वेदान्तसारः/चतुर्थाध्यायः/प्रथमःपादः
चतुर्थाध्याये प्रथमः पादः
आवृत्त्यधिकरणम् १
आवृत्तिरसकृदुपदेशात् ॥ १ ॥
"ब्रह्मविदाप्नोति परम्" इत्यादिषु मोक्षसाधनं वेदनमसकृदावृत्तम्, "विद्यात्,उपासीत" इति विद्युपास्योरुपक्रमोपसंहारयोर्व्यतिरेकेणोपदेशात्॥
लिङ्गाश्च ॥ २ ॥
ADHYAAYA IV, PAADA I
AVRTTYADHIKARANA 1
1. Avrttirasakrdupadesaat
Repetition again and again; on account of the teaching.
'The knower of the Brahman attains the Highest' (Tait.1-2-1). Here the knowledge, (i.e., Vedana) that is mentioned as useful for the attainment of the final release. means the knowledge repeated again and again; because there is the interchange of words, 'Knowing' and' Meditating' in the beginning and the end of the text.
2. Lingaacca
लिङ्गं स्सृतिः । "मां ध्यायन्त उपासते | तेषामहं समुद्धर्ता" "तद्रूपप्रत्यये चैका संततिश्चान्यनिःस्पृहा । तद्ध्यानम् इत्यादिस्सृतेश्च ॥
आत्मत्वोपासनाधिकरणम् २
आत्मेति तूपगच्छन्ति ग्राहयन्ति च ॥ ३ ॥
यद्यपि "अधिकं तु मेदनिर्देशात्" "अधिकोपदेशात्" इत्यादिषु प्रत्यगात्मनोऽर्थान्तस्त्वं ब्रह्मणः प्रतिपादितम्; तथाप्युपासिता "अहं ब्रह्मास्मि" इत्येवोसीत | यतः पूर्वे उपासितारः "त्वं वा अहमस्मि भगवो देवते, अहं वै त्वमसि भगवो देवते" इत्यात्मेत्येवोपगच्छन्ति । उपासितुरर्थान्तरभूतमपि ब्रह्म तानुपासितॄन् स्वात्मभूतं ग्राहयन्ति
'Inferential mark' means Smrti texts. 'Who, with uninterrupted thought, meditate upon me. I lift them up'(Bhag. GI.XII-7). 'The meditation is the peerless and continued representation of that Form without least desire in anything else' (Vis. Pu VI-7-91).
ATMATVOPAASANAADHIKARANA 2
3. Atmetitupagacchanti graahayanti ca
But as the Self; thus the wise approach Him and the texts make them apprehend in that way.
In the Sutras II-1-22 & III-4-8 is explained that the Brahman, is other than the individual Self. Even then the
person, engaged in the meditation should meditate upon Him as, ' I am the Brahman '. Because the wise of olden times acknowledged thus-'Then I am, indeed, thou, holy divinity and thou art me'. Thus the devotees acknowledged Him as their Self. The Brahman is no doubt other than the individual selves. But the scriptures reveal Him as being the Selfच शास्त्राणि "य आत्मनेि तिष्ठन्नात्मनोऽन्तरो यमात्मा न वेद यस्यात्मा शरीरं आत्मानमन्तरो यमयति स त आत्मा" ईत्यादीनेि । यथा 'मनुष्योऽहम्' इति मनुष्यशरीरस्य स्वात्मप्रकारतैकस्वभावतया प्रकारिणि स्वात्मनि '1मनुष्यशब्दस्य तद्बुद्धेश्च पर्यवसानं, तथा स्वात्मनोsपि परमात्मशरीरतया तत्प्रकारस्वभावत्वेनाहंशब्दतद्बुद्ध्योः परमात्मनि पर्यवसानमिति "अंहं ब्रल्व" इत्येवोपास्यमिति2 ॥
प्रतीकाधिकरणम् ३
न प्रतीके न हेि सः ॥ ४ ॥
of the meditating individual selves. 'Remaining within the self. He is different from the self, whom the self does not know, of whom the self is the body, who rules the self from within, he is thy Self' (Br- III-7-22. Maadhy.) In the usage, 'I am the man' the word 'man' which naturally indicates the human body refers to the self and the thought arrived at from the word finally takes the self as the object, because the body is always an adjunct to the self. In a similar way the word, 'I' refers to the Highest self, and the thought arrived at from the word,finally takes the Highest Self as the object who has as His body the individual selves. Therefore the form of the meditation is only as ' I am the Brahman '.
PRATIKAADHIKARANA 3
4. Na pratike na hi sah
In the symbol, there is no apprehension as the self; for the Highest self is not meditated upon there.
1अहं शब्दस्य M 2 Pr
2उपासीतेति M 1
"मनो ब्रह्म" 1इत्यादेिप्रतीके तु नात्मेति ग्रहणम् । न हि तत्र स परमात्मोपास्यः | परमात्मदृष्ट्या हेि मन्ः:प्रभृतीनि2
ब्रह्मदृष्ठिरुत्कर्षात् ॥ ५ ॥
ब्रह्म 3उत्कृष्टत्वात् तदृष्ट्या मनआद्युपासनं 4ह्यभ्युदयाय भवतीति ॥
आदित्यादिमत्यधिकरणम् ४
आदित्यादिमतयश्चाङ्ग उपपत्तेः ॥
'Let one meditate on the mind as Brahman' (Chand. III-18-1). Here the symbol (i.e. mind) is not to be meditated as the Self of the meditator. In that meditation the Highest Self is not to be meditated upon. But the mind, etc. have to be viewed as the Highest Self and meditated.
5. Brahmadrstirutkarsaat
The view of the Brahman (in the mind, etc.); is on account of superiority. The Brahman is superior to mind, etc. The meditation on the mind, etc. viewed as the Brahman is for the good of the meditator.
ADITYAADIMATYADHIKARANA 4
.
6. Adityaadimatayascaanga upapatteh
And the auxiliaries have to be viewed as Aditya etc. on account of this being rational.
1इत्यादिषु प्रतीकेषु M 3 2प्रभृतीति M 1
"य एवासौ तपति तमुद्गीथमुपासीत" इत्यादावप्यादित्यादेरेवोत्कृष्टत्वात् उद्नीथादौ तद्दृष्टयः कार्याः ॥
आसीनाधिकरणम् ५
आसीनः संभवात् ॥ ७ ॥
आसीन उपासनं कुर्यात् , तस्यैवैकाग्रतासंभवात्1 ॥
ध्यानाच्च ॥ ८ ॥
"निदिध्यासितव्यः" इत्युपासनस्य ध्यानरूपत्वाच्चासीनः॥
'Let a man meditate upon the Udgitha, as the sun who shines up' (Chand. I-3-I); Because Aditya etc. are the beings of an higher status, the Udgitha, etc., have to be viewed as Aditya etc.
ASINADHIKARANA 5
7. Asinah sambhavaat
Meditation is to be made in a sitting posture; on account of possibility. The meditation is to be made in a sitting posture; because in that state only it is possible for a man to concentrate his mind on single object.
8. Dhyanaacca
And because of its being in the form of deep thinking.
The meditation is to be made in a sitting posture; because the meditation is of the form of deep thinking. This is stated in the text, 'The self is to be thought of deeply' (Brh. VI-5-6).
1ऐकाग्रय Pr.
अचलत्वं चापेक्ष्य ॥ ९ ॥
पृथिव्यादेरचलत्वं चापेक्ष्य "ध्यायतीव पृथिवी" इति प्रयोगात् मनसो निश्चलत्वमासीनस्यैव ॥
स्मरन्ति च ॥ १० ॥
"उपविश्यासने युञ्ज्यात् 1इत्यादिना ॥
यत्रैकाग्रता तत्राविशेषात्॥ ११ ॥
यत्रैकाग्रता तत्र देशे तत्र काल उपासीत, 2देशकाल विशेषाश्रवणात्॥
9. Acalatvam caapekshya
And as there is the reference to for immobility.
The mind could be steady only in a sitting posture; because the steadiness of mind can be acquired only by immobility; this is stated in the text 'The earth meditates as it were' (Chaand. VII-6-1).
10. Smaranti ca
And smrti texts teach the same.
'One should practise meditation sitting on a seat' (Bhag G. VI-12) and so on.
11. Yatraikaagrataa tatraavisesaat
Where concentration of mind is possible. there the meditation has to be made without regard to any place or time.
Suppose the concentration of mind is possible, then meditation is to be made at that time and in that place;
1इत्यादि M 1. 2उपासीतेति M 1 Pr.आप्रयाणाधिकरणम् ६
आप्रयाणात्तत्रापि हि दृष्टम् ॥ १२ ॥
आप्रयाणादहरहरुपासनं कार्यम् , "स खल्वेवं वर्तयन्यावदायुषम्" 1इति दर्शनात् ॥
तदधिगमाधिकरणम् ७
तदधेिगम उत्तरपूर्वाघयोरश्लेषविनाशौ तद्युपदेशात् ॥ १३ ॥
because there are no texts to show that meditation, should be made at fixed time and fixed places.
APRAYAADHIKARANA 6
12.Aprayaanaat tatraapihi drstam
Meditation has to be done till death; for there also it is seen.
The meditation has to be done every day till death; because it is so seen in the text, 'He indeed, who lives thus throughout his life' (Chand. VIII-I5-I).
TADADHIGAMADHIKARANA 7
13.Tadadhigama uttarapUrvaaghayoraslesavinaasau tadvyapadesaat
On the attainment of that, there result the non-clinging and the destruction of the future and past sins respectively; this being so declared.
1इत्यादि M 1.
उपासने प्रारब्धे तत्सामर्थ्यादेव पूर्वकृताघनाश उत्तराघाश्लेषश्च भवति; "एवं हास्य सर्वे पाप्मानः प्रदूयन्ते" एवमेवंविदि पापं कर्म न श्लिष्यते 1इति श्रुतेः ॥
इतराधिकरणम् ८
इतरस्याप्येवमसंश्लेषः पाते तु ॥ १४ ॥
विदुषः पुण्यस्यापि भोक्षविरोधित्वेनानिष्टफलहेतुत्वसाम्यादेवमश्लेषविनाशौ । वृष्ट्यन्नायुरारोग्यादिविद्यानुगुणफलस्थ कर्मणः शरीरपातादूर्ध्वंमफलत्वम् ॥
When the meditation on the Brahman is begun, the past sins become destroyed and the future sins do not cling to him; because the meditations have such a power. The texts that support this are these-I Thus, indeed, all his sins are burnt' (ChandV-24-3). 'No evil deed clings to him who knows this (Chand. IV-14-3).
ITARADHIKARANA 8
14.Itarasyaapyevamasamsleshah paatetu
Of the other also (i.e., the good deeds) there is thus non-clinging and destruction; but after death they do not grant any results.
As regards the wise, the good deeds also are obstructive to the attainment of Final Release and they grant undesirable fruits. They either do not cling to the selves or become destroyed. The works that have to give the results of rain, food, life and health etc. for the help of Vjdya, do not yield any result after death.
अनारब्धकार्याधिकरणम् ९॥
अनारब्धकार्ये एव तु पूर्वे तववघेः ॥ १५ ॥
वेिद्याधिगतेः पूर्वकृते पुण्यपापे फलदानाप्रवृते एवं विनश्यतः, "तस्य तावदेव चिरम्" इति शरीरपातावाधित्वश्रुतेः ॥
अग्निहीत्राद्यधिकरण्म् १०
अग्निहोत्रादि तु तत्कार्यायैव तद्दर्शनात् ॥ १६ ॥
अग्निहोत्राद्याश्रमकर्म वेिद्योत्पत्त्याख्यकार्यायैवाप्रयाणादनुष्टेयम् ।
ANAARABDHAKAARYAADHIKARANA 9
15. Anaarabdhakaarye evatu purve tadvadheh
But only those former ,works, the effects of which are not yet begun (become destroyed); on account of that being the limit.
Only those good and evil deeds performed before the acquisition of knowledge perish, the effects of which have not begun to operate; because of the texts-'For him there is delay only as long as he is not delivered from the body' (Chaand. VI-14-2) say that they last till death.
AGNIHOTRAADYADHIKARANA 10
16. Agnihotraadi tu tatkaaryaayaiva taddarsanaat
But the Agnihotra, etc. are for that effect only (i.e., the production of knowledge); this being seen in the scriptural texts.
Agnihotra, etc. that are prescribed with reference of
Asramas, have to be performed till death, as they produceतमेतं वेदानुवचनेन इत्यादेिनां विघोत्पत्तिकार्यत्वं ह्माश्रमधर्मस्य दृष्टम् ॥
अतोऽन्यापि ह्येकेषामुभयोः ॥ १७ ॥
"तस्य पुत्रा दायमुपयन्ति " "द्विषन्तः पापकृत्यां सुहृद्ः साधुकृत्याम्" इत्यादिवचनस्याग्निहोत्रादेरन्याप्यनादिकालप्रवृत्ता साधुकृत्या प्रबलकर्मप्रतेिबद्धफला उत्तरा वृष्ट्यन्नादिविद्यानुगुनणफला प्रतिबद्धफला चेति पूर्वोत्तरकृतयोरुभयोरप्यस्त्येव विषयः ॥
यदेव विद्ययेति हेि ॥ १८ ॥
the effect, namely, the production of knowledge. Brahmanas seek to know Him by the study of the Vedas' (Brh. IV -4..22). From this it is understood tbat the works prescribed with reference to the As'ramas are intended for the production of knowledge.
17. Atonyaapi hyekesaamubhayoh
According to some, a class of good works, other than these of both kinds.
Consider the texts-'His sons get a share of properties'. 'His evil deeds cling to his enemy'. His good-deeds attach themselves to his friends'. Some good works, other than the Agnihotra etc. are performed from time immemorial. They are obstructed from granting fruits by other works of greater strength. The strong works obstruct also the grant of fruits, such as rain, food, life and health etc., of the subsequent works. Hence the scriptural texts mentioned above refer to these both kinds of deeds.
18. Yadeva Vidyayeti hi
For there is the text, 'Whatever he does with
knowledge ' (Chaand. 1-1-10)."यदेव वेिद्यया' इत्यत्र फलप्रतिबन्घोऽस्तीति ह्युक्तम् ॥
इतरक्षपणाधिकरणम् ११
भोगेन त्वितरे क्षपयित्चाथ संपद्यते ॥ १९ ||
आरब्धकार्ययोः पुण्यपापयोर्यप्फलं तदेकशरीरावसानमनेकशरीरावसानं वा भुक्त्वैव तदनन्तरं ब्रह्म प्राप्नोति ||
इतेि श्रीभगवद्रामानुजविरचिते वेदान्तसारे चतुर्थस्याध्यायस्य प्रथभः पादः ॥
For there is the text, ' whatever he does with knowledge'. (Chand. 1-1-10).
ITARAKSAPANADHIKARANA 11
19. Bhogenatvitare ksapayitvatha sampadyate
But having destroyed the two kinds of deeds, by the enjoyment of their fruits he reaches the Brahman.
Some good and bad deeds begin to yield fruits. These fruits have to be enjoyed in one life or in many lives. Then he attains the Brahman.
THUS ENDS THE 1ST PADA OF THE 4TH ADHYAYA.
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