; but He who does (everything) is the eternal Lord ’’
and so on.
26. Like the gods and other (beings, i.e., spirits) and also
as observed in the world, (Brahman may act unperceived).
(That He is) not given in our perception is not an
argument against the existence of the L°rd who is tbe
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100 8trrfcA*BHASfiTA. [adhyata It,
real doer and the cause of the soul’s activity. For like the
gods, etc., He is possessed of powers by which He does
everything unperceived. Even in the world, similar
powers of being invisible, etc., have been observed to be
possessed by spirits too. Then it is no matter for won-
der that the Supreme Lord possesses such powers. The
Brihat Samhita says, “Scriptural statements should never
be rejected by a course of reasoning. All reasoning is
truly such, only when it is helpful in reconciling the
conflicting statements. Otherwise it is no reasoning at
all.
Hence no difficulty arises as to the belief in God
who is invisible.
27. Further ( objections to the theory that the soul is
the creator) are either that he thould act at a whole or
that the theory should offend the Word ( or 8ruti) which denies
parts to the soul.
This is also an objection to the theory of holding the
individual soul to be the absolute agent. For'then if he
should proceed to act but with a single finger it would
have to be granted that he acts with all his might. But
this is not admissible, for observation shows that (at a
time) only a part of his (soul’s) capability is brought into
play. Nor could it be said that he acts only through a
portion of himself ; for he is without parts. If this were
not conceded, there would be conflict with the Bhallaveya
Sruti : “ He who is of this character is the soul ; he (the
soul) is eternal, without parts ; is the agent of knowing,
is devoid of perception, is happy, is miserable and dwells
in the body and senses.”
Further it cannot be said that the soul proceeds to
act by his conditioned part. For the soul whose part is
said to be conditioned should either be conditioned as a
whole or in part. The first alternative cannot be chosen ;
for he is not observed to act as an individual whole.
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SdTfcA-BfiABHtA.
101
BABA I, 27 — 29.]
The second alternative is also impossible ; for it
would imply that the soul really has parts, so that a part
alone might be conditioned.
And no other theory unsupported by authorities
should besought to account for the activity of the indivi-
dual soul. For, whatever is observed to be a fact,
though it may appear inexplicable by reasoning, is
really a thing brought about by the Lord. This expla-
nation of the difficulty caused by reasoning being
declared, (no real conflict arising from reasoning
should be supposed with regard to the activity attributed
to the soul).
28. But the same objection cannot be ( urged) against the
Lord because of the distinct declaration of Scripture, and
because the Lord is an existence proved by ( the self-evident )
Scripture only.
The objection just urged against the individual soul
cannot be taken to exist in the case of the Lord (being
the maker). For scriptural passages do declare Him
such, as Paingins’ Sruti do,” He who is incompatible, yet
not incompatible, who is the thinker, yet not the
thinker, who is without speech, yet the speaker j who is
action, yet without action,— He is the perfect and Supreme
Lord.”
As the Lord is known only by means of Scripture
which derives its authority from itself, the contradiction of
reasoning (limited to things received by the senses) cannot
apply to what is primarily known through Scripture.
Accordingly it is said in the Purushottama Tantra : “ In
no case reasoning is capable of undoing what is established
by scripture only. Hence reasoning is but of some help
where occasionally statements themselves appear conflict*
ing.”
29. And in the Lord only are such ( inconceivably )
great and various (pouters).
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102 strm-ssAsatA. [adhyaya It,
Only the Supreme Lord, and no other (».«., soul) has
such extraordinary and inconceivable powers (which make
what is impossible elsewhere possible in Him) . This is
clearly declared iu the following texts, “ The eternal
Lord is possessed of wonderful powers ; and like powers
cannot be found in others.’’ “ He is the one who keeps
everything under his control, and who is the ruler dwell-
ing within all beings.’’ “ He is the one that has alike
entered into all the gods to guide them (Svetasvatara).
SO. And because of the (aforesaid) objections holding
true, on the side of the individual soul , (the conflict of reason-
ing is important.
As stated in the text, “ Even those that are defects in
the other (the soul, etc.), are when found in the Lord, con-
cluded to be excellences. For nothing could be a defect
in the Lord, as He is absolutely perfect in excellences
only.” The Kashayana Sruti says, “ Now he is the soul
who has defects, who is tainted and born. But He is the
Supreme Lord who is destitute of defects and parts, but full
of excellences and absolutely perfect.
31. And that in which all powers meet is (the supreme
Deity), from scripture to that effect
“ That is the Highest Deity in whom all powers
meet, whom the wise declare to be possessed of eternal
powers, who the wise say, is of eternal bliss, of eternal
form, devoid of old age and of immutable essence.” So
says the Chaturveda Sikha. Hence the Lord is not only
possessed of inconceivable powers but also of all powers.
32. If it be said that the Lord cannot be the creator, on
account of the absence of organs , we reply that this is explain-
ed (in the text).
It is not right to suppose that it is impossible for the
Lord to be the creator of the world, owing to the absence
. of organs such as the eye, ear, etc.
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SUTEA-BHASHYA.
103
PADA i, 32 — 34 .]
The possibility of powers in the Lord is explained
by the following Srutisand the like. “Without (physical)
hands and feet, He is swift and grasping (everything ) ;
He sees without the (physical) eyes ; He hears without
ears ; He knows all that can be known, but there is none
that knows Him. Him the wise call the most exalted
person.” (Sv. III. 19). “ He is neither subject to the
influence of Prakriti nor possessed of the (physical) organs,*
nor is there one that is equal to Him, nor one that sur-
passes Him ; His might is declared by scripture to be
perfect and various and His essential nature to consist of
perfect wisdom, strength and activity.” (Sv. VI. 8).
Though this objection has been in a general way
cleared in a previous Adhikarana, still with a view to
maintain the doctrine by special arguments, the doubt
was again put forward (for elucidation).
A doubt arises as to the statement that the Lord
creates the world ; that if He has a purpose for His crea-
tion, etc., then He is imperfect by that which he
has to gain by such a creation. To remove this objection
the Sutrakara says :
33. None (*.«., the Lord hat no purpose to gain anew,)
( the Lord) being (ever) accomplished.
As the text “ Now this Lord alone consists of abso-
lute bliss,” etc. (Br. vi. t iii. 33), says, the creation of
the Lord whose purposes are always accomplished, (but
never to be accomplished), does not proceed, from a pur-
pose.
But (what then) ?
34, But as Observed in the world, the creation is mere
sport onlg (proceeding from overflowing blissfulness).
Just as in the world, the mad man and the like dance,
sing, etc., only in estasy, but not in pursuit of an object,
so also the creation of the Lord is the result of His over-
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104 SUTBA-BHASHYA. [ADHYAYA It,
flowing blessedness (and mercy). The same idea is found
expressed in the Narayana Sambita, — “ Hari is engaged
in creation, etc., not with a view to accomplishing any
object (of His own), but only by virtue of His absolutely
blissful state, even as the mad man dances. Why should
the Lord who is perfect in bliss, think of any purpose , in
it (in His work of creation, etc.) Even the released souls
happen to be the beings of accomplished desires. What
then should make the Lord of all desire anything ? ”
The Sruti also expresses the same idea. “ This creative
activity according to design is the essential nature of the
Lord ; for there is nothing to be desired by Him who
has all that is desirable.”
If the Lord is the cause of all, partiality and merciless-
ness may then have to be predicated of Him. To refute
this objection the Sutrakara states :
35. Partiality and mercilessness are not (in the Lord ) ,•
for His dispensation is relative (to the Karmas of the souls) ;
for the Sruti shows that.
As the Lord dispenses the fruits (to the souls) accord-
ing to (Karmas) their actions, He cannot be said to be
partial or merciless. Accordingly the sruti says, “ The v
Lord leads the souls to happy regions in consideration of
his (soul’s) good deeds, and leads (the soul) to the region
of miseries (hell) on account of (his) sinful deeds (Pr.
III. 7 ).
36. If it he said that the Lord cannot be said to mea-
sure his gifts by the works of the soul, on account of His
being the cause of such activity also, the objection is to be
rejected for the (series of) action is eternal.
It may be stated that the thing in consideration of
which the Lord dispenses the fruit cannot be the action
(of souls) for even the action proceeds from (caused by)
Him. And this is supported by the Sruti, ‘‘ The Lord
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pada i, 36—37.]
SUTBA-BHA8HYA.
105
only makes him do righteous deeds whom the Lord choo-
ses to lift up ; and He (Hari) only makes him do un-
righteous deeds whom the Lord chooses to hurl down.”
(Kau. III. 8.) But this objection is futile ; for there being
an antecedent Karma as the cause of everyone of the sub-
sequent Karmas which the Lord causes the soul to do, the
series of Karmas is eternal. The same idea is expressed
in the Bhavishyat Purana — “ Vishnu impels the soul on
such a course of action as is the necessary consequence
of some previous action of the soul. Thus Karma or
action being eternal, the fault of being partial and mer-
ciless can in no wise attach itself to the Lord.
37. The inequality of dispensation recommends itself to
reason and it is also seen ( from Scripture).
Because the Lord’s dispensation depends upon
Karma, He cannot be supposed to become dependent (or
conditioned). From such texts as, “ He is Supreme Lord
by whose grace (alone)do exist Matter, action, time, nature
and the Soul ; and by whose displeasure all these cease
to exist,” it is clearly understood that even the very exis-
tence of Karma and other things depends upon the Lord.
(Nor would it be proper still to think that the fault of
inequality, etc., attaches itself to the Lord) ; for Scripture
clearly intimates such inequality (partiality) to be admis-
sible in the Lord as in Chathurveda Sikha text, ** Though
the Lord Himself able to rule and change the very nature
of things, causes the souls to do right as well as wrong,
still He cannot be held to be affected thereby. For the
Lord is the cause of the very being of merit and demerit-
But He is far different from all these, He is without a
beginning ; and He is the beginning of all.
To clear the remaining objections and thereby pro-
ving in the Lord, the existence of all excellences and
absence of all defects, the Sutrakara concludes the enquiry
14
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106 8UTRA-BHASHYA. [aDHYATA II.
by affirming tbe Lord’s perfectness (in the following
Sutra).
38. And became all tbe qualities and absence of all de-
fects are possible ( and actually found) in Brahman.
That all the qualities even those apparently of a
contrary nature meet in the Lord, is distinctly told in the
text, “ All the qualities declared in Scripture even those
of the opposite character are present in the Lord, as well
as those that are not declared. And no doubt is to be
allowed to remain here, whether the qualities are concei-
vable or inconceivable; on the other hand all the effects
apparently heard or conceived by the ignorant are absent
in the Lord.”
End of the First Pada.
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SECOND ADHYAYA.
SECOND PAPA.
In the aphorism “ And on account of the non-
perception of other (possible) results, etc.,” (II — i — 2 ), a
general refutation of (other) systems was made. (Now) in
this Pftda, the Sutrakara refutes the same systems in de-
tail. First he refutes the theory which holds that lifeless
matter proceeds (to create the world).
1. That which is inferred {by the Sanlchyat, namely, the
Pradhana) cannot be {the cause of the world), also on account
of the impossibility of its being the agent of the orderly arrange-
ment ( 1 of the world).
The Pradhana which is inferred to be the cause of
the world cannot be such ; for it is lifeless matter, and
consequently incapable of independent activity. By the
word * also,’ the Sutrakara indicates that there is no
authority whatever (to support the hypothesis of the
Sankhya).
2. And on account of activity {being seen only in the
intelligent being).
For, on the other hand, it is the intelligent being that
is capable of self-directed activity. (As all activity connec-
ted with matter is necessarily due to the guidance of an
intelligence which can adapt means to an end, matter
alone cannot be the cause of the world).
3. {If it be said that the Pradhana can be the Cause)
ae seen in the case of milk or water ; (“ no ” we reply); for
even there ( there is the intelligent being guiding il).
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108 SCTBA-BHA8HTA. [adHYAYA It.
It is not right to hold that even the non-intelligent
Pradhana may be active as in the case of milk curdling or
water flowing, etc. For the Sruti says, that even there
the activity is caused by the Lord, as conveyed by the
text, " All the different rivers abide by the command of
this Imperishable (Lord), O Gargi, the rivers which
take their rise in the mountains of Sveta, etc., and flow
indifferent directions, some to the east, some to the
west,” (Bri. V.viii. 9 ) “ By this (Lord) indeed milk be-
comes curd, etc.”
4. If there were no Lord, there would result the absence
of all activity. Hence ( the materialistic theory ) is not worthy
of regard.
From the text, " O Lord except by Thee whether
nearorfar off nothing is done by anybody (R. V. X. 113 .
9 ), without the Lord (to guide), no activity could exist
(is possible). Therefore, the system that supposes non-
intelligent matter to be the absolute cause of the world
is not worthy of regard (among the wise).
In this Adhikarana, that sub-division of the Sankhya
system is refuted, which admits also a Lord. For there
it is held that just as out of earth itself grass and other
things are produced, favoured by Parjanya (the god of
rains), so with the favour of a Lord, the world is pro-
duced out of the Pradhana. To refute this view, the
Sutrakara says :
6. And because the world does not rest on any other
than Brahman, the Lord is not merely a favourer as [Par-
janya is) in the case of grass, etc.
From the texts, " Whatever there is of the world
that is seen or heard of, Narayana stands pervading it, in’
and out.” “ In Brahman alone this (world) has risen, on
Brahman it stands, into Brahman it retires, Brahman alone
is below* Brahman alone is above, Brahman is in the
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StJTBA- BHASffTA.
PA DA II, 5—7.]
109
middle, Brahman is on every side ; (and) Brahman indeed
is all this (i.e., all this is wholly dependent upon;Brahman,)
(Bri IV., V.),etc., it is plain the world does not depend on
any other than Brahman. The Lord cannot be said to be
only a mere favourer like the cloud (Parjanya) in the
case of grass, etc. “ The Lord Hari who rules the worlds,
again wishing to create the world of names and forms
supported by Himself destitute of gross names and
forms, accompanied, (out of grace), Lakshmi impelled
by His (own) power — Lakshmi who, being under the
control of the Lord and keeping control over the souls
in bondage was about to proceed with the work of
creation." From this and the following statement in
the Bhagavata “ Matter, action and time," etc., implied
by the word, ‘ and/ the very existence, etc., of Prakriti are
apparently in the gift of the Lord.
Now the system of the Lokayata or Charvaka is
refuted.
6. Even if it were supposed ( a system), it would end
in absurdity ; for it has nothing to inform or to promise.
What good is likely to be wrought by that system
which does not recognise Dharma and Adharma (res-
pectively the causes of merit and demerit). (Dharma and
Adharma are not object of actual perception. And the
Charvaka does not recognise them, since he would not
admit anything (to exist) except on the authority of his
own senses). Consequently (when he calls his theory
a philosophical system, and still fails to recognise Dharma
and Adharma) there is a plain self-contradication ; so the
system is to be rejected.
The Sutrakara now refutes the theory ©f another
sect of the Sankhyas, that Prakriti (conjointly) with a
subordinate soul or Purusha is the cause of the world.
7. If it be said that the Pradhaua works like the person
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110 SUTfcA-BHASBYA. [ADHYAYA It.
and stone, we reply it cannot j for even then it is so [open
to the same objection).
Just as only the non-intelligent body connected
with the intelligent being lifts up and carries
stones, etc., so the non-intelligent Pradhana too, being
connected with a subordinate Purusha is capable of
activity. But this argument cannot be maintained ; for
according to the text ; “ O Lord except by Thee nothing
is done, etc.” even there [i.e., over the joint agency as the
Pradhana and Purusha) the Lord’s control being exer-
cised, the reasoning employed by the Sankhya fails for
want of illustration.
8. If the Purusha be said to be an Anya [i-e., a secon-
dary part) then there would arise the difficulty of explaining
the settled relation as principal, [of the soul to the body).
For in the activity of the body, Purusha or the soul
is the principal agent (as accepted by the world ; and
the present view would go against the settled notion
that the intelligent being is the principal (or master of
the body) as shown by the statement, ‘‘Just as the master
of the body (the soul) makes use of his body in accom-
plishing the desired works.”
Another view of the Sankhyas, holding the Pra-
dhana to be subordinate and the Purusha to be the
main agent, is refuted (in the following S'utra).
9. Even if that reasoning be employed reversing [the
relation of the Pradhana and Purusha), [it fails as before ) ;
for the intelligent being has no power [to become connected
with the Pradhana),
Even if they should admit that the Purusha in con-
nection with the body is the main worker, the Purusha
being individually powerless, the connection with the
body would itself be impossible (to be brought about).
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PAD A II, 10—12.]
SUTRA-BHASHYA.
Ill
10. And became of its thoroughly being condemned, the
entire clan of these systems not recognising a Lord) does not
recommend itself to reason.
The systems of philosophy which do notj recognise
a Supreme Lord, being opposed to the declaration of all
Srutis and Smrits and to reason, are not worthy of being
accepted (or considered). Thus the Padmapurana says —
‘‘ Srutis and Smritis and all reasoning declare the perfect
Lord ; no one is baser than he who says anything con-
trary to them.”
Here the Sutrakara refutes the theory that atoms
are the cause of the world.
11. Just as molecules being great and long are the cause
of increased dimension or size in their effects, so al*o the
atoms and a binary atomic compound from their shortness
and sphericity might become the cause of size in their effects.
If the quarternary atomic compounds, etc., being great
and long could produce effects (things) having dimensions
then the binary compounds and atoms too, could produce
effects of corresponding dimensions on account of their
shortness and sphericity. The contrast implied by the
phrase ‘ Just as ’ means that otherwise even the former
should be held incapable of producing any dimension in
their products ,• for their is nothing to cause a distinction
(between the two sets) referred to.
12. In both cases also, action of the atoms is not posfir
ble } hence absence of the effect of their activity ( would
have to be granted.
(The Vaiseshika who admits a Lord and His will to
be the cause is to be asked whether or not the Lord’s will
is eternal).
If the Lord’s will be granted to be eternal, then it
would follow that even when there is His will (the cause)
the activity of the atoms does not exist during Pralaya or
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112 SUTRA-BHA8HYA. [ADHYAYA II.
dissolution admitted by the Vaiseshika ; lienee it may be
argued that even now the atoms produce nothing. If the
Lord’s will be not granted to be eternal, there is nothing
to bring about His volition (the necessary antecedent of
atomic activity). Hence for waut of the Lord’s will to
set the atoms at work, their activity and products
cannot exist. But similar objections cannot be taken
to the Vedic system ; for the Lord who is postulated by the
Vedas is also declared by the same Vedas to possess
omnipotence. Hence everything is consistently explained
in the Vedic system ; (for the Lord’s will existing, the
non-production, etc., can be accounted for on the ground
of the Lord’s unlimited powers. During the time of dis-
solution also, though there is the Lord’s will, still by
the absence of the particular circumstance of time, the
non-production of effects is explained. Nor could the
objection be taken that time exists even then ; for we
mean that that particular wave of time which is the cause
of creation is not present. The same position cannot be
taken by the opposite system). For (unlike the Vaiseshika),
we admit peculiarities in time by virtue of its own nature
(but not, as conventionally distinguished, only by the
events which occur in it. And we also admit that
only in particular periods of lime, the Lord exercises of
His own accord His supreme will in particular ways).
13. Further ( the Vaiseshika theory becomes absurd) in
consequence of admitting ( the separateness of the parts and
the whole) and Samavaya an intimate relation (< between them),
for ( this relation) being an equally ( separate entity), an
infinite series of relations would have to be granted in accord-
ing relation between ‘ Samavaya,’ and the parts and the
whole.
As the Vaiseshika admits * Samavaya,’ the relation of
inherence, between the cause and effect, etc.— and as on,
his own principle this relation itself is absolutely separate
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SUTRA- BHASHYA.
113
PADA XI, 13—16.]
from the things which it has to bring together, a second
* Samavaya ’ or relation of its kind would have to be
granted to bring the first relation and the things together,
so a third, a fourth, etc-, ad infinitum. It would not do
to hold that this assumption of ‘ Samavaya ’ can still be
authoritative, and the contingent regressus in infinitum
does not impair the strength of the argument or theory ;
(nor could it be held that this endless chain of Samavayas
is proved in actuality). For when the very first relation
(link) remains unsettled, the whole series is of course un-
settled. On the other hand, if it were granted that the first
relation is a self-sufficient principle, (ix., capable of bring-
ing about the connection with the parts and the whole) as
well as its connection with the parts and the whole) then
the relation of inherence (Samavaya) would itself be un-
necessary.
14. Besides, (the cause) being permanently present, ( the
production of the effect also would have to be admitted) as
perpetual.
The material cause, viz., the atoms, as well as Sama-
vaya (the relation of inherence) being granted to be eter-
nally present and it being admitted that the existence of
things consequent upon that relation of inherence is
their origin, all effect should- be admitted to be
eternal. Or the causes advocated in the Vaisesbika sys-
tem should never be producing any effect.
15. And (on the other hand) the opposite (state may be
inferred of the atoms from their possessing colour, etc., as
in the observed instances.
As the atoms (of earth, water and fire), are said to have
colour, etc., they may be inferred to be non-eternal ; for
it is observed in the world (whatever material object)
has colour, etc., is perishable).
Id. And because in either case there would result an
absurdity.
15
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114 SUTRA-BHASHYA. [ADHYAYA n
If the atoms (having colour, etc.), were eternal, then
everything (effect) should be eternal. For the special
characteristic which furnishes the Vaiseshika an argu-
ment to prove the eternal character of anything cannot
be attributed to the atoms if they are said to have colour,
etc. Again if the atoms were taken to be non-eternal,
the causes of the atoms not being present or granted,
there could not be the production of atoms.
17. And as the atomic theory , is not accepted by , and is
contrary to, ( Vedic authorities) it is to be entirely disregarded .
This theory is not countenanced by Sruti and Smriti
and is opposed to them ; therefore it is eutirely (in a pre-
eminent degree) unworthy of consideration. In the
Moksha Dharma, Indra in the form of a Jackal says,
“ (I have attained to this state) being devoted to the study
of Tarka (Logic) which is based upon mere perception
and is productive of no good. ,,
In this Adhikarana is refuted the theory of those
that hold the aggregates of atoms to be the cause,
18. Either when the aggregates are said to be caused
by aggregates or when they are said to be caused by indi-
vidual atoms , it (aggregation) would be impossible .
A single atom cannot, of course, make an aggregate.
If it (an aggregate) be said to be the effect of atoms acting
upon each other (or the effect of another aggregate), then
the fallacy of mutual dependence would result ; conse-
quently the formation of the aggregate would remain
unexplained ; or aggregates should always exist.
19 . If it be said that the period of dissolution is possible
in the Vaiseshika system when the perception is inter -
rupted of the relative parts, which is the cause of the cognition
of, and communication with regard to, the aggregates , we say
f no f for the atoms (the members of an aggregate) can duly b$
the cause of aggregates .
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PADA IJt, 19 — 21.] SUTSA-BHASBYA. 115
The Vaiseshika may state that the aggregate though
permanently existing can be thought . of or spoken of as
cause and effect on the perception of the parts mutually
related in the group ; hence it is possible in his system
to account for a period of dissolution or Pralaya. (But
this position cannot be maintained according to that
system. For a whole body of separate atoms ceases to
exist when it has produced a single effect. Consequently
it is not consistent in the system to admit that an in-
dividual cognises the atoms as such and proceeds to
perceive their mutual relation and then speaks of it as an
aggregate).
Moreover, in that system, it cannot be admitted that
the aggregates in which atoms inhere are permanent ; for
according to their invariable principle, that the cause
existing, the effect must be produced, the permanent
aggregates should in their turn be producing innumer-
able effects in a short time.
20. And because the effect being produced, the cause
ceases to exist. ( Otherwise the first principles of the system
would be contradicted).
As the cause ceases to exist when it has produced its
effect, it cannot be said to produce special effects again ;
(for the energy and essence of the cause are used up in the
production of the correlative effect ; or when the body of
not-inhering atoms has produced its effect, viz., the aggre-
gate of inhering atoms, the same cause, vis., the not-
inhering atoms cannot again become the cause of other
effects).
21. (To suppose that the cause having ceased to exist y
the effect comes into being would be contradicting a fundamental
principle ; otherwise, (there would be) continuity of effect or
simdtaneousness (of cause and effect) .
If it be said that when the cause has ceased to exist,
* he effect is produced, it would be a contradiction to on&
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116 80TRA-BHA8HYA. [ADHYAYA It.
tne- £*~ $&****•
of the fundamental assumptions (of the system) that the
cause necessarily exists while yet the effect takes place ;
(and it would be absurd to say that a particular is the
effect of something that has ceased to be, i.e., effect has
been produced by what has ceased to exist). Or if
it be said that at the time when the effect is being
produced the cause exists, there being no reason to
suppose that the production of the effect is the destruc-
tion of the cause which has existed in the second mo-
ment along with the effect, there would result twofold
absurdity. First, as the cause must exist in the third
and subsequent moments there being nothing to des-
troy it, it must every moment be producing fresh effects
which in their turn produce other effects for ever
according to the fundamental principle that the cause
existing the effect must be produced. Thus there
would be an endless production of effects. Secondly
the cause and effect existing in the same moment, may
both become at once the cause of other effects, and all the
causes and effects would have a simultaneous existence.
(In the following Sutra, the cessation of the effects is
also refuted).
22. Both kinds of cessation or ( destruction ) cannot be
established, — (lit. the destruction which is perceived or unper-
eeived) ,for ( the production of effect by the cause which exists)
is not interrupted.
According to the first principle of the system that
the cause existing, the effect is necessarily produced, it is
not possible to admit that the annihilation of the cause
takes place, which is at once final, i.e., encompasses the
cause and the whole series of its effects) and not final, (i.e.,
leaves undestroyed some links behind it).
23. And because in either case there is a difficulty.
Supposing that the principle the cause existing, the
effect necessarily follows, is invariable, the effect must
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80TRA-BHASHYA.
117
pada n, 28—27.]
always exist and consequently the distinction of cause and
effect would cease to be. If the rule were not invariable,
there might not be the production of any effect at all.
24. And ( the contrary is proved), as in the case of space
by the absence of change.
It may be said that in the same way as momentary
existence is proved in the case of light, etc-, from the
observation of changes of volume, and the consequent
difference in individuality , the evanescent character of
every effect is inferred. But then the counter-argument
proceeds thus ; that in the same way, as no changes being
observed in space, etc., the permanent character of space,
etc., is proved, permanency might be inferred of other’
things also.
25. And on account of recognition.
“ That very thing is this So does the recognition
arise of everything previously cognised. (Hence if every-
thing were different from itself in the subsequent moment,
the recognition of the identity of the thing observed at
two different points of time could not take place).
If it should be objected that the recognition of
identity is an illusion, then the opponent should be told
that his notion of the change or of difference in the
individual presented is also an illusion.
(In the following Adhikarana) the Sutrakara refutes
the theory that Sunya or non-entity is the cause.
26. (Entity) does not spring from non-entity , that not
being observed.
As non-entity has not been observed (to produce
entity), it does not stand to reason to suppose it (non-
entity) to be the cause.
27. And thus on that doctrine, there would be an
accomplishment of ends by the Indifferent ( whatever \ is in-
capable of being thought of as fit to be abandoned or pursued),.
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118 StJTBA-BHABSYA. [ADHYATA U.
If non-entity were the cause, then the indifferent
things, (*'.«., the non-existent), sky-flower, etc., which
cannot be the object of pursuit or avoidance should also
be capable of .accomplishing certain ends. The particle
* and,’ indicates that if the last inference were false, the in-
ference of the opponent should also be false ; for there is
nothing to distinguish (Sunya from sky-flowers)
28. The non-existence (of external things, i.e., of the
world) cannot he maintained, on account of our being conscious
of them.
Further it cannot be said that the world itself is non-
entity, or non-entity itself the world, for it is actually
perceived (as entity), being the object of accurate know-
ledge.
29* And on account of the difference of characteristics
(the world is not non-existent ), as those of dream, etc, are.
And it cannot be said that as the creatures of a dream,
etc., (are), the world too, though an object of perception,
is non-entity ; for, unlike the world, the creations of a
dream, etc., are objects of a widely different perception
thus : * This is a mere dream, this is not the serpent ’ and
so on. And there is no such authority here (as would
prove non-existence of the world).
In this Adhikarana, the Sutrakara refutes the theory
that all things are mere modes of Vignana.
30. The world is not Vignana (consciousness or thought),
for it is not so perceived.
The world is not a mere mode of the mind ; for no
body has perceived it to be such in his experience.
31. And because of its (of consciousness) momentary
duration.
Vignana or consciousness is only of a moment’s du-
ration, whereas the objects have been shown to be
(and are) permanent. Hence too, the mind and the
world outside cannot be said to be identical.
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8UTRA*B AASHY A .
119
PADA IT, 32—34*.]
32. And became of the absence of . \ and of the conflict
with, reason and alt authorities, in every position (the sys-
tems opposed to scripture are to be rejected).
For the theories now enquired into are unsup-
ported by all authorities and opposed to Sruti, Smriti and
reasoning ; these systems cannot, therefore, be accepted.
The Gaina doctrine that a thing may be or may not
be, etc., is here refuted.
33. On account of the impossibility (of contradictory
attributes') in one and the same thing (at the same time), the
doctrine is not acceptable).
For the seven moods in which one and the same thing
is said to be (at the same time) are contradictor and ,
consequently cannot be admitted to be in the same thing.
The moods are, " Somehow it is ; somehow it is not ;
somehow it is and is not ; somehow it is indescribable ;
somehow it is, and is indescribable ; somehow it is not
and is indescribable ; somehow it is and is not and is
indescribable.”
("It might be being, it might be non-being ; it might
be being as well as non-being; it might be different from
what is being as well as non-being, etc.”). These con-
tradictory attributes cannot be admitted to be in one and
the same thing from their very nature, i.e., such an
admission would be against all reason and proof, while
authorities to prove it are totally absent.
34. And likewise , ( according to the Gaina doctrine),
(there would result that) the. soul is too big or too small ( for
the different bodies) it may occupy.
If (according to the Gaina doctrine), the size of the
soul were admitted to be that of the body occupied, then
the soul dwelling in such a little body as that of the ant,
passing by fonje of Karma into a big body as that of the
elephant, or vice versd, the soul, the occupant of the huge
]jody of the elephant, etc., passing into the body of an ap(
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120 80TBA-BHABHYA. [ADHYAYA II.
etc., would find itself too small or too big, (*.«., could not
be tbe proper occupant of the particular body).
85. Nor could the contradiction ( difficulty ) b p - removed
by supposing a change of size in succeetion, on account of it»
involving essential change etc., in the soul.
Neither could it be held by the Gaina that the soul
comes to be of the same size as the body it may occupy.
(Indeed such a view cannot be held) ; for it would be
granting that the soul is essentially changeable and conse-
quently perishable. (Hence would result the futility of
the question of release, and of the philosophy that deals
with it).
Z6. ( And the doctrine is untenable) even on the sup-
position that the final- size is permanent ; for then, from
parity (of reasoning), both (the soul and the body) would have
to be admitted permanent.
If the soul should be devoid of size, there could be
no existence of it. Therefore, in order that it might have
that size with which it could remain (a permanent entity)
in the released state, and according to the doctrine “ no
size being possible without a body to measure it, the body
(occupied in the released state) also should become per-
manent Thus generally, both the soul and the body
would have to be granted as permanent entities ; (especi-
ally) for the reason that the body in the mundane life is in
no way different from the body which is granted to ac-
count for the size in the filial state. From this, it follows
that even the body during the mundane existence is per-
manent, (which is absurd).
The Sutrakara refutes the Sidhanta (system) that
holds Pasupati or Rudra to be the Supreme Being, (the
system propounded in the Pasupata Agamas).
37. {The authorship oftho world cannot be predicated)
of Pati, on, account of hi* being unfit (for the purpose ),
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pada n, 87—40.]
SUTBA-BHASHYA.
121
Iswara, the Pasupati (Rudra) cannot be the cause of
the world ; for he is dependent and consequently unfit to
be the cause, as appears from the texts, “ Whomsoever I
like, I make ; I can make (Rudra) the fierce, Brahma (the
fourfaced), the sage, the intelligent.” (Rv. X., 125. 5).
“ I string the bow against Rudra, who brings miseries
on the haters of Brahman, indeed, for killing him.” (ib. 6)
“ O Asvins, you both have attained to this perfectly happy
rank by the Grace of that Lord Vishnu, 1 — the Lord
who is most illustrious, and most powerful, and the
Lord of all, having worshipped whom with offerings, ^pd
(sacrificial) acts and meditation, Rudra who is the presid-
ing deity of Ahankaratatva, who impels the souls ipfo
worldly ways, obtained this proud rank of the Rudras ” ;
(Rv. VII. 40. 5.) “ Narayana alone was, then was neither
Brahma, nor Isana (Rudra), nor were there Agni qpd
Soma.” (Mn. 1).
• 38. And on account of the impossibility of connection.
Pasupati is spoken of (by the Saivites) as Asarira, (*.?.,
one without a body). Therefore, he could not be con-
nected with the world as its maker, even as the soul (bat
has left the body.
39. Further there ia (in hie cate) the impossibility
(absence) of place.
For an agent (like) the potter, etc., stands on tfte
ground, viz., Prithivi, etc., (has a place to stand upon)apd
does his work. And that, Pasupati does not possess.
40. If it be said that this very world serves him. at Ar-
yans ( a body), it cannot be admitted on account of his besom-
ing thereby subject to the experiences of lif e, etc.
It may be stated that this world itself is his place
(situation), etc.; and there may be something that eternally
exists even during the Pralaya (period of dissolution';
and that may possibly be (his means, his organs, etc.) ;
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122
SUTBA-BHASHTA,
[ADHTAYA II.
hence it is right to hold that Pasupati is the cause of the
world. But this defence is impossible ; for there would
result that he is subject to the experiences, etc. ; that is,
birth and death, the experiences of pain and pleasure,
which the. corporeal existence entails, (should) become
his lot.
41. {Again), either the state of being conditioned C'/'tke
absence of omniscience {might be the objection against Tatu-
pati.
For if he should have a body, then his existence
would also be limited as that of Yagnadatta). y If not,
there would result the absence of knowledge (intelli-
gence). For observation shows that only the- being
endowed with a body and organs acquires knowledge (is
capable of perceiving) . v
But in the case of Vislinu all (such) objections and
difficulties are removed by scripture itself as follows! : “ Of
wliat is the glorious Lord made ? (Of that) His fo rm is
made ; of what is the Lord made ? He consists >M in-
telligence and glorious power. (Ekayana Sruti)." ( “ We
now tell you of the Lord's being endowed with know' |iedge,
mind, body and limbs. He is indeed possessed of i mow-
ledge, of mind, of body and oflimbs ; He is of imperis' bable
body ; He is fragrance ; He is radiant with knowledge ;
He is of unthwarted prowess, of immense wisdom, of
immense bliss ; He is the Lord Vishnu, supreme anal im-
perishable ” (Paingins’ Sruti), and so on.
The Sutrakara refutes the system that holds @aktn to
be the cause.
42. On account of the impossibility of origination,
{Sakti, a Goddess, cannot be the cause).
For the bringing forth of anything has not been ob-
served on the part of the female without the favour
of the male.
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60TBA-BHASHYA.
123
BADA II, 43— 45,]
43 • Nor it there the necessary instrumentality of organs
for the (supposed male) agent.
Even if a male agent be admitted to be (her helper)
the impossibility of origination would still remain unex-
plained ; for the agent would be wanting means or organs
(i.e., wisdom, the body and organs) ; and it is not possible
that he is of any help to her in the work of creation.
44. Further if wisdom, etc., be alto supposed (for him),
there is no denying of that ; ( then the system lapses into the
Pdsupata).
If wisdom and the necessary organs be supposed to
be possessed by tlxe'Purusha (Sadasiva), then from him
alone origination, etc., may proceed and there appears no
necessity (again) for attributing them to Sakti. Further
according to the position lastly assumed, the system
would be included under the P&supata and is consequent-
ly open to the objections taken to it.
45. And on account of its being contradictory to ( the
Vedie conclusions).
As this system is opposed to (and condemned by)
all the Srutis and Smritis, and abhorred by the wise, it is
not worthy of regard.
End of the Second Pada.
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SECOND ADHYAYA.
THIRD PADA.
In this Pada, the Sutrakara reconciles (apparent)
conflict between statements of scripture, in respect of the
soul, the Supreme Being, the Adhibhutas (the great
elements) and the Adhidevas (the presiding deities).
1. Ether is not ( that which does not originate), on ac-
count of the absence of scriptural statement.
Ether is not without origin ; for there is no scriptural
statement to the effect that it is not created.
2. But there is (a scriptural statement of the origin of
ether).
On the other hand, there are actually scriptural state-
ments describing the origin (of ether ) ; such as, “ From
the Lord sprang ether. ” (Tait. II. i).
3. ( The Scriptural statement concerning the non-origina-
tion of ether) has a secondary sense, on account of the
impossibility ( otherwise of properly interpreting the scriptural
statements concerning origination).
‘‘ Ether is subtle (matter, offering no resistence),
transcends senses.” This and other Srutis (speaking of
ether as eternal) are to be taken in a secondary sense. For
otherwise, it would be impossible to give full significance
to the scriptural statements concerning origination,
which have to fulfil several purposes.
4. And on account of the word (of Scripture).
(The origination (creation) of ether is to be admitted,
and the statement that it is without a beginning is to be
taken in a qualified sense) j for the Bhallaveya Sruti says,
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8UTBA-BHA8HYA.
125
PADA III, 4—6.]
“ Now the eternal are the well-known things, the soul,
Prakriti and the Lord and Time. Next, those that are
not eternal, are * Prana ’ and ‘ Sraddha,’ the elements, the
products of elements ; indeed what originate are non-eter-
nal and what are not originated are indeed eternal. For,
these (the following) are never originated and do not
perish, — the Soul, Prakriti, the Lord and Time. Again
these are both originated and not-originated, — Prana,
Sraddha and Ether ; for they are partially originated.’'
5. . This (origination and non-origination together) can
be (‘predicated of the tame) like the word Brahman.
It is possible that origination and non-origination
apply to the same thing with reference to the primary
and secondary sense, just as the word Brahman is used
“ Why then is the Supreme Being called Brahman ? . .
. . . Because it is perfect in itself and makes others
perfect.” (Atharva Siras Sruti.) Though the word
Brahman is (there) primarily applicable to the highest
Brahman, it is also used to denote Viriucha and others in
a qualified sense ; and on this account, they are not really
Brahman, i.e., they are not perfect ; similarly in the case
of ether, etc., the term not-originated is used.
6. Otherwise, the promissory statement would fail ; and
ether mutt be held to have originated, since it is not excluded
from all, according to the words (Srutis).
If what is different from Brahman be held to be
absolutely eternal (not originated), then the promissory
statements such as, “ He created all this,” (Tait. II. 6),
would be contradicted. For even ether is not something
that is not included in the ‘ all’
“ Indeed the Lord alone was at the beginning of this
(world) [A.A. i i.] Sat only, O gentle one (O thou
deserving of Soma) was before this (creation). It was
but one without a second [Ch. VI. 2 i] . ‘At the begin-
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126 80TBA-BHA8HYA. [ADHYAYA II.
ning of this (world) there was nothing indeed.' [T. B. II.
2. 93.” From these texts, it is clear that Brahman alone
is absolutely eternal (not originated).
7 . And whatever undergoes modification is the divisible
(limited in power) as observed in the world.
Besides the Scriptural statements, owing to the
divisibility, ether is fit to be considered as originated.
For in the world, only originated things are found to be
divisible, that is, limited in power, space and time. “ The
one undivided Being, highest of the high, perfect in ex-
cellences, is declared to be Vishnu. Prakriti, the soul.
Time ; these three are spoken of as divided (i.e., limited
and originated). The fourth is said to be the * Mahat '
and the fifth is * Ahankara.' Of these, ether, etc., separately
came into existence, as parts. That which consists of
parts is a modification (creation) ; and He is the un-
modified who is the Lord Hari. Owing to absence of
parts, the Lord consists of perfect bliss, is eternal and of
eternal attributes. That which is a part is indeed of little
power ; and in the Lord (redeemer) that limit to power
does not exist.” (Brihatsamliita).
“ Now follows the explanation of those (well-
known things) that have no beginning and those
that have a beginning ; fire, water, earth and ether
are those that have a beginning ; Vayu indeed is that
which has no beginning. For by Vayu all beings are
properly guided (in their activities).” “ Now the
intelligent and the non-intelligent ; fire, water, earth and
ether are those that are the non-intelligent ; Vayu is
verily the intelligent ; for by Vayu are all beings com-
prehended. “ Dear one, these Gods together with the
sun, who of old by their worship of Vayu became perfect
in knowledge and other qualities and free from defects
have now somewhere in a secluded spot turned their
mind to the same Vayu full of wisdom, who is sought
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SUTRA- BHA8HYA.
127
PADA III, 7 — 9 .]
for shelter by souls distressed iu life.” (Rv. VII. 91. i).
“ That iudeed is this eternal deity, who is observed by us
to purify everything.” “ (He) who has no beginning, no
middle, no end ; for he does not appear and disappear.”
From such texts it appears that Vayu has no origin,
is not created).
To set aside this contradiction, the Sutrakara says :
8. Hereby the Chief of breathe ie {also) explained.
‘ Hereby,’ that is, by the statement of primary and
secondary non-origination, by the limitation of power (in
Vayu), the text concerning the non-origination of Vayu
also is explained ; (Vayu is also one of the originated
things).
“ The indestructible, the highly indestructible, the
destructible, the highly destructible make the four classes
of things of which the universe consists ; the highly
destructible are the products of Earth and other elements,
the destructible are the elements, the indestructible is
declared to be Vayu ; the highly (absolutely) indestructi-
ble are only the soul, Prakriti and Time. This (universe
of) four kinds of things is supported through eternity by
Vishnu who is Himself absolutely eternal, highest of the
high, reveals Himself in different ways and arranges the
things in different groups, who is the redeemer exalted
far above (the souls), who is nothing but unlimited bliss
and is the most brilliant Lord (Kurma Purana).
9. But there ie no origination of that which IS (i.e., of
Vishnu), on account of its impossibility.
“ Non-Being (Asat) indeed was in the beginning of
this (world) ; from it indeed sprang (Sat) Being ” (Tait
II. 7). “From Non-Being sprang Being.” (Rv. X. 72. 2).
From such texts if it be said that Being (Entity) also has
an origin, it is denied. Being or Sat (a positive entity)
has no origin at all (cannot at all be created). By the
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. 128
SUTBA-BHASHYA.
[ADHYAYA II
particle * But/ the Sutrakara declares the inapplicability
of the principle instituted in the previous Adhik&ranas,
( i.e ., the origination in part and non-origination in part
should not be predicated of Sat or an eternal existence).
For Sat (Being) does not originate from Asat (Non-
Being) ; for such (a case) has not been in the range of
observation and therefore it is impossible.
“ That indeed they call Brahman which is perfect
and makes other things perfect. That (Brahman) in-
deed they call (Asat) Non-Being, because no body
can undo it. That they call the Supreme (per-
fect), because it is perceived (by the wise) to be the Most
High.” From this text, it is clear the word Non-Being
(Asat) denotes Brahman. Accordingly the Paingins'
Sruti says, “ In the text, ‘ In the beginning (of creation)
of the gods, from Asat sprang Sat/ Brahman is indeed
the Non-Being; the Being is Prana (breath), which
Prana they call the Great, the Enduring, the Powerful,
the Strong.” The following is from the Bhagavata, “ O
brilliant Lord, Thou art provident, absolutely unborn ;
still thou hast introduced Thy essence into Sakti
(Lakshmi), who is (also) unborn, the source of qualities,
actions, etc. ; from her we, Sat (Prana) and others have
issued ; the purpose for which we are made, how could
we accomplish for Thee ? ” Also Sruti has, “ The Lord
who is unborn becomes many.” (T. A. III. 13). Padma-
purana says, “ The birth of Hari consists in His
revealing Himself ; under no circumstances, it is modifica-
tion, (embodiment in gross matter) ; in the case of the
intelligent soul, the uon-intelligent Prakriti (matter),
Time, Mahat, etc., birth is by degrees undergoing
change, (i.e., to be in an embodied state). And
this state is (a condition forming) a necessary
and distinguishing attribute of the intelligent soul,
for it is said that change or modification is also to be in a
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SUTRA-BHA8HYA.
129
PADA in, 9—11.]
particular state of dependency. And the Bh&gavata
Tantra has the following : “ The glorious Lord though
of immutable essence, makes everything (the world)
which is the effect of change ; because He is the Almighty,
and His powers are immutable ; further the powers of
the Lord are not at all distinct from the Lord’s Self, and
identical as they are, they are (still spoken of as distinct
ones, as will, etc., (for the sake of extending our
knowledge).
10. Fire is produced hence, (i.e., from Brahman only) ;
for thus the text declares.
From such texts as, “ Fire was produced from Air,”
(Tait II. i), (Fire) should not be considered to have been
produced from (any) other than Brahman. * Hence,’ i.e.,
from the Most High, that (Fire) also is produced. Fot
the text declares, “That (Brahman) created Fire (through
Vayu).” (Ch. U).
Though this topic, vis., that Brahman is the cause
of Fire, has been generally treated of in the Sutra, ‘ As the
cause, etc.,’ the same is again taken up here to remove
the doubt that both Brahman and Vayu might separately
be the causes of Fire ; for scripture so speaks of other
deities also, at least in a secondary sense.
11. Water {is produced hence ; thus the text declares .)
It is from Brahman that the creation of water, etc.,
proceeds, as shown by the text, *« Brahman only was in
the beginning of this (world) ; that created water ;
and (from) that (Brahman) all this (the element
Vayu, etc.,) (has come), though the text, ‘From fire, water
is produced ’ (Tait II. i), declares otherwise. For the
text says, “ From this (Highest Brahman) are produced
the Chief of breaths, mind, all organs of senses, ether, air,
fire, water, and earth which supports all ” (Ath* II. i. 3 ),
and so on.
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130
SUTBA.-BRA8HYA.
[adhyaya n
Indeed Vishnu is beyond doubt the only one who is
the author of all ; for the very existence, etc., of all other
things depend wholly on His decree.” (Bhavishyat
Purana). And the Vamana Purana has “Vishnu (the
all-pervading Lord) who abides in the various things,
awakening their various powers, who, being of immeasur-
able power, makes everything and single-handed makes
it well.”
The refutation of this point was here again taken up,
as the argument ‘ Water is produced from fire,’ seems
to be rather strengthened by the reasoning furnished by
the (popular) observation that heat, etc., (high tempera-
ture), etc., are followed by sweat, etc.
4 ‘ They (waters) mused, * may we become many, may
we produce many ; ’ they produced Anna (Ch. VI. 2).”
In this text, the production of Anna is declared to be
from water. In some other text, the production of earth
is said to proceed from water, as in “ From water, earth ”
(Tait II. x). From this contradiction (if not explained)
scripture would lose its authoritativeness. Wherefore
the Sutrakara says :
12 . Earth (is meant by tie word Anna), on account of
the subject matter , (the mentton of) particular colour, and
of other texts mentioning colour, etc.
In the earlier text quoted above, Prithivi (Earth) is
spoken of by the word Anna ; for that text is found in
the chapter dealing with the creation of the elements.
And earth is mainly of black colour ; while blackness
is not the characteristic of the other Anna (any other
thing denoted by the term Anna). This becomes evident
from other passages as, “ Water and earth (are both call-
ed) Anna ” (A. A. II. 3. x). “Earth indeed is Anna”
(Tait III. 9). “They (water) created Anna; (and)
earth indeed is Anna." The term, * etc. ’ implies an argu-
ment, pig., erroneousness cannot be supposed of Vedic
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131
PADA ni, 12—13.] 6UTBA-BHA8HYA.
authority ; for it is free from the faults which arise from
being the work of (an author), since it has no author and
is eternal ; and so on. The Kurmapurana speaks to the
same effect. “ When a conflict appears to arise between
two scriptural passages, there the erroneousness of the
texts is not (to be) admitted, but they should be inter-
preted in such a way that the (seeming) conflict ceases
to be.”
The Vyoma Samhita has the following, “ Naturally
fire is red, water is white, and earth is only black. She
(earth) is said to be yellow being in contact with the
navel lotus of the Lord, she is red because of the
admixture of Kshatriya blood ; elsewhere she becomes
white (pale) owing to abundance of water. Likewise she
comes to be of other hues being mixed up with other
things. Again her yellowness (in some places) is
accounted for by the admixture of the Lord's essence.
For the eternal Lord, most high and most glorious, is of
golden essence.”
From the texts such as, “ Thou art the support of the
vital airs, O Rudra, as well as the destroyer ; do not visit
me as a destroyer, but bless me with Thy holy presence,”
(Mn. i 6 - 2 ), some one different from Brahman seems to be
the destroyer. To clear this doubt, the Sutrakara says :
13. He ( Brahman ) is the destroyer ; for there is the
direct statement of scripture as to His will being the cause ( of
destruction), uchich itself is the indicatory mark.
“ Through the gracious will of the Lord whose grace
is obtained by devoting the mind to Him and constantly
contemplating Him in the true light, the mundane bond-
age which has no beginning completely melts away at
the end ” (Sv. 1-10). From this text which discloses the
indicatory mark, that the Lord's grace is the cause of the
slackening of the mundane bondage, it distinctly appears
that He is the cause of final release. Then it naturally
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132
SUTBA-BHA8HYA. [aDHYAYA II.
follows that He is the cause of the dissolution of the
world that has a beginning. From this single character-
istic only of the Lord, (that He is the cause of the final
release referred to in the text quoted above), the destroyer
of all, it becomes clear, is Vishnu only. Then what
more need be said, when a number of Srutis speak
to the same effect ? The Srutis are : “ That Hari,
to whom the world returns in the deluge and after
release, may accept the offering of clarified butter for the
prolongation of our life.” “ He who destroys all this
(creation) is Hari, the absolutely different, Paramatman),”
etc. This is the force of the particle of emphasis * Eva ’
used in the aphorism.
The Skanda Purana also says, “ The creator, pro-
tector and destroyer is the one Hari, the Lord of Lords.
Creation, etc., are attributed to other gods like unto dolls
(wooden images) and that too, only as partial agents but
not as absolute agents. On the other hand, creation, etc.,
wholly proceed from Vishnu, the Supreme Being.” “ In
the matter of creating and destroying the world, Hiranya-
garbha and Rudra are but nominal instruments of Thee,
the Almighty Lord, working under the name and
form of time.” (Bhagavata). A.nd the Mahopanishad
says : “ He creates through the instrumentality of Brahma,
brings about destruction through that of Rudra, and He
is Hari who alone is without beginning or end, who is
perfect and is of perfect bliss.”
“ From the same Lord indeed this world is produced
in (perfect) order and is withdrawn in (perfect) order ;
but He neither rises nor sets.” From this Bhallaveya
text, the withdrawal (dissolution) of the world seems to
take place in (the same) order. But the Chaturveda
Sikha shows that it takes place in the reverse order thus
“ Only from the Supreme Lord, the imperishable, all (this)
is produced in order and into the same Supreme Lord
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PAD A m, 13—15.] .STJTEA- BHA8HYA. ' 133
everything is withdrawn in the reverse order ” To recon-
cile this contradiction, the Sutrakara says :
14. But with reference to the reverse (order), order (is
declared) ; hence (the Sruti) ; and (the reverse order) is
reasonable.
(In the case of dissolution), the statement of order
also proceeds (only) with reference to the reverse order ;
(it is plain) from the same Bh&llaveya Sruti which says,
“He who is the maker of this world in the order
beginning with Breath, etc., and the destroyer of it, only
in the reverse order beginning with Earth, is said to be
the Supreme Lord Hari ” — “ In creation, the order is
from above and in dissolution the order is from
below. And thus in regular order the glorious Lord
of all powers makes and unmakes the world (Padma).
Those that are produced first in creation are more
powerful, (consequently have longer existence). Hence
it follows logically that the latest in creation, being
of feeble essence, should first become absorbed in those of
higher powers ; while the higher powers should later on
take their turn. This is said in the Vamana Purana also
“ The earlier a thing happens to be in creation, the more
it becomes the receptacle of the Lord’s glory ; and conse-
quently those that are earlier in creation are more power-
ful and are withdrawn only later. And for the same
reason undoubtedly their pervasion is also greater."
15. If it be said that this (reverse) order obtains except
in the case of Vignana (Intellect) and Manas (Mind), on
account of there being the indicatory circumstance to infer the
same, we deny that, awing to the absence of such distinct
authority.
From the indicatory circumstance conveyed by the
text, “ From- Prana (breath), Manas (mind) is produced ;
and from Mind, Vignana (Intellect).” “ The wise shall
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134 STJTBA-BHASHYA. [ADHYAYA II.
contemplate that Speech (Yach) retracts into Mind ;
Mind into Atman, the Intellect ” (Kath III. 13) ; it may
appear that the reverse order in laya (dissolution) holds
true except in the case of Intellect and Mind. But
this exception cannot be proved ; for there is no
authority particularly declaring the laya of these two
alone in the order of creation.
16. Though the statement ( equally ) refers to the
‘ moving ’ and the * non-moving,’ still it has here only partial
denotation as it (memos) settles upon them (the ‘ moving ’ and
the ‘ non-moving,’ and it (cognition) is produced.
The statement, * And from Manas, Vignana is pro-
duced,’ refers to the moving (active Manas) and the non-
moving (passive objects) and means Vignana (distinct
knowledge) results from contemplating the thiugs moving
and non-moving ; so it is made with reference to the
partial denotation of the words, Manas and Vignana
(mind as an organ and intellect as mind’s activity), not
with reference to the permanent and fundamental princi-
ple of Vignana (Intellect). The following is in the
Skinda Purana, “ From the Supreme Lord, Avyakta was
produced ; from Avyakta, Mahat ; and from Mahat
whose presiding deity is the four-faced, the principle of
Vignana Intellect ; from the principle of Intellect, (the
principle of) Mind ; and from the principle of Mind, Ether
and the rest. Such is the order of the chief creation,
outside the egg of the universe. The (order of)
creation within (the universe or the individual body) has
reference to the manifestation or realisation (of the
Tattvas). Consequently there is here a reverse order to
be known ; for the cognition (realisation) of Hari comes
as the last step.
17. The Lord is not (destructible, or withdrawn) as
there is no (such) scriptural statement ; (but He is declared
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SBTBA-BHASHYA.
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PADA HI, 17.]
otherwise ) ; further He is eternal according to them ( scriptural
passages).
“ He (alone) having involved all this in darkness
(in the form of water assumed by the Intelligent
. Prakriti) remains hidden (from view) ; again having
dissolved the darkness, He appears ; (single handed) He
creates all this world, withdraws it, ordains it in various
ways, impels it to action, covers it (with ignorance),
brings the light of experience to the soul and re-
deems it from the bondage (to which the soul was
subjected by Himself).” From this text it is clear
that the Supreme Lord is not, as other things are, with-
drawn (into another thing, since there is no statement
whatever in Scripture of the dissolution or withdrawal
of Brahman. By the word ‘Nilina’ in the above text
is meant * being hidden (from view)/ which is seen from
the parallel text, “ That (Lord) which is perfect and is
everywhere, was concealed by (in) the base matter and
was still resplendent in its supremacy by its boundless
wisdom.” (Rv. X, i29'3).
The Paingins’ Sruti says : “ Hidden from view in
this darkness. He distinctly sees Prakriti, Purasha and
K&la (matter, the soul and Time) ; but none other sees
Him.” “ He is the eternal of the eternal, the intelligent of
the intelligent, and one that does what is desired by
many, — the wise that duly see Him centered in their
self obtain the eternal tranquillity of release j but none else
(obtain it) (Katha, V. 13). “ He is indestructible, is not
contaminated by the three qualities, is all-pervading, and
is the all-perfect Lord, the Supreme Being.” “ He is
eternal, all-pervading, the cause, the witness of the
world, unassailed by the three qualities of matter, the
omniscient and immutable Lord.” From these and like
texts, the eternal nature of the Lord becomes clearly
perceived.
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136 8UTRA-BHASHYA. [ADHYAYA II.
By the text, “ He who is the eternal of the eternal ”
(Kath. V. 13 ), the indestructibility has been said of the
individual soul too. There is another text which says,
“ All these intelligent beings proceed (from their mother's
womb) " ; hence there is a conflict between the texts.’' To
reconcile them, the Sutrakara says :
18. The Intelligent Being ( the soul too) is indeed born
from the Supreme Lord only, (as seen from the same scriptural )
passage ). 1
The soul too is born from the same Supreme Lord),
on the authority of scripture only. So says the Kasha-^
yana Sruti, “ All these intelligent beings (souls) indeed as*
indestructible (things) enter into the perfect light of-'
Brahman and as indestructible (things) are bom from 1
Him, and they never go to dissolution.”
19. And also on account of the possibility (of considering '
the soul as having a birth).
Though the soul is eternal, still it is possible to
speak of him as being born, with reference to the (em-
bodied) condition (to which he is subjected). And this is
said in the Vyoma Samhita. “ From the eternal Lord
the eternal beings of intelligence are born. It is with
reference to the condition of their bodily existence, birth
or creation is predicated of them (souls).”
In the Kashayana Sruti, “ All-pervading indeed (are)
the souls who are the intelligent beings, who are not con-
taminated by the qualities, who are the agents of all
action, who are of perfect essence, who are unlimited (by
time and qualities),” all-pervasion seems to be predicated
of the individual soul. But in the Gaupavana text,
“ Atomic is indeed the soul whom these (two) do really
bind, viz., merit and demerit,” the soul is said to be atomic.
Hence there is a conflict between the texts affecting their
authoritativeness. To reconcile them the Sutrakara
says :
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STTTRA-BHA8HYA.
187
PADA m, 20—22.]
20. ( The soul is of atomic size), from the characteristics of
departing ( from the body), going and returning, ( declared in
8cripture).
From these characteristics the soul is but of atomic
size, as is seen from the Paushyayana Sruti, “ He passes
out from this body and goes to the yonder world, and
from the yonder world he comes (back) to this world, he
( . is in the womb (of the mother), he is born, he does
I works.”
i From the above Sruti, the soul seems to be indepen-
i dent as to his passing out, etc. ; also from the texts such
as the following, “ The one (absolute) being only is born,
the one only is annihilated, the one only enjoys the good
work, the one only the bad work.” To remove this
doubt as to the dependence of the soul, the Sutrakara
says :
21. The passing out, etc., of the soul (take place) only
along with ( those of ) the absolute Lord (who guides him) (as
stated) in the two subsequent sentences (of the same passage .) .
“ With the Supreme Lord seated in himself as guide,
he (the soul) enters the womb with Him, he is born with
Him, guided by Him he does Karma (work) ; by the
Supreme Lord he is taken (to other worlds) and is lifted
up towards heaven ; and Him indeed they call the Lord
of Self.” “ For He indeed enjoys (accepts) the blissful
essence (of the good works of the soul), and He indeed
makes the soul live, go up and come down.” In these
two subsequent sentences of the Paushyayana Sruti, the
passing out, etc., of the soul are said to take place under
the guidance of, and along with, the Supreme Lord.
22. If it be said that the soul is not of atomic size on ac-
count of Scripture declaring to the contrary, we deny that, on
account of the other one ( the highest Lord) being the subject of
such Scriptural passages.
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188 8VTRA-BHA8HYA. [ADHTATA H.
From the text quoted above, declaring pervasion,
viz., “ All-pervading indeed are Atmans (the souls) who .
are intelligent beings and destitute of qualities,” it may be
supposed that the soul is not atomic ; but that cannot be
done. For the above text treats of the Highest Lord, as
may be seen from the following : “ That Supreme Lord
creates this (world) and supports it on both sides, in and
out. He enters into this world in many forms and guides
everything (according to His Will) (and makes it go in
His own way). He is Atman (the Lord) and He is
Atmans, ( i.e ., the Supreme Lord in many forms), He is
the ruler. He is Vishnu, He is distinct from all, He is the
Most High.” “ The one Lord Kesava is spoken of in the
Vedas by words in the singular number, by words in the
dual and by words in the plural number. But by this
circumstance there arises no difference in the Lord ”
(Bhavishyat Purana). “The breath (Prana) dwells in
this (body which is described as his car ) ; and it is said by
the sage : “ O Asvins (Vishnu aud Vayu) come (riding)
in that chariot which travels swifter than thought, which
all the gods have prepared for you ; and by dedicating
which (to the Lord), (from the consequent grace of) the
omnipresent Lord, are produced the daughter of heaven
(true knowledge of God) and the two bright days (the two
states of being enlightened with wisdom and of attaining
to the abode of heaven).” (AA. II. iii. 8).
23. And (the text declaring 'pervasion refers to Brahman,
not to the send) on account of the term belonging to Himself
(directly expressing Vishnu ) and (of His characteristic) of
being immeasurable.
Indeed this Atman (Hari) being perfect in excellences,
inconceivable, revealed only by the whole body of Scrip-
ture, the Lord of all, the omniscient, the maker of all, is
far beyond the human power of measuring (understand-
ing) ; however, He of His own accord reveals Himself to
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PADA III, 23 — 25.] 8UTBA-BHASHTA. 139
the understanding (of the world) through Scrip-
ture.” From the term Atman and the characteristic
of being immeasurable found in the subsequent sentence
of the scriptural passage, the pervasion spoken of in the
previous text is only predicated of the Lord with reference
to one and all of his forms. The Kurma Purana also says)
** The Lord is immeasurable (unknowable), and the terms
‘ the perfect Brahman/ ‘ the perfectly blissful/ etc., denote
Vishnu only and to no other they can possibly be applied.”
24. There is no contradiction, as in the case of sandal
ointment.
Though the soul is atomic, still it is possible that he
pervades the body, just as a drop of Harichandana (sandal
ointment of the best description) although in actual
contact with one particular spot of the body only, per-
vades (i.e., causes refreshing sensation all over) the body.
So it is said in the Brahmandapurana. “The soul
though only of atomic size, stands pervading the whole
body he occupies, just as the drops of Harichandana
(coming in contact with particular parts of the body),
extend all over the body (by producing a refreshing sen-
sation).”
25. If it he said that the extension all over the body is
admissible in the case of the sandal ointment, as it is in actual
contact with some part of the body, but not in the case of the
soulwho8ereIationtothe body is not settled ; we deny that, on ac-
count of a special place for the soul, viz., unthin the heart, being
acknowledged by Scripture beginning with, “ Within the heart.”
The extending (of the sensation) of (produced by)
the sandal ointment is possible, since it is present in one
spot as a whole and in other parts of the body in a not
very intense form. But no such definite abode or locality
is assigned to the soul in the body. This objection, we
reply, is not valid. Scripture acknowledges a special
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140 8UT&4-BHA8HYA. [aBHTATA it*
place for the soul, as is seen in the text “ Within the heart
indeed is this Atman (soul) (P. U. Ill — 6).
26. Or ( the pervasion of the soul in the body may be ex-
plained ) from his quality of being radiant ( with intelligence),
as in the case of a light.
Or just as a flame pervades by the property of light,
but as a flame it is limited to a particular spot, so also
by means of the quality (property) of intelligence the soul
has pervasion, and as soul it is limited in space. This is
said in the Skandapurana. “ The gods are said to be
pervading or not pervading according to the settled
principle of their special presence or general presence ; but
in the case of other souls, the pervasion happens to be
only by means of the property of intelligence and not in
any other way ; and the property of intelligence being the
very essence of the souls, it is fit to speak of them as per-
vading (the body). But in the case of the gods who are
endowed with peculiar powers by the gracious Lord, the
rule comprehends a great variety (of cases).
“ He (the soul) is eternal, is without parts, is joined
to merit and demerit, he goes to and fro between this world
and the other ; he is released ; he is but an undivided one ;
he does not become sevenfold, nor tenfold, nor hundred-
fold.” Thus in the Gaupavana text, absence of mani-
foldness (parts) seems predicated of the one soul. “ He is
fivefold, he is sevenfold, he is tenfold, he is hundredfold,
he becomes thousandfold, he goes (to other worlds), he
is released.” Thus in the Parasaryayana Sruti, * mani-
foldness of form seems to be said of him/ The contradic-
tion arising hence, the Sutrakara reconciles (thus) :
27. The extending beyond of parts is as in the case of
odour ; and thus scripture also declares.
Just as fragrance goes forth separated from the flower
so from the individual soul, parts go forth separated by
the inconceivable power of the Lord. So Sandilya Sruti
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BUtRA-fcHASUtA.
141
PAbA m, 27—29.]
says u Now, being but one individual he goes forth sepa-
rated like odour, then again he becomes one ; now again
he becomes many ; as the Lord of lords makes him, so he
becomes ; the Lord is inconceivable, most high, and wor-
shipful.” This is also said in the Padmapurana, “ It is
only through the agency of the Lord's inconceivable
power, the individual soul, though devoid of parts, makes
himself into many and sports with many forms obtained
by means of the high powers produced by Yoga practices,
and the consequent grace of the Lord- (This is said of
those souls who are capable of Yoga practices).
“That thou art.” (Ch. VI. 8 7) ; “lam Brahman.”
(Bri. Ill 4’ 10). In these and like texts, identity of the
soul with the Supreme Being seems to be (declared). On
the other hand, separateness appears to be said, in such
texts as, “ The eternal of the eternal, the intelligent of the
intelligent” (Sv. VI. 13), “Two birds which are insepar-
able friends, etc.” (Sv. IV.6). To remove this contradic-
tion, the following Sutra proceeds.
28. The soul is separate from, ( not one with , Brahman),
from the statements in Scripture.
“ The Supreme Lord is absolutely separate from the
whole class of souls ; for He is inconceivable, exalted far
above the souls, most high, perfect in excellences and He
is eternally blessed, while from that Lord this soul has to
seek release from bondage.” From this Kausika Sruti,
embodying a reasoning, it is plain that the soul is separate
from the Lord, not one with Him.
29. Only on account of having for his essence qualities
similar to those of Brahman, the soul is spoken of as Brahman,
as in the cate of the all-wise Brahman.
Since the essence ( i.e .) the very nature of the soul
consists only of wisdom, bliss and other qualities similar
(in some degree) to those of Brahman, there proceeds the
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142
SUTBA-BHASflYA.
[adhtata It.
statement that the soul is one with (like) Brahman ; Just
as in the text, “ All this indeed is Brahman/' (Ch. III. 14.
1) Brahman is spoken of as identical with all (the world),
on account of there being all the qualities in Brahman
which are predicated of the whole world . The following
is in the Bhavishyat Purana : “ The souls are separate,
the perfect Lord is separate, still owing to the similarity
of intelligent nature, they are spoken of as Brahman in
the various Scriptural disquisitions."
Origination has been predicated also of the soul ;
hence he cannot be said to have the eternal association of
Karma (actions) or to attain to eternal existence as
conveyed by the text, “ He is bound to merit and demerit
which have no beginning and (when) released by the
Supreme Lord he is fit to become eternised." To re-
concile this contradiction, the Sutrakara says :
30. The contradiction affecting the authoritativeness of
Scripture does not arise, since the soul has existed aU along
with the Supreme Being, it being thus observed also in
Scripture.
As the Supreme Lord exists without beginning or end
so also does the soul. And the Agnivesya Sruti says,
“ The highest Lord is eternal, the soul is eternal ;
and non-eternal are the physical appendages of the latter.
So (they say) he is born, he dies, he is released.” Also in
the Mahabharata are the following : (1) “The soul is
eternal, pleasure and pain are non-eternal (not per-
manent) (2)“Jiva (the soul) is permanent, but his
body is not permanent.”
In the texts, “ The soul, whose essence is intelligence,
with all the gods, (stand firm on the Imperishable) " ;
(Pr. IV. n). “ He is bliss, he is taken to that world by the
Supreme Being, he is released " ; the soul is said to con-
sist of intelligence, bliss, etc. On the other hand in the
Paingins' Sruti, “When released from misery, he becomes
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pada m, 30—32.]
STJTRA-BHA8HYA.
143
blessed ; when rescued from ignorance he becomes wise;
when cured of weakness, he becomes strong; he becomes
eternal and fearless ” ; the soul seems to be other than
blessed, etc. To remove this contradiction, the Sutrakara
says :
31. And on account of the fact that only the qualities
essentially existing (in the thing ) become manifest like virile
power, etc., through the grace of the Lord, the ( latter ) scriptural
statement holds true.
Just as the virile power which actually exists in the
child becomes manifest in youth, so also blessedness and
other qualities forming part of the soul's essence become
manifest on his release, and with reference to this (fact)
the scriptural statement proceeds. The Ganpavana Sruti
says, "Strength, blessedness, energy, endurance, un-
clouded wisdom, all essential attributes of the soul be-
come manifest through the grace of the Almighty Lord.”
32. Otherwise there would have to be granted the per-
petual experience of bliss or of misery or the perpetual experi-
ence of both together.
If the explanation of manifestation were not accepted,
there would result that the gods are eternally experiencing,
blessedness, etc., the Asuras are eternally experiencing
misery, and men are eternally experiencing a mixture of
both (which is against fact). “ The devout soul (the
celestial) is of eternal bliss, wisdom and strength, the
Asuras are not such (ue., of the opposite nature), and
men are such and not such, (i-e., both blessed and miser-
able at once).” So says the Agnivesya Sruti. All this
is said in the Bhavishyatpurana. “ The gods are (beings)
of eternal happiness, wisdom and strength but the
Danavas are ‘not such ; for their experience solely con-
sists of misery, while human beings are of mixed experi-
ence. But what appears to have caused any difference in
their nature is known to be the result of the (bodily) con*
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BUTRA-BHASHYA. [aDHYAYA ET.
dition. The restoration to the purely essential existence
results from the (light of) wisdom secured according to
the fitness of the soul. The knowledge of the gods is
pure ; that of human beings is mixed, and that of the
Daityas is perverse ; and such is the distinction (that
obtains) with regard to knowledge.”
The power to do (everything), [i.e., Agentship), has
been predicated only of the Lord. But in the text, “ Ac-
cording as he does work, he attains to the result” ; (Bri.
VI. 45.) it is predicated of the soul. To reconcile this
contradiction, the Sutrakara says :
33. [The soul too) is an agent, for ( then only) scripture
( consisting of permission and prohibition), has a [real) pur-
port ; [otherwise scripture would be purportless).
If the soul should not be an agent, there would re-
sult that scripture has no purpose to serve. Therefore
the individual soul also is an agent.
34. [The soul is an agent in reality), on account of scrip-
ture declaring the blissful activities [of the released sOul).
For instance in the text, “With 'women, or with
vehicles, or with those who obtain release along with
him, or those that had obtained release before^hiin, (he
diverts himself),” (Ch. VIII. i2‘3), &c., (his real activity
is spoken of) even in heaven.
35. [Here too, the soul is a real agent), on account of his
adapting [means to ends).
Further, since the soul is seen (in this world) to
adapt means, {etc., to ends (for obtaining salvation as well
as accomplishing the desired results), he is a real agent.
36. The soul is an agent, also on the ground of his being
directed to do the work of meditation, otherwise the command-
ment should have been differently worded.
For Scripture as in the text, “ Meditate on the Lord
only who is resplendent, and the abode of all.” (Bri. III.
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SUTBA-BHASHYA.
145
pada in, 86—40.]
4 . 15 ), directs the soul to do the work of meditation,
(which implies that he is a real agent). If such were,
not the intention of scripture, the wording should have
been “ (Parama) Atman Himself shall contemplate the
world.”
Then how does this agree with the statement that
the Lord is the sole agent ? In reply to this question, the
Sutrakara says :
37. He has not the freedom (absolute power) of action, as
of perception.
Just as it is not a necessary rule in the matter of per-
ception that the soul perceives (anything) when he pro-
poses (or wishes), “ I shall know this,” so also in the
matter of action, the soul has no absolute agentship ;
(i.e., he does not accomplish or even proceed with what-
ever he proposes to do, his activity being controlled by
the Lord). For the text says, “ He who standing within,
guides the soul,” and so on (MMhyandina reading).
For what reason ?
38. On account of the difference of power.
(The soul is not an absolute agent as the Lord is),
for the soul is of very limited power.
39. And on account of the absence of the, feeling in him
of being perfect (accomplished).
And because the dependent state of the soul appears
from the absence of the sense of being accomplished (i.e.,
the feeling of satisfaction and confidence in himself),
therefore (the absolute agentship of the Lord and the de-
pendent agentship of the soul) are to be distinctly
understood.
40. And even as the carpenter, ( the soul is am agent) in
double fashion.
As the carpenter is an agent under the master who
causes him to work and is also an agent by himself so
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146
SOTBA-BHASHYA.
[adhyaya h.
in the case of the soul, there is the guidance of the Lord,
as well as the soul’s own capability of action.
41. And (it) is but dependent upon the perfect Lord
(only), (as seen) from, scripture to that effect.
And that capability of action is derived (by the soul)
from the perfect Lord only. “ The power of an agent,
instrumentality, character, the tenacious memory, physical
endurance* all states and qualities exist by the grace of the
Lord, and when his grace is withdrawn, they all cease to
exist.” Thus indeed says the Paingins’ Sruti.
42. The Lord impels the soul to action, only according to
(the tendency of) his previous actions and his effort (or apti-
tude), so that the injunctions and prohibitions are not purport-
less, etc.
Thence (from accepting the Lord as the absolute
controller guiding the action of the soul) scripture does
not become purportless. For the guiding of the Lord is
according to the souls’ previous works and his effort or
natural aptitude. By the term, etc., the absence of par-
tiality, etc., is to be taken. Allthis is said in the Bhavishyat
Parvan , — “ Only with reference to the previous action, the
effort and preparation (aptitude) of the soul, the Supreme
Lord makes him do everything ; and that action is also
said to be done 4 by the Lord, (being done under the gui-
dance of the Lord). The series of actions having no
beginning, the Lord being all powerful (and perfect) no
objection arises (here).” In the Mokshadharma, the fol-
lowing is said, “This (agentship) is true of the soul, when
it is understood to be under the control of the Lord ; the
same is denied of him when taken in the absolute sense
(Lit. This is so and this is not so. This is and it is not).”
“ Parts indeed are these souls and the whole is the
Lord indeed. The immutable Hari himself causes all this
to be done by (His) parts.” Thus from the Gaupavana
Sruti, it appears that the soul is the part of the Lord,
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PADA IU, 42 - 43 .] SVTBA-BHASHTA. lit
But the contrary appears from the Bhallaveya SrUti.
“ The soul is no part whatever of the Lord, in no way
connected with Him or helpful to him. But it is the
Lord, omnipotent and absolute, that bestows fruits on the
soul according to (his) desert. For the Lord is not ruled,
by any other, while He is the ruler of all/’ Hence the
Sutrakara says :
43. The soul is a part of the Lord, on account of his
being declared to he variously related to him ; also declared other-
wise (as unrelated ) ; and because some Sdkhins differently record
that Brahman is of the nature of slaves , fishers and so on.
“ May the omnipresent Lord ever protect me ; I am
the son of the Supreme Lord.” “ For the reason that the
soul (far) inferior to the Lord knows the Supreme Lord
to be its father or the father of the universe, the Lord is
said to be produced (made known to the world) by the
inferior soul.” (Rv. 1 . 164. 18). “ He (the soul) who knows
that (Brahman) became the father of the father (of the
world)” (Mu. 1 . 14). “ He who knows them (the mani-
festations of the Lord), became the father of the father
(of the world).” (Rv. I. 164. 16).” “ Two birds which are
inseparable friends, etc.” (Ath. III. 1. x). These and like
texts declaring the soul to be variously related to Brah-
man (as the sou, father, friend, etc.) the soul is said to be
the part of the Lord. The Parasaryayana Sruti runs to
the same effect : “ Part indeed is he of the perfect Lord,
this individual who passes through birth and death ; for
differently indeed is he designated as father, son, brother,
friend, etc. (of the Supreme). The Kashayana Sruti pre-
sents the other view, “ Different is the Lord and different
is the soul ; for He is none of this and this is none of
Him. (The Lord has nothing to expect of the soul but
He has to do everything for the soul ; and the soul has
nothing to do for the Lord but has everything for hint
to be done by the Lord).
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148 80TBA-BfiA8HYA» [ADHYAYi.lt.
Some Sakhins read of Him as if He were identical
with the soul thus : “ the fishers are Brahman, the gam*
biers are Brahman, these pilots are Brahman indeed/’
The Agnivesya Sruti conveys the same (thus), “Part
indeed is he of the Lord ; for some Sakhins have declared
him as separate, and some as not separate.” This is also
said in the Varaha Purana, “ As Hari is spoken of as son,
brother, friend, master and in ever so many ways, by
Scripture, the soul is for this reason considered part of
Him ; and for the reason that the Lord is sung as sepa-
rate as well as not-separate from the soul, the latter is
said to be the part of the Lord. The separateness and
non-separateness therefore ought not to be understood
literally (in the primary sense).”
41. And on account of the Sruti.
“ All the beings are (but) a foot of Him ” (Rv. X.
90 * 3 )-
45. Moreover (he is so stated ) in Smriti.
“ It is my part which is present in the living body
as the eternal principle of life (the soul). (Gita XV. 7).
Now the Sutrakara gives the explanation of the
Sruti which says that the soul is not a part (of the Lord).
46. ( The Supreme Being with regard to His manifesta-
tions) does not thus ( consist of separate parts) ; just as (the
superior deities presiding over) superior light, etc., are not.
Though souls and the manifestations of the Lord are
both spoken of as parts, still the Supreme Lord in His
manifestations as Matsya (fish), etc., is not of this descrip-
tion, t.o., is not like the soul, (i.e., they are essentially not-
different from Himself) ; just as the idea of part cannot
be the same with regard to both the great fire at the end
of the world (which is but a part of fire) and the fire-fly
which is also considered a part of fire; just as it cannot
be the same with regard to the ocean of pure water as
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SUTBA-BHASttYA.
149
pAda m, 46—48.]
well as uriue, etc., both being considered divisions of
water ; or with regard to Meru and the refuse both con-
sidered parts of earth. All this is said with reference to
the presiding deities.
■17. And the ( authors of) Smritis state (that).
“ These are the essential (non-different) parts of the
Supreme. Being which are identical with the glorious
Lord of perfect bliss, (and appear) in every age (to) pro-
tect and bless the world afflicted by the foes of India.”
“ The spiritual existence (other than the Lord) which is
of a subtle character, not manifested, and has not extri-
cated itself from the bondage of qualities, on account of
not having heard of, known and meditated on, the abso-
lute Lord, is the soul that has to undergo transmigration
(Bhagavata).
The following is in the Varaha Purana, “ The part
(or Amsa) is of two kinds, viz., the essential part (which
does not differ from the whole), and the (distinct) part
(which is quite distinct from the whole). In the first
case, whatever is the nature, power, or the condition
(supremacy, etc.), of the whole, is also the nature, etc.,
of the part and there is not an iota of difference between
•the whole and its part That which is called the distinct
part (the part separate) is of limited power and possessed
of similarity (similitude) in a very small degree.” “ There
is no one that is equal to Thee, whence could there be
any one far superior to Thee.’ ” (Gita XI. 43).
48. In the case of the soul, activity ami release result
from the command ( Will) of the Lord ; for he is connected with
the body, as in the case of light etc . ; (whereas it is not so in the
case of the manifestations of the Lord).
It is seen that the soul is able to act when permitted
to do so by the Lord ; and from the Lord, he obtains re-
lease ; for though he may be spoken of as a part of the
Lord like His own manifestations) he is different, because
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150 SUTBA-BHASHYA. [ADHYAYA it.
of his connection with the gross body. And this is seen
from such texts as, “ He who dwelling within guides the
soul ” (M.S.) “ He who knows Him thus (becomes im-
mortal ) 99 (T.A.. III. 12). But to reveal Himself the Lord
does not require the permission or favour (of any) ; (nor
are His manifestations limited by bodily existence). The
following is in the Chaturveda Sikha. “ I am Yasudeva,
Sankarshana, Pradyumna, Anirudha ; I am Matsya, Kur-
ina, Varaha, N&rasiinha, Vamana, (Parasu) Rama, Rama
Krishna, Buddha, Kalkin- ; I am (in a) hundred forms ; I
am in a thousand forms ; I am (of) innumerable (forms) ;
I am (of) infinite forms ; these indeed are never born*
never cease to be, they need no permission, they have no
bondage, no release ; and all these without exception are
perfect, they all are the Lord, they are never old, are (all)
absolutely immortal, they are (all) distinct (from the
imperfect world), they (all) consist of perfect bliss.”
And this is justifiable on this analogy: just as the
deity sun dwelling in the orbit of the sun is not
different from the deity (sun, his part) presiding over his
own light, so also there is no difference between the Lord
and His manifestations Matsya, etc., called His parts.
“ The white, black, the pupil of the eye, etc./ 7 (A- A. II.
1.-5) as described in this text, the eye though said to
be the part of the same sun, is not possessed of the same
power, owing to its connection with the body. On the
other hand, it is under the care and guidance of the sun,
and by the very sun, the cover of gloom is to be removed
from it. Likewise the ocean of pure water outside the
universe and the sea of pure water within, are one ; but of
phlegm which is also considered a part (product) of
water, there is (only) the dependence on water, and in the
same water is found the remedy for the change due
to it in pulsation. In the Mokshadharma also (this is
said) : “ Whatever thing of this world is in the embodied
state, O Lord of men, is all composed of the five elements
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pada in, 48-49.]
SBTEA-BHASHTA.
151
which have been produced by the will of the Lord ; and.
on the other hand the most glorious Lord Narayana, the
Ruler of rulers, is the supreme thing and cause of all ; He
is not subject to the contamination of the elements ; He
is the inner guide of all beings ; He bestows upon the
soul the boon of heavenly bliss ; He is possessed of all
the lordly qualities ; but he is free from the contamination
of the three (material) qualities ; such is the Lord whom,
O best of kings, the soul seeks to know — the soul who is
subject to dissolution in respect of body and consists of
subtle essence.’' And the Varaha Purana says, “ Though
they are called parts, still the souls being fit for bodily
existence are subject to the states of bondage and release
and are consequently in need of the Lord’s grace (and
help). Not so Hari the Lord in His manifestations of
‘ Matsya,’ etc- ; for these are not subject to bodily limita-
tion, unlike the light of the sun and the eye ; neither are
they (manifestations of the Lord) of different nature as
the sea of pure water and phlegm are, though parts of the
same element, water ; for the other, i.e., the part separate is
in need of help from the whole and has its obstacle re-
moved only through the favour of the whole-
•
49. And on amount of the soul not being 'possessed of
{extensive perfect) power, there is nothing contrary (to the state-
ment of his being separate from the Lord).
Besides, the soul is of imperfect power and therefore
cannot be likened to Matsya and other manifestations of
the Lord. So says the Chatuvveda Sikha : “ Of that
supreme Lord (just now described) (these) are indeed
three forms, Krishna, Rama, Kapila ; of the same supreme
Lord there are five forms, ten forms, a thousand forms
and innumerable forms. Those and these forms are all
perfect, are all unlimited, are all incomparable, are all
immeasurable. Now the lower beings (souls) ; they are
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152 BUTBA-BHA8HYA. [ADHYAYA II.
all imperfect, are all bound down, and then some are
released. ”
50. Also for the reason that the soul is hut a reflection
(of the Lord), (he cannot be likened to Matsya, etc.).
Equality with the Lord or His manifestations cannot
be predicated of the soul, because he is but a reflection of
the Lord, as described in the text, “ The souls stand as so
many reflections with regard to the different forms of the
Lord.” (Rv. VI. 47. 18). It is said also in the Varaha
Purana, “ There are parts of two different descriptions,
of the supreme Lord of all power, viz., the part which is
a reflection and the part which is essential, (i.e., not differ-
ent from His essence). The parts by reflection are called
the souls, while the other parts are known to be the mani-
festations of the Lord. In the parts by reflection, there
is a reduced similitude, but the other parts are essentially
the Lord Himself.” “ And the reflection is known to be
of two kinds, that which is conditioned and that which is
not conditioned. So the soul is an uncon ditioned reflec-
tion of the Supreme Being, just as the rainbow is of the
sun.” (The Paingins’ Sruti). And another Sruti says,
“Just as the shadow depends upon the body, so all this
world rests dependent upon Him (Pr. III-3'?.
Here the Sutrakara gives the cause of dissimilarity
between the various units of reflection (of the same Lord),
(i.e., the souls).
51. On account of the varying Adrishta.
The diversity in the several units of reflection is due
to the diversity in the knowledge, action, etc., attributes
which have been present in the soul without a beginning.
52. And thus (i.e., on the same principle ), the diversity
of desire, etc., (of the souls) (is to be accounted for).
The diversity of desire and hatred, pain and pleasure,
etc., follow from the same diversity of the unseen principle
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SUTBA-BHASHYA.
153
pada in, 52-53.]
of aptitude, etc. By the term ‘ and,’ is indicated that even
the diversity observed at each moment is accounted for on
the same principle.
53. If it be said that the cause of diversity lies in the
change of locality, the view is to be rejected on the ground that
{the reason for the change of locality) is comprehended under
(the aforesaid principle ).
It cannot be said that the difference of locality as
Svarga, i.e., the celestial city, hell, the earth and other
places where the souls happen to be, has peculiarities to
bring about the diversity in the nature of each reflection
(i.e., the soul) ; for even there the unseen principle
(Adrishta) would have to be sought in order to account
for the particular souls being in or going to particular
localities. Further, diversity is seen even among those
that are in the same locality.
End of the Third Pada.
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SECOND ADHYAYA.
FOURTH PADA.
In this Pada, the Sutrakara reconciles the contradic-
tion presented by the Yedic texts which are strengthened
by some (special) reasons against other texts. '
“ Breaths (Pranas) only were in the beginning of tb,te
world ; from them the elements came forth ; out of .the
elements, the egg of the universe was produced ; ffcnd
within the egg these worlds were created. There Afore
Breaths only are without a beginning ; Breaths A are
without an end thus in the Kashayana Sruti, <u non .
originatedness of Breaths is spoken of. And injtq the
Bhavishyat Parvan it is said “ As there is no material
cause for Breaths, the organs of sense, they are said hlj 0 be
non-originated ; for all creation is made out of the innate-
rial cause as observed in the case of all that are effected.’*
“ Prom that Lord Prana, the Chief of Breaths, are? .pro-
duced the mind and all the organs of senses too (Atl ^ jj,
1-3). This Sruti shows that Breaths have an originA. To
remove this contradiction, the following sutra proceeds.
1. Thus ( for the same reasons) all the Breaths (L e% the
organs of sense) ( are things originated).
Just as ether, etc., are produced from the Supreme
Lord, so also are the Breaths (senses) for the reasons
(given in the previous pada) born (of Him).
2. On account of the impossibility (of the absolute non -
originatedness) the Sruti, (stating the organs to be eternal), (is
to be taken to declare) secondary origin.
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StfTRA-BHASHYA.
155
PADA IV, 2 — 4 .]
The Sruti which declares the senses to be eternal,
does so only in a secondary sense, as it is not possible to
take it to mean that they are absolutely non-originated ;
for the Bhavishyat Parvan says, “ All the senses are
eternal in their subtle germinal form ; and during the
period of creation, they are developed by the addition of
elements. And who or what could be eternal in the ab-
solute sense, so as to be on an equality with the Lord ? ”
3. In order that the declaration in the argument may
not be contradicted, i.e., it may be consistently maintained :
Viz., the declaration, “ He created all this ” (Tait.
II. 6.), (the breaths or orgaus of sense must be held to
have originated).
Indeed of two classes are the organs of sense ; the
permanent and the non-permanent. Of them the per-
manent is the Mind ; for the soul cannot be without the
mind ; other (organs) are non-permanent. Thus in the
Gaupavana Sruti, absence of origin in the case of the
mind is stated with a reason. Hence the Sutrakara
says :
4. The Mind is not unborn, because scripture also dis-
tinctly declares its origin before other organs.
As against the text already quoted, “ From that Lord
the Chief of breaths is produced, the mind and all the
organs of sense too” (Ath. II. 1-3), it cannot be admit-
ted that the mind has no origin. By the particle * also ’
the following statement in the Vayuprokta is indicated :
“ The Mind was first born, and the creation of the other
senses followed ; the statement as to the absence of origin
in the case of the mind is with reference to the minimum
development it is liable to.”
A certain text says, “ I praise the Supreme Lord
Achyuta by words eternal and non-eternal.”
In the Paushyayana Sruti, the following statement
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156 SUTBA-BHASHYA. [ADHYAYA II.
supported by a reasoning is made as to Speech being un-
born. Hence the Sutrakara says :
5. Speech is born, for it is preceded by that {its cause
the mind), {as declared by Sruti).
From the text, “ Therefore the mind is the earlier
form, Speech is the later form” (A. A. III. i. i), as in the
order of creation Speech is preceded by the mind, it
(Speech) cannot be said to be unborn ; and it is said in
the Vayuprokta thus, “ The permanency of the organ of
speech arises from its aptitude for being related to Sruti
{i.e., being the organ of uttering the Vedas). When the
mind has an origin. Speech cannot possibly be absolutely
eternal.”
The Sruti says, * From Him (the Supreme Being)
seven (breaths), the organs of sense, originate” (Ath.
II. i. 8) ; and it is said in the Skandapurana,
“ Seven only are the winds without ; likewise seven are
the breaths (senses) within ( i.e ., in the body). The
wise understand that the same number obtains of the
presiding deities without as well as of the principles
entering into the composition of the body/' On the
other hand, in the Kaundinya Sruti there are twelve
breaths (organs of sense) found declared, thus, “ Twelve
indeed are these Pranas (breaths), twelve are the months
(of the year), twelve are the suns, twelve are the signs of
the zodiac, twelve are the vessels (for holding soma
juice).” Hence the Sutrakara says :
6. Seven are the organs {with reference to the production )
of knowledge, also from the specification {later on in that text).
The number * seven * is stated with reference to the
intellectual organs, as it is so qualified in the text, “ In
every person there are seven (organs) constituted for the
purpose of (producing) knowledge (Ath. II. i. 8). By the
term ‘ also/ the statement in the Bhavishyat Parvan is
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SUTBA-BHA8HYA.
157
PADA IT, 6 — 8.]
referred to, which is : “ There are seven breaths or
organs as means of knowledge, while there are five breaths
or organs as instruments of action. Thus the group of
twelve organs or breaths is always established in the
body.”
7. But the hand and other organs are of a different
character (intended for action ) ; hence they are not spoken of
thus ( along with the intellectual organs).
As the hand and other organs are the instruments of
action, they are not spoken of in the same rank as the
other (intellectual) organs are. “ The knowing think that
action is called ‘ sthita * (the stagnating), because it makes
_ one stagnate in the worldly existence. Therefore know-
ledge as the cause of being lifted up, is here called
* the moving ’ (the way) ” (Vayuprokta).
In the text, “ The Supreme Being is pervading the
sky like the eye ” (Rv. 1. 22*20), pervasion seems to be
said of the organs of sense. There is also the argument
to support it, viz., that by them things at a distance are
heard, seen, etc . ; whereas the Kaundinya Sruti says, “ By
the atoms, he sees, by the atoms he works, the Pranas
(organs) are indeed the atoms ; for by the Pranas all this
is brought about” Heuce the Sutrakara says :
8. The organs of sense are atomic indeed ; also (pervade
by their radiance).
It is (to be understood) thus ; “ Just as the light of
the minute eye is pervading everywhere, so also the light
of the soul pervades. Atomic indeed is the soul.” So
says Sandilya Sruti, (meaning that the eye and the other
organs of the same class are minute (atomic).
“ This Prana (breath) does not originate, nor does he
Cease to be but stands absolute and unchanged between
birth and death ; (i.e., is always in the prime of life).
Hence the wise call him the Middle.” Thus absence of
origin is declared of Mukhya Prana (or the Chief of
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.158
8UTRA-BHASHYA.
[adhyaya n.
breaths). Further the observatiou in the V&yuprokta
contains a reason, viz., “ How is it possible to think of the
origin and dissolution of that Prana whose presence is
life and whose separation is death ? ” On the other hand
another text says : “That Prana springs from the
Supreme Lord ” (Pr. III. 3). So the Sutrakara says :
9. Also the Chief {of breaths) is (born from Brahman).
For the Gaupavana Sruti says : “ In his subtle essen-
tial form, he indeed remains permanent ; sometimes he
originates in gross forms ; hence he is both subtle and
gross ; by nature he is subtle, in other (forms) he is gross.
•Therefore they say he has a beginning and no beginning.”
10. Neither the element air nor the function is ( spoken of
in the Sruti in question), as their origin is separately declared ;
( hence the Sruti only declares the origin of the Chief of breaths).
From the statement “The word ‘ Prana ’ (breath) if
used to denote the function (of motion or moving), the
external element of air and the Chief of breaths ; and of
these three meanings, when the Chief of breaths is meant,
the word is said to be used in its primary sense ” ; it can-
not be held that the Sruti declaring origination refers to
function and the element, though they are also denoted by
the same term. For the text, “ He created Prana (the
Chief of breaths) ether, air, fire, water, medita-
tion, scripture, function ” (Pr. YI. 4), declares (the origin
of the Chief) separately from (that of the element), func-
tion, etc. It is said in the Yayuprokta, “ The elements*
function and the Vedas and all this world came forth
from the Chief of breaths ; and the Chief, from the
Supreme Lord, (but) the perfect Lord is without a cause.”
“ From Prana this (world ) has sprung ; Prana sup-
ports it ; and into Prana it is withdrawn ; and Prana is
not dependent upon anything. ” Thus in the Agnivesya
Sruti independence seems to be declared of Prana ; and
in the Bharata, a reason also is given as follows
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SUTRA- BHASHYA.
PADA IV, 10 - 11 .]
150
“ How could that Prana seek to depend upon another,
in whom lies the source of all function (activity) of this
world ? Like Prana, the king should become the sole
supporter of all-” On the other hand the Paingins' Sruti
says, “ All this is under the control of Prana, and Prana is
under the control of the perfect Lord •, and the perfect
Lord does not rest on the support of any other ; for He
is supreme.” Hence the Sutrakara says :
11 . Just like the eye and other things, ( the Chief of breaths
is also under the control , of the Supreme Lord) , (as is seen )
from Scripture speaking of him along with them to that effect, etc.
Like the eye and other organs the Chief of
breaths also is completely under the power of the
Supreme Lord and not independent ; for in the Gaupa-
vana Sruti, “All this indeed is wholly dependent
upon the Supreme Being,— the Chief Prana, the breaths
(organs of sense, etc.), and all beings ; (and) He is the oue
who absolutely leads them to life and death or lifts them
up (to heaven), and keeps them under His power,” the
Chief of breaths is spoken of along with the eye, etc., and
declared as being completely under His power like them.
(Smritis say) : — “ The Chief Prana though the author of
all, rests on the support of the Supreme Lord ; or how
could he be different (independent) ? For there cannot be
two absolute Lords for the world. But the term * Lord *
may be used in his case as being immediately next (in
power) to the Supreme Lord. So the wise say that in
scriptural texts he is spoken of as being the Middle ; (for he
is between all the beings on the one side and the Supreme
Lord on the other) ; and in the case of the Chief Prana
the statement that • he is without another Lord/
means he has no other as his ruler than the Supreme
Being. For any general statement is to be under-
stood thus in a restricted sense with deference to (i.e. t
is- narrowed in sense by), specific statements There
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160
8TJTRA-BHASHYA. [ADHTAYA It.
is none other than He that sees ” (Bri. V. 7. 23) ; ,c There
is nothing (else) than that that sees ” (Bri. V. 8. 11) ; these
and other statements as well as arguments are referred
to by the term, etc., in the aphorism.
12 . ( The Chief of breaths ) not being an organ, there is no
objection to his being superior to all the rest ; for Scripture
shows (him) to be such.
The other breaths being instruments (organs) and
the Chief not being an instrument (organ) (working at the
pleasure of the limited soul), it is fit (to admit) that he is
superior to all other breaths. The Mandavya Sruti also
says this ; “ All these now spoken of are indeed organs,
but Prana is the one who is not an organ ; therefore he is
the Chief, therefore he is the Chief ; so (the seers)
say.”
“ All these indeed are the servants of the Chief
(Prana), — Prana, Apana, Vyana, Udana, (and) Samana;
therefore Prana, the Chief, shines the sole ruler. ”
Thus the Kaundinya Sruti (declares the other breaths to
be the servants of the Chief) ; and there is a reason shown
in the Vayuprokta : “ As all, viz., Prana, Apana, and
others, are perpetually the servants of the Chief, they are
always under his command discharging their respective
functions. On the other hand the Gaupavana . Sruti
says : “ The five airs, Prana and others, are but the identi-
cal forms of the Chief himself ; and it is he that dwells
day and night in five forms within the body of (all)
creatures.” Hence the Sutrakara says :
13 . The Chief of breaths is, like the mind, sand to have
five forms (five-fold function as well as five functionaries).
The Kaundinya Sruti says : “ Now this body lives
(lit. proceeds) by the author of five-fold function ; Prana
is indeed (the author of) five functions (forms) ; as
Prana, Apana, Vyana, Udana, Samana, and from them
indeed these (five functionaries) five servants are pro-
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8UTBA-BH ASHTA .
161
PADA IV, 13-14.]
duced ; from Prana indeed Prana ; from Apana, Apana ;
from Vyana, Vyana ; from Udana, Udana ; and from
Samana too, Satnana. Just as the mind is spoken of in five
aspects as Mauas, Budhi, Ahankara, Chitta and Chetana,
(sensation, perception, self-consciousness, memory, and
comprehension or judgment), and from these five func-
tions five servants (or organs) spring ; from Manas springs
Manas ; from Budhi, Budhi ; from Ahankara, Ahankara ;
from Chitta, Chitta ; and from Chetana too, Chetana ; so
(are the five Pranas).”
“It is Prana that is underneath ; Prana is overhead ;
Prana is in the middle ; Prana is on all sides ; Prana
indeed is all this (/.<?., is the cause of all this).” Thus per-
vasion seems to be predicated of Prana (the Chief). “ Just
because Prana stands pervading all the world, the whole
world is sustained (in position) ; otherwise, (t.e., if he did
not pervade it), who (else) could support it ? ” Thus
a reason also is given in the Vayuprokta. But the
Sautrayana Sruti says : “ By the minute one' this is created,
by the minute one this is upheld, into the minute orie it
becomes absorbed ; Prana indeed is the minute one and
by the Pranas indeed all this, (creation, etc.), proceeds.”
Hence the Sutrakara says :
14. ( The Chief is) of hut atomic size ( m his essential
form), and (by the external forms he pervades).
“ Now that Prana is both minute and great ; (he is)
minute within and great without. Prana indeed is (both)
the ruler and the ruled ; for he is the ruler of all (below
him) and he is the ruled of the Supreme Lord ” (Kaufa-
dinya Sruti).
The breaths have been described as organs. From
the Sautrayana Sruti, “ The wise state that all these
breaths or organs are the instruments of the soul ; for in
the body of every one, they are observed to be under the
direction of the soul,” the organs reasonably appear to
31
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162 8CTBA-BHA8HYA. [ADStAYA »
be the instruments of the soul. But they appear to be
the instruments of the Supreme Lord from the Kashayana
Sruti, “ These organs, — the eye, the ear, the mind and
speech truly belong to Brahman ; for He causes every
thing to be done by these "—Hence the Sutrakara says :
15. (Brahman) that dwells in light and other ( elements
as the inner guide), is the ruler of (the eye, etc.), organs ( which
are things effected) out of the same elements ; ]or Scripture says
that*
That which dwells in Light (Agni) etc., viz., Brahman
causes (the various functions) to be discharged by these
organs, and this is distinctly stated in such texts as, “ He
who dwells in Prana and so on" (Bri. V. 7. 16).
Next the Sutrakara answers the question how the
organs have in Sruti come to be called the instruments of
the soul.
16. (As Brahman causes things to he seen, etc.) by the soul
( 1 with the organs) which are His own inst/rumerds, ( there is no
conflict between the text, as may be seen) from the Word.
The Supreme Lord causes everything to be done by
the soul furnished with what are His own instruments
(i.e., organs) ; hence no conflict arises between the diffe-
rent statements of Scripture. For the Bhallaveya Sruti
says : “ Because the Lord causes things to be seen by this
self (the soul), [the soul whom the Lord endows with
some power over the organs], with the eye, to be
heard with the ear, to be understood by the mind,
to be judged by Budhi (the faculty of judgment);
therefore these two are called the moving and non-mov-
ing. ” The Varaha Purana has the following : “ Brahman
the supreme ruler causes everything to be done
by the organs (such as the ear, etc.), for the sake of
the soul, and that in consequence of His own will;
and on this account the organs are spoken of, the
Wise say, as belonging to the soul. Further, the Supreme
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SUTBA-BHASHYA.
168
JPADA IY, 16 — 18 .]
Lord of lords does not make the Chief Prana act in obe-
dience to the will of the soul, but only makes him work
according to His own Supreme will ; therefore the pre-
eminence of Prana the Chief is settled."
17. And because the relation between him (the soul) and
the organs has existed from eternity.
The connection between the soul and the organs has
been eternal without a beginning ; so the Sruti rightly
speaks of the organs as the organs of the soul. Accord-
ingly the Gaupavana Sruti says, “Now those that do
not become separated : the soul is indeed never separated
from the organs, but is separated only from the body.
This is the virtue of the organs, viz., that they are not
separated (from the intelligent being). ” The particle
‘ Cha ’ (and) shows that two phrases, ‘‘ of the organs/’
“ of their relation ” have to be supplied.
“Now the organs of sense. Pranas indeed are the
organs; for Pranas go to it (the object)/’ thus the Pautra-
yana Sruti with a reason states in general that “ all the
Pranas are organs ” ; bnt the Kashayana Sruti says,
u Only twelve are the organs, the wise say ; Manas and
Budhi (mind 1 and thought) are the (eleventh and) twelfth.”
(According to the former text there would be thirteen
organs as the term Pranas may include the Chief also ;
and the latter Sruti states the number of organs to be only
twelve, hence the question is which of them should be
excluded from the universe of organs. To clear this
doubt, the Sutrakara says :
18. They (the breaths ) other than the Chief are the organs,
from the scriptural statement to that effect.
The Chief Prana being excepted, they only (the
remaining twelve breaths are the organs ; for the Pautra-
yana Sruti says, “ Only twelve are said to be the organs,
but the chief Prana is not an organ. For the Chief
Prana is the absolute master and guide of the organs that
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164
SUTBA-BHA8HYA. [ADHYAYA II.
run towards (their) objects.” And in the Brihat Samhita
the same is said ; “ The ear and other senses (five)
speech and other organs (five) together with Mind and
Thought, all form only twelve organs. They are called
Indria (or senses,) because they pass on to the object ; and
the all-powerful Prana, standing on from his own place,
is guiding all (the senses and organs).
19. On account of scripture declaring distinction.
For (the distinction between the Chief Prana and the
Pranas who are organs, is (clearly drawn) in the Pautra-
yana Sruti thus : “ Truly standing unmoved from where
he is, the Chief Prana does all this, causes all this to be
done, acts with strength, bestows strength on all this,
supports all this and enables this to support ; so they
call him the powerful Lord. Now the organs of sense;
they are not steady ; they do nothing ; they cause nothing
to be done ; they are not strong, cannot bestow strength
(on other things ) ; they do not support or enable others
to support j hence these are really the weak and therefore
they say that the senses are instruments.”
20. Also on accowd of distinctive characteristics :
The going forth (activity) of the senses is observed
to depend upon the will of the soul ; but not that of the
Chief Prana. “ In this body during sleep, only the Pranas
(the five forms of the Chief), which are the five fires, keep
waking ” (Pr. IV. 3). Also from this Sruti, (it is plain
that during sleep, when all the organs are closed and
inactive, only the Chief Prana in his essential five forms
is working).
“ Virinclia indeed evolves this world (out of himself)
and appoints it in different ways ; Brahma the four-faced
indeed is Virincha ; from him the two things, name and
form take their origin so says the Gaupavana Sruti,
And a reason (too) is adduced in the Brahma-Purana,
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8TJTBA- BHA8HTA.
165
PADA1V, 20-21.]
“ Virincha is so called, for he brings every thing (into
existence) out of himself j Brahma the four-faced only is
the sole maker of the world but the Agni-Vesya Sruti
says, “ Then why is He (Vishnu) called the Supreme ?
Verily from the Supreme (Vishnu), these, name and form,
issue forth ; therefore they call Him the Supreme ; then
why is He called Brahman ? Because He is perfect and
full of excellences as the creator of the world of names
and forms, etc/’ To remove this contradiction between
the texts referring to the author of name and form, the
Sutrakara says :
21. The origin of name and, form it from the Supreme
Lord only , who is the author of tripartite mixture of the ele-
ments ( for the creation of the world of names and forms), as
seen from scriptural teaching.
The fashioning of names and forms proceeds from the
highest Lord only ; for Sruti says, “ The Lord who is of
the highest wisdom and glory having created all forms
and names to denote them, is (ever) making use of them.”
(T. A. III-I2). The clause, who is the author of etc.,
is pregnant with a reason ; for (the creation of) name and
form necessarily depends upon the formation of the tripar-
tite mixture of the elements. “ Of all names and forms
and their uses in communication, etc., Kesava the Lord is
the sole author ; while Brahma and others are only wor-
kers under Him” (Padmapurana). And it is also said
in the Brahmandapurana : “ As the combination of the
three elements is the work of Vishnu, and as form depends
upon the combining of the elements, as name requires
form to precede it, and as communication, etc., depend
Upon name ; therefore of name, form and their uses, Hari
is the sole author and master ; hence the glorious and all-
powerful Lord is called the Father.”
“ From water indeed this is produced j water is truly
flesh as well as bone, water is the body, water is verily all
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166
S0TKA-BHA8HYA.
[ADHYAYA II.
this (body)." Thus the Kaundinya Sruti declares the
body to be a product of water ; and the following is said
in the Bliarata, “ Flesh is a product of water, and for that
very reason gratification arises from flesh." And (but)
the Sruti, “ The body goes to earth ; Atman to the
sky” (Bri. V. 2. 13), shows that the body is a product of
earth. To remove this conflict the Sutrakara says :
22. (a) Flesh, etc., (in the body) are theproduct of earth ;
and according to the Word, oho (the products) of the other two
(elements) are to he admitted to exist (in the body) .
(b) Flesh, etc., are the products not only of earth, (but also
of the other two (elements), as scripture states.
From the (Garbha Upanishad) text, “ That which is
hard (resists) is earth ; that which runs is water ; that
which is hot is fire flesh, etc., only consist (mainly) of
earth ; not the whole body ; and the product (products) of
water and fire should (also) be admitted as entering into
the composition of the body according to scriptural state-
ments. For the Kashayana Sruti says, “ As the so-called
elements are really compounds, flesh, etc., in the body are
necessarily composite products, because (all) this, (flesh
etc.), is produced out of the composite earth, etc. So they
call these elements the Bhutas, i.e., the produced." The
Vayuprokta has the following : “ Everything (in the
world) is a compound of the five elements ; however, with
reference to some one (predominant) element in particular,
a certain product is spoken of as that of earth, etc., in the
Yedic enquiries. A certain substance is called a product
of earth from the property of resistance, or of water from
paleness, or of fire from brilliancy. Accordingly is the
statement in Sruti with regard to bones."
If the body is not the product of one element, whence
does the exclusive statement proceed ? In reply the
Sutrakara says ;
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FADA IV, 23.]
SUTRA-BHASHYA.
107
23. Only on account of preponderance of some particular
element in the constitution of each body such special statements
proceed), such special statements (proceed).
The special statements proceed only with reference
to the greater proportions of the (constituent) elements
entering into (a product or a body).
It is stated in the Brihat Samhita thus : “ Earthly
bodies consist of earth by half ; in the other half three
parts are of water, and the remaining one part only is of
fire ; and let it be understood that this is the proportion in
general. Further there is difference of proportion in every
individual. In the body of the celestials one-half consists
of fire.”
The repetition (twice, of the clause) at the end of the
chapter is meant to emphasise what has been said through-
out the chapter, and this is said in the Garudapurana.
“ In the Vedas, and in the enquiries relating to them there
shall be the repetition (of some word or phrase) twice over
at the end of a chapter, especially in cases where an investi-
gation into the Vedas or Vedic subjects may happen to
be made, so that all that has been said previously may be
emphasised (ratified). And it is added “ (By such a
repetition), sanction is given for admitting all the authori-
ties and principles that are not expressly stated and for
rejecting all other systems so that this (the Vedic system),
may be declared as productive of the Highest Good.”
End of the Second Adhyaya.
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THIRD ADHYAYA,
FIRST PADA.
This Adhyaya is devoted to the enquiry as to (the
indispensability of) adopting means (for release). In the
first Pada the elucidation of the question how the depart-
ing souls go from, and come back (into, this world) etc., a
knowledge of which is calculated to draw the soul away
from attachment (to worldly objects).
Truly the bondage of life (Sams&ra) consists in the
soul’s being imprisoned in the elements. In the VSrsiha
it is said, “ Samsara(or mundane bondage) consists of the
gross environment of the elements ; therefore salvation
consists in being released from them and that of course
will occur at death. For it is said in the Bharata, *“ Death
is said to be only the separation of elements ; and birth
is only the coming together of elements, as observed by
the learned.” Then of what use are the means ? To
remove this objection, the Sutrakara says :
1 . The soul departs {tiU final release ) always enveloped in
the elements, so that he goes to a different body, as appears from
the question and explanation.
The soul (when separated from a gross body) goes in-
variably enveloped in elements(inpart)sothatit may obtain
a fresh (gross) body. ( Hence at death, absolute separation
of the elements from the soul does not occur). This ap-
pears from the question and explanation occurring in
Scripture as, “ Do you know why in the. fifth libation
water is called man ?” (The reply of Pravahana is) “ For
this reason and in this way, in the fifth libation water is
called man.” (Ch. V. 3-9).
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PADA I, 2 — 4.]
SDTRA-BHASHYA.
169
2 . (The soul goes enveloped in all the elements, not merely
in water), because water consists of three elements and also prepon-
derates ( over other elements in the body ) ; ( therefore the term
water indicates all the three).
(When it has to be said that all the elements accom-
pany the departing soul), the use of the term * water ’
in the text is appropriate ; for it is a compound of the three
elements, (fire, water and earth), and the proportion of
water (in all the three kinds of body taken together), is
greater than that of either of the two other elements.
This characteristic of preponderating over other elements
is mentioned along with its other properties in theBhaga-
vata as follows : “ Moistening, adhesion, satisfaction, force,
gratification, condensation, mitigation of heat, preponder-
ance, — these are the properties of water.”
3. And on account of the going of the Pranas (organs of
sense), (with the departing soul).
From the Bhallaveya Sruti, “ Indeed where the ele-
ments are, there the organs are ; truly indestructible are
these elements and organs ; they are never separated, never
dissolved it is settled that when the organs go with the
soul, the elements too go (with the departing soul).
4. If it be said (that the Pranas do not go with the soul),
as they are said to enter into Agni, etc., by scripture, we deny this j
far (the text refers to) the partial (entering of the Pranas into
Agni, etc.).
From such texts as, “ When the speech of the dead
person enters into the fire, breath into the air, etc. (Bri. v.
ii. 13 ), it may be argued that the Pranas (organs of sense)
do not go with the soul ; but this view is not correct ; for
the Sruti intends that the Pranas enter (only) in part into
Agni, etc. It is said in the Brahmapurana thus : “ On the
death of a person, O sage full of wisdom, the Pranas go to
the Adhidevas (i.e., the presiding deities) only in part, atld
33
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170 BOTBA-BHASHYA. [ADHYAYA in
in part they accompany the soul. When the soul falls
upon the next birth they again enter into his body ” ;
also in the Brahm&ndapurana : “ At the time of death
the Pranas as well as the five elements depart from him
in part, and in part all of them go with him.”
5. If it be said that water not being mentioned in the
beginning {in connection with the first oblation in the first fire
described), (the elements do not go with the soul), (we sag) the
objection is not valid ; for the very same ( water is there spoken
of by the term * Sraddha ’) ; because of (this construction) agree-
ing ( with the conclusion).
“ In this fire of that heavenly world the gods offer
Sraddha (Ch V. 4.2) ; thus in connection with the first fire,
the offering as an oblation of the soul with Sraddha is
described ; but it is not stated that the elements are
offered. Hence it may be supposed that the elements do
not go with the soul. This supposition cannot be made.
(For) the same water, spoken of later on, is offered here
in the form of Sraddha. Now (this construction) would,
agree with the concluding passage which is, “ And thus
indeed, in the fifth oblation, water is called man.
(Ch. V. 9, 1.)
6. Should it be said that (the souls are not accompanied
by the elements), on account of that not being explicitly stated
in Scripture, we deny the objection ; for that is seen in the
Sruti referring to those who perform sacrifices, etc.
The entering into Agni, etc. (of Pranas and the
elements) is explicitly spoken of in Sruti; not so
the going of the elements with the soul. Hence
for want of direct statement, it is not right to sup-
pose that the elements go with the soul. But this
objection is to be rejected ; for with reference to those
who perform sacrifices, etc., this (the accompanying of the
elements) is found directly stated in the Kauudinya Sruti,
“ Now what is it that does not forsake him who performs
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S0TBA-BHA8HYA.
171
ADA I, 5—7.]
a sacrifice ? They are indeed the elements ; with the
elements he goes* with the elements he enjoys (in the
other world) ; with the elements he is born (again) ;
with the elements he does (good) works ; with the
elements he does (evil or prohibited) works.”
Then the above view is against what is conveyed by
such scriptural passages as, “ We drank of soma (juice),
we have become immortals ” (Rv. VIII. 48 ’ 3 , etc). To
reconcile it, the Sutrakara says :
7. ( The attainment of immortality by works, stated in
Scripture is a qualified [partial) one [i.e., limited in time), on
account of their ( Saorificers ’) not knowing the Lord ; or (on ac-
count of the works producing fruits only through knowledge),
for Scripture ( distinctly ) shows that.
The immortality spoken of in the Sruti quoted above
is one of a limited character (i.e., limited in time). For
the absolute immortality would result only in the case of
him who knows (realises) the Lord, as appears from the
Sruti, “ There is no other way leading unto Him (i.e.,
other than knowledge)” (T. A. III. 13 ). By the term
* or ’ it is intimated that works may mediately lead to
immortality in the case of those who perform them with
the knowledge of Brahman, that is, by enabling the per-
formers to see Brahman. The same is distinctly
declared in the (following) Sruti, “ That Lord if not
known, does not permit him (the ignorant) to enjoy bliss,
just as either the Vedas not duly studied under the pre-
ceptor or the duties not (properly) performed are not
productive of fruits ; or if he who does not know the Lord,
even performs any great and meritorious deed, that does
become ultimately decayed (futile) ; therefore, let him
meditate on the Lord as (his) abode and guide ; he who
meditates on the Lord only, as his abode and light, has
his works (rendered) undecaying; and through the grace
of that Lord, his work creates for him whatever h?
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172 S0TEA-BHA8HYA. [ADHYAYA III.
desires” (Br. U. Ill 4. 15). “Immortal indeed he be-
comes who drinks of Soma (only) so long as Indra, or
Manu or the Sun lasts.” “ By works he extends his
knowledge (or by works he acquires knowledge); by
knowledge he becomes immortal ; consequently works
are (called) immortal, for they lead him to im-
mortality.”
It may be argued that when the works done become
exhausted by fruition, release may be obtained (without
resorting to the knowledge of Brahman) . In reply the
Sutrakara says :
8. When {some of) the works are exhausted by fruition, he
( the soul) comes down with a remainder {of works), as appear s
from Sruti and Smriti.
For the Sruti says : “ Then with a remainder he
comes (back) to this world, again does work, again goes,
again comes back ” ; and the Smriti says : “ Having been
left a remainder of what he has enjoyed, he returns to
this earth and having again performed works, again goes,
again comes back, in invariable succession. Further
from the fourteenth year of age, he does of necessity
works each of which would be the cause of at least ten
births. Then, whence is the hope of obtaining release on
the exhaustion of all the works by fruition.” From
these and the like Smritis, it is clear that the soul comes
back with a remainder (of works, their consequences
leading to further works and lives).
“ He goes as he came ; He comes back as he went ;
He enjoys (the fruits in Svarga, etc.) ; (again) he does
work and wanders in life.” — Thus from this Sruti it ap-
pears that the passage of the departing soul and his
return are both by the same path. Here the Sutrakara
says :
9 • ( The soul comes back) as it went ; as well as by differ -
ent (steps).
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DA I, 9-10.] BtTTBA-BHASHTA. 173
From the Kashayana Sruti, “ From Smoke he goes to
Cloud, from Cloud to Ether, from Ether to the sphere of
the Moon, and returns up to Ether as he went ; (then)
from Ether to Vayu ; and having been Yayu, he becomes
Smoke j and having been Smoke, he becomes Cloud j
and having been Cloud he becomes Megha (the Cloud)
and having become Megha (the Cloud), pours down
(descends with rain),” it is evident ; he descends by the
route by which he went (to a certain stage and then) by a
different route.
10. From the Sruti referring to ‘ conduct ’ should it be
said (that the going and coming back) result from the conduct
(but not from the sacrificial acts) ; this is denied ; for Karshna-
Jini thinks that ‘ conduct * is meant to imply them (sacrificial ads
as mV).
“ Among them (who perform Karma) those whose
conduct here has been good are born among good (desir-
able) classes of beings ; those whose conduct is bad (not
pious) are born as detestable (low) creatures. ” (Ch. V.
107). From this Sruti, it may be supposed that going and
coming back are only the result of conduct, but not of
sacrificial and other sacred duties, (but not the result ac-
cruing to the sacrificer). Moreover, the Smritisays, “That
is described as conduct (pious) which being observed as
part of a main act adds to its purity and holiness, and
that which is considered (unrighteous) conduct is
the cause of defilement ; thus both are generally denomi-
nated conduct.” But this objection is not valid ; for
the sage Karshnajini considers that Scripture making
mention of conduct is meant to imply and include sacri-
fices and other sacred acts as well.
11. If it be objected that the word 1 condact ’ would then
be purposeless , we reply it is not; for the quality of the sacri-
ficial ads depends on that (condud).
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174 SUTRA- BHASHYA. [ADHYAYA lit
If according to Karshnajini the word ‘ conduct ’ be
understood to imply sacrificial and other duties also, then
it would be sufficient to have the words * good’ and * bad ’
in the Scriptural text and the word ‘ conduct’ would be
useless. Thus an objection may be taken ; but this is
not valid. As ‘ conduct ’ is indispensable for the acts to be
called ‘ good ’ etc., the word ‘ conduct ’ is felt necessary to
intimate the same.
12. But Badari thinks that only righteous and unrighte-
ous deeds are meant by the word ‘ conduct.’
According to the usage in such statements as, “ Do
wbat is right ; not what is wrong/’ Badari thinks that the
righteous and the unrighteous acts, are meant by the
word ‘conduct/ By the word ‘ but/ the Sutrakara
indicates that this is his conclusion too. “The particle
‘ Tu ’ (but) is used to intimate speciality, one’s own con-
clusion, and to add emphasis ” (Namamahodadhi).
It may appear that this going and coming back are
the lot of only those that perform meritorious works,
(but) not of others. Hence the Sutrakara says :
13. The going from, and coming back to, ( this world)
form the lot of even those that do not perform sacrificial duties
( and do what is sinful , etc.), whirh is stated in Sruti.
It is stated in the Bhallaveya Sruti thus : “ There-
fore those who in this (world) do not perform good works,
and those who do unrighteous deeds suffer the conse-
quence of evil (in the other world) and return here, again
perfoim Karma, again pass away, and again return.”
14. Further only after having fully undergone the
punishment {of Yama) in hell , (some of these others) ascend
.came into worldly existence), some descend into still nether re-
gions. as seen from Scripture describing their various courses.
When they have undergone punishment dealt out by
Varna in hell, some ascend, some descend (lower down)
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8UTBA-BHASHYA.
175
PADA I, 14—16.]
The particle 1 Tu * in the Sutra has an emphatic force (is
used to add emphasis). This is distinctly said in the
Kauntharavya Sruti, “ All these indeed, who omit to do
what is good as well as those who do what is bad go
down to Yama in the purgatory ; there, those that hate
the Lord, the preceptors (elders) (and) Srutis, or scorn
them, all those who are perfidious, obstinate, and perverse,
all these descend lower still and fall into the hell of Dark-
ness ; and these never rise out of it ; indeed they call that
the pit of absolute misery. Now those who hate Br&h-
mans, who are thieves or drunkards, having undergone
the punishment in the purgatory come back to this world.”
15. The Smritis also declare this.
- “ All evil-doers go to hell and this is not to be doubt-
ed ; there, having been put to torments, those who hate
Janardana, surely fall down ; and as for those that have
fallen into the ‘ MahaTamas * (the great hell of darkness),
there is no rising out of it. But for other sinners there
is the possibility of rising up. In all (other) places,
there is the alternation of pleasure and pain and vice versd
but in the hell called the Panchakasta, (the place of eter-
nal damnation), there is eternal pain ” ; and so on.
16. ( The authors of Smritis speak) also of the seven ( chief
hells), and of their divisions, eternal and temporary).
Thus in the Bharata, “ The temporary hells are
said to be Raurava, Maha-raurava, Vanhi, Yaitarani, and
Kumbheepaka; and the two eternal hells are properly
called Darkness and Blinding Darkness. These are the
seven chief hells in the ascending order of horribleness.
By regularly going through these only, ascent or descent
takes place.”
It is not proper to think that the Supreme Lord is
present in hell ; but the Kausharava Sruti says to the
contrary. “ He makes all, He destroys all, He blesset
all, He brings sufferings to all, he makes all work, He has
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176 8TJTBA-BHA8HYA. [ADHTATA HI.
entered into all this.” To clear this doubt the Sutrakara
says s
17 . And because even there everything proceeds under
H is guiding power, there is no contradiction.
By the particle ‘ and * is intimated that the Lord does
His work even in hell untouched by anything undesirable.
(And) the contradiction ceases to be, as may be, seen from
the Pautrayana Sruti, “ He is in heaven ; He is on the
earth. He is in hell ; He is in the Blinding Darkness ;
He dwells everywhere as the sole master of all activity.
But the Lord is not subject to the experience of pain or
misery ; for He is all-powerful, He sees everything
and causes everything to be done ; and (even) he who
knows this is exempt from the experience of misery/*
It is also said in the Bhagavata Tantra. “ The Lord,
though present in hell, cannot be said to experience
the sufferings ; for the suffering or experience is said to
consist in the notion of being exalted or depressed ; and
the Lord is not subject to such exaltation or depression of
notions ; but as the ruler of all He only sees them (is only
their witness)/’
Now by neither of these two paths all these inferior
souls of mixed character go. They are beings that fre-
quently go and return ; and they have a third place
where they are frequently born and dead ” (Ch. V. 10.8.).
From this Sruti it appears that the beings are independ-
ent in the matter of passage. Here the Sutrakara says :
18 . ( The phrase “of the two ” (in the text means) only “ of
Knowledge and Works,'’ (these two) being the topic of the pas-
sage.
The term “ of these (two)” has reference only to
‘ Knowledge and Works’ ; for also these two form the sub-
ject on hand. Accordingly Smriti says, “ The path of
knowledge, the path of works are the two paths spoken
of in (the text). He who is in neither of these paths has
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177
PADA I, 18—20.] SUTRA-BHASHYA.
three ways to go, (leading) to the animal life, to hell
(temporary), or the hell of darkness. ”
From the statement, “ Wherever there is misery,
there is apparently some happiness (too) ; even in the
place of damnation, there is something of pleasure > then
what doubt is there of finding some pleasure in the
human existence ?, ” it appears that there is some pleasure
even in the Maha Tamas (the hell of absolute Darkness).
To correct this view the Sutrakara says :
19. In the third (the lowermost region of the hell of
Darkness ) there is no (pleasure whatever), for it is seen to be
such (from scripture).
Now he who is not wise or who has done no (good)
works goes down ; three different ways are there for
(his) passage downwards into the bestial world, into
the hell of torments, into the the hell of darkness. The
first two are attended with some pleasurable sensations
but the last (the hell of darkness) is not attended with
any touch of pleasure ; and here indeed there is but
absolute pain.” From this Sruti, it is clearly seen that
in the lowermost region of hell, there is no pleasure what-
ever.
20. It is said in Smritis and it is in (the observation of)
the world as well.
" In the state of being animals, and in the temporary
hell, there is said to be but slight touch of pleasure ; but
those ’who are plunged in the hell of darkness have
no pleasure whatever" (Bhavishyat) (Parvan). This
is also settled from the observation of the world. By
the particle ‘ Cha ’ (and) the Sutrakara intimates that
the observation of the world is also one corroborated by
Smriti. It is said in the Brahmapurana thus, “Just US
a king may not bear to see the least suffering in his
strictest friend or to see the least pleasure in the bitterest
(most abhorred) enemy, so does the Supreme Dord.”
23
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178
SUTRA-BHASHYA.
[adhyaya ni. 4
91. And on account of direct perception.
Further, that the lowermost hell of darkness is a place
of absolute misery is established by the statement in the
P&dma of Brahma’s direct perception, which is, “ Through
the grace of the Lord Narayana, with the eye of wisdom,
Brahma, the four-paced directly saw the three classes of
beings, those who are for ever immersed in absolute
misery and deprived of all pleasure, those in great num-
bers who are eternally of mixed character, (and) those from
whom all misery or pain has been banished and on whom
unmixed enjoyment of bliss is for ever bestowed.”
22. From the very description of the third, there would
result loss of sense on account of the feeling of horror.
Of the third (region) of the third hell of Darkness,
from mere hearing, according to the strength of the
description, one may fall into a swoon on account of the
feeling of extreme horror.
23. And (this is also seen ) from Smriti.
“ The Maha Tamas is said to consist of three re-
gions ; the topmost, the middle, the nethermost. Since
mere hearing of the nethermost region described would
bring on swoon, etc., O best of kings, it is not described
to you at length,” (Kurmapurana) .
“Having become smoke, he becomes cloud,” etc.
(Ch. V. 10.5). In these Srutis, the soul, it seems, is said
to become transformed into other things ( i.e ., is said to
attain to the state of being another). The question arises
how it can be. In answer, the Sutrakara says :
24. The attaining (to the state of another) consists in
attaining to a state similar to that of another, on account of
this being possible (reasonable).
The attaining to the state of smoke, et6j» is only
entering into smoke and other things, to go wh£ti they go,
to stop where they stop, and so on. For it is riot possible
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SUTBA-BBASHtA.
PADA I, 24 * 25 .]
that one should attain to a state of absolute indentity with
another ; nor can it be attaining to the rank of smoke*
etc. This is also said in the G&ruda ; “ The attaining to
the state of being smoke, etc., is but moving along with
them (when they) are in motion, stopping while they stop,
entering into them and becoming as light, etc., as they
are. For it is not admitted by the wise that one becomes
another or, attains to the rank of another; and (any
celestial) rank is only to be reached by (superior) know-
ledge ; consequently it cannot be obtained by works.
By participating in their character, it is just possible to
speak of them as being indentical (non-different), just as
the soul is called the Supreme Brahman, and Brahman,
this world.”
It seems that the soul that has once attained to
Svarga by virtue of his sacrificial acts takes a long tim e
to enter into a body after he starts from Svarga ; and, as
he has to pass, and stay at, many stages on the way, that
may occupy him all the time till the end of Brahmakalpa.
To remove this doubt the Sutrakara says :
25. (He enter » a body), not very long after (starting from
Svarga), (as it is) distinctly stated.
" Among them (those performing Karman), those
who have performed good works soon obtain some good
birth here (in this world).” (Ch. V. 107). From this
definite (specific) statement, it is settled that not long
after starting, he returns to a body. “ He who has begun
to descend will enter the mother’s body (womb) before
a year passes since starting, (though) wandering through
different places.” (Naradeeya Purana).
“ Those who return to this world after enjoying the
good fruit of their works in Svarga are born here as rice
and barley, herbs and trees, seasamum and beans.” (Ch.
V. 10. 6). From this text it appears that sacrifices and
other duties are after all productive of only evil conse-
quences. To remove this objection the Sutrakara says ;
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180 BUTBA-BHABHTA. [ADHYaYA Ht*
26. He enters the body occupied by another soul in the
manner already explained, as seen from scriptural statement .
There is only the entering into the body occupied by
other souls, in the form of rice, etc., the experiences of
that body do not pass on to this soul journeying down
from Svarga (and sojourning in them). Therefore the
above statements should be understood like the previous
texts, viz. “ Having been smoke, he becomes cloud, etc.”
(Ch. V. 10.5), explained (already under Sutra 24) ; and in
the Kausharava Sruti, this is distinctly declared. “ He
who has begun to go down, (first) enters into the inani-
mate (motionless) and, without any experience of pain or
pleasure therein, continues to travel till he obtains a
gross body (for himself), and (then) by means of (that)
gross body he becomes subject to the experiences of plea-
sure and pain.” The same is said in the Varaha Purana ;
“ The embodied soul starting downwards from Svarga
goes into the body of rice, etc., belonging to other souls,
and not being liable to the experiences of those bodies,
in course of time (when he has regularly made his jour-
ney), obtains a gross body (of his own).”
27. If it be said that ( the sacrificial duty leads to grief )
since it is hurtful and impious ; (the objection is pointed out
to be) not valid ; for it is enjoined by the word.
It may be said that sacrificial work involves injury
to life, and as such it is productive of sin and conse-
quently of misery, and that, therefore, it is not to be per-
formed. But this objection is to be refuted on the ground
that the iujury to life involved in holy duties is permitted
by the word (scripture) ; for the Yarahapurana says, “ To
do harm to any life except as enjoined by scripture is
really productive of sin and evil consequences; on the
other hand, no evil consequences possibly arise from the
act of killing permitted by the Vedas.”
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SUTRA- BHA8HYA.
181
f aba i, 27 — 29.]
With the- statement, “ Even he who comes down
from Svarga (as well as he who returns from hell) directly
goes to the womb of the mother/’ how is the following
Sruti to be consistently interpreted ? “ Into him who is
the householder, who performs the act of generation, the
journeying soul enters.” To clear this difficulty the
Sutrakara says: .
28 . First he enters into him who performs the act of
generation, then into the mother).
“ Then the soul in rice, etc., along with the food first
enters into the father, (who performs the act of genera-
tion), then into the mother, then he is born, he performs
works.” Thus from the Kauntharavya Sruti, the return-
ing soul, it is clear, first enters the father only ; for the
entering, however, into the mother is to take place after-
wards. (Hence the statement quoted in the beginning
is to be interpreted as a general rule that the returning
soul has to enter into the mother before obtaining a gross
body).
From the statement, “ The soul returning from Svarga
may enter into a (ready-made) body, in the womb (or)
somewhere,” it appears that he enters into the gross body
when it is ready-made in the mother’s womb subsequent
to the act of generation on the part of the father. To
remove this objection the Sutrakara says :
29 . ( The soul does pass from the father) into the mother
(in the aet of generation), ( and then obtains) the gross body.
From the body of the father, having duly entered
into the mother, there and then only, he obtains the (fresh)
body (».#., he has a gross body built up for him). This
is seen from the Paushyayana Sruti, “ The soul (return-
ing) from svarga (to the earth) enters into the bodies of
the inanimate (immobile), from the immobile (he goes) to
the father, from the father to the mother, from the mother
to the body, with the body he is born ; this is the general
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182 butba-bhashya. [adhyaya m.
rule. Now the exception ; he is born of the immobile, of
the father, of the mother, somewhere between (father and
mother), or enters directly into a ready-made body in the
womb, or he is born somewhere outside.” The following
is in the Brahmapurana : — “ From svarga he reaches the
immobile, and from these the male body, from the latter
he goes to the woman (mother), and then regularly obtains
the body ; with the body the soul is born ; this is the
general rule of birth ; and (exceptional) special kinds of
birth also to be described by me, carefully understand
thou. The soul may be born out of the immobile only,
the father only, or woman (the mother) only ; or may
enter into a body in the womb or may obtain a body out-
side or in various other places.”
End of the First Pada.
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THIRD ADHYAYA.
SECOND PADA.
Devotion is the topic of this Pada. For the purpose
of promoting devotion, the glory of the Lord is described
(here).
1. The creation {of things') in the intermediate state {of
dreaming) {as well as their withdrawal) is the work of the
Lard ; for Scripture says that.
Even dreams are not presented in cognition except
by Him (without the agency of the Lord). This appears
from the Sruti, “ In the state of dream, (in the sky, in
Svarga, or in heaven), there are no chariots, no horses,
no paths ; but at that time only the same Lord creates
chariots, horses, paths, etc.” (Bri. VI. iii. io).
2. And because some Sakhins read of Him as the maker
{of dU things in dreams), and {some others read that ) sons, etc.,
{are created by Him).
" He (the Lord) who is awake in these (beings),
while they are asleep shaping the desired things according
to His will ” (Kath. V. 8). And the Gaupavana Sruti says,
“ From this Lord indeed, the son is born, from this the
brother, from this the wife, when He subjects the soul to
the state of dream.”
With what means (and material does He create) ?
3. It is produced only from His will and with the im-
pressions {samskara stored in the mind of the soul) ; for the
things of this creation are destitute of tangible forms occupying
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184
8 UTBA-BHASH I A •
[adhyaya hi.
The Lord solely at His pleasure makes the soul see
(again) the impressions stored in the mind that has
no beginning ; He does not create with any other means
or out of any other material. For the things of this crea-,
tion have no perceptible dimensions (characteristic of the
things presented in the waking state) . This is said in
the Brahmandapurana : “ The Supreme Lord shows, at
His will, to the individual soul only the impressions im-
bedded in the mind ; and this state is called ‘ Dreaming/
“ To think of them as the things of the waking state
is the wrong notion (the illusion ) ; and this error of
identifying dream creation with the things of the waking
state is proved by the very difference of its character, (and
it is instituted by the Lord Himself). As the things of
this creation have no forms of perceptible dimensions,
they cannot be things made out of any other material/’
4. (The Dream creation it not unreal) ; for it is indicatory
(of coming good or evil), as indeed appears from Sruti and at
those that know the truth affirm (its reality).
Notwithstanding the absence of any other material and
means, the Lord shows the things of dream as indicative
of good or evil. The Sruti says, “ When a man, engaged
in works (vows) undertaken for accomplishing particular
wishes sees in his dreams a woman, he may infer success
in that undertaking, when such a dream indication is
seen,” (Ch. V. 2 9), and so on. “ By the word ‘ indeed * is
indicated that there is the actual experience and obser-
vation of the dream visions proving to be true (signs)/’
Further Vyasa and other sages who know the truth of
dreams also say, “ Whatever a Brahmin or a God, a bull or
a king may tell a person in dreams, will doubtless prove
true.”
5. Only by the will of the Supreme Lord the dream vision
is withdrawn ; for from that Lord are the soul's bondage a nd
release.
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8UTRA-BHASHYA.
185
PADA II, 5—8.]
The Lord only is the author of withdrawing the
dream creation from the view of the soul ; for in His gift
lies the release of the soul from bondage (as well as bond-
age). It is said in the Kurmapurana as follows, It is
He (the Lord) that makes the soul perceive the dream
creation, etc., and hides them from his view ; for on His
gracious will, the bondage and release of this soul
depend.”
6. Even the state which is attended with special attach-
ment to the gross body (is brought about by the Lord’s Will).
Also the state of conscious living in connection with
the body (i.e., the waking state) is brought about by
the supreme will of the Lord alone, not (by the agency of
time, the soul, etc.). This appears from the Kauntharavya
Sruti/* The Lord only, (not time, etc.), brings the soul into
the state of wakefulness ; He only (subjects him) to the
state of dreaming ; for He is the all-powerful Lord able
to with$tand all our enemies. Being essentially one. He
becomes many.”
7. Their absence (i.e., the absence of the two aforesaid states,
dreams and wakefulness) takes place in the Lord in the Nadis,
according to the sruti ( and the well-known reference).
The state of sleep which is the absence of wakeful-
ness and dreams, is brought about within the Lord presept
in the Nadis. For the scriptural passages say, “ Then
(in sleep) in these Nadis (in the Susliumna), the soul is
come ” (Ch. VIII., 6. 3) “ O dear one, during the state of
sleep, this person (soul) comes to be with Sat (the
Supreme Lord)” (Ch. Vj. 8. 1).
8. Hence, the waking- (of the soul from sleep) (proceeds)
from Him ( the lord only).
For in Him only the sleeping of the soul takes place ;
(so the waking of the soul resting in the Lord in the Nadis,
necessarily depends upon His Supreme will, not on otfter
causes). Accordingly the Kaundinya Sruti says, “ This
?4
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186
8UTRA-BHASHYA. [ADHYAYA III.
Lord only wakes the soul from sleep ; from Him the soul
rises ; He indeed is the giver of consciousness ; He is the
Supreme Lord.’’
9. And the same Lord is the cause of all states, oh ac-
count of His being the master of all the works ( or activity)
and from the Smriti conforming to Sruti, from Bruti and the
commandment.
Further it should not be supposed that the Lord is
the cause of dream, vision, etc., only in the case of some
(beings), and not of all. For He is emphatically declared
to be the ruler of every detail in the soul’s activity, as
in “ This Lord indeed causes the soul to do what
is good, etc.” (Kau. III. 8). And the Smriti conformably
says, “ And He is the one cause of dreams, etc., in all
beings ; He indeed shows them to all ; He is the Supreme
Lord Vishnu perfect in excellences ; and so there is no
other than He who is the cause of all these states.” Sruti
also says, “ Since He (the Lord) brings the soul into the
dreaming state or wakes the sleeping, He alone is the
most high, perfect in bliss.” And the commandment is,
“ Meditate on the Lord only as the abode and light ”
(Bri. III. 4. 15). (For if there should be another who
is the cause of all these states, this injunction to meditate
on Him would be futile.)
10. There is half entering into Brahman in a swoon ;
on account of this remaining as the only possible alternative.
When falling into a swoon, the soul has a half enter-
ing into Brahman. The following is said in the Varaha
Purina, “ When the soul is at a distance from the Lord
in the heart, he will be in the state of wastefulness >
when he is nearer to Him, he is in dreams. When he
has entered into the Lord, he sleeps. These three states
being of such description, the state of being in a swoon
has this only explanation left, that is, it is half entering
jnto the Lord ; for in this state there is fhe sensation of
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PAD A. n, lo-ll.] SUfftA-SttAShYA. 187
pain only continued (as observed on recovery).” Like
the other three states, this too is brought about by the
Lord only and from this senseless state, the soul is
restored to consciousness by the same Lord. And this
is said in the Kurmapurana, “ He is, (let it be under-
stood), the Supreme Lord, only from whom the state
of swooning and recovery from it proceed for He is
of that essence which consists of perfect bliss/’
We see that things like a jar, etc., occupying diffe-
rent positions are different from Brahman, and from -each
other, and that they are in the relation of being the sup-
port and the supported. (Similarly Visva, Taijasa, Pragna
and other manifestations) of the Lord having different
places may differ from each other (and be of different
grades) and related to each other as the support and the
supported. To prevent such a wrong view, the Sutrakara
says :
11. Even from the difference of place , no essential
difference between the manifestations of the Lord should not be
supposed ( to arise) ; for ( Sruti declares of Him the iden-
tical character) everywhere (i.e., in all places and in all
manifestations) .
Even from difference of places or positions, no
manifestation of the Lord becomes different from
Him. The Sruti says, “ The wise say that this Lord
only is Brahman (of perfect excellences) present in all
bodies (celestial, human, etc.), in all places (the eye,
etc.) (At. III. 2.3).” It is said in the Matsya Purina,
“ The Lord Vishnu is of identical essence (in all His
various forms) in all places and positions (in respect of
qualities, powers etc.), for He is the Supreme Lord of
all powers, and so though He is of one (immutable)
essence and form, He is observed to be of many forms
like the Sun.” So also the Bhagavata says ; “ As the wise
know Him to be One only like the Sun, present in many
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188 SUtBA-BHASHTA. [ADHTATA lit.
forms with reference to every eye, so I, having shaken
off the wrong notion of difference (between the manifes-
tations of the Lord), understand this Krishna to be the
unborn (eternal) Lord, seated in various forms, each
almighty, in the heart of every one of the embodied
beings created by Himself.”
12. If it be said thit the identity cannot be admitted
on account of statements declaring difference, ( we reply), the
objection is not valid, on account of the distinct statement in each
contend of the absence of difference.
It may be said that the identity of Visva, Taijasa,
etc., the manifestations of the Lord, cannot be maintained
on account of the Sruti declaring difference between them
and implying the relation of being the support and the
supported, between the Lord and those manifestations,
“ Those two, Visva and Taijasa, are confined to the cause
and effect, but Pragna is confined to the cause only.
But both these (relations) cease to be in the fourth ” (Man.
II. 16). But this view is wrong ; for in Srutis, the Lord
declared to be present in various places as Prithivi, etc., is
at each step shown to be identical with His own supreme
essence in, “ He is thy Lord, the immortal guide within
thee, etc.” (Bri. V. 7. 3). Similarly the non-difference
mutually between the manifestations of the Lord,
is declared in, “ He who is the perfect light, the absolutely
immortal, etc., is the same Lord spoken of as the inner
guide ; and this is the thing eternally blessed and all this
world is itself (dependent upon) Brahman” (Bri. IV. 5. 1),
Again the non-difference of the various manifestations
from the one all-pervading essence of the Lord is declared
in, “ The ten named Hari are He indeed ; the hundred
named Narayana, Hari, etc., the thousand named Visva,
etc. j the many named Para, etc., the innumerable named
Ajita, Hari, etc., are indeed He only ; and all this multitude
of forms are but Brahman the perfect which has nothing
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P1DA U, 12—14.] SUTRA- BHASHYA. 189
before it, nothing after it, nothing second to it, nothing
without it ; but which encompasses everything else ; and
this Brahman is the Lord of all powers and perfect
wisdom (who directly perceives every thing.) This is the
meaning of the Rik.” (Bri. IV. 5 . 19 ).
13. And also some [sakhins read ) thus :
Thus, t.e., as absolutely non-different ; and also as
having innumerable identical forms, some sakhins read
of Him in their texts (thus) : “Though destitute of
separate parts, He is of unlimited parts (which are all
wholes) of identical essence ; He is the cause of ending
all mistaken notions (wrong knowledge) j he is the sage
who knows that Lord that is declared by the sacred syl-
lable * Om ’ and consists of bliss” (Man. IV. 7 ). Again
the statement of separateness, while the non-difference
really exists, proceeds from the difference of places and
positions themselves as well as from the inconceivable
power of the Lord, and as such it is consistent. It is
also said in the Brahma Tarka, “ Though the Supreme
Lord is destitute of all defects and unassailed by short-
comings, still being the witness and the author of
bondage, etc., (all the states to which the beings are
subject). He is called Baddha (that which is bound).
Similarly though the Lord is essentially of indi-
vidual character (devoid of parts), still he is spoken of
as different individuals on account of His being present
in things that are separate.”
It has been said that the Lord is of different hues
and forms ; but that would 1 involve destructibility. In
reply to this objection, the Sutrakara says :
14. Indeed it is altogether destitute of colour or form j
for it is the Supreme thing and ruler ( of all that consists
of colour and form viz. , ( Prokrili , fyc.).
The perfect Being is certainly not a thing which
has colour or form ; for He is Superior to (Prakriti), the
Bigiti;
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190
8UTBA-BHASHYA.
[amyata ni.
entity of matter and its products, since He is the sole
guide and ruler of their activity. The particle ‘ indeed/
points to the text, “ He is neither large nor atomic,” etc.,
(Bri. V. 8.8). And it is also said in the Matsya Puraua,
“ The colour and forms are the products of the elements
and He is far above the influence of, and different from,
the elements ; hence He is called the colourless or form-
less ; and possibly material colour and form cannot be
supposed to be found in Him when He is far above the
subtle material cause as well as above its presiding deity.”
15. As in the case of light, purposelessness of the
Srvtis declaring hue and form of Brahman does not result ;
(for Brahman, though without colour and form effected by
( Prakriti ) or ( matter ) has colour and form constituting His
spiritual essence ).
As the Lord has colour and form which are of a
different nature and essence from those which are the
products of Prakriti (material cause), the scriptural
statements such as the following do not lose their authori-
tative character as declaring the colour and form of
Brahman : “ When the intelligent (soul) sees the Lord of
golden hue” (Ath. .III. 1.3); “From the Lord of violet
hue, I go to the Lord of variegated hue ” (Ch III. 13.1.) ;
“ (Brahman is) the light of golden colour ” (Tait III. 10)
Even when there is the light of the eye and other
things (torches, etc.) in the house, it is usual to speak of
the absence of light and the whole house as being covered
with darkness in contradistinction to the great (distinct)
light of the sun ; (similarly the Lord is said to be of no
colour, as His colour and form are not the products of
the material cause).
16. And (the Sruti ) declares that the Lord’s colour ■
and form consist only of the essence of His Self ( knowledge
and bliss).
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SUTBA-BHASHYA.
191
*AD A II, 16—18.]
The distinct nature of the Lord’s colour and form
as consisting only of perfect knowledge and bliss is de-
clared in the text, “ That is of the nature which consists
wholly and perfectly of intelligence ” (Man. II.7). And
the Chaturveda Sikha says, “ That thing consists only
of perfect bliss ; for it is ever strong without being old ; it
is the Old (i.e., it has no beginning) ; it is the One and
most high ; it is unassailed by faults j being one, it appears
as many ; those wise men who see such Lord dwelling
within them attain eternal happiness, but not others.”
17. And Sruti shows that ; again it is also declared by
SmriU.
Further the following Sruti shows that perfect bliss is
the form (as well as the essence of the Lord) ; “ By means
of superior knowledge, the wise see that Brahman which
(is immortal and) shines everywhere, consisting of bliss
(both in essence and in form)” (Ath. U. II. 2. 8) ; and in
the Matsya Purana the Smriti shows that the Lord’s
form consists of intelligence (knowledge) thus : “ The
ascetic should contemplate the Lord Vasudeva, who is
like pure crystal and free from all defects, as the Supreme
Lord, for the purpose of increasing knowledge ; he should
not contemplate (as the Lord) any other than Vasudeva
whose Self consists of (pure) wisdom.”
18. And (if it be said that,) for the self-same reasons, the
similarity ( between the Lord and souls) is the similarity i.e.,
absolute identity (which exists between the Lord and His mani-
festations, it is denied ; for it (absolute identity cannot be),
just as (it does not exist) between Surya (the sun), etc., and their
images.
It may appear that since there is thus no difference
whatever between the manifestations of the Lord mutually
and since there is similarity in the soul also, the same
non-difference (absolute identity of the soul with Brah-
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192 SOTBA-BHA8HYA. [aDHYAYA Ilf.
man) might be supposed. To refute such a supposition
the Sutrakara, having stated that the soul is an image of
the Lord, by the particle ‘ Cha * (and) shows that he is
quite distinct from Him. Sruti and Smriti declare the same
thus : “ The souls stand as so many reflections with regard
to the different forms of the Lord ” (Br. IV. 5. 19). “Just
as the many images reflected on the surface of water are
like the sun, so are the little souls of the world said to be
like the Lord ”, and so on.
For the same reasons, that is, only on account of
separateness, of dependence upon, and of likeness to, the
Lord, the comparison of the images of the sun, etc., is
instituted in the case of the soul, not as being condi-
tioned by anything (like a mirror, etc.).
[An objection arises to the practice of devotion as
follows. Devotion need not be practised ; for it has no
purpose to serve. It canuot be supposed that the seeing
of Brahman is the fruit of devotion ; for even by that
knowledge there is nothing gained. It cannot be said
that the grace of the Lord is a result of the knowledge ;
for even His grace is productive of no good.
Nor could it be supposed that the grace of the Lord
yields Moksha ( i.e ., final beatitude) ; for the Moksha
consisting of eternal bliss, wisdom, etc., is but the very
essence of the soul, and as such it is ever accomplished
by him. Nor could it be said that devotion, etc., are
necessary for the manifestation (realisation) of the exist-
ing bliss, etc.; for the manifestation of bliss, etc., to which
the soul is entitled is eternally ordained ; and it is just
possible that nature will sometime manifest itself. Thus
the seeking of means such as devotion, knowledge, etc.,
for the sake of release is purposeless.]
The similarity as well as the everlasting bliss, know-
ledge, etc., being eternally present in the nature of the soul,
there seems no purpose to be served by devotion, know-
ledge, etc. To refute this view the Sutrakara says :
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. »A da n, 19-20,]
SUTBA.-BHA.SHTA.
193
19. In the absence of 'perception full of water, (t.e., know-
ledge melting with love and devotion ) that state is not (fully
realised).
Perception full of water, i.e., knowledge attended
with love (devotion) ; without devotion the like-
ness which the soul bears to the Lord, (the essential nature
of the soul), does not become fully manifest (revealed),
for the Sruti says, “ To him whom the gracious
Lord chooses, He is accessible ; and to him the gracious
Lord discovers his pure self” (Kath. II.23). “Bhakti (or
devotion to a thing) is said to consist of the knowledge
of its greatness joined to a love for it ; and it is by such de-
votion that the bliss, etc., which form the essential nature
of the soul are fully permitted to be realised ” (Padma).
20. Of that de votion, etc., (a higher degree) and (a lower
degree) are to be admitted, as all are included under the devout
doss ; for only then justness on the part of the Lord towards both
would be (seen).
Of the devotion, knowledge, etc., stated before, there
exists the difference of degree (or a certain gradation, in
different souls) ; for the exalted souls like Brahma, etc.,
are included under (the category of) the devoted ; (and
they are entitled to a higher measure of bliss than the
Rishis and men of the highest order who are entitled to
it in varying degrees). Only then, t.e., only on the ad-
mission of gradation in (the intensity of) devotion, etc.,
the even-handedness of the Lord towards Brahma and
others on the one hand, and the other souls on the other
hand can be explained. It is said in the Brahmapurana
thus : “ The more efficacious the meaas are, the more
exalted are the fruits which Brahma and other exalted
souls obtain only in the order spoken of in the
Ananda Sruti. [According as the meaus (devotion, etc.,
are superior, Brahma and others obtain also superior
fruits, in the regular gradation in which they are de-
25
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194 SUTRA- BH ASHY A.. [iDHTATA m.
dared in the Sruti, describing the gradation of bliss in
heaven].
Whence (is this gradation) ?
21. And because it is seen (from Sruti ) and (from
Smriti).
From the Sruti, “ Then, therefore, begins the en-
quiry into the gradation of blissfulness ” (Tait. II. 8.),
difference of degree is clearly seen in the bliss enjoyed
by the souls from the best of men upwards to Brahma
the four-faced. The Smriti indicated by ‘and* is,
“ According as the intensity of devotion to the Lord of
lords is seen to differ here (while in this world, or
among the wise), the gradation is seen also (in the
enjoyment) of bliss in heaven by the (released) souls
after the destruction of the Lingadeha (or subtle body)." ’
It may be stated that the Lord is the author only of
creation and destruction (or the destruction of what is
created) ; but protection too need not be attributed to
Him ; for' protection or continuance of things as created
is in the very nature (of the world) till destruction. To
correct this view the Sutrakara says :
22. Also because the same test denies of Brahman the
limitation of power to the extent spoken of at first and declares
of Him something more than that.
The Sruti having prohibited the idea that the Lord’s
power is limited to what is said iu the earlier part of the
text itself, declares in the latter part something more of
Him than what has been said, to wit, “ Not of this ex-
tent only ; there is something more ; He who showers
everything desired by the devoted, supports and nourishes
both heaven and earth” (R. V. x. 31. 8). The term
* also ’ (cha) implies the following Smriti (speaking to
the same effect) : “ The creation, protection and destruc r
tionand order of the whole world are the work of the
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SUTRA- BHASHYA.
pada it, 22—24.]
195
one Lord Hari only, for He is almighty ” (Brahmanda
Purana).
Further the direct knowledge of the Supreme Lord
can be obtained only through His grace by intense devo-
tion, not merely by other efforts of the soul. To make
this truth clear, (the utmost subtlety of the Lord) is
affirmed (in the following Sutra).
S3. That ( Brahman ) is non-manifest (i.e., transcending
all perception) ;for (scripture) says that.
That, Brahman, is by nature always non-manifest ;
.(hence in obtaining the direct vision of the Lord, the
soul’s efforts are of no avail without His grace). Ac-
cordingly the Kauntharavya Sruti says, “ Brahman is
the Imperishable, is never manifest ; it is without (physi-
cal) form or colour, without parts ; having seen whom
the soul obtains release, yea, undiminishable and eternal
bliss.’’
24. However intensely devout the worship may he, (brah-
man remains but non-manifest), as apparent (to the wise) and
inferred (by others).
Even when He is worshipped with intense devotion
and sought to be propitiated, Brahmau remains only
non-manifest. He is understood to be such by direct per-
ception by the wise ; and by other people, by means of
inference from its characteristic of being most subtle.
This is said in the Brahma Vaivarta : “No one could
make it manifest (reveal itself) even by intensely devout
worship j for (He) the blessed and eternal Lord of all, is
eternally non-manifest.”
Brahman in His eternal and subtle form remains but
non-manifest for ever ; however He may assume some
manifest (visible) form and become cognisable j just as
fire, etc., (water and earth) invisible in their undeveloped
Or unevolved state are perceptible in their phenomenal
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196 SUT&A-BHASHYA. [aDHYAYA UX.
forms, so, the same (may be said of Brahman). But this
supposition cannot be made, for,
25. And as there is in the case of light (fire, etG.) y no dif-
ference exists (in the case of Brahman).
For there are no differences of forms as gross (deve-
loped) and subtle (undeveloped), as there are in the case
of fire, etc., (water and earth). Accordingly the Mandavya
Sruti says, “ He is not the subtle (undeveloped), nor
the gross (developed) ; far different indeed is He ; there-
fore they call Him the Most High and absolutely diffe-
rent.” It is said in the Garuda also : “ In the Supreme.
Lord the different states of being subtle and gross do not
happen to be at any time or place ; for the Lord who is
not produced (not an effect), is identically the same in
all the forms (manifest or non-manifest)” ; also the
Kurmapurana says, “ In the Supreme Lord the change
of states of being manifest and non-manifest (apparent
and unapparent) never occurs. For this Lord who res-
cues the soul from birth is always of non-manifest
essence.”
If Brahman is thus absolutely non-manifest or im-
perceptible, then of what avail are all the endeavours
after His realisation ? The Sutrakara answers this ques-
tion (in the following aphorism).
26. And there is light ( possibility of perception dawn -
ing upon the soul) according as the practice of devotion, etc. } is
intense ( towards the object Brahman).
Of Him who is the object of enquiry and devotion,
direct vision too results from the constant and intense
practice of study, etc., for the Sruti says, “ Verily Atman
is to be seen, (and for that purpose). He is to be heard,
to be thought and to be deeply contemplated ” (Bri. IV.
4 * 5 )*
How then is it possible that he who is never manifest
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STJTBA-BH ASHY A .
197
paha n, 23-428.]
reveals Himself? This query is answered in the fol-
lowing.
27. Hemoe ( from authority as to the Lord’s being non-
manifest and becoming manifest ) the revelation is possible
through the grace of the Lord of boundless powers ; for scrip-
ture also conveys an indication to that effect.
As there are authorities to support both the state-
ments of being non-manifest and becoming manifest, the
light revealing Him comes only through His grace, not
by the influence of the means adopted by the individual.
This is understood from the characteristic attributes
indicated by the Sruti : “ Through the gracious will of
the Lord whose grace is obtained, by devoting the mind
to Him and constantly contemplating Him in the true
light, the mundane bondage which had no beginning
wholly melts away at the end ” (Sv. I. io). Further this
is possible (reasonable) since the Lord is of boundless
powers. The same is stated in the Nar^yanadhyitma :
“ Though the glorious Lord is eternally non-manifest,
still in virtue of His own powers, He reveals Himself
to the vision (of the eligible) ; but for the grace of the
Supreme Lord, who could see Him, the immeasurable
and almighty Being ? ”
If Brahman essentially consists of bliss, knowledge,
etc., how can He be called also the blissful, wise, etc. ?
To solve this difficulty the following is stated.
28. But Brahman is both bliss and the blissful, on ac-
count of 8or,ipture declaring Him as both, even as the serpent’s
coils.
In such Srutis as the following, “ He who knows
the bliss of Brahman ” (Tait. II. 4 ) ; “Now he is the
perfect bliss” (Bri. VI. 3 . 33 ), the Lord being spoken of
both as the blissful and bliss, both conceptions are ad-
missible just as it is in the case of the coils of the ser-
pent, i.e., just as the serpent is one having coils, and is
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198 SUTRA-BHASHYA. [ADHYAYA III.
also coils. By the term, ‘ But/ the Sutrakara points
out (that Brahman and His attributes) being known only
through scripture, (no contradiction or inconsistency
should be supposed to arise from reasoning).
29. Like that ( the truu) which is the abode of light as
well as light , Brahman’s both the quality and, the qualified
(i lustre and the lustrous), on account of His being of lustrous
character.
Or the illustration may be taken thus : just as the
sun is both lustre and the lustrous, so is Brahman ; for
Brahman (like the sun) is essentially of the luminous
nature.
30. Or like prior time.
Just as the same Time when it is spoken of as prior
Time becomes the measure and the measured, so also
Brahman is both bliss and the blissful. This illustration
is given for the satisfaction of those minds that are capa-
ble of perceivingvery subtle distinctions. The illustration
of the serpent’s coils is meant to inform the dull-witted.
This is said in the Narayanadhyatma : “ Though the
bliss of the Lord and of the released (souls) is identical
with their essential nature, it is still spoken of as some-
thing related to them, as in the case of light or time ;
though bliss, is absolutely identical with Brahman,
it is spoken of as a property of His, by virtue of the
principle (Visesha) of viewing an identical thing in
different aspects ; just as the state of sleep which is
nothing different from the body in sleep, is spoken of as
being related to the body, as if it were a different thing,
for example, in the phrases, f the body in sleep/ ‘ the body
sleeps /’ also in the Padma : Brahman and His bliss
which are identical are spoken of as the qualified and
quality just as light or time (which becomes its own
measure) is.”
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SUTBA-BHASHYA.
199
fADA n, 81 — 32 .]
31. And because of the denouncement
Of separateness(between Brahman and His bliss, etc.),
by Srutis such as the following, “ Brahman is but one,
identical with His wisdom, bliss and other qualities and
His own essential parts (manifestations, etc.), and to which
there is no equal or superior ” (Ch. U. VI. 2-1). “ In
Brahman there is not the slightest difference (as the
qualified and quality)” (Kath. II. 4.11).
32. (The qualities of Brahman are of a different nature ),
on account of His being declared as the bridge , as that which is
beyond measure (absolutely perfect), as related (the original of
the reflected qualities in the sold), and as being quite distinct
from those of the world.
The bliss, eta, of Brahman should not be thought to
be similar to those of the world, (though they are spoken
of by the same words) ; but they are quite distinct in
nature from those of the world. For in the following
texts and the like : “ This bliss is the bridge that sup-
ports (Ch. VIII. 4.1) ; ” “ This which is the bliss of
the perfect/’ •* This is the immortal glory of the Br&hmana
(i.e., the Lord) ” (Bri. VI. 4.23), the Lord’s bliss is desig-
nated the bridge or the support of all. In the text, “ That
from which speech recoils ” (Tait. II. 4), immeasurable-
ness is told of the Lord (and of His excellences). In the
text, “ All other beings live but by a drop of the bliss of
this Lord” (Bri. VI. 3.32), the relation between the Lord
and the world is shown. And the separateness is shown
thus : “ The knowledge of the souls is a different thing,
the knowledge of the perfect Lord is a different thing.
For the knowledge of the Supreme is declared to be
perfect, wholly and eternally of blissful and immutable
nature.” Therefore on account of their being essentially
different in nature from those of the world. Brahman’s
bliss, etc., are surely quite distinct.
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200 gOTRA-BHASHYA. [AMTYAYA HI.
33. And became ( the blits, etc,, of the eoul) are percepti-
ble.
For the very reason that the bliss, etc. of the souls
are given in perception, (while those of the Lord are not),
(the distinct nature of the latter is settled). The Kaun-
dinya Sruti also says, “ Unperceived, indescribable and
inconceivable are the bliss, wisdom, power and strength
of Brahman ; hence they call Him Brahman, hence they
call Him Brahman .”
Then how does that come to be designated ‘ bliss/
(etc.) which is not within the range of perception in the
world ? In reply to this question the Sutrakara says :
34. The designation is to aid the understanding, as in
the case of the word ‘foot.’
For the purpose of inculcating into our mind the
relation between the Lord and the soul, though he is
distinct from the Lord's forms (Amsas) and quite unlike
the limb (foot) which is so called in the world, still the
whole world is designated a * foot ’ of God (by the word
* foot ’), as in the text, “ All beings are His foot.” (Rv.
X. 90.3). So also are the Lord’s qualities spoken of by
words that have obtained usage in the world. The
Padma puranahas the following to the same effect : “ The
wisdom, etc., of the Lord are none of the world ; they are
spoken of by the same terms to assist the understanding
of the world ; as in the familiar illustration, ‘ As the king
of men is in this world, so is the king of the gods in
heaven.’
If the bliss, etc., of all the souls are only the reflec-
tion of the Lord’s, then how to account for the difference
of the same qualities in Brahma and other souls? To
clear this doubt the following is stated.
35. The difference arises from the peculiar character of
the place ( receptacle or the reflecting surface), as in the case of
the sun’ 8 light, etc.
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padaii, 35— 37.]
. sutra-bhashya.
201
Just as there is a difference of character in the
images or reflections of the sun caused by the peculiari-
ties of the receptacle or the reflecting surface such as a
looking glass, lens, etc. ; so the bliss, etc., of the Lord
being the same, they (the reflected bliss, etc.) become
different when they are reflected in Brahma and other
souls, only on account of their (souls’) own peculiarities,
(viz., essential character, devotion and other virtues).
And this is said in the Varaha Purana : “ The bliss, etc.,
become reflected in different ways according to the
peculiarities of character and qualities in Brahma and
other souls of the three grades, the middling, the exalted,
etc., (and the inferior).”
36. And because of its possibility.
The possibility or reasonableness of the gradation is
conveyed by the statement in the Padma : “ From the
inconceivable powers of the Lord Vishnu and from the
eternal gradation of devotion, etc., the difference of bliss,
etc., in Brahma and other souls, becomes strictly reason-
able.”
What is seen with the mental eye during meditation,
is Brahman’s form ; then how could He be said to be
non-manifest ? To refute this objection the Sutrakara
says :
37. Equally Brahman is different ( from what is
cognised during meditation) ; for it is prohibited (to look upon
that as such).
Just as Brahman (Brahman’s bliss, etc.) is distinct
from the bliss, etc , of the soul, so He is different from
that which is produced in the mind (by imagination)
during meditation. For the Sruti prohibits its identifi-
cation with Brahman thus : “ That which is not thought
of. by the mind but by which, they say, the mind is
known, that only, know thou to be Brahman, but not this
which is perceived in meditation.” (Tal. B. I, 6). The
26
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202 SOTRA-BHA8HYA. [ADHTATA JIT.
following is from the Brahma Tarka. “ They look upon
what is reflected in the mind during meditation as the
supreme Brahman ; for in that reflection Brahman is
actually present bestowing fruits on them. So the
contemplation of the (mental) image is like the con-
templation of Brahman in symbols. The highest Lord
is to be seen only by the light of wisdom. Meditation
would secure His grace which leads to the direct percep-
tion of the Supreme Being.”
In a different region and at a different time, crea-
tion, etc., may actually proceed from some body other than
Brahman. To prevent such a doubt, the Sutrakara
says :
38. From Him only ( creation , etc,, proceed in all places
and at aU times), because of His being (for that purpose) de-
clared to be present everywhere, and called Mayamaya ( pos-
sessed of all powers and the necessary will) by scripture, etc.
In all places, at all times, with regard to everything,
only by Him creation, etc., are made. And the Bliallaveya
Sruti says, “ He is all, He is in all, He is the ruler of all.
He is inconceivable, He is most high." In the Chatur-
veda Sikha, (His power and purpose are declared thus) :
In all places, at all times, among all things, everything
proceeds from Him, from His eternal power called Maya
(will) which is the very essence of the Lord ; hence they
call Vishnu, the eternal of the eternal, Mayamaya <He
who measures or makes everything by the power of’ His
will). Further by the term , 4 etc./ the Sutrakara implies
there is absolutely no proof to support the suppositions
to the contrary.
Since the dispensation of fruit rests upon Karma or
action, it should not be supposed that Karma itself
bestows the fruit. Why ?
39. The fruit (is obtained) from Him only, for this it
possible ( reasonable ).
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SUTRA-BfiASfiYA.
203
Bada iit, 39 — 42.]
Only hence, (that is, from the Lord alone) the fruit
is obtained ; for it cannot be from the inanimate Karma,
which is incapable of independent activity.
40. Also became {of Hit being) declared { at the giver
of fruit t) by tcripture.
Thus : “ Brahman is perfect wisdom, perfect bliss, the
gracious donor of rewards to him that makes offerings to
Him. (Brahman is highly pleased with those that know
Him and set their heart on Him)" (Bri. V. 9-28).
41. The Dharma it] the rewarder • and it epringt from
Him only ; Gaimini holdt this view from tuch ( Sruti ).
Only that Karma springs from the Lord which is the
cause of fruit. Thus Gaimini thinks, from the scriptural
statement, “ Indeed He only causes the soul to do the
righteous deed, etc." (Kau. V. III. 8).
42. Badarayana taye the aforesaid [Brahman), {as well
at the Dharma are the cause of fruit) at they are declared to
be such {in general terms) ; but with a difference {viz., Brahman
is the agent and Karma is the means).
Though the Supreme Being and Karma (action) are
both the cause of fruit. Karma does not guide the
Supreme Being ; on the other hand it is the Supreme
Being that guides and rules (our) action. Thus the fact
of their being the cause of fruit in different ways is dec-
lared in the text, “ He leads the soul to the world of happi-
ness in consideration of his righteousness, or to the world
of misery in consideration of his unrighteousness " (Pr.
III. 2). And the glorious Lord confers knowledge (on
the devoted) for his righteousness, and absolves him from
sin and leads him to eternal bliss •> (such is the boundless
mercy of the Lord). The mere instrumentality of
Karma has been already spoken of in the text, “ Matter,
Action, Time, etc, exist or cease to exist at the pleasure
of the Lord."
End of the Second Pada.
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THIRD ADHYAYA.
THIRD PADA*
In this Pada, meditation is described.
In the first (Adhikarana), it is established that an
accurate knowledge of all that is conveyed by the whole
body of scripture is necessary to be acquired by the
eligible.
1. ( Brahman ) is the object of that knowledge which results
from the conclusion of an enquiry into all scripture ; for the
injunctions, etc., are not special.
The word *Anta' used in this aphorism means
* conclusion/ as it is used in “ The Anta (conclusion) as to
both is perceived, etc.,” (Gita. II. 16). Then Brahman is
the object of that perception which is produced by the con-
sistent conclusion arrived at by a careful study of all the
Vedas. For, “ Meditate on Him as the Atman only ”
(Bri. III. 4. 7), — this and similar injunctions and the
reasoning comprehended by them are not of a special
character (».e., they apply equally to all grades of
devotees).
2. Should it he said that the ( injunctions ) differing (in
different Sdlehas), there is no (one Brahman conveyed by all
scripture), (we reply the reasoning) is not valid, on account of
(the statements describing Brahman) being different even in the
same Sakha.
As in these different texts, viz,, “ Brahman is pure
wisdom and bliss” (Bri. V. 9-28), “Brahman is truth, is
knowledge, is perfect ” (Tait. II. 1), and so on, in every
branch the statements (t-e., description) being different)
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SUTRA- BH ASH YA.
205
#a»a m, 2—4.]
it may be stated that all the SakMs are not meant to be
studied by one and the same eligible individual. But
this view is wrong; for in one and the same branch, we
find varying statements as, “ Meditate on Him as the
Atman only ” (Bri. III. 4. 7), “ Brahman is happiness,
Brahman is (perfect) bliss ” (Ch. IV. 10. 5), and so on.
3. And because the study of scripture is such [general
i.e ., extending over the whole), indeed on account of the injunc-
tion being such with regard to it, and because there is eligibi-
lity for observing all the permitted ( enjoined ) • duties, and
for understanding alt scripture.
The injunction or rule, “ The ’ sacred study (of the
Vedas) should be made ” (T.A. IL 15), is general, i.e.,
applicable to all (i-e., every one entitled to study the Vedas
may study all of them and it is not restricted to a parti-
cular branch). And from the Srnriti indicated by the
term * indeed,’ viz., “ By the twice born the whole Veda is
to be studied and understood with all its hidden meaning.”
And all those that study and understand the Vedas are
also fit for properly observing the duties prescribed in
them as conveyed by the following : “ Every person
ought (to the best of his powers) to do duties daily in the
way defined by all the Vedas ; for, from it (such obser-
vance) the highest good (bliss) results. The division of
the Vedas into branches is due to the incapability (of the
students generally) ; for all persons (the twice born) are
notable to discharge all the duties (prescribed); and
accordingly Vyasa has instituted the division of the
Vedas and the division of duties.”
4. And that injunction is but analogous to the case of
waiter.
Just as the natural law is that all water goes to the
sea, so also is the rule that all speech (words) is meant to
lead to the knowledge of Brahman ; and it is said in the
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206 BtTTRA-BHASHYA. [aDHTATA Itf.
Agneya Purana, “Just as the water of all rivers would,
if possible, find its way to the sea, so all sentences (words)
according to the ability of the person lead to the know-
ledge of Brahman.”
5. And ( Sruti ) directly shows (that).
In the Chaturveda Sikha it is said : “ For the Lord
cannot be realised by means of studying limited portions
of scripture ; so the Supreme Lord is to be enquired into
by a study of all the Vedas ; therefore he who seeks
release shall desire (endeavour) to know the Lord by
studying, and deciding as to the (true) meaning of, all
the Vedas.” It is also said in the Brahma Tarka, “ Only
on the proper study and understanding of all the Vedas
(supplemented by a study of) Itihasas, Puranas and the
doctrines of logical principles guiding their interpretation
(Mimamsas), Vishnu is possible to be known, riot other-
wise.”
An objection arises here. Brahman should be only
known by a complete study of all the Vedas, but need
not be contemplated (as consisting of all the attributes
given in all the Vedas), as it would be impossible (for one
individual). In reply the Sutrakara says :
& All the qualities (of Brahman), positive or negative, are
to be made the object of one comprehensive mental ad (of a
single concept, for the sake of meditation), as it is prescribed j
like the acts enjoined upon (the person, e.g., Sandhyavandana)
and that, loo, only in the case of all excellences befitting (the
supremacy of the Lord).
The Supreme Lord is to be contemplated necessarily
with a comprehension of all the excellences and absence
of defects declared by all the Vedas. The Bhallaveya
Sruti says : “ The glorious One who is Higher than the
High is to be contemplated as declared by all the Vedas
together with the Itihasas, Pancharatra, Puranas ; and as
possessing all the excellences revealed in the various
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SUTRA-BHA8HTA.
207
RADA in, 6—8.]
parts (of them)/’ And this is said also in the Agneya-
purana : “Just as all are bound to do, if possible, all the
duties described and enjoined upon them by all the Vedas,
so the glorious Lord is to be contemplated after having
endeavoured to comprehend in Him at once all the
excellences and the absence of all defects together ; and
this rule does not vary by time, place or person/’
And the comprehension or mentally grouping should
be (only) of the attributes which are of the same kind
(i.e., which become the supremacy of the Lord) ; but not
of such as are conveyed by the text,' “ He wept, &c., ”
(Tait S. I. 5 . 1 ). The Brihat Tantra also says this : “ He
is to be contemplated only as possessing excellences, and
never as having any defects ; further He is not to be
contemplated as possessing even those qualities which
are contrary to the idea of His being perfect.”
7. If it be said that the contrary too (i.e., alienee of
necessity fpr a comprehensive concept of all the qualities) is
seen from, scripture, we reply it is not ; for there is no
special authority to support that view.
From the statement, “ He should meditate on
Him as the Atman only ” (Bri. III. 4 . 7 ), it may be sup-
posed that the opposite ( i.e prohibition) of comprehension
appears to be meant ; hence there is no necessity for it.
But this view is to be rejected ; for there is no special
statement that such and such qualities are to be contem-
plated and such not ; on the other hand, there is the
express: injunction, “With all the excellences, this Lord
who is the one Ruler is to be contemplated, but never
with defects.” The emphasis in the text quoted in
support of the objection is intended to exclude the idea
of Anatman with regard to Atman.
8. The comprehension is to be secured or not, according
to the difference of the subject , as in the case of attributes of
‘ Absolute supremacy, etc?
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208
8UTRA-BHA8HYA.
[ADHYAYAJM.
According to the difference of the subject, the
comprehension of all the attributes is to be or not to be
secured, for, in the passages teaching the contemplation
of Brahman with the attributes of * Absolute supremacy,
etc./ only that much is declared.
9. If it be said that , (all Scripture being a collection, of)
the Lord’s names, ( each name declaring the qualities of the Lord,
the comprehension of the qualities is to be secured), we agree to
it; so it has been said ; (and) there is indeed that ( authority )
also.
In the Chandogya Upanishad, Narada having told
Sanatkumara of his knowledge of all the Vidyas, says :
“ Such as I am, I know but the name, not Atman ”
(VII. i. 3 ) ; from this statement, it is clear that all scrip-
ture consists of Brahman’s names ; therefore it is necessary
to comprehend all the attributes connoted by the words of
Scripture. This is also said in the Brahma Tarka : “ As
all the Vidyas consist of Brahman’s names and names are
meant to convey the attributes of Brahman, the com-
prehension of all the attributes is to be necessarily secur-
ed in contemplating Brahman the perfect, and this brooks
no question.” To this view, we (partially) accede ; for
this comprehension has already been stated (to be a re-
quisite) ; and indeed there is also that i.e., authority (for
it), in the Kaundinya Sruti : “ All these Vidyas are indeed
the name (names) of Brahman, therefore the one (Vishnu)
is to be contemplated, with the comprehension (in Him }
of all the qualities (declared) by the names, i-e., Vidyas). ”
10. And ( both the views) are justifiable according as
( 1 eligibility and the power of comprehension ) exist.
It is consistent to make the statement that all the
qualities are to be comprehended in one mental act or that
they are not to be comprehended, according as eligibility
or capability (of the souls) differs. The following is said
in the Bhavishyatparvan : “By Brahma the four-faced, the
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SDTRA-BHASHYA.
209
Supreme Lord is to be meditated on with the complete
comprehension of all the qualities ; by the other gods, etc.,
only to the appropriate extent according to their capa-
bility ; but by men only with the comprehension of a few
qualities.”
11. (Owing to their contemplation of Brahman) with the
comprehension of all the qualities without any restriction, these
are eligible for a different hind (of fruits, that is, exalted
fruits).
Since they meditate on Brahman as possessing all
the qualities, having comprehended them in one mental
act, they (Brahma and others) are eligible for altogether
different results, (that is, exalted blessings in heaven).
The Padma Purana says : “ Brahma the four-faced can
become the receptacle of perfect bliss, on account of his
perfect meditation ; while others according to their
capability and intensity of devotion are eligible for final
release (and for the enjoyment of perfect bliss, i.e., of full
measure with regard to each)/’
Now a question arises whether there is any re-
striction to the number of qualities to be contemplated,
or whether contemplation is at all to be made by all that
seek release. In answering this question the Sutrakara
says:
12. Bliss and other (qualities are to be contemplated) for
the sake of the main (purpose).
Towards the accomplishment of eternal blessedness
release and the main fruit, the Lord is to be contemplated
as Bliss, Intelligence, the Faultless and the Master. The
following is said in the Brahma Tarka ; “ The meditation
of Brahman by all that seek release is, it is concluded, to
be made with the comprehension that Brahman is the
faultless, is bliss, is intelligence and is the master ;
and such meditation is necessary, as corresponding
to the result, for that only would lead to the
S7
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210 SUTBA-BHASHYA, [ADHYAYA III.
desired release, since the result would correspond to
meditation/'
13. (Such qualities as) Joy being Us head, are not meant
(for the contemplation of all) but only meant for some ; for
there being difference (in the results), there must is greater or
less (i intensity of meditation).
As there is increase or decrease, ix., the greater or
less intensity of meditation (according to the comprehen-
sion of greater or less number of attributes in one mental
act) so as to cause the diversity of results, all are not
eligible for contemplating the Lord with the special at-
tributes such as * joy being His head,’ etc. In the Varaha
it is said, “ All the qualities are not to be contemplated in
the Lord (in detail) by all ; for there is gradation in the
released (heavenly) state, and to such contemplation
Virincha (the four-faced) only is entitled ; for his bliss in
heaven is of the highest measure.”
14. And the other (qualities) are to be necessarily com -
prehended in one mental act by others, according to the results
they are entitled to.
The other qualities r (i.e., all those that are between
the four mentioned for men and the all meant for Brahma)
with reference to the different results to which the gods,
eta, are entitled, are to be comprehended in one mental
act during meditation.
In the following two Sutras, the reason for the wider
comprehension and the narrower one is shown by the
Sutrakara.
15. For the purpose of meditation (all the attributes axe
declared by Scripture), on account of the absence of any (other)
purpose.
Indeed only for the sake of inducing proper (perfect)
meditation all the qualities of the Lord are declared by
scripture, and there exists no other purpose for the decla-
ration, Accordingly the Parama Samhita, says: “The
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PAD A m, 15—17.] BOTKA-BHASHTA. 211
declaration of the qualities is made for the purpose that
they may be known and contemplated as existing in
Brahman; hence all the qualities are necessary to be
known and to be contemplated in Hari, the purifier, and
no other purpose could be seen in the Vidyas than that
they are necessary for knowledge and contemplation, the
performance of duties enjoined by Scripture, the study
and repetition of Scripture.” In the Brihat Tantra also
it is said, “ Doubtless all the qualities should be known
and contemplated, and no other purpose of (any) im-
portance could be seen in their description, and from
combining knowledge and meditation together of all the
qualities, the most important of all ends is to be obtained,
for that most important end cannot be achieved by any
other means.”
16. And from the Sruti containing the word * Atman, ’
(i limited comprehension it meant in the cate of some).
“ He should meditate on Him as the ‘ Atman ’ only”
(Br. III. 4.7); this Sruti furnishes authority for limited
comprehension of the attributes in contemplation (by
some).
17. By the term ‘ Atman,’ all the four, blits, etc., are
comprehended, as appears from the subsequent sentence, just
as it it the case in other texts.
Further the emphasis in the phrase ‘ as the Atman
only ’ is not inconsistent with the statement made in the
Sutra, “ Bliss, etc., for the sake of the main purpose ” 5
for just as in the texts, “ Brahman is truth, is wisdom,
is perfect ” (Tait II. 1), “ Brahman is pure wisdom,
bliss ” (Bri. V. 9.28), the adjuncts are taken to impU
other attributes also. So the term ‘ Atman ’ in the text
under question implies all the four attributes ; for the
subsequent sentence has “ Indeed in Him (the Atman
spoken of in the previous sentence) all these qualities
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212 8UTRA-BHA8HYA. {aDHYAYA III*
meet '' (Bri. III. 4 . 7 ). And it is said in the Brihat
Tantra thus : “ Because of His being in the experience
of perfect bliss and wisdom, eternal and destitute of de-
fects, the Lord of Lords is called Atman by those that
understand and expound the Vedas/'
18. (Should it be said that limited comprehension could
not have been meant by the Atma Sruti ) as the word Atman
connotes all the qualities, we do admit it also, o» account of the
emphasis.
It may be said that in the word ‘ Atman/ there is
the declaration of all the qualities, as appears from the
statement, “ The word * Atman ' is used to denote the
Supreme on account of His being all-pervading (i.e., per-
fect in all qualities).” Truly this also may be, as it is
evident from the emphasis thrown upon the word Atman
thus, * As the Atman only ’ j otherwise the statement re-
quiring the perfect comprehension of all the qualities in
one mental act would be contradicted, (for in the single
mental act of Brahma, all the attributes of the Lord are
simultaneously presented by the single word Atman •
and this is what is meant by comprehension in this con-
nection ; and this is possible only when the word connotes
all the attributes).
19. As the effect ( the released state) is a result which is
said to be none of the world, the qualities to be comprehended and
contemplated in Brahman should be, ( none of the world),
different from those of the world.
In the text, “ The qualities of Brahman are not like
those of the world ; therefore only qualities not found in
others (in the world) are to be contemplated in Him for
the result of tfie contemplation, viz., heavenly existence
is different from everything of the world ; ” the nature of
the effect, viz., Mukti (release) being thus described, only
the qualities that do not form part of the world's nature
are to be contemplated.
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PAD A. Ill, 20—24.] SOTBA-BHASHTA. 213
80. 8UU, the comprehension ( in the case of some) must
be only of general attributes, the special not being different from,
{being implied by, them).
Even among the extraordinary attributes, the com-
prehension must take place only of the general attributes
but not of the occasional attributes separately such as
* being three-footed ’ ; for they are implied and included
in the general attributes of the eternal prowess, etc., (of
the Lord).
21. {But in the case of Brahma), the same (i.e., compre-
hension) even of the other attributes is admitted, on account of
their being ( eternally ) connected ( with Brahman), (in his com.
prehension).
Such qualities as * being three-footed/ etc., being
connected with the Supreme and hence being eternal are
fit to be comprehended (in detail) during meditation (by
Brahma, the four-faced). This is said in the Brihat
Tantra also : “ Doubtless the quality of ‘ being three-
footed * and all others are to be comprehended only by
Brahma ; and others are not entitled to it ; for he is the
most exalted by his virtues of all the eligible.”
22. ( The term * Atman *) may or may not ( connote all the
qualities) according to difference of ( qualification or eligibility).
The comprehension of all the qualities by the term
* Atman * may or may not arise, as the eligible differ (in
their capabilities and qualification).
23. And the Sruti ( distinctly ) shows that.
It is the Bhallaveya Sruti which runs thus, " With
regard to Brahma and others, the word ‘ Atman ’ declares
all the qualities, but it does not, with regard to others.”
24. For the same reason the attributes of being the
1 nourisher ’ and the * pervader of all by light’, are also not
meant for contemplation by all.
“ Being the nourisher ’ and “ Being the pervader by
light” are also attributes to be comprehended in the
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214* 8UTRA-BHASHYA. [ADHYATA HI
meditation by the gods, etc., not by others ; for the same
reason, i.e., on account of the difference of eligibility or
capability. It is said in the Brihat Tantra thus : “ The
qualities of being the ‘ nourishes’ the * all-pervader,’
etc., are only meant to be contemplated by the gods,
while bliss and other qualities are meant for all ; other-
wise, the contemplation in violation of this rule might
be productive of evil consequences/’
A doubt may arise thus : That Vidya in which a
large number of the attributes is given, is meant for the
exalted souls ; and the other (Vidyas) for other souls.
But this view is to be rejected ; for,
25. The attributes are to be comprehended from all the
Vidyas because even in Purusha- Vidya, {while some only an
mentioned), some others are not.
For even in the Vidya or knowledge conveyed by
the Purusha Sukta (which is considered the highest of
all the Vidyas), some of the qualities required to be
known by the eligible are not declared. The Brahma
Tarka says : “ Throughout the Purusha Sukta, the
qualities of Vishnu are declared more than in any other j
even there all the qualities are not exhaustively des-
cribed ; hence they are to be comprehended from a study
of all Scripture.”
26 . ( The attributes conveyed by such terms as) * KM,
etc, ’ {of piercing, etc.,) {are not meant to be comprehended in
contemplation by all), on account of the result being of a defe-
rent character.
The Brihat Tantra says thus : “ To such forms of
contemplation, as ‘ O Lord break (the strength of the
wicked) ; pierce them ; destroy them all are not entitled ;
for it is not fit that ascetics should contemplate in such
manner, since the purpose thereof is of a different charao
ter, i.e., does not become ascetics. Hence eligibility
is not the same in all. And by the improper form of
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PADA III, 26—28.] SUTBA-BHA8HYA. 215
contemplation, they (souls) might not only spoil their
purpose, but bring positive evil upon themselves.”
A question arises whether the released soul (in
heaven) has or has not to perform meditation. In reply
the Sutrakara says :
27. In fact even in the released state, the released per-
form meditation, but only at their pleasure, just as tie
twice-born {even after the due course of duty is over) are of
their own accord repeating Tajus { praises ) and Saman {songs)
with the sacred grass in their hand j for all the injunctions
end in leading the soul to knowledge and thereby to Brah-
man ; and this is declared by Scripture.
Just as the twice-born after the performance of the
(daily) study enjoined upon them, viz., Brahma Yagna,
they recite the praises (Yajus and other mantras)
and the songs (of Sama Veda) wearing merely at their
pleasure the Kusa Pavitra on their finger ; so also medita-
tion, etc., in the world of heaven (are performed by the
blessed of their own accord). For all the other injunc-
tions are only subservient to the injunction (statement)
referring to final beatitude, viz., “ He who knows
Brahman attains to the Highest (Brahman) ” (Tait.
III. io). And this optional performance of devotion
etc., by the released is spoken of in such texts as>
“ He remains singing the Saman ” (Tait III. io) ;
also in the Brahma Tarka, “ Indeed even those that have
attained to heavenly bliss perform of their own accord
the meditation of Hari, just as Brahmins after their
regular duty recite the Vedas, observing the rule Of
wearing Kusa grass, etc., (sitting with their face to the
east, etc.).” Further the Bharata says : “ Krishna the
Lord of perfect bliss is worshipped by the released from
whom all wrong knowledge is swept.”
28. The devotion in heaven is optional, for then {there)
they have nothing to cross over ; thus some Sakhins read.
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216 SUTRA-BHA8HYA. [ADHYAYA Iir.
The devotion, of the released is to be admitted
only as proceeding from his own choice, for he has crossed
over everything undesirable ; and some Sakhins actually
read thus : “ For then the soul has crossed (over) all
miseries and become directly related to the Lord that is
seated in the heart of all ” (Bri VI. 3-22) ; and this is
said also in the Vayuprokta : “ Those that have attained
to the stability of wisdom by the knowledge of the
Supreme Being, and thereby to the region of Brahma,
having there received initiation from him go to the
Supreme Being along with Brahma ; and when they have
thus crossed over all that is to be got rid of, they medi-
tate on the Lord, only at their choice.”
Next in reply to the question whether the released
are or are not engaged also in the performance of sacri-
ficial and other acts, the Sutrakara says :
29. On account of theabsenee of either ( came ), they
perform holy acts at their choice.
At their choice they do or do not (perform holy acts),
for they are neither bound to do, nor liable to any evil
consequences by omitting to do.
30. Only when it is optional or only when there is neither
compulsion to do nor fear of violation, the attainment of heaven is
an accomplishment ; otherwise it would be contradictory to {in-
consistent with) {the notion or state of release and blessedness).
Only when the compulsion to do and liability to
punishment for omission are absent, the state of being
released, i.e., heavenly existence would be an end worth
seeking and accomplishing ; otherwise it would be no
release at all. And the Brahmandapurana has the
following to the same effect : “ Those that have crossed
over all (misery) that is to be got over and have attained
to the blessed existence by the grace of the Lord, sometimes
perform acts ; sometimes they do not at all ; but their
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SUTRA-BHASHYA. •
217
Bada in, 80—82.]
very essence consisting of eternal wisdom and knowledge,
they always meditate on the Lord of Lords ; for they
are neither in bondage nor in fear of omission and they
do everything only of their own accord.”
31. And on account of their ( the released) having obtained
the fruit, of which it ( action ) is the cause (means), this state
(i.e., performing acts at their pleasure) is but reasonable, as in
the instances of the world.
This state, i.e.,-the optional performance or omission
of acts by the released souls is also reasonable ; for they
have fully achieved the fruit to which duties can lead
them ; and this is also a matter of observation in the world,
viz., that, after having performed such duties as Vishnu-
Kramana forming part of a main act enjoined upon him
and accomplished (the latter), the sacrificer may or may
not at his will observe it (Vishnu-Kramana).
32. There is no restriction or exception to the (release) of
ad ( that have directly seen the Lord), on account of there being
nothing (said) against it, and on account of (the authority oj) the
Word and inference.
It should not be supposed that even of those that
have attained the direct perception of the Lord, some
obtain release and some do not, as in the matter of compre-
hending the qualities of Brahman j for though there is a
restriction with regard to the comprehension of the attri-
butes for the purpose of contemplation, as in the text,
“ All the qualities are to be contemplated by Brahma only
but not by the other gods even ; much less by men ’’ ; there
is no such prohibition or restriction as to release (Moksha).
This may be seen from the Kaundinya Sruti, “ No one
that has known Brahman is subject to the experiences of
life in this world (Samsara ) ; he certainly becomes,
released (casting off Samsara). Hence they call Him the
end of Samsara.”
28
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218 80TRA-BHA8HYA. [aDHYAYA QI,
33 • The rank (in the heavenly world) of the eligible it
(graded) just according to their eligibility.
As their eligibility for meditation is greater, their
blessedness (bliss) in heaven is also of greater intensity
(of greater measure). Accordingly the Chaturveda
Sikha says, “ The bliss of the Gandharvas is greater
than that of men ; that of Rishis than that of the Gan-
dharvas ; that of the gods than that of the Rishis ; that
of Indra than that of the gods, that of Rudra than that
of Indra, that of Brahma than that of Rudra, and he
(Brahma) indeed is Satananda (blessed a hundred times) . M
The following is in the Adhyatma : " Knowledge, medi-
tation and the bliss in heaven, all increase in degree and
measure according as the gods stand higher in rank one
over another.”
34. But the gradation (inequality) among the released
does not become the cause of variance (jealousy, fyc.)
betwixt them, because they have their mind set on (Brahman)
the Imperishable and are all equal (in being free from defects) ;
and (the inferiors) are indebted to the superiors, as the pupil
is to the master).
From the absence of equality betwixt the released
(in heaven) variance (jealousy, etc.,) does not arise between
them ; for all have attained to the direct knowledge of Brah-
man, and are free from defects or shortcomings, in which
respect they are all equal ; and there is the grace of the
superiors to which the souls of lower grades are indebted.
This may be illustrated by the case of the pupil who has
betaken himself to the preceptor (that leads him to
Brahman). All this is said in the Tura Sruti, “ The
classes of souls in the world of bliss are various and of
various grades. But they are not at variance ("with each
other) ; for they all know Brahman, and are free from
faults'; even in the world (mere) inequality of rank does not
become the cause of variance (discontent, etc.), as (observ-
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8UTBA-BHA8HYA.
219
pada in, 34—37.]
ed) in the relation of the master and the pupil, etc. ; then
whence could there be any cause of difference among those
that have after release attained to real wisdom V’
35. It (the gradation of the leigible ) is of this limit
(terminus), as ( Sruti ) declares.
Though superiority of one over the other in the
ascending prder beginning with the deities presiding
over Nama, etc., and ending with Prana, is describ-
ed in the Chandogya Upanishad and none is men-
tioned higher than Prana, still it may be supposed that
there is some one higher than Prana as in the case of the
previous members of the series ; but this cannot be stated*
For Prana is at the head of the eligible, and with him
the series ends ; (i.e., he is the ultimate link or step of the
series in the ascending order). This may be seen from
the Kauntharavya Sruti : “ Prana indeed is higher than
all (others) ; for none is higher than Prana ; so Prana is
the foremost among the eligible, and so he is called the
Foremost.”
36. If it le said that there maybe some one between
Prana and the Ahshara (Brahman) las between the previous
members (elements), it is to be denied ; for that is declared
(by Sruti).
Just as in the series from Nama to Prana, there is
one above another, so there may be one above Prana too,
besides the Supreme Being; but this supposition is
groundless ; for authority has been furnished as to the
absence of one (of the same order) above Prana, while no
authority exists to show the absence likewise of one
above the other members ; on the other hand the exis-
tence of one above another is seen in the case of every
other member of the series.
37. If it be objected that otherwise (i.e., there being
none higher than Prana), he cannot be different from the
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220 BTJTBA-BHABHYA. [ADHTAYA III.
Supreme Being, we reply the objection ii not valid ; for (it it
fit to narrow the denotation of * all ’ in the Sruti) at taught
by Scripture.
When it is stated that Prana is the foremost of all.
it may seem that the separateness of Prana from the
Supreme is not possible to maintain ; but this is no
difficulty ; for the statement will be seen consistent if
things are admitted as postulated by Scripture ; and the
Scriptural teaching here is that Prana is superior, (not
absolutely to all, but) to all other souls and the Supreme
Being is superior to Prana.
If it be said that there is none higher than Prana, it
is to be denied ; for,
38. (It it proper to hold that Satya, the Lord, it
tuperior to Prana, (at it may be seen from ) supplying the
elliptit, for they (Chandogas) have added to Satya a ditfin-
guithing element (particle') at in every other cate.
That the superiority of the Lord is declared in the
passage would become evident on supplying the question
and answer as in the previous cases ; for the Sakhins
distinguish Satya from Prana thus : “ But he indeed
speaks of the Supreme Thing, who speaks of Satya w ;
(i.e., by using the adversative conjunction * But * they
draw the distinction that he who speaks of Satya is
really speaking of the Supreme Thing with greater truth
than he who speaks- of Prana) (Ch. VII. 16). Just as
there is the use of distinguishing attributes and state-
ments in other cases, (so also distinction is drawn in
the Case of Satya by saying, “ But he, etc/’). And this is
said also in the Brihat Tantra : “ The superiority over
man of the gods remains the same even in heaven ; and
over them, of Prana •, and over Prana, certainly that of
Hari, the eternally blessed.”
Then an objection may be raised thus •, not only
Vishnu called Satya is above Prana, there are many
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PADA III, 38 — 40 .]
8UTBA-BHA6HYA.
221
others too ; for after Satya, Kriti, Nishtha, Vignana and
others are mentioned as different from one another. But
this objection is not valid.
39. Because the same deity ( spoken of as the Akshara)
is ( described by the terms) Satya, etc.
Satya and other words denote the qualities which
only form the essence of the same Supreme Deity. This
is said in the Brahma Tarka : “ To Him who is different
from, and exalted over, the group (series) of which the
first is Nama and the last is Prana, and whose essence
consists of Satya, etc., (truth, etc., etc.), (who is the true,
etc.), — to Him, the glorious Yishnu, the creator of all,
obeisance is made. Obeisance is made to that glorious
Lord, whose qualities beginning with Satya and ending
with Ahamkara are described (in the Sruti) and from
whom alone the soul obtains release.”
As Prakriti also seems to have birth, etc., and She
may come to be in Samsara, why is it that She is omit*
ted to be spoken of among Nama and others ? In reply
to this (the following) is said :
40. ( The intelligent Prakriti has not to perform medita-
tion for knowledge) ; for She becomes only manifest in other
places i and also ( always ) remains there of Her oven accord,
agreeably to the Lord’s will, as may be seen from the Sruti
which has the word ‘ abode ’ ( Ayatana ), etc.
Of Her own accord She who remains in the main
sphere, also manifests Herself in other places too, follow-
ing the Lord's will ; for the Vatsa Sruti says, “ That of
which all the world is the abode, which pervades all
time, on whose Will everything depends, which knows
everything, which is never subject to bondage, (but)
subjects everything to the bondage of life, — that is Pra-
kriti, the (unmodified)." The following is said in the
Brahma Tarka : “ The Nama and others as subject to
bondage and the perfect Lord as their redeemer are
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222 8UTBA-BHASHYA. [ADHYAYA XII.
spoken of in the Sruti ; the Avyakta or the intelligent
Prakriti not being either is not spoken of in that context ;
similarly in another Sruti the individual soul and the
Lord are spoken of and nothing else ; on such occasions
it is usual to speak only of the two entities (concerned).”
41. On account of the ( naturally ) intense love and devo-
tion, there is non-omission [of meditation, etc., on Her part).
Though not subject to the bondage of life, yet only
on account of Her exceedingly intense love and devotion
(by nature) there is the non-omission of meditation, etc.,
on Her part. It is so said in the Brihat Tantra ; “Just
as Sri, though eternally blessed, absolutely accomplished,
eternally contemplates Vishnu, so shall the devotee of
Vishnu do.’'
42. She is eternally hlessed) on account of Her eternal
relation [to tie Lord), as seen from declaration to that effect.
It is reasonable that She is eternally blessed, because
She is intimately connected with the glorious Lord
through eternity. This may be seen from the distinct
statement made in the Gaupavana Sruti : “ He who is
the Supreme and She who is Prakriti, — these two are
without beginning or end, exist together through eter-
nity, are eternally blessed, perfect without a beginning
and perfect without an end ; in Her the Supreme (Lord)
is rejoiced ; in Him Prakriti is rejoiced ; in Himself the
Supreme Lord is rejoiced, but in Herself Prakriti is not ;
hence they call Him the supreme/’
Indeed the meditation is meant for the direct per-
ception of the Lord ; and that may arise from (any one
of the means,) study, etc. ; then what necessity is there
for pursuing all the means of hearing (study), etc. ? In
this connection the Sutrakara says :
43. Discernment [accurate perception ) of truth and con-
clusive understanding of the Vedas are different from the direct
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S0TBA BHA8HYA.
223
pada m, 48—45.]
perception of that ( Brahman ) j and their direct 0 immediate )
result is indeed the removal of obstacles [to direct perception).
Decisive ideas of all that is true and the conclusive
understanding of all scripture that such and such is the
meaning and no other, are both quite different from the
direct perception of Brahman. By the term ‘ indeed,'
the Sutrakara points to the Sruti “ Verily the Atman is
to be seen, heard, thought and meditated on ” (Bri. IV.
4.5) — the consequence of hearing, etc., (study, etc.,) is
the removal of obstacles to seeing Brahman, such as
ignorance, wrong knowledge, doubt, etc. And the Brah-
ma Tarka has the following : “By hearing (studying
scripture), by reasoning and by contemplation, having
expelled the gloom of ignorance, wrong knowledge, and
doubt, he obtains sight of Brahman/’
44 . Sravana ( hearing , etc.) only joined to instruction im-
parted with full grace ( by the preceptor become the means of
seeing Brahman) ; for that is said [in the Sruti).
The sight of Brahman is not to be attained merely
by means of hearing, etc. ; but (only when they are)
coupled with the direction (of the preceptor) how to do.
It (precept) would bear results only as the preceptor be-
stows it upon him (the pupil ) ; for it is said in the Sruti
thus : “ The person who has a good preceptor knows
Him ” (Ch. VI. 14. 2).
In the following it is discussed whether the grace of
the preceptor or one's own exertion is stronger (1 i.e ., more
efficacious) .
45 . On account of the plurality of indication, that
indeed is more powerful [in that respect, and that ( Sravana ,
Sfc.) also is declared necessary by Sruti).
This may be seen from the statement which Satya-
kama makes in answer to his master's inquiry, though
he bad known the Vidya from Rishabha and others, thus :
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M
224 STJTBA-BHA8HYA. [ADHYAYA III.
“ May thy worshipful self be pleased to impart to me
what is for my good ; for I have heard precepts only
from those like thy reverence ; but Vidya that is learnt
from the preceptor (from one who is adopted by the
pupil as his preceptor) attains stability ” (Ch. IV. 9. 23) j
again from the permission granted to Satyakama by his
preceptor thus : “ Indeed nothing of this will be lost (to
tfree),” as well as from the statement made by Upakosala
the pupil (and his preceptor’s only reply). Thus many
are the indications of the fact that the grace of the pre-
ceptor is the stronger and more important ; but then it
should not be supposed that the grace of the preceptor
would suffice ; for, according to the injunction, “ He is to
be heard, thought, etc,” that also, viz., hearing, etc., should
be performed. It is also said in the Varaha : “ Powerful
is the grace of the preceptor and nothing can be more
powerful than that ; however, for the purpose of release
hearing (study), etc., are to be practised.”
46. An option for the change of preceptor in the matter of
grace (to he shown by the new master) obtained is admissible
as in the case of mental acts.
It is not obligatory that he who is at first sought as
preceptor is to be the only preceptor ; even another pre-
ceptor that may happen to be afterwards found, may also
be betaken to, if the latter is capable of conferring on him
(the pupil) the full grace (i.e. the full light of knowledge
for which he is eligible). If the latter should happen to
be an equal, superior, or inferior, to the first preceptor,
and if he should of his own accord offer his instruction
then, i.e., either in accepting him or rejecting him, an
option has to be exercised, as in the case of mental acts
( i.e ., in two acts of meditation of equal efficacy, (either of
them may be chosen). The following is in the Brihat
Tantra: “If a preceptor superior to the first should of
his own accord come to the pupil, he may be accepted
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S0TKA-BHA8HT
225
pada in, 46—49.]
without a question ; but it is optional in the Case of
equals. Not having received the full grace, Satyakama
with the permission of Rishabha and others went back
to his preceptor and from him obtained it (the perfect
grace), which is of course just.” Also in the Maha
Samhita : “ If another preceptor equal to the first should
of himself (offer to) show perfect grace, (then) the pupil
may, with the permission of the first, unquestionably
accept him. Just as there is a choice between two acts
of meditation tending to the same purpose, so also it is
in the matter of going to a second preceptor.”
47. And on account of the extension of the rule.
For the pupil is referred to other teachers as in the
Paushyayana Sruti thus : “ Meditate on Brahman, worship
Brahman, hear of and study that ; may that protect
thee ; just as thou worshippest Brahman, just as thou
worshippest me, attend upon and worship all those
others who are like myself and who are greater than
myself, learn (hear) from them ; may they protect thee.
(Thus the pupil is permitted to go to equals or better
preceptors).
It should not be supposed that there is means other
than knowledge of obtaining release, from such texts as
“By Karma only, indeed, Janaka and others have
accomplished the highest good ” (Gita III. 20 ) ; for,
48. Knowledge only is the means of release, ( as seen,
from the emphatic statement.
“ Having known Him thus, he overcomes death, and
there is no way leading unto Him (to release) other than
knowledge ” (Sv. III-8). From this emphatic statement,
only by means of knowledge, it is clear, release is to be
obtained.
49. And from the ( actual) seeing (of the Lord), at scrip-
ture says.
29
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226 S0TRA-BHA8HYA. [ADHYAYA HI.
Not only by mere knowledge derived by study, etc.,
but by direct perception, i.e., sight of the Lord (resulting
from such knowledge), release is to be obtained, as
may be seen from the Kausika Sruti: “This perfect
Lord binds down everybody with Maya (His Supreme
power or will) ; only after having seen Him the soul
obtains release, not by any other means.”
50 . And on account of Sruti, etc., being stronger, there is
nothing to contradict the view that release is the result of
knowledge.
Emphatic and strong is the Sruti : “ The king
Indra having performed a hundred Asvamedha sacrifices
betook himself to the praiseworthy Brahma and
reverentially said, “Neither by means of Karma (pious
acts) nor by wealth nor by other means I find happiness ;
therefore be pleased to instruct me as to what is true.”
The indication contained herein is very strong (decisive).
A reason also is furnished by the text, “ (Heaven) that
which is not made cannot be obtained by action (which is
of course productive of limited consequences) ” (Ath. I. 2).
“ The being (soul) is subject to bondage on account of
Karma, and by knowledge obtains release; hence the
sages that have conquered their passions and seen the
perfect Being, do not perform (the sacrificial) acts, etc.”
And this statement of the glorious Krishna is full of
justification; hence no conflict with other authorities.
In the Gita text quoted in the beginning, viz., “ By
Karma only, etc.,” the emphatic particle ‘only' has
the force of excluding the absence of other means.
[That is, it has to be construed with the predicate.
Then the meaning of the passage is (1) Janaka, etc., only
by performing Karma (also), attained the Highest Good,
(2) Janaka, etc., who were performing Karma (also), did
attain the Highest Good].
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PADA III, 51-52.] S0TBA-BHA8HYA. 22?
51. ( The perception of Brahman ) arise* also front
Devotion, etc.
The direct perception of Brahman is produced not
merely by study of scripture, etc., by the grace of the
preceptor, but also by means of devotion, etc., (added to
them). “Whatever the preceptor who is possessed of
all auspicious marks, full of wisdom and devotion to the
Lord (Vishnu), graciously imparts to the pupil, does not
fail to bear its intended fruit. However, it is only by
virtue of devotion and other qualities, which the
individual soul eternally possesses as part of his essential
nature, he obtains the grace of the preceptor ; hence, only
from his devotion, etc., that perception arises.” Further
it is said in the Narayana Tantra : “ The devotion to the
Lord Vishnu and the preceptor secures him the grace of
the preceptor, as the virtues of tranquillity, etc., do ;
and thereby these virtues become further developed ; and
by all the virtues so developed as well as by hearing, etc.,
the sight of Vishnu is obtained.”
52. According to the difference in the power of uninterrupt -
ed contemplation, the perception ( of Brahman) also differs ; and
that is said (in scripture ).
As there is difference in the (intensity of the) act of
meditation, so there is difference in the perception (of
Brahman). This is also declared in [the Kamatha Sruti
thus : “ Some obtain the sight within their body (self),
- some without ; some obtain the sight of the manifesta-
tions; some see Brahman everywhere; the gods are
indeed those that see Brahman everywhere and among
the gods (the perception becomes more vivid and com-
prehensive) in the ascending order up to Brahma. The
perception by others is according to their fitness, and is of
such description as the preceptors tnay intimate.” It is
also said in the Adhyatma : “By seeing the mani-
festations, only some obtain final release, some by the
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228
8UTBA-BHASHYA.
[adhtata bi.
sight of the Supreme within their self and the gods by the
sight every where of Brahman ; and the particular
differences (of fitness) are known to their preceptor who
has attained perfect wisdom.”
53. Though all the forms of Brahman are identical, from
the ordinary sight (of any form) final release cannot result , cls
from death (at any time) ; nor does attaining to other regions
(constitute final release) indeed.
Final release does not result from the ordinary
perception of any form of Brahman (other than
that which he is required to contemplate by the precep-
tor) ; just as from mere death, final release cannot
result : for, from the dissolution of every gross body final
release does not come ; nor does final release consist in
only attaining to certain regions. The following is said
in the Narayana Tantra : “ By the ordinary perception
of some one form different celestial regions are reached, but
final release comes from the peiception to which he is
specially entitled ; and there is no doubt as to this, that
the soul attains Mukti (release) on obtaining the percep-
tion of Brahman for which he is eligible.” This is also
said in the Adhyatma : *' By the perception for which
one is fit, final release is obtained, not by any other
(means).”
From the Mathara Sruti : “ Devotion alone leads him
to the Supreme ; devotion alone shows Him ; in the
power of devotion is the person ; devotion only is the
best (of means) j” the perception, it may be said, does
not arise from the grace of the Supreme Being. But
this view is not correct ; for the text says, “ The Lord
who is pleased with the soul enters Vayu (the abode of
Brahman) (to reveal Himself to the devotee).” (Ath. III.
3.4.)
Then how is the former Sruti to be understood ? In
reply the Sutrakara says :
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SUTRA- BHASHYA.
229
rada in, 54 — 56.]
54. {That 'perception it, however, caused) only by ■ the
Supreme ; {still) such a declaration of scripture {is admissible) ;
for devotion is {indeed) the pre-eminent {means).
As the Supreme Being of His own accord shows
Himself in consideration of the soul’s devotion and bes-
tows upon him final beatitude ; devotion becomes the
foremost of all the means, and consequently it is spoken
of as the only means. This is also said in the Maya Vai-
bhava : “ The Supreme Being Vishnu is in devotion and
by devotion brings him under His influence and in con-
sideration of devotion He discovers Himself and bestows
final beatitude (on the devotee). The intense love
which proceeding from a knowledge of His greatness
becomes the tie between the Lord and the soul, is called
devotion ; and that indeed is the (chief) instrument of the
Supreme Ruler.” (Even the word ‘ devotion ’ in the
Sruti is the name of the Lord), because all the words
have been shown to declare Brahman.
Objection In the matter of meditation, etc., the
essential capability of the individual need not be taken
into consideration. For the capability itself must have a
beginning if the capable have a beginning. Now the
parts of the soul as in the case of Arjuna, etc., having
separate origin, eternal capability is not required (or can-
not be granted). But this ought not to be supposed ; for
55- The part and the whole {in the case of the soul are
but one {rum-different), became the part of the soul rests as the
subject of experiences in the body {which is produced by the Kar-
ma) of the whole {Atman).
There is really non-difference or (oneness) between
the part and the whole ; for the part dwells only in the
body which is produced as the result of the works of the
whole (the soul).
56. It cannot be said that the part and the whole are sepa-
rate, even as the mental acts are separate ; far the part is, how.
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230 SUTKA-BHA8HYA. [aDHYAYA 111.
ever, participating in the chief experiences resulting from the
meditation, etc., of the whole.
Though there may be difference in respect of their-
(the part and the whole) perception, etc., (in minor items),
there is no separateness at all between the part and the
whole ; for the part participates in the good resulting
from the meditation, etc., of that (the whole). This is
also said in the Parama Samhita : “ The parts go out of
the whole only under the force of Karma wrought by the
whole itself, and they again become one and this cannot
be questioned/’
57. ( The gods ) depending upon the various members [of
the Divine Person should indeed be contemplated as such) ; but
( all the attribvtesfhould not be [contemplated as present in aU) as
(for the attributes declared) in all branches of every Veda (of
the superior are not to be comprehended as present in the in-
feriors).
The meditation, etc., of Brahma and the other gods
depending upon the limbs of the Supreme Person should
be made by the eligible ; but it should not be with the
comprehension of all the attributes that are declared in
every Sakha, every Veda. This is understood also from
the Smriti indicated by the particle, ‘ indeed/ which is in
the Brahma Tarka : “ Those that understand the conclu-
sive meaning of the Vedas say that the contemplation of
the gods related to the limbs should not proceed with the
comprehension of qualities, either on the footing of
equality, or as being superior (to what they actually are).”
58. Or as in the case of Mantras, etc., there is no objection.
Even as the mantras referring to all the gods are
studied, there is no objection to contemplating the
qualities of the lower gods as present in the higher. The
Brihat Tantra has the following : “ The contemplation
of the gods related to the limbs of the Supreme Person
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PADA in, 58—60.]
. 8UTBA- BBASHTA.
231
should be made, regarding them as the attendants of the
Supreme. Only when special objects are to be gained,
he due comprehension of attributes is allowed, but not
otherwise ; or the permission concerns particular indivi-
duals as the case may be (according to the fitness of the
person seeking such objects).”
59. The attribute of perfectness being present with, i.e.,
modifying every other attribute is the most important as Kratu
(is of aU the sacrificial acts) ; thus Sruti declares ; ( hence the
attribute of perfectness is to be contemplated by all).
Of all the qualities the attribute of perfectness is the
most important and it co-exists with all attributes as
Kratu (forms the constant part of every Yaga) ; for it is the
attribute of every one of the qualities. (Every excellent
attribute in Brahman is to be contemplated as perfect).
By Kratu here are meant collectively the chief (and con-
stant accessory acts in a Jyotistoma known as Deeksha
Prayaneeya, Udayaneeya, the three Savanas, and Ava-
bhrita, (which form part of every Yaga). According-
ly the Gaupavana Sruti says, “ The glorious Supreme
Being is to be contemplated only as perfect ; for the
imperfect cannot bestow the (desired) fruit on these (the
souls). Therefore, perfectness is the most important of
all the qualities as Kratu is in the midst of sacrificial
acts.”
60. (And this perfectness is perceived and contemplated) in
various degrees, as the Word and other ( means of knowledge
differ.
“ The Word, Reasoning, and Sensuous Perception
according to the difference in the capability of the souls,
differently show the same thing to Brahma and others ;
hence the perfectness of the Lord is discovered to them
only in different degrees; consequently the intensity of
meditation differs as well as the fruit thereof.” From
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232 SUTBA-BHA8HTA, [aDHYAYA 01.
this statement in the Brahma Tarka, perfectness also is
but differently (comprehended and) contemplated.
61. There is a choice, as to meditating on other forms of
Brahman with reference to special purposes ,
• After the meditation for which an individual is eli-
gible, the meditation with reference to particular objects
of some one form of Brahman may be optionally made.
This is said in the Brahma Tarka : “ For the sake of
release the meditation to which one is fitted is indeed to
be first practised, and then for the sake of getting rid of
(the present) evils, etc., Nrisimha and other manifestations
of Brahman are contemplated by the devotees according
to their fitness ; others do not resort to this meditation
at all as their purpose differs or as they have no such
purpose, ( i.e.i either because they have no evils to rid, or
they think this may interfere with their chief meditation,
or they may have everything accomplished by the chief
meditation).
62. But in contemplating other forms for special purposes
the attributes of Brahman corresponding to the objects desired
are grouped together at their option, as the motive of the ear-
lier stage does not essist.
This is said in the Brihat Tantra ; “ The contempla-
tion of such qualities as may be favourable to the object
desired by each, and the cumulation of such attributes
should be made ; but in the case of those who are bent
upon release and destitute of all desires, meditation of
such qualities may or may not be made (at their option)
for in their case even that being meant to glorify the
Lord, is not objectionable.”
63. The meditation of the gods should be with reference to
the limbs on which they depend.
As for the gods, their meditation should have refer-
ence to the particular members of the Lord's Person
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PADA in, 63— -68.] SOTfiA-BHASHYA. 233
which form their abode (from which they have also
sprung) as (stated in the texts), “ From the eye the sun
sprang, etc.” (Rv. X-90 , i3).
64. And because of the injunction to that effect ;
As it is in the Pautrayana Sruti, “ Whatever limb
each god has for his abode must be contemplated as such
and such.”
65. And because of the cumulation ( comprehension )
spoken of in the Sruti ( which declares it).
This rule of meditation for the gods is further
confirmed by the statement as to the cumulation (of at-
tributes) in the Kashayana Sruti, thus : “ Whoever is
desirous of release should comprehend in the Supreme
Being, the attributes of the several gods that have been
produced from the different limbs of the Lord; and by
contemplating those gods as resting on those limbs, he
shall attain to the highest place (heaven).”
66. And on account of Sruti declaring in general terms
all the qualities of the Lord to be ( equally ) contemplated
without any specification). *
(So) the Mandavya Sruti says: "By the person
desirous of release who has known the truth, all the
qualities of the Supreme Being are to be comprehended
equally (in so far as they are qualities fit to be contem-
plated). ”
67. There is an alternative (i.e., it should or should not
be made) as to the contemplation of the gods as resting on the
limbs of the Lord, on account of Sruti not dedaring them to-
gether.
The comprehension with reference to the gods de-
pending upon the limbs of the Lord should or should
not be made ; for it is not spoken of along with
(the general comprehension relating to all the Sakhas).
68. ( This restriction) is also seen from Sruti.
30
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284 ItJTfiA-BBASHTA. [ADHTAf A Hi.
For the Kamatha Sruti says, " (In the case of human
beings) meditation shall always be thus : “Brahman
is the true, the wise, the blissful, and the Lord.” The
Wise (man) shall not contemplate anything else, and the
gods of various ranks (are fit to) contemplate the Lord
With all the qualities* ”
End of the Third Pada.
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THIRD ADHYAYA
FOURTH PADA.
In this Pada, the greatness (power) of knowledge
(the sight of Brahman) is described.
1. ( All ) that is sought for ly the person it accomplished
hence (i.e., by means of knowledge ) ; thus Badarayam judges
from the Word ( Sruti ).
Badarayana judges that the accomplishment of all
ends proceeds from that knowledge, i.e., the seeing of
Brahman, for which purpose meditation has been laid
down (or from Him, when directly seen, for which
purpose meditation has been described as the means,
all the ends sought for are accomplished). This appears
from the Word(Sruti), “Whatever worlds he of the hallowed
spirit wishes for at heart, whatever blessings (desirable
things) he may desire, he obtains all (by the power of
his knowledge) ; therefore any one who wishes to prosper
shall worship him who knows Atman ” (Ath. III. i.io)*
2. The statement that knowledge yields all that is desired
intends that it does so ( through action ), being a complement
to action which is the maim cause of attaining to Svarga, as
in the case of other complements ; thus Oaimini thinks.
Indeed knowledge has power to lead (the soul) to
release ; but in the matter of leading to Svarga, etc., it
has that power only as subserving action, the chief means
thereof ; for it is said that “ only the wise obtain Svarga
by the free gift of their wealth, by subjecting the body
to the pains of austerity and by duly discharging the
duties of a householder, but those who are without know-
ledge can by no means (obtain it).” So says Gaimini-
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236 SCTBA-BHASHYA. [aBHYAYA in.
3. On account of practice observed (among the gods alto
who have already attained wisdom).
Since the gods too who have attained wisdom are
observed (to practise the sacrificial acts), (Gaimini thinks
knowledge is complementary to Karma).
4. Because of such Scriptural statement.
“Whatever the individual does with knowledge,
with faith (in the Supreme), becomes more efficacious ”
(Ch. I. i.io) ; thus the text shows that knowledge is
complementary to action.
5. Also from Scripture which states that Svarga, etc.,
are chiefly the products of action. ( Karma or action is the
chief cause of the celestial , human or any other body, from
the Sruti explicitly declaring it as the chief agency).
And this is seen from the Mathara Sruti, “ It is only
action that produces the body of the gods, of men ; and
there is no other cause thereof ; and action itself ap-
portions to each according to his lot, the good or evil ex-
periences (to be undergone by the soul). The word ‘chiefly *
'Sam ’ shows that action is the important means and not
(the secondary),
6. On account of its being enjoined upon him who has
that fi.e., knowledge).
For there is the injunction applying even to him that
has attained wisdom as in the text, “ The wise also shall
always do the works that are laid down (by Scripture) ;
and he shall always be free from the desire of the fruit.
(Kamatha Sruti).
7. Also on account of restriction {i.e., compulsory rule en-
joined upon him).
“ He who wishes to live a hundred years shall live
doing the sacred duties appropriate to him ; and to a per-
son who thus does his duties, sinful action does not cling •
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Strm-BHASHTA.
237
PAPA IT, 7-9.]
btit on the other hand, if thou omit to do, though pos-
sessed of knowledge, karma (sin of omission) cannot but
cling to thee.” (Isa, 2 ).
' 8. But on account of enhancement by works of the fruit
of knowledge being spoken of (in Scripture ) , Badaray ana’s judg-
ment is such (i.e., only from knowledge all things are obtained) i
for that is observed (to be a fad) and declared in Scripture.
This is seen from the Kauntharavya Sruti which says,
“ From knowledge only, svarga is obtained ; from know-
ledge only, release is obtained ; from knowledge only, all
the desires become accomplished ; still according as the
individual does good works, he becomes greater (i.e., he
becomes the receptacle of enhanced bliss). In the case of
Yudhisthira and others, enhanced fruit is observed to be
the result of the performance of Rajasuya and other
sacrifices ; hence is the judgment of Badarayana.
9. Knowledge is but the same (always).
For whether Rajasuya and other sacrifices are per-
formed or not, their knowledge (perception of Brahman) is
but the same (is always' equal). “ This truth is understood
by all the sages in virtue of their direct perception of
Brahman, that it is the invariable rule that release is ob-
tained by no other means ; yet there is peculiarity arising
from action in the fruit of knowledge. Some think that
svarga and other places are obtained only by means of
Karma (works, not by any other means ; while Gaimini and
other (sages) say that a greater eflicacy is secured in the
fruits of Karma by means of knowledge ; and some others
think that only the unseen fruits (Adrishta) result from
knowledge, but not the seen (Drishta). But all these
sages are only the disciples of Yyasa and the opinion of
each is of course the opinion of Vyasa and it is true (as far
as it goes). Just as the sky, boundless as it is, is still spoken
pf with truth as the sky of the measure of the extended
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238 SUTRA-BHASHYA. [ADHYAYA HI.
arms, of the measure of a cubit, and so on ; so also the
opinions of other sages are true in themselves as parts of
the vast judgment of Vyasa, and differ (with reference
to the individuals entitled to adopt various courses and
attain to results of various degrees. But the great sage,
the glorious Vyasa Himself, the light of whose wisdom
is like the boundless sky all-pervading, who is none other
'than the perfect Lord, finds that every other opinion held
by the sages to be His own, and states (affirms) that by
knowledge only everything is obtained, while by works
the fruit of knowledge becomes enhanced, which is the
final conclusion of all enquiry into the means of the ends
sought by men (souls) (Bhavishyat Parvan). In the
Brahma Tarka the following is said, “ Even in the case of
the gods who are endowed with wisdom, there is enhance-
ment of the fruit of knowledge by virtue of works per-
formed ; but whether they are or are not performed, there is
no difference (caused) in the light of wisdom (they have
attained).”
It may be supposed that all beings are desirous of
attaining to the great ends of life and all are possessed of
the same eligibility for acquiring wisdom. To refute such
a view the Sutrakara says :
10. (The eligibility for wisdom) does not belong to all.
All do not possess the eligibility (for attaining that
wisdom which leads to heaven).
11. The division (among the individuals as eligible and
ineligible) exists as in the case of the hundred ( eligible for the
Boma offering).
From the following, it will be understood that
though the desire of eternal happiness (and other bless-
ings) is general, still in the matter of eligibility for know-
ledge, there is a division among the souls admitted on
authority : “ There are indeed nine crores of gods ; but of
them, only a hundred are eligible for performing sacrifices
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239
2 ADA IT, 11—13.] 8UTBA-BHA8SYA.
with soma offerings prescribed in the Vedas (or eligible
for a share in the soma libations poured out in sacrifices) ;
and the two Brahmans (Brahma and Brahman) are also
eligible .in addition to the hundred. Similarly innu-
merable are the beings of the world ; but only an infi-
nitely small number of them being devoted to the feet
of Vishnu, is declared eligible for knowledge.”
Who (else) is then eligible ?
12. The eligibility belongs to him {alone) who has studied
all the Vedas (to the extent of his capability).
“ He who is not devoted to Vishnu, who is destitute
of dutifulness to his preceptor, who is devoid of tranquil-
lity and other virtues, as well as one who is not of the
three twice-born classes, is not eligible for the study of
the Vedas or for the performance of Vedic duties ; there-
fore, he who is possessed of Vedic learning together with
the virtues mentioned above is certainly considered by
the wise to be fit for the knowledge of Brahman to be
derived by means of the Vedas ” (Brahma Tarka). The
Kausharava Sruti speaks to the same effect : “ He shall
read the Vedas ; he shall study their meaning ; then
having made enquiries, he shall reach Brahman.”
13. ( The eligibility for knowledge) is not without differ -
ence ( gradation ) ( even among the eligible gods, etc.,) who are all
equally fit to acquire knowledge).
The gods and others are not (all) of equal eligibility.
The Kaundinya Sruti says : “ Now the means for the pur-
poses sought by the souls Wealth, Duty and Know-
ledge one above another ; the eligible for them are men,
Rishis, the gods in the ascending order of superiority.”
From the text: “ Then he becomes the contemplator ;
(then he attains the direct perception of Brahman); having
thus obtained the knowledge by contemplation and by
direct perception, he becomes Brahmana (Givanmukta),
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240 SUTRA-BHASHYA. [ADHYAYA 01.
Such a Brahtnana may act as he likes ; even then he is
only such, (i.e., one worthy of attaining the fruit of
knowledge, viz-, release) ” (Bri. V. 5 . i) ; it seems that
he who has known Brahman is permitted to do whatever
he chooses, right or wrong. To remove this inconsis-
tency, the Sutrakara says :
14. {Even in the case of the wise, it it not the rule that he
should do what is prohibited) ; for the scriptural statement is
either for the glorification of knowledge or of {the wise), or is
a concession.
It is not the rule, it is meant to glorify the wise,
or meant to be only a concession ; (and this view
is reasonable), for there is reasonable difference (caused
in the fruit of knowledge by the performance of acts
permitted or prohibited by Scripture).
15. And some {Sakhins read that the wise), though they
may do anything at their pleasure, {attain to heaven).
Some Sakhins (Sama Sakhins) read thus : “ Those
that have known Brahman do what they choose, eat what
they like, and say what they please j of their own accord
they cast off this body, and then reach the Highest of the
high that has no beginning.
16. And {some Sakhins) read also of the reduction {of the
consequences of Prarabdhakarma by knowledge).
(This is said) in the Tura Sruti : “Having pro-
nounced the sacred syllable, having distinctly seen this
(omnipresent) Lord within (their heart, etc.), having
merit and demerit reduced (by the force of knowledge),
the wise, doing what they please, duly attain to Brah-
man/*
17. {And) initiation is permitted only of those who are
bound to chastity {etc.), ; for in Scripture {it is prescribed thus).
By the fact that the wise obtain release in spite of
doing anything as they please, it is not to be supposed
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8DTRA-BHA8HTA.
241
f ADA IT, 17—19.]
that those whose conduct is unrestricted are entitled to
wisdom. For the Mathara Sruti says, “ Such a great
man as communicates this great secret to those that are
bound to chastity, is not to be frequently found ; or such
a one by resorting to whom many others may become
great”
18.. Gaimmi thinks that the reference is ( to the good eon-
dud in observing the details of which the wise has an option ),
for there is no injunction ( that the wise should do what is pro-
hibited) } for on the other hand there is the general prohibition
(that he ought not to do).
Gaimini considers that “ doing what they please,”
in the case of the wise means ‘doing only of their own
accord any or all the duties or acts that are permitted/
since the wise are free from compulsory duty ; for the
reference in the text concerned is to the good conduct
detailed in the passage : “ He shall rise betimes, and
contemplate Sandhya; (for) they contemplate Brahma
only in that they contemplate Sandhya. Then he
shall adore the gods; shall make offerings into the
fire, shall repeat the Vedas over again ; he shall not do
anything else, he shall not drink liquor ; he shall not
eat onions ; he shall not utter harsh words ; he shall not
forget the Atman ; he shall drink of Soma ; he shall live
upon what is left after sacrificing into the sacred fire.”
And there is no rule that the wise should do what is
prohibited ; on the other hand, there is the exception (*.«.,
general prohibition) applicable even to the wise, such as,
“ A Brahmana should not be killed ” and so on.
19. Badarayana thinks that the scriptural passage intends
only a choice given to the wise to do or not to do anything
that i 8 permitted ; (but not that the wise is bound to do what is
permitted) ; for Scripture declares (the wise ) to be all the same
whatever he may do.
31
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242
SUTKA.-BHA.8HTA.
[adhyata in.
Badarayana considers tbal the act or omission at will
on the part of the wise is only with reference to some of
the permitted duties. For the text, “ In whatever man-
ner he may be, he is still only such (the wise) ” (Bri. V.
5. i.), declares that the wise is equally wise whether he
may be doing or not doing (what is permitted). And
this is clearly seen from the words of the glorious
Krishna : “ He has nothing to do, who has attained to
the bliss arising from the direct perception of the
Supreme Being, who is satisfied with (the grace of) the
Lord and feels no longing for other objects, and who
finds the highest pleasure in the uninterrupted sight of
the Lord” (Gita III. 17).
20 . Or the rule of optional discharge of duty is restricted
to the wise only, as that of the study of scripture ( is restricted
to the twice-born only ) .
The text, “ In whatever way he may be (proceeding)
(Bri. V. 5. 1.), etc.,” may be considered an injunction.
Just as the study of the Vedas is laid down for the three
classes, so acting according to their own will is a rule
meant only for the wise ; therein nothing unrighteous is
to be suspected ; and this permission or rule does not
apply to others. Such is the alternative conveyed by
the particle ‘ Or/ (All this is said) in the Brihma :
“ The rule of acting according to one's own will is laid
down by Scripture only in the case of Brahmi, ( i.e .,
Brahma and some other wise souls). And (the righ-
teous disposition of) his will is never to be doubted, for
he has the direct command of Vishnu; and such
freedom of action is by no means permitted in the case
of others.”
21 . If it be said that the text under discussion is but the
praise, wi the rule, on account of the wise following the ordi-
nary injunctions, we reply, it cannot be purely praise ; for
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*ADA IV, 21—23.] 8UTRA-BHASHYA. 243
the toise are not the Purva, Brahman , (being under the
control of the Lord).
(It may be said) that they (the wise) may act as
they like is but the simple praise and not the rule ; for
they also observe the ordinary rules of conduct ; but this
position cannot be maintained ; for they are Apurva,
not the absolute first spoken of ; and the object of unquali-
fied praise as being far beyond the operation of all in-
junctions, can be the Supreme Brahman only. The
following is in the Brahma Tarka : “All others are sub-
ject to the injunctions ; Brahma has the permission to do
as he likes, while the Supreme Brahman alone is far
beyond the operation of all in junctions.”
22, And from the Sruti which has the word Bhdva mean-
ing wiU, (the rule of acting according to their will is seen to
hold in the case of all wise men).
And the text is the Tura Sruti which runs thus ;
** All other individuals have to do as enjoined upon them ;
in the case of Brahma the rule has regard to his (Bhava ;
will j but the absolute freedom from the operation of all
injunctions is seen only in the highest Brahman.”
23. If it be said that from the above views the texts become
unsettled as to their meaning, ice say ‘no’ ; for {the wise) are
{of) specified (classes).
It may seem that the texts such as “ In whatever
manner, etc.,” cease to have a settled meaning (on ac-
count of the various views expressed above). But it is not
the case ; for in the Gaupavana Sruti the wise are specified
or classified thus : “ Of three classes indeed are the wise •
those that are bound by injunctions, those that are not
and those that are guided by their own will. Those that
are governed by injunctions are men ; those that are not
are the gods : and Brahma only is the one that is guided
by his own will.
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244 SOTEA-BHASHTA. [ADHYAYA III.
24. For thus indeed the coherence (< consistency)of scriptural
passages is secured, (so as to form a connected topic of exposi-
tion).
Only when this is (i.e., when this classification is
understood), the connection or coherence of the passages
expressing injunctions and the passages speaking of
action at will is secured.
25. And for this very reason, knowledge does not require
(depend upon) the lighting of fire, etc.
' For this very reason/ i.e, that the wise obtain re-
lease by virtue of their wisdom in spite of their conduct
(at will), knowledge does not stand in need of any help
from Agnihotra and other duties in securing heaven (re-
lease) ; . and this is also said in the Brahma Tarka :
“ Release or heavenly abode is assured to (all) those in
whom the light of wisdom is risen ; and the enhancement
of the fruit is caused by the performance of righteous
acts (good works); and the reverse, by the reverse ; and
in the case of Brahma this enhancement generally
results from the actions which he performs of his own
accord (in following the dictates of his own will), while
this is also the case with all the gods according to their
superiority in rank one over another. ”
26. The requisiteness of all the duties is only towards the
production of knowledge, as that of the horse in journeying,
since it is seen from the text, ,e By sacrifice, etc.”
There is the need for the performance of all the >
duties towards the production of knowledge as it is seen
from the Sruti : “ They seek to know Him by means of
sacrifices, distribution of gifts, penance (or the imparting
of knowledge), by abstinence (Bri. VI. 4-22) just as
only for the purpose of journeying, the horse and other
(conveyances) are required, not for the act of getting
into the village, etc., when he has journeyed the distance.
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8UTRA-BHA8HYA.
245
J’ADA IT, 27-28.]
27. Notwithstanding, the wise man shall be possessed of
devotional tranquillity, control of senses, etc., on account of these
being specially enjoined upon him ( the wise), and on account
of their being the came of enhancing the effect of knowledge
and, as such, being fit to be necessarily observed.
Though release is ensured to be the invariable effect
of wisdom alone, yet the wise should possess the devo-
tional calmness, control over senses, etc . ; for these are
enjoined upon the wise also, in the text, “ After having
obtained Vidya (scriptural knowledge) from the precep-
tor and after having directly seen the Lord within, he
shall calmly fix his heart on the Lord, control his senses,
shall be helpful to the good, shall worship the precep-
tor, he shall worship the preceptor.” (Mathara Sruti).
And they are fit to be accomplished as they are seen to
be auxiliaries to knowledge from the text, “ We have
imparted to you the Upanishad treating of the highest
Brahman ; and the mainstay of the Upanishad (the know-
ledge derived from the Upanishad) consists of austerity,
control of passions, the duties (belonging to Varna and
Asrama ) ; and the sources (lit. abode) of the Up-
anishad are the Vedas, their supplementary disciplines
and Mimamsa. He who knows this Upanishad to be
such (becomes established in the highest Brahman that
is shining in the unlimited world of Svarga ” (Tal. IV.
7.9). “ Heavenly bliss is intended for him who has ob-
tained knowledge, and there is no question about it. Of
that knowledge, devotional calmness, etc., are auxi-
liaries, therefore they are necessary to be accomplished.
Otherwise the fruit of knowledge would be meagre ”
(Agneya Purana). By the term ‘ specially,' (/«) perfect-
ness of the fruit is indicated (when the wise possesses
the additional virtues).
28. And the concession for accepting all food is meant to
be used only when life is in danger as it is seen from scripture*
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246 8UTBA-BHA8HYA. [aDHYAYA ttt.
The Sruti which appears to give permission to ac-
cepting all food only refers to the occasion when life is
in danger. The text is : “ Even if he should eat every-
thing (and anything),— he who knows Brahman thus,
he becomes just the same (becomes released) ” ; for the
following Chandogya text shows (the above conclusion
to be true) : “ If I had not eaten of thy barley, said the
sage, I could not have lived, but now the drink of
water I can have at my pleasure ” (Ch. I. 10.4).
29. And because {omission to do what is “prohibited ) does
not affect the wisdom of the wise), ( there is no necessity for the
wise to do what is prohibited).
Accordingly the Brahma Tarka says, “ Since omis-
sion to do what is wrong does not affect wisdom, even
the wise may, on the other hand, do what is right, so
that the effect of knowledge may be enhanced.”
30. {All this) is said in Smriti also.
In the Harivamsas it is said thus : “ A person may
know what is past and will be (in the future) and may
be capable of redeeming (and protecting) the three
worlds ; even such a person ought not to abandon the
performance of duties enjoined by Srutis and Smritis.”
31. There is also the word {scriptural statement) prohibit-
ing unrestricted conduct ; hence {it is not Jit that the wise should
act as they like).
The prohibition of acting according to one's own
liking is found in the following Kaundinya Sruti : “ He
who knows this (Brahman) thus and meditates on
Him thus and sees Him such, shall not do what he
likes, shall not eat what he chooses, shall not seek the
gratification of senses.” By the term ‘ hence ’ the Sutra-
kara indicates that otherwise the fruit of knowledge
Would be of a reduced character. For the Fadmapurana
says, “ The wise shall not proceed to do the prohibited
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SUTRA BHASHYA.
247
PADA IV, 81 — 33 .]
things, having regard to the realisation of the full re-
ward of knowledge.”
32. And because the dailies of Asrama also are enjoined
upon him.
Simply refraining from what is prohibited does not
suffice. The duty enjoined upon him according to his
Varna and Asrama should also be performed. For it is
laid down in the Kausharava Sruti : ‘'Though he has
attained the direct sight of this (all-pervading) Lord, he
should, without a question, perform the duty incumbent
upon him. For thereby he would obtain enhanced bliss
in heaven." By the term ‘ also * the duties of Varna
(caste) are meant to be taken.
33. And since such duty is ausoiUary to knowledge (in en-
hancing its fruit), (the wise also should observe it).
For the co-operativeness of duties is described in
the Kamatha Sruti thus : “ Just as the minister is only
a help to the king, while the king can accomplish his
work even without him, so also knowledge can accom-
plish its end even without the aid of Karma, but there
is no question whatever as to its being helpful to know-
ledge towards making the object or fruit complete. In
the Brahmandapurana also it is said : " It is settled that
from knowledge release is obtained, though he (the wise)
may do all that is prohibited or omit to do all that is to
be done. But there is a dwindling of bliss by doing
what is prohibited, and there is enhancement of bliss by
doing what is good. " The Brihat Tantra says :
“ The absolution from all miseries is, however, assur-
ed to the wise ; but by the meditation, dutiful acts and
devotion, (practised after the dawn of wisdom) the
bliss (enjoyed in heaven) is enhanced. The Padma-
purana also says, “ The characteristic of what is righteous
is really peculiar and various. Therefore whatever is
acceptable in the opinion of the godsi (etc.,) is to be consi-
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248 SUTRA-BHASHYA. [ADHYAYA HI.
dered righteous duty. For they are not like the beings
of the world.”
34. By all the means ( that may be tried ) they (the eligible)
alone ( obtain knowledge) ; but ( not the ineligible) ; from
indication of both as to both.
Whatever may be the effort made, only those that are
eligible for knowledge obtain it, not others. For there is
the indication of both, viz., the eligible Indra obtaining
right knowledge and the ineligible Virochana obtaining
wrong knowledge, though what was imparted by the
preceptor was the same, which is contained in the Sruti,
“He who is the sole Lord, absolutely sinless and as such
free from old age, death, sorrow, pains of hunger and
thirst, whose wishes and thoughts are real, He is to be
sought for and thoroughly enquired into ” (Ch. VIII.
73)-
35. ( Scripture ) shows also the immutability ( of their
nature).
The following Sruti shows the unchangeableness
of (essential) nature thus : “ The gods attain to (develop),
the divine nature and Asuras to the A'sura (evil) nature ;
and of these two there is never a change in respect of
their essential character ; for nature does only continue to
stand (assert itself).
36. Even in the case ( of men) who stand between ( these
two), (their mixed character is also immutable ; for Scripture
declares that (to be the case).
Even in the case of those who are between those
eligible for right knowledge and those eligible for wrong
knowledge> there is permanency of the knowledge which
is mixed in character, i.e., partaking of the nature of the
Devas and of the Asuras ; and the immutability of the
nature of these also is seen.
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SUTRA- BHA8HTA.
PADA IV, 87—39.]
249
37 . It is also declared by Smriti.
“ Asuras by tlieir A'sura (evil) nature, A'sura intelli-
gence, A'sura act and perverse knowledge surely go to
the hell of darkness ; the gods by their godly nature, godly
act and right knowledge certainly attain to the highest
abode of Vishnu ; at no time or place and on no account
the essential nature of either becomes changed ; and men
are of mixed understanding and of mixed course*”
says the Skanda Purana.
38. ( Scripture shows ) there is special grace of the Lord
bestowed upon the gods and ( consequently better fruits).
‘‘ The glorious Lord of lords that always goes to the
end of (accomplishes) what He begins, punishes those
of wicked nature (by casting them into hell and lifts up
those that are other than the aforesaid, i.e. t those of good
nature, enabling these to rise from the mundane existence ;
the Lord who does not like him that tries to exceed his
eligibility, who is the king of the two classes of beings
(Devas and Asuras), ever keeps men in the cycle of
samsara ” (Rv. VI. 47 . 16 ). This text makes it plain
that the gods are the receptacle of special grace
of the Supreme Lord. The Bhavishyatparvan says :
“ This Vishnu inflicts punishment on the Asuras, leads
the gods to His abode and makes men to move again and
again in the cycle of life.”
39. ( The evil-natured do not attain to the ratik of the
gods by changing their nature ) ; and for this very reason, that
the number of the other class ( the Asuras ) is much greater, on
account of such indication {and scriptural statement').
In fact the numerical strength is greater on the side
of the Asuras than on that of the gods. This appears
from the indication contained in “ Therefore let him not
<ro to the crowd ” (Bri. III. 3 . io), and from the Sruti,
32
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.250
SimU-BHASHTA.
[adhtaya in.
“ Only fewer in number are the gods and the greater
in number are the Asuras (Bri. III. 3'. 1), the same fact
is distinctly seen.” So also the Brahma Purana says :
“ Since the Asuras are very numerous, let him not go to
the crowd.”
40. It is the conclusion also of Gaimini that what each
is is its own nature, as may he seen from Brutis declaring
the invariable rule, the absence of ( acquiring ) the nature it
has not, ( and the permanency of its own nature).
The state of being Asura belongs to the Asura class
alone ; and the state of being god also belongs only to
the class of the gods. This is actually admitted by
Gaimini too. For the restrictive rule is contained in
the following Sruti : “The Asuras do not attain to the
nature of the gods, nor do the gods attain to the state
of being Asuras essentially ; nor do men attain to either
state, that of the gods or that of the Asuras ; but all attain
to their own nature.” “ The Asuras do not obtain the
godly form (qualities) nor do the gods attain to that of
the Asuras ; and to neither do men attain. So every one
is of the same nature as he (essentially) is and this (per-
petual possession of right knowledge and other qualities)
really constitutes Nature.” Thus the Sruti shows that
one does not lose one’s nature and acquire that of another .
and this is seen from the text which describes the
auspicious and the inauspicious results (respectively)
in the case of the gods and Asuras thus : “ The
gods contemplated Him as Bhuti (prosperity) and
they prospered ; therefore Vayu who abides in them,
while they are asleep breathes even now as Bhuti,
Bhuh (the Lord is the giver of prosperity); and
the Asuras contemplate Him as Abhuh (destroyer
of prosperity). Hence they are destroyed (thrown into
hell” “(A. II. 1.8). The following is said in the
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bada nr, 40*41.] sotba-bhashya. '251
Adhyatma. “ The mind of the gods is by nature set upon
Vishnu as Bhuti (prosperity) and that of the Asuras as
Abhuti (destroyer of prosperity) ; and it is an invariable
rule that this uature does not change. But the gods
only when overpowered by curses, became Prahlada
and others ; hence they (afterwards) attained to right
knowledge and its fruit ; otherwise no change of nature
takes place.”
41. And not even the rani of any officiating gods is
to be desired , for fall is inferred therefrom , and it is not fit.
(Indeed) it is not right to desire to possess the supreme
qualities, etc-, of the Supreme Being. Even the
rank of Brahma and others is not to be desired ;
then much less is the propriety of desiring what
belongs to the nature of the Supreme Lord. To
indicate this, the word * even * is used in the aphorism.
By the term ‘and’ is indicated that this is another
qualification to be had by those that seek knowledge.
For a person trying to climb up a great height beyond
his capability is observed to fall down; in the same
way the fall is (properly) inferred of him who desires
the supremacy of the Lord or the rank of Brahma and
others, for which he is naturally unfit. The Brahmanda
purana says : “ A person should not desire the rank of a
god ; then how could he wish (to acquire) the qualities
of Hari ? By entertaining such a desire, he not only
falls from his original position, but he falls down from
where he does not rise again ” ; and the following and
the like also show the reasoning : “ Kings and others
evidently pull down those (ministers, etc.), that desire to
usurp their own (power, etc.) ; so also the gods and
Hari hurl down him that desires their place.” The
Sruti also says this: “O Indra (the highest Lord),
thou hast hurled down the thieves who desired by vile
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252 8UTBA-BHA8HYA [ADHYAYA III-
means to attain to tby greatness and to rise to heaven
(Rv. VIII. 14 . 14 ).
42. Some Sakhins say that even the place next to that of
the aforesaid is not to be desired as that of those who have
secured tranquillity of mind ; and this is said in Sruti.
Some (Sakbins read texts to the effect) that even the
rank of those that are next to the gods, viz., Gandharvas*
etc., is not to be desired, just as the rank of any of the
Rishis is not to be desired, that have secured tranquillity of
mind by the subjugation of their passions; and this is
Said in the Indradyumna Sruti thus : “ Now just as it is
not right to desire to be any one of the Rishis or Praja-
patis, so also it is not right to desire to be any one of the
Gandliarvas, Vidyadharas and Sidhas ” And the Brihat
Samhita says : “ He should not desire the qualities of the
gods ; whence could he desire the qualities of Hari ? Nor
should he desire at all those of the Prajapatis, Rishis,
Gandharvas and others. But this prohibition is only in
the case of the particular place of particular Rishis and
others. On the other hand there is no objection to desir-
ing generally to become enlightened like a Rishi. ” To
indicate this point of difference, the expression, “ Some
Sakbins ” is used in the aphorism.
43. But beyond that there is no objection in either case,
(<w seen) from, Smriti and {Sruti) containing the rule of conduct.
There is no falling of the individual on account of
the desire or the absence of desire for good things other
than the authority and position of the gods, Gandharvas,
etc. For the Smriti says : “ He who desires the place of
the gods and Gandharvas shall certainly fall (down) ; but
by desiring any other thing that is good he shall not fall ;
for there is no prohibition to it (such a desire). The
text that expresses the rule of conduct is as follows :
« 'j'here j s only variety in desires ; and absence of desires
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StJTBA-BHASSTA.
268
PADA IT, 43—46.]
is not to be seen anywhere (in any body). Hence one
should eschew prohibited desires ; then he is said to be
free from desires/’
44. {Only) to ( the gods), the masters of knowledge, {its
fruit belongs), on account of Sruti declaring that ; thus Atreya
opines.
The fruit of knowledge declared by such texts as,
“He who knows Brahman attains to the highest
(Brahman) " (Tait II-i), belongs to the gods only, who
are its masters. The sage Atreya thinks thus from the
MMhyaud i nayana Sruti which runs as follows : “ What-
ever good thing these people do, that the gods only do ;
whatever these people understand, that the gods only
understand ; for all this belongs to the gods only ; and
the master only enjoys the fruit, not he that is not the
master, but (merely) does the work. ”
45. Audulomi thinks that there is also fruit ( benefit )
accruing {to the soul), as in the case of sacrificial priests, be-
cause fur their sake that {the acquisition of knowledge) is made
through them {the souls) by them {gods).
Just as in the sacrifice called Satrayaga, there is
merit accruing to the priests also ; so there is a small
fraction of the effect accruing to the souls (through whom
the gods work for knowledge). Thus the sage Audulomi
thinks for the reason that the gods work through the
souls for their (souls’) sake.
46. The third of the views is that the souls are appointed
as other {secondary) auxiliaries , as they {men) are appointed
toith regard to him {the king or preceptor) that owns them.
The third view (is Badarayana’s own). The souls
are appointed as the other (secondary) auxiliaries of
the gods in their work of imparting knowledge , etc , just
as the people (subjects) are appointed as auxiliary to the
king who rules the people; or just as the pupils are to
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254 SUTEA-BHASHYi. [ADttTATAUC.
the preceptor. And this is said in the Vdr&ha : “ The
duty of imparting right knowledge is imposed upon the
gods by Vishnu ; and it is enjoined upon them by scrip-
ture ; and the chief auxiliary thereto is the preceptor
(and next to him the souls form their auxiliaries) ; just
as they (subjects) are correlated to the king in the act of
protecting and the pupils are to the preceptor in the act
of imparting knowledge. Therefore the souls obtain the
fruit of study (knowledge, etc.) ; but the preceptors obtain
a highly enhanced fruit ; still more enhanced, it is said, is
the fruit accruing to the gods.
47. (The state of being an ascetic is superior to other
states); but the passage concluding with the superiority of the
householder refers to the gods, for they alone possess in full the
virtues of the householder (and of the ascetic as well).
(The householder is the most exalted of all in
heaven ; for in the Chandogya Upanishad the passage)
winding up with the importance of the householder runs
thus : “ He who having completely rendered his service
as a pupil to the preceptor enters on the life of a house-
holder, and living in a hallowed tract of country, studies
scripture ; performs righteous acts and righteously begets
sons and maintains his children and others, centres all
his senses on the Supreme Being, refrains from killing
life except in the holy acts of sacrifice and thus spends
the whole of his life time,— he attains to the world of
Brahman ” ; and further on it is stated in the same pas-
sage," And he does not return, does not return ” (Ch. VIII*
15.1). But this cannot be said (admitted); for the
conclusion of the passage refers only to the gods who are
perfect householders. Thus the Pautrayana Sruti says :
« And these gods are certainly the perfect household-
ers and they are the perfect ascetics ; for their sons do
not inherit their property, nor do they ever give up their
house (the householder’s character). But they are desti-
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TJLDk IV, 47—49.]
8UTBA-BHA8HTA.
255
tute of love, hate and covetousness ; they have all enjoy-
ments ; they are all-knowing ; and they do everything. 1 '
48. Also because it is taught that the gods perform the
duties of all the other Asramas ( stages of life) as those of the
ascetic condition.
(They are superior to all those, that are in the diffe-
rent Asramas or stages of life). Not only the two stages
(mentioned under the previous Sutra, but all the four
stages are> appropriately filled by the gods ; for, it is
taught in the Katintharavya Sruti that the duties of all
other stages are discharged by the gods, the ascetic
condition being taken as typical. The Sruti runs thus :
“ The gods only are the Bralimacharins, the gods are
the householders, the gods are the hermits just as they
are the ascetics ; they are of all castes and they are of
all Asramas or stages, for they do the duties of all.”
49. {Scriptural knowledge is to be imparted) without
exposing it ; for there is reason for it.
The duty of imparting knowledge is laid down in
the Mathara Sruti thus : “ He who studies this Vidya
(scripture) indeed becomes fit to see Brahman ; he shall
freely impart it to men ; as he imparts, so he becomes
great ; ” and such knowledge, it may be thought, is to be
imparted with due publicity, so that many may receive it ;
but such a view should not be held ; for there is a reason
(for its being kept from the public). In that case, ( i.e ., if
it be imparted in public, even the ineligible may happen
to receive it, which is prohibited thus : “ O Lord of
the Vedas, do not deliver us into the hands of those
thieves that hate the blissful Lord and (consequently) are
our enemies, that are only addicted to food, etc. (the grati-
fication of their senses), that are only fit to be in the dark
hell of miseries in consequence of their wicked conduct ;
that deny the existence of this Lord and the other thing
(the world) ; that only acknowledge something of no
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256 8UTBA-BHA8HTA. [ADHYATA III.
description. On the other hand, 0 Lord of speech, always
deliver us into those who by their calm devotion rejoice
in the Lord, who are capable of (right) thinking, and
perform duties irrespective of consequences, who bear in
their heart the Ruler of the gods and who acknowledge
none higher than the omnipresent Lord Vishnu ” (Rv. II.
13-26). Another Sruti also says thus : “ Vidya went to
Brahma (Vayu) and said : Protect me, I am thy treasure,
do not deliver me unto the unworthy, the perverse or
the evil-spirited ; but always deliver me unto him who
is straightforward.”
50. The seeing (or revelation) of Brahman may occur
during the very life in which the means are completely accom-
plished if there be no obstruction ; for that is seen from, the
Sruti.
The hearing (study), etc. conveyed by the following
text are laid down as the means of direct knowledge :
“ Verily Atman is to be seen, to be heard, to be
thought and to be meditated on j ” and that, perception
or sight, may rise in this very life when hearing, etc., are
accomplished, provided there is no obstruction of the
Karma that has begun to bear its fruits. This is
seen from the Sauparna Sruti : “ Having studied scrip-
ture for the knowledge of Atman, and having thought
and meditated on Him, it is possible that the sight of
the Supreme is obtained in this very life, provided that
the Prarabdhakarma does not stand as obstruction ; if it
does, only having fallen upon some other life, he shall,
by pursuing the same means (to the necessary extent),
see the Lord.” The Brihat Samhita has the following :
“ Undoubtedly endeavours must be made to that extent
to which they are necessary for breaking open the prison
of sins brought on by the bodily existence which has no
beginning ; for everybody must travel the whole distance
(which separates him from the destination) before he
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PADA IV, 50-51.] SUTRA- BHASHYA. 257
can reach it ; and the perception of the Lord would only
rise when the exertion is complete either in this or in
another life. By exertion here is meant the study of
Scripture, confirming what is studied by reasoning and
deep meditation, as well as devotion to the Supreme
Lord and to the preceptor and the worship, &c. of Hari ;
(only) by such endeavours the sight of the Lord is
obtained.”
51. Similarly, the fruit of heavenly lliss ( release ) does
not necessarily follow the life in which the sight (of Brahman)
is obtained ; (only) that being affirmed of him that has taken
his stand on it (Brahman) (only) that being affirmed of him that
has taken his stand on it ( Brahman ) .
Similarly, i.e,, only in the absence of Prarabdha-
karma, immediately on casting off the body in which
wisdom is obtained, heavenly existence is attained ; but
if there be (Prarabdhakarma), there are other lives to be
lived. Hence release does not necessarily follow (the
dawn of wisdom) ; for the following Sruti only empha-
sises the obtaining of release by him who has seen Brah-
man j (but it does not state that release follows the very
bodily existence in which wisdom is obtained). The Sruti
is : “ If he has merit, surely he goes to Svarga ; if he has
demerit, surely be goes to hell ; and having seen Brahman
he does attain to immortality, having seen Brahman he
does attain to immortality.” The following is said in
the Narayanadhyatma : “ He who knows Brahman
does obtain heaven, and there is no question about it ;
and he attains to heaven after the fall of the same body,
if Prarabdhakarma is exhausted ; if not, having gone
through several births, he will at the end doubtless
attain to heaven.”
End of the Third Adhyaya.
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FOURTH ADHYAYA
FIRST PAD A.
The enquiry into the fruit (of the direct perception
of Brahman) is held in this Adhyaya.
This (first) Pada treats of the fruit which consists in
the destruction of Karma. At first certain means which
ought to be daily adopted and are in every way indispen-
sable are discussed. The distribution of the Adhyayas
and Padas depends upon the main subject intended to be
treated of therein. Hence no objection (is seen in in-
cluding incidental topics).
1 . The repetition (of hearing, i.e., study, etc., should be
made ; for (the precepts are given) more than once.
The hearing (knowing,) etc., enjoined by the text,
“ Verily, Atman is to be seen, to be heard, to be
thought and meditated on ” (Bri. iv. 45), do not lead to
the fruit by once performing them, as Agnishtoma and
other (sacrifical acts) do ; but the repetition of these is to
be made, (*'.e., hearing, thinking, etc., must be constantly
repeated *.e., practised). For the precept is given more than
once as in the following : “ The Lord is that (most exalted
Being), and the Lord is He who rules all and consists of
wisdom ; He is beloved of all ; He is the subtlest ; and
all these belong to this Lord.” (Ch. VI. 87).
2 , And on account of the indicatory circumstance.
For the following and the like passages also indicate
the necessity for repeated meditation, etc. “He (Bhrigu)
performed the meditation ..and again ap-
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SUTBA-BHA8HTA.
259
PADA I, 2 — 4 .]
proached his father Vanina” (Tait III. 1-2) and so on.
The Brihat Tantra says, “ By those who are desirous of
seeing Brahman, hearing (Sravana), thinking and me*
ditation are to be invariably and daily practised.”
3. Atman ( Vishnu ) is to be meditated on as the Lord ;
for the wise know Him and contemplate Him as such and in-
struct ( their pupils accordingly).
It is indispensable that those who seek release should
by all means instruct their pupils that Atman is the
Lord- and they (themselves) meditate on Him as such ;
for the wise understand Him thus : “ I shall not think
of another, I would know Atman only, I contemplate
Atman ; for Atman is my Lord.” They instruct their
pupils thus : “ Meditate on Atman only as the Lord ;
know Him only as the Lord ; do not think of any other
thing ; for He is (thy) Lord.” This is said in the Bha-
vishyat Parvan : “ By those that seek release the con-
templation of Atman as the Lord should by all means
be practised. A person should not forget at least this to
do, though he may be beset with various difficulties.”
“ The meditation that Vishnu is the Lord, taking the
word Atman to be an attribute of the Lord, should be
practised by all seeking release, and the instruction also
should be similar. Abandoning this, no one can obtain
release ” (Br&hma).
4. In the case of the symbol, it should not be contemplated
as Atman (the Lord ) ; for He is not the symbol : ( but He is
in the symbol)-
From a wrong notion that may be caused by
the words of such texts as : “ Meditate on Name as
Brahman, &c.,” (Ch. VII. 1.5), the symbol should not be
identified with Brahman ; but Brahman is to be contem-
plated as present in the symbol. And this is said in the
Brahma Tarka : “ From Naman to Prana both being
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260 8UTRA-BHASHYA. [aDHYAYA IV.
spoken of in the nominative case (as identical.) the dull-
witted may mistake and identify Naman, etc., with
Brahman. (Only the presence oLBrahman in Naman
and other symbols is meant to be declared by the passage.
Accordingly the words in the nominative case are taken,
to be in the locative ; for the nominative can stand for
all the cases.”
5 . Atman is to be contemplated as Brahman (the per-
fect) j for ( this ) is the best, (i.e. t to contemplate Him as perfect
is the beet means of gaining His perfect grace).
In the Supreme Lord, the notion of perfectness
should by every means; be secured ; for it is the most
exalted attribute and the contemplation becomes thereby
exalted. The following is said in the Brahma Tarka :
“ Certainly by all Vishnu is to be ever contemplated as
Brahman (with' the idea that He is perfect) ; for the
word Brahman means ‘ greater or perfect His knowledge
and meditation consist in knowing and thinking Him to be
great ; and of all things, only such knowledge and medita-
tion would highly please the Lord. Hence that should
by all means be secured. Whenever Atman is contem-
plated as the Lord, the attribute Brahman (the perfect)
should be added to Atman ; and on no account the attri-
bute of perfectness should be omitted in the contempla-
tion of Vishnu.”
6 . And the gods should contemplate the limbs (of the
Lard as their abode) ; for it is reasonable.
The contemplation on the part of the gods of the
members of the Lord as their source and abode is neces-
sary to be made as declared in Scripture, e.g., “ From
the eye the sun was bom (Rv. X. 90.13).” As the various
members are the place of their origin and their support
and during release they have to enter into those mem-
bers, it is but reasonable that they should contemplate in
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SUTRA-SBASSYA.
261
PADA I, 6 — 8.]
that manner. The following is said in the Narayana
Tantra : “ Even in the case of a person whose, mind is
distracted owing to auy grief or ill-health and who is
consequently unable to contemplate the qualities of
Brahman, the contemplation of Vishnu as Brahman (the
perfect) should at least be always remembered (practised)
and never to be given up ; for in the attribute of perfect-
ness all other qualities are admitted to be comprehended ;
and by the gods the several members of Vishnu, from
■which they sprang, should be contemplated. For the
wise say that their release consists in their entering into
those members and they are ever resting upon them.
Hence such contemplation is especially necessary (for
the gods)."
7. The contemplatist shall ( always ) practise meditation
{only) sitting : for ( then only) it is possible.
Though he may always contemplate the L,ord, still
he shall specially meditate on Him in the sitting pos-
ture ; for then the distraction of mind being minimised,
that is possible.
8. And because it is meditation {uninterrupted continuity
of thought ).
The Narayana Tantra has the following : “ Contem-
plation is of two kinds, one of remembrance, the other of
deep meditation. The former (the constant remembering
of the qualities of Brahman) is fit to be practised always,
the latter (deep meditation) is possible (only) in the sit.
ting posture. Meditation is explained by the wise to be
uninterrupted course of conscious states, and this is
possible only for him who sits up (in complete wakeful-
ness), but not for him who is lying in bed overcome by
sleep, or standing or walking ; for then distraction would
necessarily set iti. Meditation is far superior to (mere)
remembrance ; and this is beyond a doubt. Hence the
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262
SUTBA-BHA8HYA.
[iDHTATA IV.
necessity for the sitting posture, especially the practice
being meditation.” Hence, it being meditation, (the
necessity for the sitting posture, etc, is proved).
9. And ( the absence of mental distraction) depends also
upon the body being in a state of rest.
For the Brahmandapurana says j “ If the body is at
rest, there is rest for the mind also ; if the body is in
motion, (is restless), the mind too becomes restless."
10. ( Krishna and others ) also have thus enunciated (it)
in Bmriti.
" For the purification of self, he shall be engaged in
meditation holding his body, head and neck erect and
motionless, keeping his mind firm, directing his eyes to
the tip of his nose and controlling them (the eyes) from
straying in the various directions ( i.e ., withdrawing bis
looks from all the cardinal points),” and so on.
11. Meditation may be practised where, (when, etc.),
concentration arises ; for in that (in meditation or in
knowledge), no difference is caused by particular spots, etc.
Only in that place, at that time, in that condition,
etc., he should be (and practise meditation) where con-
centration is possible. This is said in the Varahapurana :
“ He should resort to that place only, seize that hour only,
place himself in that condition only, seek those comforts
only, which are favourable to securing serenity of mind.
For by time, place, etc., there is no peculiarity said to be
wrought in meditation, but all enquiry about time, place,
etc., is meant for making the mind serene/’
12. Meditation is to be practised until release is obtain-
ed j (for) even there (in heaven meditation is practised ; for
Sruti (tays that).
Until release is obtained, meditation, etc., should be
practised. For the Sruti says, “ O Venerable one, of
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PADA I, 12—14.] SUTBA-BHASHTA • 263
these wise men, he who till he departs from this body con-
stantly meditates on the Supreme declared by the sacred
syllable, — what world does he attain to?” (Pr. v. i).
The Sauparna Sruti says : “ Till release let him always
meditate on Him (the Lord) ; for even the released
meditate on Him.” The following is in the Brahmanda-
purana s “ One should study scripture till ignorance is
removed, should think till the doubt as to reasonable-
ness is removed ; meditation should continue till the
perception of Brahman rises ; and the wisdom that has
once dawned is never annulled. Even in the case of a
person who has obtained wisdom, meditation is to be
practised when his perception is interrupted. Likewise
eternal and sincere devotion to the highest Brahman is
necessary. This is followed as a rule of duty till entering
into heaven ; and it is practised thereafter by the released
of their own accord.”
13. On the attainment of the eight of that (Brahman),
the non-clinging of the future sins and the destruction of the
previous sins result, (as seen) from scriptural declaration
to that effect.
On seeing Brahman (when Brahman is directly seen)
the sins that may be committed thereafter do not cling
to the wise ; and all the previous sins that have become
accumulated till the dawn of wisdom) become destroyed ;
for Scripture declares that as follows : “ Here is a simile :
Just as water does not cling (adhere) to a lotus-leaf, so
to the person who knows Him thus the sinful action does
not cling” (Ch. IV. 14.3)- Again, “Just as a broom-
stick or any fibre of cotton falling into fire becomes
burnt up, so also all the sins of the wise are burnt up by
the light of wisdom ” (Ch. v. 24.3).
14. But in the case of fall there is the absolute non-
clinging (as welt as destruction) of the other (i.e., merit) also
of the other.
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264 SUTBA-BHASHTA. [ADHYAYA IV.
In the same manner, there is the absolute non-cling-
ing (as well as destruction) of merit (in the case of him)
who falls. The term * But 1 indicates (the fall) from which
there is no rising up again. This is said in the Agneya :
“ Just as the non-clinging and destruction take place of
the evil wofks of him who goes to heaven, so do they
take place of the good works also of him that falls down
into Tamas”
15. But only those good and evil works that have not
begun to produce their effect become destroyed , ( not those that
have come to fruition) ; that ( release ) being deferred to that
limit .
“ The delay will be only so long a time as the wise
requires to get free from his Prarabdhakarma ; then (with-
out any further delay) he attains to heaven ” (Ch. VT.
14. 2). Thus the term is fixed by the Sruti for the
attainment of final release (after the rise of knowledge).
The term ‘ tu 1 (but), points to the Smriti (declaring the
same). It is said in the Narayana Tantra thus : “What-
ever evil work has not begun to bear fruits, surely
becomes destroyed in the case of him who sees the unsur-
passed Lord • so also destruction of all merit takes place
in the case of him who looks down upon Brahman and
hates Him, and this is beyond a doubt. However, (in either
case), there is no destruction at all of the work which has
begun to bear its fruits ; and only a very insignificant
part of such works (good and evil) may become destroyed
without being enjoyed by fruition.”
16. But Agnihotra and other works are meant for that
purpose only , as seen from Scripture .
Also Agnihotra, etc,, are useful for the enjoyment of
enhanced heavenly bliss (as well as for the knowledge
leading to release). The term ‘ But J shows that this is
true only of the person who has seen Brahman, This is
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SOTRA-BHASHYA.
265
PADA I, 16 — 18,]
seen from the Sruti : — “ That Lord, if not known (seen),
does not permit him (the ignorant) to enjoy bliss, just as
the Vedas, (if) not duly studied under the preceptor, or
duties, (if) not properly performed, are productive of no
fruit ; or even if he who does not know the Lord,
performs any great meritorious deed, that indeed be-
comes ultimately decayed ; therefore he should meditate
on the Lord as the abode and guide ; he who meditates
on the Lord alone as his abode and guide has his works
rendered undecaying, and by the grace of that Lord
he creates for himself whatever he desires ” (Bri. III.
4- 15)-
17. Also ( good) works other than this (i.e., other than
the Akamya or the Prardbdha , or whatever is not desired to
he retained by the wise) are destroyed, as some Sakhims read of
that (of the destruction ) of both.
Even the merit which is other than what is useful
for the enhance experience of bliss in heaven becomes
destroyed ; so also what is other than the Prarabdha
and what is not desired. For thus runs the scriptural
text of some Sakhins, declaring the destruction of both
evil and some good works of an undesirable nature,
which is, “Thus his sons inherit his property, his
friends his good works, and the haters his evil works.”
(Satyayana). The following is in the Padma : “ Of him
who has known Brahman the good works other than the
Prarabdha as well as those of an undesirable nature
become destroyed ; then what doubt is there of the
destruction of his sin ?
IS. ( The Akamya work of the wise is capable of yielding
permanent fruits, i.e., is to be of use in the Moksha ) ; for (it is
said in the text “ Whatever he does) with knowledge, e.'c.”
Even a small act of righteousness performed by him
who has seen Brahman becomes great and everlasting,
84
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266 stjtba-bhasKta. [adhtata iv.
for the Sruti says ; “ Whatever he does with knowledge
and faith leading to the (perception of the) true (subject)
of scripture, (the Supreme Being), becomes more effica-
cious (Ch. I. 1. 10). Another text says, “ Indeed his
work does not decay ” (Bri. III. 4. 15). This is also
said in the Bharata : “ Even a small act of righteousness
performed by the wise becomes great (is productive of
great merit and results), whereas even a great act of
righteousness performed by the ignorant is productive of
no good.”
19. Saving exhausted the other two ( Prarabdha merit
and demerit) ly actual experience, then ( immediately ) he attains
to heaven.
Having by actual experience exhausted the conse-
quences (♦.«., fruits) of both good and evil works which
have begun to bear their fruits, he attains to Brahman.
The term ‘ then * shows the invariable rule (that only
after the reduction of these two sets of works, he attains
to Brahman, and after that reduction there is nothing to
delay the attainment). And this is said in the following
text : “ When the individual has spent out the conse-
quences of the two sets of works that have begun to
yield fruits, he is sure to attain to Brahman or go to the
hell of darkness, and there is no occasion for doubt here.
The decaying of both the series of Prarabdha works
invariably begins even at the distance of the period of
a hundred Brahmas and this is a fact beyond
question.”
End of the First Pada.
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FOURTH ADHYAYA
SECOND PADA,
In this Pada are treated how the gods obtain release
and how they depart from the body.
1 . Speech ( is withdrawn ) into Mind, on account of this
being seen ( observed !) and from the Word .
Uma presiding over speech is withdrawn into Rudra
presiding over Mind ; for it is a matter of observation
that speech is under the control of Mind ; and the Sruti
(Word) runs thus; "He understands those round him
until his Speech is not withdrawn into Mind (Ch. VI. 15.
1). It is said in the Sk&nda : “ By the wise, Uma indeed
is called Speech and Rudra is called Mind ; and he who
knows this couple is not deprived of the blessing of
wedlock.”
2 . And from hence only, all ( are retracted) in due
order.
* And from hence only,’ i.e., from the same scriptural
passage it is clear all the gods are in due order with-
drawn, as declared in the well-known Sruti : “ Into Fire
all the gods are withdrawn, and Fire into Indra, and
Indra into Uma, and Uma into Rudra and likewise all '
the other gods in due order.”
3 . That Manas {Mind) enters into Prana, from the
subsequent (passage).
From the subsequent statement which says : “ Manas
(is withdrawn) into Prana ’’ the breath (Ch. VI. 15. 1),
Rudra presiding over Mind enters into Prana i.e., into
Vayu (Brahma) ; and the Kaundinya Sruti says : “ Front
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268
80TBA-BHA8HTA.
[adhyaya IV.
Yayu indeed, Rudra, rises, into Vayu he is •withdrawn,
therefore they say that Vayu is the foremost of the gods.”
4. He {Prana) enters into the Supreme Lord ( the omnis-
cient Lord), as been from the statements, etc., ( as to Prana* s')
going to Him.
He, Prana, enters into the Supreme Lord ; for the
text declares thus : “ All go to Prana, Prana goes to the
Perfect (Being) ; all the gods act after (are guided by)
Prana ; Prana acts after (is guided by) the Perfect ;
therefore they call Him the Prana of Prana (the Breath of
breath)." (Another Sruti says) : “ The Prana enters into
the Highest Deity.” (This is also seen from the follow-
ing Smritis) : “All the gods (below Fire), when they
are released from the effects of Karma enter into
Fire and enjoy their blessings •, so does Fire entering
into Indra, Indra into Vayu, and he too entering into
the Supreme Lord enjoys the blessings separate-
ly (conferred on him) ; but the measure of bliss
ordained for each of them is on no account to become the
portion of any other ; consequently it is granted that the
perfect bliss of the Lord cannot be (desired or obtained)
by others ; for the Sruti says : “ O Vishnu no one has
approached Thy glory, etc.”
“ The entering of Prana into Light is described
by the wise to take place only by the way, for, it is not
possible to suppose his entering into any other than the
Supreme Lord, the cause of all,” and so on.
5. (The rest) enter into the elements , (ae seen) from
Scripture declaring that.
The rest of the gods enter into the element ; for the
Brihat Sruti says : “ Into the elements the gods enter,
the elements into the perfect Lord ; but the Lord
neither rises nor sets, He is but absolute, He stands in
the middle (He stands in the centre of the heart). ”
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BUTBA-BHASHTA.
269
PADA u, 6—6.]
6. They ( the gods ) do not enter into (only) one element ;
for the two texts show (that).
Into only one element all the rest of the gods do not
enter ; for the texts declare thus : “ Into Prithivi (Earth),
Ribhus enter ; into Varuna, Asvins ; into Agni, Agnis ;
into Yayu, Indra, Soma, Aditya, Brihaspati (and others ;
and into Akasa (the sky) only the Sadhyas enter ” Maho-
panishad. " Mrityus enter into Prithivi (Earth) ; Waters
into Varuna ; Agnis into Agni ; Maruts into Marut ; and
into Akasa Vinayakas ” — Chaturveda Sikha. Hence it
should be understood that the gods meant here are only
those that are mentioned in the text : “ Into Agni the
the gods enter, etc.”
7. The intelligent Prakriti is not withdrawn into the
Lord j for she is co-existent with the Person (the Lord) (in
time and space), never subject to mundane bondage ; and
she is blessed eternally, but not in consequence of meditation.
(The word ‘ Samand ’ used in the original is inter-
preted thus ; “ (She) to whom Nd (the Supreme Being)
is Sama (equal) in point of pervasion in time and space
is SarnanA
She is, by her very nature, immortal and eternally
blessed j for Samsara (the state of embodied existence)
never approached (assailed) her ; and Brihat Sruti also
says : “ Two indeed are unassailed by Samsara, viz.,
Prakriti and Parama (the Supreme Being) ; both these
are eternally blessed, are of immutable essence, are pre-
sent everywhere ; on knowing these two, the soul is re-
leased. But by this, however, (it should not be supposed)
they are both equal (in all respects).
8. For, to enter into her (to be withdrawn into her) is
said to be the beginning of Samsara ; (while to enter into Him
is to be released from Samsara).
This distinctly appears from the Sauparna Sruti
which runs thus : “ These two are equal, viz., Prakriti and
* • ' ’•*
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80TBA-BHA8HYA.
[adhyat'a. rv.
Parama ; they are of immutable essence, are present
everywhere, and are eternally blessed ; again these two
are not equal, viz., Prakriti and Parama ; (for) tlie
individual withdrawn into Prakriti goes to the Samsara ;
but he who is withdrawn into the Parama indee <1
attains to immortality.”
9. And the Lord is greater than She in point of subtlety
and in the extent of qualities ; (they are not equals') ; as sears
from the Srvti announcing it.
And the subtlety of Brahman is greater than that of
Prakriti. The extent of the qualities such as knowledge,
bliss, power, authority is (incomparably) greater in
Brahman than in Prakriti, for the Tura Sruti says:
“ Prakriti is more subtle than all other things and the
Supreme Lord is more subtle than Prakriti ; knowledge,
bliss, power and authority, and all other qualities are
(infinitely) more extensive (absolutely perfect) in the
Lord than in Prakriti.”
10. Hence , without prejudice (to the supremacy, i.e., the
special attributes of the Lord, there is the aforesaid equality
between Prakriti and the Lord),
Hence, i.e., as the equality and the absence of equal*
ity have been pointed out without any prejudice what-
ever to those that are His special attributes, (i.e.. His
supremacy), the equality between Prakriti and the Lord
obtains (as declared in Scripture). Accordingly the
Bhavishyat Parvan says : “ With regard to time and
place, Prakriti is on an equality with the Supreme Lord.
The absolute freedom from bondage is also common to
both ; but her freedom depends upon the Lord’s grace ;
while the perfect Lord is absolutely free by virtue of His
own nature. Further, she meditates on the Lord
through eternity ; the qualities of Prakriti and of the
souls under the control of Prakriti are (both) ruled by
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PADA II, 10—18.] 8TJTBA BHASHTA. 271
Vishnu, whereas the qualities of Hari are not limited
by any other/'
11. And to show the reason for this ( such qualified
equality) only, the Ushma-Sruti (proceeds).
And the reason for the equality (only limited)
is seen from the following Sauparna Sruti; “Indeed
this appears to be of two kinds that possessed of
power to remain unperceived and that which is not pos-
sessed of such power. Of these, that possessed of the
power is the perfect Brahman which they neither smell,
nor see, nor hear, nor perceive. Then that which is not
possessed of the power comprises Prakriti, (Prakrita) and
other intelligent beings which they do or do not smell,
see, hear or perceive."
12. If it be said that the equality with the Lord being
denied of all, (Prakriti too cannot be on an equality with
Him) it is to be denied ; for the equality with the Lord is
denied) of the individual soul .
From the following text, it may appear that the said
equality of Prakriti is prohibited to be accepted : “ This
perfect Lord is indeed without an equal ; for no other of
this description is (ever) seen; (and) all these indeed are
atoms, they are born and go to death ; and they are in-
deed imperfect, while the Lord has no birth, no death
and He is perfect w (Chaturveda Sikha). But the ob-
jection is to be rejected ; for it is the equality with the
soul that is denied in the text.
Whence (is this ascertained) ?
18. (For) distinct is the statement (of equality and in-
equality) (in the texts) of some Sakhins.
.... “ Then, therefore, those that are equals and those that
are not equals are told ; as well as those that are both
equal and unequal. Now the equals are the manifesta-
tions of Brahman by whom creation, subsistence, des-
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272
8UTRA-BHASHYA.
[adhyaya rv.
traction, order and activity are brought about ; for it is
all one ; now those that are not equal, viz., BrahmS,
Indra, Rudra, Prajapati, Brihaspati and the rest of the
gods, Gandharvas, men, fathers, Asuras and what else
remains of the animate and the inanimate nature. Now
that which is both equal and unequal* Indeed Prakriti
is both equal and not equal to the Lord ; for she is
eternal, destitute of old age, and obedient to Him.” Thus
very distinct is the statement of equality, etc., of the
Madhyandinayanas.
14. [And) this is also said in the Smriti.
In the Varaha Purana it is said, “ Matsya, Kurma,
Var&ha and others are equals ; for they are not different
from Vishnu ; Brahma and others are said to be non-
equals ; while Prakriti is both equal and not equal.”
15. They ( all the gods who have entered into the de-
ments enter into the perfect Lord ; for thus the Sruti declares.
Through Prana (Chaturmukha) all to the gods enter
into the Supreme Lord ; so says the Kausharava Sruti :
“ On being released from the body, all the gods enter
into Prana, and then (along with him) enter into the
Supreme Deity of inconceivable (glory).”
16. [For, of the released) there is no division (i.e.,
there is oneness of will , purpose, etc.,) on account of statement
[to that effect).
The Gaupavana Sruti says : “ These Gods having
entered into the Lord become eternal ; are of real desires
and of real thoughts ; and at their pleasure go everywhere,
within and without.” Thus from the above statement,
it is plain that the desires of the released are real, because
those desires are not different from (i.e., they are at one
with) the desires, etc., of that Supreme Lord of all. For
the Sruti states thus : “ My desire has proceeded from the
desire of Vishnu, the destroyer of all ; my will from the
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PADA II, 16-17.] STTTBA-BHASHTA. ^73
will (of the Lord) ” (T.A. III. 15-4). It is also said in
the Brahma : “ The attribute of having real desires as
well as real power possessed by the released is true only
because they are at one (agree) with those of the perfect
Lord ; but nothing else (more) is predicated of them.”
17 . Then the lighting up of the top of His abode takes
place ; and by the path so lighted up the Giva departs
by virtue of his knowledge (wisdom) as well as with the help
of the memory of the path resulting from (forming part of) th/d
(knowledge), and by the grace of Him that dicells in the heart,
issues out by the Uadi which is in eecess of the hun/lred.
At the time of departing, the top of the heart (of the
wise) becomes lighted up ; for the Sruti says : “ Indeed
of him (the departing wise), the point of the heart be-
comes lighted up'’ (Bri. VI. 4-2). The wise Giva goes
out by the Nadi (vein) so lighted with the power obtained
by the sight of the Lord, and also by virtue of the re-
membrance of the path to be travelled resulting from the
knowledge of Brahman, which fact is conveyed by the
following Smriti : “ Remembering whatever form of
being he leaves this body at the end, into that form he
enters, being impressed with it through his constant
meditation of the same form.” (Gita VIII. 6). There is
also the indication of such remembrance leading to the
next form of being, (i.e., state or birth) in the text : “ But
the preceptor will tell thee of thy path ” (Ch. IV. 14.1).
And in the Adhyatma the following is said : “ Along
with Hari seated in the heart, and only by means of His
grace, the passing upwards through Brahma Nadi takes
place in the case of those who are devoted to meditating
on Him only.” “ There are a hundred and one veins of the
heart j one of them reaches to the crown of the head ;
through that, passing upwards (the Giva) reaches im-
mortality ; the others serve for the departing (of other
souls) indifferent directions (to other worlds)” (Katli. II.
6.16).
35
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i
274 SUTEA.-BHi.8HTA. [ADHYAYA IT.
18. Following the rayt (of the sun within the vein).
He departs. For the Pautrayana Sruti says : “A
thousand are the rays of the Sun, which are spread
through these veins ; one of them (rays) which is white
and is called ‘ Sushumna/ and is the way leading to
Brahman, has penetrated the vein called ‘ Sushutnna/
and by that light he issues out.”
19. If itbesaid that there being no rays (of the sun)
during the night, (the departing of the wise by that light) it not
possible (in all eases), this objection is to be overruled ; for
(there always exists ) the connection of the rays.
(It may be said that) the rays of the sun being absent
during the night, the departing of the wise, as described,
cannot take place ; (for possibly the life of a certain in-
dividual may be brought to a close at some dark hour of
the night.) But this objection is rejected as not valid ; for
the connection of the rays (intended here) does always
exist.
How long ?
20. Since the connection is as long as the body lasts ; and
(Sruti) shows that.
As long as the body lasts, the connection of the rays
also does exist- Accordingly the Madhyandinayana
Sruti says : “ Connected indeed are these rays and the
veins ; they are not separated so long as this body lasts ;
for by these (rays) he perceives (the way through the
veins), aud with these (by their light) he passes upwards
aud by these he proceeds (to make his way out).”
21. And hence the departing of the wise may take place
also during the Southern progress of the sun.
Notwithstanding the statement, “ Dying during the
Southern progress of the sun, he goes to Svarga and
dying during the Northern progress he goes to Brah-
man,” it is fit to admit that the wise may depart during
the Southern progress, (too), of the sun. The following
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ikDk II, 21-22.] BOTftA-BSASBtTA. 275
is stated in the Narayanadhyatma : "There are five hun-
dred rays of the sun which are called the rays of the
Southern progress ; and there is the same number of the
rays of the Northern progress. All of them are always in
connection with the body of all beings. Those who are
qualified to go to the spheres up to the Maharloka depart,
following the rays of the Northern progress ; and by the
other rays, the other (souls) tb whom the destination is
different. And these two sets of rays are here spoken of
as the Northern and Southern rays ; but there is no pecu-
liarity wrought by time ; for in the case of the wise, the
fruit is invariable (and necessarily assured). However if
the time also be favourable, there may be some enhance-
ment of the consequence in the case of some individuals ;
but in the case of some of the exalted souls, there is abso-
lutely no difference caused by time.”
22. With, reference to the Yogins, these (wo courses are
spoken of in Smritis and they depend upon their remembrance.
(These two courses refer to the two classes of) Yogins
and also depend upon their remembrance (of the routes
as described by Smritis.
The routes leading to Brahman and Moon are not
merely under the control of time j but they differ accord-
ing as the Yogins are those that follow knowledge, or
those that follow Karma (action). Further the routes
are travelled according as they are remembered at the
end, which is seen by the distinguishing attributes used
[viz., Yogin and Brahmavid) in the following Gita
verses : " Fire, light, the day, the bright half of the month,
the six months, the Northern progress— those people that
having known (seen) Brahman travel by this route, go to
Brahman ” (Gita. VIII. 24-25) ; “ Smoke, night, the dark
half of the month, the six months» the Southern pro-
gress ; the Yogin travelling by this route reaches Moon
and comes back.” It is said also in the Adhyatma : " By
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STTTfc A- BHASHT A .
276
[adhyata tv.
the remembrance of the path, the departing soul certain-
ly goes to Brahman or Moon ; but this route is obtained
only when such remembrance is secured at least in
another life in the case of him who at death does not
possess it.”
End of the Second Pada.
t.
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FOURTH ADHYAYA.
THIRD PADA.
In this Pada, the route and that which is to be reach-
ed are described.
1. ( The departed wise goes to Brahman by the one path
only) commencing with Light, on account of that being widely
known ( being distinctly stated in Sruti and Smriti ).
“ They go to Light, from Light to the Day ; from
the Day to the waxing (bright) half of the month ” (Ch,
V. io. i). Thus Light is declared to be the first (that is
reached).” When the wise person (soul) departs from
this body, he reaches Vayu (called Pravaha) ” (Bri. VII.
10.1). This text appears to say that the departed first
goes to Vayu. (But) here the reaching of Light only is
the first stage. The Brahma Tarka has the following :
* There are only two paths established, that which com-
mences with Light for the passage of the wise, and that
which commences with smoke for the passage of those
who perform (sacrificial) acts, as conclusively known
from a thoroughly sound enquiry into all the Vedas.
Fire and Light are the two forms in which the deity Agni
remains in the same city (region). The wise going to
Brahman first reaches Fire and then Light before going
to others ; for the venerable one is in the same city in two
forms j and Soma to be hereafter spoken of being the son
of Agni, no inconsistency arises.
2. From the absence and presence of particulars (in the
texts ) referring to the attainment to Vayu , it is concluded that
Vayu is reached in the second stage.
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278 8UTBA-BHASHYA. [ADHYAYA tv.
From Fire, he goes to Vayu ; for the statement “ He
reaches Vayu ” (Bri. VI.l-io-i) is a general one ; and the
following statement is specific ; “ He that has departed
hence reaches Vayu as his second destination (stage) >
from Vayu he goes to the Day ; and from the Day to the
waxing half of the month/’
3. Varum is (to be reached ) above Lightning ; on account
of the connection above.
The Kaundinya Sruti says : “ He goes from the
Months to the Year ; from the Year to the region of
Varuna ; from the region of Varuna to that of Prajapati
(while) the Gaupavana Sruti says, “ He goes from the
Year to Lightning ; from Lightning to the region of
Prajapati/' (But the conclusion stated in the Sutra is
distinctly seen from the following) Sruti showing the
relation of the Varunaloka above to that of Lightning
below. “ There from Lightning he goes to Varuna; for
by Lightning the world of Varuna is borne ; in that world,
beyond Lightning, the king Varuna shines bright free
from evils (shines bright like pearls). He sits in judge-
ment of truth and falsehood (right and wrong).”
4. (The aforesaid Vayu is one called ) Ativahika on account
of the indicatory marks pointing to him.
The Vayu that has been previously spoken of is only
the Ativahika ; it is so concluded from the circumstance
of the soul’s going to him in the earlier stage.
On what grounds ?
5. Though there may be doubt arising [as to who ( which
Vayu . ) i 8 reached at first from the statements that Vayu is
reached in am early stage as well as in a later stage, the earlier
Vayu is the Ativahika Vayu and the later is the Chief], on ac-
count of this being established by the specific attribute to the
later one.
In the beginning the reaching of Vayu (stage) is
spoken of thus ; " He goes to Vayu ” (Bri. Vll.-io-i ) ; and
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SUTRA- BHA8HTA.
279
PADA III, 5 — 7 .]
also at the end it is spoken of thus in the Sruti : “ The de-
parted wise on his passage to the perfect Lord finally
goes only to Vidyut. Vidyut is indeed Dyaus (Bharati).
Then he goes to her lord Vayu and only by him he
reaches Brahman.”
The doubt arising thus, whether Vayu mentioned in
the beginning is the Ativahika or Vayu mentioned at the
end or whether the Ativahika is the Chief (Vayu', the
specific attribute (the Lord of Vidyut) given to Vayu
mentioned later on forces the conclusion that the earlier
Vayu is only the Ativahika, (and not the chief Vayu).
Accordingly the Brahma Tarka says ; “ He that has de-
parted from his body first goes to Light only, then to the
son of (the chief) Vayu who is Ativahika by name, then
to the Day, to the bright (first) half of the month, to the
Northern progress, to the Year, to Lightning, to Varuna,
to Prajapati, to the Sun, to the Moon, to Vaisvanara, to
Indra, to Dhruva, to (the goddess) Bharati and then to the
chief Vayu in due order, and by him (Vayu) he reaches (is
led to the presence of) the Lord of lords.”
6. Thence the wite reaches Brahman directly from the Lord
of Vidyut ; (for there it none between them ) and Sruti says
that.
As statements are differently made in different parts
(of scripture), it should not be supposed that there is one
(more) to be reached beyond the chief Vayu before reach-
ing Brahman ; for only by Vayu the Lord of Vidyut,
Brahman is reached ; for the Sruti “ He leads them to
Brahman ” (Ch. v. 10.2) declares the passage (of the wise)
direct from Vayu to Brahman. So says the Brihat
Tantra : “ Only Vayu, the Lord of Vidyut, can lead
him (the soul) to Brahman, and no other; who else
is of such power than Vayu, the ruler of all the organs
(of sense)."
7. Badan thinks that Vayu leads him (soul) to the effected
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2$0 SUTRA-BHASHYA. [ADHYAYA IY.
Brahmin (Chaturmukh f i) ) as the possibility of going to him (is
seen from statements).
From the text, " He leads these to Brahman ” Badari
understands that Vayu leads them to the effected Brah-
man ; for he thinks it reasonable that they reach only the
effected Brahman, on the strength of such statements as
the following in the Adhyatma : Except the gods who
can ever attain to the highest Brail man even if he have
seen Brahman? (On the other hand) he is fit to attain to
the world of Brahma/'
8. And on account of that being specified .
u Though he may see the highest Lord, he reaches
Brahma the four-faced, he reaches Brahma the four-
faced” Thus it is specified in the Kausharava Sruti.
9. But the statement declaring (the attainment to
Brahman) proceeds only from proximity to that.
But such statements as “ He who knows Brahman
reaches the highest Brahman (Tait. ii-i)” only intend
that ere long he would certainly reach the highest Brah-
man ; (while in the first instance the departed reaches
only the effected Brahman).
(If so), when ?
10. On the dissolution of all the effected (world), along
with the Lord of that (effected world) and from him the soul
reaches Para (i.e., Brahman) that is higher than the Four -
faced, (as seen) from declaration (to that effect).
From the Sauparna Sruti, “They indeed reach
Brahma, and, as soon as this (effected world)passesaway,go
along with Brahma to the highest Lord,” it is clearly seen
that at the final dissolution of the world the souls along
with Brahma the lord of the effected world go to Him.
11. Also (as seen) from Smriti.
The Smriti says : “ At the end of Brahma’s age of
hundred years, when the dissolution of all effect takes
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BUTBA-B3A8HYA.
281
PADA in, 11—15.]
place, they all (having in the mean time been plunged in
deep meditation) go to the highest Brahman, together
with Brahma. ”
12. Qaimini opines (that the soul is led to) the highest ;
for ( the word Brahman in the text) primarily denotes Him.
As the word Brahman is primarily attached to Brah-
man only, it should be held that Vayu leads the soul to
the highest Brahman only. Thus Gaimini thinks.
13. And on account of the sight (of Brahman having hern
attained by the souls).
Further (Gaimini says) since Para Brahman is seen
(by them, i.e., the souls), (it is but reasonable that they go
to the highest Brahman).
14. Further ( they had) neither the sight of, nor the pur-
pose of going to, the effected Brahman.
Further Gaimini argues : “ There was neither the
sight of Brahma (the effected Brahman), nor the purpose
such as “ May I reach the effected Brahman.” And the
Padmapurana says, “ Whatever the individual meditates
on during life and wishes to reach and sees with perfect
satisfaction, that he attains to after death.’'
15. Badarayana states that the teat means that Vayu
leads the Apratikalambanas to the highest Lord and the
rest to the effected Brahman; for (otherwise, i.e., if either of the
aforesaid views be absolutely taken, the objections stated would
stand (unanswered) ; and (on account of the scriptural passage
containing the word) ‘ Tidkratu ’ (declaring the Lord’s love of
order).
“ The body is called the symbol and those who obtain
sight of Brahman only within it, but at no time of the
pervading Brahman, are called Pratikalambanas (those
that are fit to see Brahman only within the symbol).
Those that do not require (the medium of) symbols are
only a hundred of the gods, a hundred of the Rishis, a
36
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282 SCTKA-BHASHYA. [ADHTAYA IV.
hundred of the Kings, a hundred of the Gandharvas. Aud
these are invested with special offices, and are capable of
seeing Brahman everywhere ; and the rest are never for
it. But by endeavouring after what one is not eligible for,
even that which is previously attained would be lost.
Those that do not depend upon the symbol for perception
(sight) directly go to Brahman ; the rest having obtained
the sight within their own body go to the world of Brah-
ma ; and during dissolution they go to the highest Brah-
man, only along with Brahma." From this passage in
the Garudapurana and from the force of the objections to
taking absolutely either of the views (advanced by Badari
and Gaimini, it is clear that the text under question evi-
dently means that Vayu, the Lord of Vidyut) leads Apra-
tikalambanas (the gods) to Brahman directly.
(Further it cannot be said that the released may go
to either as they choose ; for the Lord is a lover of order).
Accordingly Sruti says ; “ What he (the Lord) wills, the
soul too desires ; what the soul thinks to do, he resolves
to do ; what he sets his mind upon, he works for ;
thence he directly attains to it/' (Bri. VI. 4 . 5 ). Here the
work is the work of meditation. That Vayu leads the
others, (i.e., whose sight of Brahman is confined to their
symbol or body) to the effected Brahman, is the opinion
of the glorious Vyasa.
16. And the Sruti shows the distinction ( among the wise)
or the eligible.
The difference among the wise is declared in the
Cbaturveda Sikha thus : “ The wise are of three classes,
those to whom Brahman shines (reveals Himself) within,
those to whom Brahman shines without and those to
whom Brahman shines everywhere. The gods indeed
are those who see Brahman everywhere ; the Rishis within
their self ; and men only are those who see Brahman
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SUTBA-BHASHTA.
2S3
BADA III, ie.]
without their self (iu symbols, etc.).” Hence Badarayana’s
interpretation of the text, “ He leads them to Brahman ”
becomes acceptable.
End of the Third Pada. ,
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FOURTH ADHYAYA.
FOURTH PADA.
In this Pada the Sutrakara treats of the enjoyment
(of bliss in heaven).
1. Having reached ( the highest Brahman), and without
leaving (Him), in his (essential form), the wise enjoys bless-
ings, as the Word (declares).
For the Sauparna Srjuti says : “ He who kr.ows Brah-
man thus, contemplates Him thus, sees Him thus, attains to
Atman (the Supreme Lord) and along with Atman he en-
joys all the choice things he likes." And the Chandogya
text says : “ Having reached the Highest Light, he issues
forth in his essential nature (having cast off all physical
bondage)." (VIII. 3.4). Another Chandogya text says :
“ Having crossed over (Avidya, &c.,) to that bridge, the
blind ceases to be blind ” (VIII. 4.1) ; here the crossing
is certainly the crossing of the other, viz., of the wordly
existence, to reach that (the Lord). This is clearly
shown by the Maudgalya Sruti : “ Having crossed this
abhorred and inauspicious river (of miseries), and having
reached this bridge (the Lord), with that only he is
pleased, is rejoiced and becomes blessed.”
2. It is the released (sovlj (that is spoken of here ) ; for
(the enjoyments here described) are seen (to be worthy of him
alone); (and he) is ( plainly ) seen (to be spoken of from the com-
mencement of the passage).
Only the released (soul) is spoken of here ; for
the Brihat Sruti distinctly shows that (as follows) ;
“ Day after day, during sleep, he enters into and
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8UTBA - BHABHT A .
28 5
PibA iv, 2—5.]
reaches the Lord ; but he finds no pleasure, no
rejoicing, no enjoyment of desired things ; for he is
then in the state of bondage ; but when he is released and
enters into Brahman, he has pleasure and rejoicing, and
enjoys all that is desired.
3. The ‘ Highest Light ' reached by the released is only
Atman (the highest Lord); for the passage treats of him (Atman).
By the term ‘ Highest Light,’ (Paramatman the per-
fect self) only is spoken of ; for He is the topic of the
passage. The Brahmandapurana says : “ The terms ‘the
highest Light/ ‘ highest Brahman/ ‘ the perfect Self/ etc.,
everywhere declare only Hari, but no other at all. ”
4. The released soul has (some of the ) enjoyments in non-
division from those of the Lord ; because that is observed (in
Scripture, as in the world).
Only those enjoyments which are in the experience
of the Supreme Lord are partaken of by the released souls
(also). For it is seen from the Chaturveda Sikha. Only
those I hear, only those I see, only those I smell — those
only, these souls having been released from this body
enjoy ; also from the Bhavishyat Parvan : “ The released
having attained to the perfect Vishnu enjoy but a small
measure of the blessings enjoyed by the Lord, which does
not form part of the Lord’s essence ; but they are never
subject to the experience of anything other than that of
bliss, etc.”
5. The released , only through the Lord's (person), enjoys
ihe blessings ; Oaimni opines thus, from the explanation (in
Scripture), etc.
Gaimini thinks that the souls that have become
released on the dissolution of all material coats enjoy the
blessings only through the Lord’s person, (not by means
of any gross or subtle body) ; for Miidhyandinayana
Sruti speaks to that effect : “ He who is thus devoted to
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28(J BtJTRA-BHASHTA. [ADHTAtA lV-
Brahman, having certainly abandoned this body and
reached Brahman, through Brahman hears and only
through Brahman enjoys all this. ” And Smriti also
says : “ The released takes (everything) with the hand of
Hari ; sees through the eye of Hari only ; with the feet
of Hari he walks ; and this is the state of the released
(that has attained to Sayujya mukti.” Further it is seen
from the reasoning presented iu the Brihat Tantra :
“ Since the devoted is (during life) contemplating thus,
‘ I walk with the feet of Visliuu, I see with the eye of
Vishnu, etc.,’ it is but right that similar state results
for the released (soul). ”
6. Judulomi thinks that the released enjoy blessings by
their absolutely intelligent (and essential ) personality ; for they
are of such essence.
The released have their own separate body (separate
from that of the Lord) consisting of simple (pure) intelli-
gence and by that they enjoy their blessings. Audulomi
thus opines on account of the released having such essen-
tial body as may be seen from the following Udd&laka
Sruti. “ Having cast off all this non-intelligent mate-
rial coat, he becomes simple intelligence ; and continues to
be such for ever ; and this state the wise call RELEASE/’
7. It being also thus declared and the aforesaid views
also being true, Badarayana sees no contradiction (between the
two views).
“He indeed becomes completely freed from this
mortal frame and stands out in his pure intelligent person,,
then by that frame only, he sees well, he hears well, he
thinks well, he understands well, and this state they call
Release. ” Thus in the Sauparna Sruti the enjoyment
of blessings by the intelligent (and) essential body being
declared, and what Gaimini has said being also a fact,
Badarayana thinks that there is no contradiction between
the two views. All this is said in the Narayanadhydtma ;
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PA DA IV, 7 — 10 .]
8DTBA-BHA8HYA.
287
The souls during release are freed from the mortal
frame and standing in their absolutely intelligent form,
their organs of sense, etc. also consisting of the same
pure intelligence, enter into the immutable Vishnu, do
everything with their own members assisted by the mem-
bers of the Lord's Person and enjoy the blessings in and
out of Him, and actuated by His grace they go about and
sport as they like. ”
8. And ( the enjoyment results) from mere wish, (as may
be seen) from the Sruti declaring that.
There is no necessity for making any effort to obtain
the blessings, etc., on the part of the released ; for this is
shown by scripture (as follows) : “ If he desires the world
of his fathers, by his mere will (wish) the fathers rise, etc.”
(Ch. VIII. — 2 — i).
9 . And for this very reason, ( the released) is without
any other ruler, i.e., other thm the higher souls and the Lord.
For the very reason that the released has real desires,
(he is not under the control of any other than the Supreme
Being and those released souls that are his superiors).
The Varaha Purana has the following : “ Of all the released
the Supreme Lord Vishnu is doubtless the sole ruler, —
equally of all from Brahman the four-faced down to men.
Next to Narayana, from Prana to Naman (from Brahma
to Usha) all are in regular order the lords of those below
them ; so also are the preceptors by whom right know-
ledge has been firmly implanted in them ; and it is a
fact beyond doubt that the released have no ruler over
them other than the aforesaid. ”
10. Badari considers that the released have no physical
frame (and their enjoyment proceeds with the essentially intelli-
gent body) ; for Scripture speaks io that effect.
Badari says that except one of pure intelligence, the
released have no other body ; for it is said in the Kaun-
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288 StJTRA-BHASHYA. [ADHYAYA IV.
tharavya Sruti thus : “ Indeed he then becomes destitute
of body; and him that is without a body, pleasure and
pain do not touch, with which indeed thisembodied being
is afflicted.”
11. Gaimini asserts the existence of a 'physical body (too),
on, account of alternatives declared (jin the Sruti),
Gairaini thinks that there is also the other body (i.e. f
other than the body consisting of pure intelligence) in the
case of the released as optional assumption of such a body
is spoken of in the Uddalaka Sruti thus : * He who thus
knows the Supreme Lord, when released, sees Him,
hears Him distinctly, with a lustrous body consisting
only of intelligence or non-int^lligent matter (Suddha-
satva), everlasting or temporary ; and thereby he becomes
simply blessed and blessed only, and nothing that is not
blissful touches him.”
12. Hence (i.e., on account af both being facts as stated in
Scripture) Badarayana accepts both the views, as in the case of
the twelve days 9 sacrifice .
Just as the sacrifice extending over twelve days may
be an ( Ahina) Kratu as well as a Satrayaga, in the same
way the enjoyment of blessings by the released may take
place by means of an external body as well as by the
body of pure intelligence identical with (each) self. Thus
Badarayana judges.
And there is also reason (as shown below).
13. In the absence of m external body, it (the experience or
enjoyment) may arise as in the Smdhya (the state of dreaming).
Sandhya is the state of dreaming as may be seen
from the explanation given in the Sruti : “ Sandhya is
the third state, viz, of dreaming” (Bri. VI- 3 - 9 ). *
14 . When the external body if present, (i.e., is assumed by
the Mutta at his will) (the enjoyment may take place) as in the
state of wakefulness.
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SUTRA-BHASHTA.
289
*ADA TV, 14 — 16.]
And this is said in the Brahmavaivarta : “Just as the
experience (of pleasure, etc.) rises without any reference
to a body in those that are in the state of dreaming ; so
also in heaven the experience of bliss may arise without
an external body ; or at their will the released may assume
different bodies of lustrous character and cast them off
after having enjoyed certain blessings as in the state of
wakefulness/’
15. Their entering into a body is like the •presence of the
flame ( in the wich), (is only for the enjoyment of blessings) ; for
scripture shows that
Though they enter a body, they light it up (with their
own lustre) and enjoy only blessings that are the results
of virtues (practised after the sight of Brahman) ; and
are never liable to the experience of miseries, etc., just
as the lustrous flame in a lamp, etc., consumes only the oil,
etc., in it but not the soot, etc. For the Sruti declares
thus: “For then, indeed, the soul has got over all
miseries and become directly related to the Lord who is
seated in the heart of all ” (Bri. VI-3-22).
And it should not be supposed that the above state-
ment refers to him that has attained to Svarga and other
regions, on the strength of such texts as : “ In the world
of Svarga there is no fear whatever ” (Kath I-12). For
16. ( The scriptural passage) has reference to either of the
two states of sleep and release ; for (this) is evident.
The text quoted above : “ For then indeed, etc.” re-
fers either to the state of deep sleep or release ; (and
accordingly) the text speaks of that (crossing the Samsara,
i.e., wordly existence). This is made manifest by the
complementary passage thus : “ Here (during this state)
(the soul) being in the embrace of the Lord, the father
ceases to be father ; the mother ceases to be mother
he is not pursued by virtue, he is not pursued by sin (Bri.
VI-3-22) •” The Brahmavaivarta says: “ Those that
37
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290 SUTBA-BHA6HYA. [ADHYAYA IV.
have attained the final release (from corporeal existence),
assume of their own accord luminous bodies and
through them enjoy only pure pleasures and are never
subject to miseries, etc. For they are rid of all miseries,
as well as all undesirable merit together with demerit ;
and they are freed from all defects and consist only of
intelligent essence, bliss, etc/'
17. The released obtains all wishes except the power of
(creating) the world , etc.
The text says : “ He has become immortal and
attained all his wishes ” (A. A. II *5-4) ; still the text
should be understood to mean that the release obtains all
wishes other than those regarding the creation of the
world, etc/’
Why (this exception) ?
18. And because diva ( the sold) is the topic of the pass-
age and is fan away front (such power).
For the passage deals with the individual soul and
such powers are very far from his reach. This is said in
the V&rSha : “ There arises no wish in the released for
obtaining bliss more than what is allotted to each of
them or for creation and other activities ; all other wishes
they realise ; for they never possess such high capability
with regard to anything. Even though he may be a
released soul, he does not obtain anything beyond his
fitness, nor would he desire such a thing.”
19. If it be said that from direct declaration (express
statement) the souls possess also the power of creation,
etc,' it is to be denied ; far (in that text) only Brahma who
stands as ruler among the officiating gods, is spoken of.
“ He who knows them (the four forms of Narayana)
knows Brahman, (and) to this (Brahma who knows them)
all the gods (in heaven) pay their tribute (bear their
offerings ”) (Tait. VI). Thus the rulership of the world
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SUtfRA-BHASHYA.
PADA IV, 19 .]
29l
being expressly declared of the released, it may be sup-
posed that every released soul attains to absolute power ;
but this supposition cannot be maintained ; for in that
text it is Brahma, the four-faced, the ruler of all the offi-
ciating gods that is spoken of.
The following is in the Garuda : “ Some meditate on
the imperishable Lord Hari, the glorious and perfect Lord
of all, as the Atman (Lord) only and attain release here ;
and these have no passage (through the Brahmanadi) and
stay only here ; some in the Antarikshaloka, some in
Svarga, some in the Maharloka, some in the Janaloka,
some in the Tapoloka, and some in the Satyaloka ; some
others of great wisdom go to the sea of milk ; and they
in the order of their rank and increasing measure of
knowledge take their places nearer to Brahman; some
dwell in the same sphere ; (some) obtain similar forms ;
some stay always by the side of the Lord ; some are always
in the embrace of the Lord. In all places beginning with
the Earth to the Sea of Milk where the glorious Person
named Narayana seated upon Ananta (the serpent) is
present, there are human souls of the four different
classes (Yarnas, as well as of the four Asramas) ;
there are the Rulers of the earth, musicians attend-
ing upon men, the gods, the fathers called the
Chiras and Ajanajas, Karmajas, (those that have
attained to the state of being gods by virtue of their
holy acts) ; the gods that preside over the twenty-five
principles (Tattvas), the Lord of Sachi, Rudra, Brahma
— all these are in their regular ascending order, one over
another ; in eternal bliss, in enjoyments, in wisdom
and in other excellences, all of them differ from each other,
the one above having bliss, etc., hundred times what the
one below enjoys. Those that are higher in the scale
are worshipped by those below ; and by all of them
the four-faced is worshipped and they have each a con-
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SUTBA-BHASHTA.
2&2
[adhtata iv.
trol over those below as they had (in the gross universe,
before. Those that are fit for Saynjya (entering into the
Lord’s Person and enjoying the blessings by means of the
Lord’s members), enter into the Supreme Lord and at will
issue forth, assume either intelligent forms or material
bodies and enjoy all blessings except a few. Thus the
state of the released, in heaven is clearly explained to
thee.”
20. And ( they have ) no control over the effected world ;
for thus (scripture) declares.
The released have not the duty of ruling the effected
world ; for the text says : “ They are not concerned with
the conduct of the world where the cycle of mortal beings
is at work ” (Ch. IV. 15. 6). This is said also in the'
V&rfiha : “ Even in heaven the gods continue to possess
their authority (to be in their respective rank) ; and to
the four-faced who is released, they all as before carry
their offerings ; and along with him all the gods carry the
offerings with intense devotion to the Supreme Lord ;
and the released have no control over the effected world,
where there are others in their stead appointed by the
same Lord to do their duty.”
21. ( Scripture ) declares the permanency uniform experience
through eternity (of the blessedness) of the released, thus do
the Perception of the wise and Inference show.
Scripture says that the released is meditating on the
Lord thus : “ He remains singing this psalm,” (Tait. JII.
10), and there is neither increase nor diminution of bliss,
etc., enjoyed by the released ; on the other hand their state
of blessedness is the same unchanging one through eter-
nity. This is said in the J&bfila Sruti : “ And this re-
leased soul who has attained to Brahman in this world of
heaven has no birth, no death, no decrease, no increase,
but he is always in the same unshaken state of blessed-
ness, always seeing Brahman as the highest, and contem-
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PADA IV, 21-22. j StJTBA-BHASHYA. 29$
plating Him as his Lord ; and of him who thns sees and
contemplates Brahman for ever, their is neither increase
nor decrease ; ” also in the Mokshadharma : “ That is
heaven having attained to which the soul has no death, no
birth, does not decrease or increase.” Moreover there is
the authority of Direct Perception of the wise and of In-
ference by others as to the absence of causes that could
change the released. Accordingly the Brahma-Vaivarta
says : “ The released never undergo either increase or
decrease ; for that is known to be true from the percep-
tion of the wise and the inference drawn from the absence
of the causes of change ; and the contemplation of the
Supreme in that world is but eternal bliss ; it is not the
means to an end ; for there it does not proceed from fear
of evil ; therefore it is but the end.”
22. And on account of [tie Sruti containing) the indica-
tory circumstance , viz., the uniformity of experience in all the
blessings enjoyed, [there exists no cause of increase or decrease
of the blessedness of the released).
Further there is nothing against the tlnchangeable-
ness of the heavenly state from 1 the variety of enjoyments;
for amidst all the variety of enjoyments, the equality, i.e. t
the unchangeableness of the released is distinctly pointed
out by the Sruti thus : “ Having entered into this bliss-
ful Lord, he has no birth again, no death, no decrease, no
increase, eats what he likes, drinks what he chooses,
sports as it pleases him or ceases to do anything at his
will.” (Tait. V. II. 8). The Kurma Purana says :
“ That the released have no increase or decrease is the
rule ; any occasional peculiarity, however, is not denied
of them.” The Narayana Tantra has the following *
“The change of increase and decrease like the ebb and flow
of a current does not in any respect occur in the state of
the released ; nor is there anything undesirable in it at any
time ; and there is absolutely no touch of misery ; for
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29 4 , SOtttA-teASfiYA. [aDHYAYA tV.
bliss only shines upon them for ever. However there
may be peculiarity in the different particulars of blessiugs
enjoyed j (while the consciousness of being blessed is one
throughout). ”
23 . ( Of the released there is) no returning, according to
the Word, no returning, according to the Word.
“ (He who thus spends the whole of his life time at-
tains to the world of Brahman) and he does not return,
does not return.” (Ch. VIII. 15. 1). “ (In the world of
Vishnu he attains to immortality and) having obtained
all the blessings wished for enjoys them for ever, enjoys
them for ever, enjoys them for ever (A A. II. 5. 1-15).”
From these and other Srutis, (non-return of the released
to the corporeal existence becomes established).
Reverence be to Vishnu who is perfect in all excel-
lences, wisdom, bliss, etc., who is my preceptor, who
is always and in every way most beloved of me.
Of (the god) Vayu (the Lord of breaths) whose three
blessed forms are distinctly spoken of in the words of the
Vedas, whose essence is pure strength and wisdom, is the
support and activity of the world, is highly worshipful,
and is ordained to manifest itself only thus (<a, without
any diminution of power, etc., in his avataras),— of such
Vayu the first manifestation is that which bore the words
of Rama (to Sita ) ; the second, that which proved the ruin
of (the Kuru) forces ; and the third is Madhwa by whom
indeed this Bhashya is produced showing the Supremacy
of Hari.
[The eternally blessed and perfect Hari be ever
gracious to me ; reverence to Him, reverence to the
Glorious Lord Vishnu.]
Finis.
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I
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