वेदान्तसारः/द्वितीयाध्यायः/प्रथमःपादः
"
द्वितीयाध्याये प्रथमः पादः
स्मृत्यधिकरणम् १
स्सृत्यनवकाशदोषप्रसङ्ग इति चेन्न, अन्यस्मृत्यनव काशदोषप्रसङ्गात्।॥ १ ॥
उपबृंहणापेक्षे वेदान्तार्थनिर्णये' सति,कपिलस्मृत्युपर्बृहणेन वेदान्तार्थः प्रधानकारणवाद इत्यनभ्युपगमे कपिलस्मृतेरुपबृंहणानन्वयेनानवकाशप्रसक्ति-
ADHYAYA II, PADA I
SMRTYADHIKARANA 1
1. Smriyanavakasadosaprasanga iti cenna, anya- smriyanavakasdosaprasangat If it be said that there would result the fault of being no room for certain Smrti; (we reply) no ' because there would result the fault of want of room for other Smrtis. There is the desire to look into other texts for support in order to determine the meaning of the Vedanta passages. Accordingly Vedanta passages, by the support of the Kapila-Smrti . must determine the Prakrti to be the cause of the I निश्चये_q A 1. M 2. १४ ० श्चैढ़ाश्तसः [अधिं,
रैितेि चेत्; न, अन्यासां 'वेदान्ताविरोधिनीनां बह्वीनां मन्वादिस्मृतीं- नामनवकाशप्रसक्तेः । वेदस्योपबृंहणपेक्षत्वेऽप्यनन्यपराविरुद्धानेकस्मृतिषु सतीषु, विरुद्धायां2 वेदोदितार्थविशदीकरत्वाभावेन3 तस्या उपबृंहणत्व- मन्याय्यमित्यर्थः ॥
योगीन्द्रकपिलस्य तथानुंपलब्धेः कथं स्म्रृत्यन्तरं न्याय्यमिति चेत्, तत्राह-
इतरेषां चानुपलब्धेः ॥ २ ॥
creation, etc. of the world. If this is not accepted this kapila-Smrti cannot be a supporting text. Hence, there can be no any purpose of that particular Smrti text. It is not so; because it results there being no room for other Smrti, Manusmrti, etc., that are not opposed to the Vedanta. It is true that the Vedic texts require Smrti works for support' ; however when there are many other Smri'ti works agreeable to the Vedic texts, the Smrti that is opposed to the Veda, cannot be considered as the work for support. But Kapila, the greatest of the sages, does not accept that doctrine of the other Smrtis. How then is it right to say that other Smrtis are the works of support? The answer is this- 2. Itaresam canupalabdheh
And because the others have not accepted the doctrine of Kapila.
1 वेदाविरोधिनीनां A !. 2 विरुद्धार्थायाः A 1. 3 विशदीकरणत्वाभावेन M 1,2 'vide ' पुंराणैरेितिंहासैश्च वेदं समुपबृंहयेत् । बिभेत्यल्पश्रुताद्वेदो मामयं प्रतरेदिति ॥ २, ३] द्वितियध्याथे प्रथमः पाद्ः १४१
वेदार्थसाक्षात्कारचतुरमन्वादियोगीन्द्राणां कपिलदृष्टार्थानुपलब्धेः कपिलोपलब्धिर्भ्रम्१ एव ॥
योगप्रत्युक्त्यधिकरणम् २
एतेन योगः प्रत्युक्तः ॥ ३ ॥
योगस्य हैंरण्यगर्भस्यापि कापिलस्मृतिवद्वेदवेिरुद्धत्वाविशेषात् तद्वन्नि- रासः ll
विलक्षणत्वाधिंकरणम् ३
न विलक्षणात्वादस्य ; तथात्वं च शब्दात् ॥ ४ ॥
The greatest of the sages,Manu and others, were capable of directly perceiving the meaning of the Vedas. They have not apprehended the principle as suggested by Kapila. Therefore, what Kapila apprehended was an error.
YOGAPRATYUKTYADHIKARAA 2
3. Etena, yogah pratyuktah.
By this line of argument, the Yoga system is refuted. The Yoga system taught by Hiranyagarbha is opposed to the Vedas, in the same way as the Kapila-Smrti is opposed. Hence this also is refuted, by following the same line of argument.
VILAKSATVADHIKARANA 3
4. Na vilaksanatvadasya; tathatvam ca sabdat
On account of the difference of character, the world cannot be the effect produced by the Brahman and that the world being such, appears from scriptures. 1 भ्रान्तिमूलैव A 1. १४२ वेदान्तसारः [अधि.
विकारास्पदत्वेनाज्ञत्वेनापुरुषार्थाश्रयत्वेन च जगतो ब्रह्मविलक्षण- त्वात् तत्कार्यत्वं न संभवति | विलक्षणत्वं1 शब्दाच्चावगम्यते, ' विज्ञानं चाविज्ञानं च ' इत्यादेः ॥
अभिमानिव्यपदेशस्तु विशेषानुगतिभ्पाम्॥ ५ ॥
'तं पृथिव्यब्रवीत्' 'आपो वा अकामयन्त ' 2इत्यादिज्ञान- कार्यव्यपदेशस्तदभिमानिदेवताविषय इति, 'हन्ताहमिमास्तिस्रो देवताः' इति देवताशब्देन विशेषितत्वात् 'अग्निर्वाग्भूत्वा मुखं प्रावेिशत्' इत्यादिना तत्तदचिद्वस्त्वभिमानित्वेन देश्क्तानुगतेश्चावगम्यते ॥!
The world possesses the character of undergoing the changes of states. It is ignorant and the seat of evils which are not fit to be in the scope of desire of men. Hence on account of the difference of character, the world cannot be the effect of the Brahman. That there is difference in character between the two, is established in the text, ' knowledge and non-knowledge etc.' (Tait. 1-2 . 6-3). 5. Abhimanivyapadesastu 'visesanugatibhyam
But there is the denotation of the superintending deities; on account of distinction and entering.
'To him the earth said' (Tait. Sam. V.5.2) 'The water desired' (Tait. Br. 111-1.5). From these texts it is seen that the earth, etc., had certain functions which were possible only for those, endowed with knowledge. However it should be explained that the functions were of the presiding divinities, because the word, divinities, is used in the text to qualify them, 'Alas I Let me enter these three divinities' (Chand. VI.3.2). The divinities that preside over the
1विलक्षणश्वं च Ā{ 1, M 3. 2इत्यादौ M 1. ३] द्वितीयाध्याये प्रथमः पादः १४३
दृश्यते तु ॥ ६ ॥
विलक्षणयोरपि कार्यकारणभावः संभवति, माक्षिकादेिभ्यः क्रिम्या- घुत्पतिदर्शनात् ॥
असदिति चेन्न, प्रतिषेघमात्रत्वात् ॥ ७ ॥
एवं तर्हि कारणे कार्यमसदेिति चेन्न, सालक्षण्यनियमप्रतिषेध- मात्रात्वात् । पूर्वोक्तं कार्यकारणयोर्वस्त्वैंक्यं न॒ त्यक्तम् ॥ . non-intelligent substances, are apprehended in the text, 'Agni, having become speech, entered the mouth' (Ait. 11-4).
6. Drsyate tu
But it is seen (that the cause and the effect are of different characteristics).
It does happen that substances of different character, also assume the states of being the cause and effect. It is seen that insects etc. are produced from honey etc.
7. Asaditi cenna, pratisedamatratvat
If it be said that the effect is non-existing; we say no, because there being a mere denial.
Then it is said that the effect is not present in the cause. This is not so; because what is denied here is the rule, namely, that the cause and the effect must possess the same characteristics. But the cause and the effect of the type do not renounce the character of being one substance as stated above.
अपीतौ तद्वत्प्रसङ्गादसमञ्जसम् ॥ ८ ॥
जगतो ब्रह्मणा1 वस्त्वैक्येन तस्मिन्नपीत्यादौ जगत इव ब्रह्मणोऽपि विकारित्वाद्यनिष्टप्रसङ्गात् वेदान्तवाक्यं सर्वमसमञ्जसं स्यात् ॥
न तु, दृष्टान्तभावात् ॥ ९ ॥
नैतत् , 'यस्यात्मा शरीरम्' 'यस्याव्यक्तं शरीरम्' ईत्यादि- श्रुतिसिद्धचिदचिद्वस्तुशरीरकस्य ब्रह्म्णः कार्यकारणभावेनावस्थाने गुणदोष- व्यवस्थितौ दृष्टान्तसद्भावात् । यथा जीवस्य सशरीरस्य मनुष्याद्यात्मनो
8. Apitau tadvatprasangadasamananjasam
On account of similar consequences in absorption, the Vedanta texts would be inappropriate.
As the Brahman and the world constitute one substance, it happens, that the Bramhan, like the world, must undergo modification during the absorption of the world in Him. Therefore all the Vedantic texts become inappropriate.
9. Na tu, drstantabhavat
Not so; as there are parallel instances.
It is not so. That the Brahman has, as his body, all the sentient and non-sentient beings has been proved in the scriptural texts, ' To whom the self is the body , (Brh. V.7-22 Madhya) 'To whom the Avyakta (the unevolved matter) is he body (Sub. 7). There are instances to show that good and bad qualities exclusively belong to Him and His body, while He remains in the state of both the cause and the effect. The illustrative example is this :-'The man,in whose body
1 ब्रह्मणा कारणेन M 3.
बालत्वयुवत्वस्थविरत्वादिभावेऽपि बालत्वादयः शरीरे तिष्ठन्ति, ज्ञानसुखा- दयश्चात्मन्येव, तद्वदत्रापि शरीरभूतचिदश्चिद्वस्तुगतान्यज्ञानविकारादीनि1 । आत्ममूते तु ब्रह्मणि निरवद्यत्वाविकारित्वसर्वज्ञत्वसत्यसंकल्पत्वादय:2 ॥
स्वपक्षदोषाश्च ॥ १० ॥
प्रधानकारणवादे दोषाश्चायमेव ग्राह्यः । प्रधानकारणवादे निर्विकार- पुरुषसंनिधानात् प्रकृतिप्रवृत्तावितरेतरधर्माध्यासादयो दुरुपपादाः । अन्य-
is encased the individual self, undergoes the changes of childhood, youth, and old age etc.' The childhood, youth etc. are the characteristics of the body. The pleasure, knowledge, etc. stick on to the self alone. In the same way the ignorance, different modifications etc. belong to the sentient and non-sentient beings, that constitute His body. The Brahman, who is the self of these sentient and non-sentient beings, is faultless and all-knowing. He does not undergo changes and possesses true will.
10. Svapaksadosacca
And on account of objections to one's own view, (i.e. of the Samkhya system).
The Vedantic view alone has to be accepted, as there are faults in the Samkhya view that accepts the Pradhana as the cause of the creation etc. of the world. In the school, that accepts Pradhana to be the cause of the creation, etc.of the world, it is stated thus-' The Pradhana undergoes changes in the presence of the Purusa, 'who always remain immutable'. Hence, it is not possible to explain the superimposition of the attributes of one object upon the
1 दोषा:added A 1, M 2, Pr. 2 गुणा: added A 1, M 2.
19त्रान्यधर्मानुसंधानरूषोऽध्यासो निर्विकारपुरुषस्य न संभवति । अचेतनायाः प्रकृतेरनुसंधानरूपोऽध्यासः सुतरां न संभवति ॥! तर्काप्रतेिष्ठानादपि ॥ ११ [! प्रघानकारणवादस्य कुतर्कमूलत्वेन' तस्याप्रतेिष्ठितत्वादपि त्याज्यं |प्रधानम् ॥ अन्यथानुमेयमिति चेत्, एवमप्यनिर्मोक्षप्रसङ्गः॥। १२॥
other in this case'. In the case of the immutable Purush, the supposition of the attributes, that do not belong to him, does not take place. It is utterly impossible to hold the superimposition of the attributes of tbe Purusa, by the Pradhana which is non-intelligent. 11. T'arkapratisthanadapi And in consequence of the unfoundedness of the reasoning (i.e. the reasoning advanced by the Samkhyas). The argument, namely, 'The Pradhana is the cause of the creation, etc. of the world' is based on wrong reasoning. The reasoning has not been firmly founded on good basis. Hence, the Pradhana should not be held as the cause of the
- reation etc. of the world.
12. Anyathctnumeyamiti cet, e'amapyanirmoksa. prasanga Should it be said that a different method of inference has to be advanced for proving that P,a- dhzzna is the cause of the creation, etc. of the world; we reply that thus also it follows that the objection raised cannot be got rid of.
1 मूलत्वात् M 3.क्लृप्तप्रकारात् प्रकारान्तरेण प्रधानमनुमेयमिति चेत् , एवमपि ततो- ऽधिककुतर्ककुशलसंभावनया अप्रतिष्ठितत्वादनिर्मोक्षप्रसङ्गो दुर्वारः स्यात् ॥
शिष्टापरिग्रहाधिकरणम् ४
एतेन शिष्टापरिग्रहा अपि व्याख्याताः ॥ १३ ॥
एतेन सांख्यस्मृतिनिराकरणहेतुना तर्काप्रतिष्ठितत्वादिना परि- शिष्टाश्च कणभक्षाक्षपादक्षपणकादिस्मृतयो निराकृताः ॥
भोक्त्रापत्त्यधिकरणम् ५
1भोक्त्रापत्तेरविभागश्चेत्, स्याल्लोकवत् ॥ १४ ॥
If it be said that the Pradhana is inferred by follow- ing a different line of argument, even than the objection raised cannot be got rid of; because it cannot have a firm foundation as it can be refuted by people more skilful than the disputant in_ the art of wrong reasoning.
SISTAPARIGRAHADHIKARANA 4
13. Etena Sitaparigraha api vyakhyatah
Thereby also the remaining systems, which are not accepted in scriptures, are explained. The rest of the Smrtis written by Kanada, Gautama, Jina etc. are also revealed as refuted in the same way as in the case of Samkhya Smrti by showing that their line of reasoning have no firm foundation.
BHOKTRAPATTYADHIKARANA 5
14. Bhoktrapatteravibhagascet syallkavat
If it be said that from the Brahman becoming an enjoyer, there follows non-distinction of the Brahman and the individual self; we reply-it is as in ordinary worldly affairs.
1भोक्तृत्वापत्तेः A 1.यदि चिदचिद्वस्तुशरीरकत्वेन ब्रह्मणोऽपि सशरीरत्वमिष्यते, तर्हि जीववत् सशरीरत्वेन ब्रह्मणोऽपि शरीरसंबन्धप्रयुक्तसुखदुःखभोक्तृत्वापत्ते- र्जीवादविभागप्रसक्तिरिति1 चेत्; न । स्यादेव जीवाद्विभागो निरवद्यत्व2कल्याणगुणाकरत्वेन3 ब्रह्मणः। न हि सशरीरत्वमयुक्तमनिष्टभोक्तृत्वम्; अपित्वन्यवश्यत्वकृतम् ।यथा4 लोके राज्ञः सशरीरत्वेऽप्यनन्यवश्यस्य5 स्वाज्ञातिवृत्तिकृतानिष्टभोक्तृत्वं नेतरसमानम् ॥
If it is desired that the Brahman should be the corporeal Self, because all the sentient and the non-sentient beings constitute His body, then it happens that the Brahman enjoys pleasure and pain, just as the individual self; and because He has a body, there should not be any distinction between the individual self and the Highest Self. It is not so. The Brahman is surely distinct from the individual self, as He possesses a host of auspicious qualities bereft of inauspicious ones. The experience of unliked things is not due to the connection with the body; but it is due to the fact of being dependant on others. In the world it is seen that the ruler, who is independent, has a body, but does not enjoy the fruits of the violation of his orders as his dependants are compelled to undergo the punishment.
1अविभाग: प्रसक्त इति M 2. 2 निरवद्यत्वेन M 2.
3निरवद्यत्वसहितकल्याणगुणाकरत्वेनेति मध्यमपदलोपी समास:। यथा चामरद्वयं पार्श्वयोर्वीज्यमानं सम्राजश्चिह्नं तथोभयमपीदमविनाभूतं ब्रह्मणो लिङ्गमिति 'उभयलिङ्गं सर्वत्रहि'इति सूत्रकारवचनादवगम्यते। अतएवोभयो: समस्तपदेनात्र निर्देश:। चरमसूत्रभाष्ये तथा गीताभाष्ये च 'निखिलहेयप्रत्यनीककल्याणैकतान:' इति समस्तपदेनैवोभयोर्निर्देश: कृतोऽवगन्तव्य:।
आरम्भणाधिकरणम् ६
तदनन्यत्वमारम्भणशब्दादिभ्यः ॥१५॥
कारणभूताद्ब्रह्मणोऽनन्यत्वं कार्यभूतस्य जगतो वाचारम्भणशब्दादिभ्यो वाक्येभ्योऽवगम्यते--–'बाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्' ' सदेव सोम्येदमग्र सीदेकमेवाद्वितीयम्' 'तदैक्षत बहु स्यां प्रजायेयेति ' ' ऐतदात्म्यमिदं सर्वम्' ' तत्वमसि ' इत्यादिभ्यः ॥
भावे चोपलब्धेः ॥१६॥
ARAMBHANADHIKARANA 6
15.Tadananyatvamarambhanashabdadibhyah
The non-difference of the world from that Brahman follows from the scriptural statement that begins with the word, Arambana. The world which is caused by the Brahman is not different from its cause Brahman. This has been understood by the scriptural text dealing with His assumption of various modifications and having different names for the sake of worldly transactions through the verbal references. The scriptural texts quoted as authority here are-' A clod of clay undergoes changes by assuming different names for the worldly activities through the verbal references ; Yet clod of clay only is true' (Chand. VI-1-4.)' Existence alone, my dear, was in the beginning one only without a second.' "It thought, 'may I become many' (Chand. VI-2-1). 'All things that exist have Him as the Self;' and 'That thou art, Oh S'vetaketu '," (Chand.VI-8.7).
16. Bhave copalabdheh
And because, the cause is recognised in the state
of the effect.घटादिकार्यभावे च 'तदेवेदं मृद्द्रव्यम्' इत्युपलब्धेश्च कारणादनन्यत्कार्यम् ॥
सत्त्वाश्चापरस्य ॥१७॥
कार्यस्य कारणे सत्त्वाश्च तस्मादनन्यत्कार्यम् |'घटशरावादिकं पूर्वे मृदेवासीत्' इति हि घटादिर्मृदात्मनोपलभ्यते ॥
असद्व्यपदेशान्नेति चेन्न, धर्मान्तरेण वाक्यशेषाद्युक्ते: शब्दान्तराच्च ॥१८॥
' इदं वा अग्रे नैव किंचनासीत् ' इति कार्यस्य तदानीमसत्त्व-
In the state of the effect, such as pot etc., there is recognised its cause, thus,' This is the same that substance i.e. clod of clay'. Therefore the effect is not different from the cause.
17. Sattvacecaparasya
And on accont of the existence of the other (i.e. the effect). The effect exists in the cause. Hence, it is not different from the cause. That the pot or plate had at a former moment the shape of a clod of clay is generally experienced. Therefore pot, etc. are apprehended to be the modifications of a clod of clay.
18. Asadvyapadesanneti cenna, dharmantarena vakyasesad yukteh sabdantaracca
If it be said,' not so, on account of the designation of the effect as non-existent, (i.e. Asat)', we reply, not so; on account of such designation being due to another attribute, as appears from the supplementary passage, from reasoning and from another verbal testimony.
The effect has been designated as a non-existent being at that time, in the scriptural text,' In the beginning, truly, there
व्यपदेशात् कारणे कार्यमसदिति चेत्; न । स्थूलत्वविरोधिसूक्ष्मत्वरूप-
धर्मान्तरयोगादसत्त्वव्यपदेशः1। कुतः?' तदसदेव सन्मनोऽकुरुत,स्याम् ' इति वाक्यशेषादवगम्यते । मनस्कारो हि विद्यमानस्यैव । युक्तिश्चासद्व्यपदेशो धर्मान्तरयोगनिमित्त इति गमयति । पिण्डत्वघटत्वकपालत्वादिपरस्परविरोधिभिर्भावरूपैर्धर्मै:' घटः प्राङ् नासीत्, इदानीमस्ति, भविष्यति च ' इति सदा विद्यमानस्यैव मृद्द्रव्यस्य 2ह्यसदादिव्यपदेश: । तथा शब्दान्तरं च--' तद्धेदं तर्ह्यव्याकृतमासीत् ' इत्यादि ।।
was not anything whatever '(Tait. Br. II-2-8). Therefore the effect does not exist in the cause. If such an objection arises, we say-It is not so. The designation as a non-existent being is due to the fact that the thing was ,with different attribute, namely, 'with a subtle state which is opposed to a gross state.' Why? It is so apprehended from the supplementary text, 'That Non-existent one formed the resolve, 'may I be ' (Tait. Br.II-28). Indeed the resolve can be made by that, which is extant. The reasoning also proves that the designation as non-existent is due to the association with a different attribute'. Indeed the substance, namely, 'The clod of clay', that is known to have an existence always, is designated a non-existent being etc. The illustrative example is this-The pot undergoes the changes and assumes the positive states, such as a clod of clay, the pot and the pieces of pot, that are mutually opposed to each other. By this reason it is generally said that' This pot was in existence in a former time; it exists in the present time and it shall exist in a future time'. Other scriptural texts in support of this view are, ' Verily this was then undifferentiated' (Brh. I -4-7) etc.
1 असत्युपदेश; A 1. 2 हि omitted M 2.पटवच्च ॥१९॥
तन्तव एव संयोगविशेषभाजः पट इति नामान्तरादिकं भजन्ते । तद्वत् ब्रह्मापि॥
यथा च प्राणादिः ॥२०॥
यथा च बायुरेक एव वृत्तिविशेषैः प्राणापानादिनामानि भजते,
तथा ब्रह्मापीति तदनन्यत्वं जगतः ॥
इतरव्यपदेशाधिकरणम् ७
इतरव्यपदेशाद्धिताकरणादिदोषप्रसक्ति: ॥२१॥
19. Patavacca
And like a piece of cloth.
The very same threads by a particular form of conjunction among themselves, assume the different names cloth etc. The same is the case with the Brahman also.
20. Yatha ca pranadih
And like the vital wind, etc.
The one wind, due to the modifications with different functions in the body, acquires the names such as Prana and Apana1. In the same way the Brahman also assumes the different names and forms. Therefore, the world is not different from the Brahman.
ITARAVYAPADESADHIKARANA 7
21.Itaravyapadesaddhitakarandidosaprasaktih
From the designation of the Brahman as the other
(i.e. individual soul), there result in the Brahman the
1The vital winds are five in number. They are Prana, Apana, Vyana, Udana and Samana. Prana has its seat in the lungs. The Apana is that which goes downwards and out of the anus. Vyana is diffused through the whole body. Udana rises up the throat and enters into the head. Samana has the seat in the cavity of the naval and is essential for the digestion of food.
' तत्त्वमसि ' ' अयमात्मा ब्रह्म ' इति कार्यभूतस्य जीवस्य ब्रह्मभावव्यपदेशात्तदनन्यत्वमुक्तम् । एवं तर्हि सर्वज्ञस्य सत्यसंकल्पस्य ब्रह्मण आत्मनो हितरूपकार्यजगदकरणम्, 1अहितरूपकार्यकरणं चेत्यादिदोषप्रसक्ति:
नैतत् ;
अधिकं तु भेदनिर्देशात् ॥२२॥
कार्यकारणयोरनन्यत्वेऽपि जीवस्वरूपात् ब्रह्मस्वरूपमर्थान्तरम् ।
non-creation of what is beneficial and also other imper-
fections.
It is said in the scriptural text ' That thou art' (Chand.VI-8-7). 'This self is Brahman' (Brh.VI.4-5) that the individual self, who is an effect, is not different from the Brahman. According to this truth, there arise in Him, the faults such as 'The Brahman, who is all-knowing and who possesses the true will, does not create the world, that is beneficial to Himself and He creates those things, which are not beneficial.'
This objection is not correct-
22. Adhikam tu bhedanirdesat
But the Brahman. is higher, on account of the
declaration of difference.
We admit that the cause is not different from the effect; yet the nature of the Brahman is different from that of the individual selves. This is proved by the scriptural texts,
1अहितकार्य M 2. 3.
20' करणाधिपाधिपः ' ' विद्याविद्ये ईशते यस्तु सोऽन्य: ' इत्यादिभेदनि र्देशात् । चिदचिद्वस्तुशरीरं ब्रह्मैव कारणावस्थं कार्यावस्थं चेति गुणदोषव्य- वस्थितिरिति ' न तु दृष्टान्तभावात् ' इत्युक्तम् । ' यस्य पृथिवी शरीरम् ' ' यस्यात्मा शरीरम् ' इत्यादिश्रुतिशतसमधिगतं चिदचिद्वस्तु शरीरकत्वम् ॥
अश्मादिवच्च तदनुपपत्ति: ॥२३॥
अश्मकाष्टलोष्टतृणादेरचेतनस्येव जीवस्य ' अनीशया शोचति
' He is the Lord of what is the lord of the senses (i.e. the individual self)' (S'vet.VI.9). ' He who commands the Vidya (the knowledge) and Avidya (the other than the knowledge i.e. action); is different'. (S'vet.V-1). The Brahman, who has all the sentient and non-sentient beings as His body, has assumed the states of cause and effect. Thus the merits and the faults have been restricted. This has been stated in Brahma-Sutra II-1-9. That He has all the sentient and non-Sntient beings as body is proved in the scriptural text, 'To whom the earth is the body' (Sub.VII). ' To whom the self is the body' (Brh.Madhya. V-7-22.)
23. Asmadivacca tadanupapattih
And as in the analogous cases of the stones and
the like, it is not possible for the self to be identical with the Brahman.
The non-sentient beings, such as stones, wood, the lump of clay and the grass, etc. cannot be the same as the Brahman. So also it has been established that the individual selves that ८] द्वैिर्तौयाध्थायै प्रथमंः पाद्ः १५५
मुह्यमानः इत्यादिनात्यन्तवेिसजातीयतयावगतस्य' सर्वज्ञसत्यसंकल्पब्रह्म- स्वरूपतानुपपत्तिः सिद्वैवेत्यर्थः* |!
उपसंहारदर्शनाधिकरणम् ८
उपसंहारदर्शनान्नेति चेन्न, क्षीरवद्धि ॥ २४ ॥
कार्यनिर्वृतावनेककारकोपसंहारदर्शनात् ब्रह्मैकंमेव 'जगत्कारणं न भवेदेिति चेन्न, क्षीरस्यैकस्यैव दधिभाववत् ब्रह्मणोऽपि तत् संभवति |!
देवादेिवदपि लोके ॥ २५ ॥
are known to be distinct from the Brahman as per the scriptural text 'He grieves deluded by the subordinate one i.e. Prakrti ' cannot be the same as the Brahman who is all-knowing and true in His will.
UPASAMHARADARS'ANADHIKARANA 8
24. Upasamharadarsananneti cenna, ksiravaddhi
Should it be said that it is not so, because it is seen that various instruments have been employed; we say, not so; because it is similar to the case of milk.
It is seen that a number of instruments are employed in producing the effect. Hence the Brahman cannot be the single cause of the world. It is not so. The Brahman becomes the single cause of the creation, etc., of the world, in the same way as the milk transforming itself into the form of the curd.
25. Devadivadapi loke
And as in the case of the divinities etc. in their worlds.
अभिहितस्य M 2, *सिध्यत्येवेस्यर्थः M 2 'जगदाकारकार्ये M 2,यथा देवादेः शास्त्रावगतशक्तेः स्वसंकल्पादेव स्वे स्वे लोके स्वा- पेक्षितनानारूपभावः, एवं ब्रह्मणोऽपि शास्त्रावगतशक्तेः सर्वमुपपन्नम् ॥
कृत्स्नप्रसक्त्यधिकरणमू
कृत्स्नप्रसक्तिर्निरवयवत्वशब्दकोपो वा ॥ २६ ॥
चिदचिद्वस्तुशरीरकं ब्रह्मैव कार्यकारणावस्थमितेि ह्युक्तम् ! तत्र ब्रह्मणः शरीरिणी नेिरवयवत्वेन कृत्स्नस्य ब्रह्मणः कार्यत्वेनोपयोगप्रसक्तिः ! कार्यावस्थायामप्यंशान्तरेणावस्थितमिति1 च पक्षे निरवयवत्वशब्दकोपः स्यात् । अतो ब्रह्म न कारणम् ॥|
The divine beings, whose powers we know from the scriptures, assume many forms in their worlds by mere volition. In the same way all these are possible in the case of the Brahman also, whose powers we know only from the scriptures..
KRTSNAPRASAKTYADHIKARANA 9
26. Krisnaprasaktirniravayavatvasabdakopo va
It follows as a logical sequel that the entire Brahman enters into the effect or the text teaching about His being devoid of parts wiil be contradicted.
It is stated that the Brahman, who has all the sentient and non-sentient beings as His body, assumes the states of the cause and the effect. Here the Brahman, who is thus embodied has been held as ' not having any parts'. Here it happens that the Brahman, taken as a whole, is transformed into the effect. In the school that accepts that a portion of the
1 अंशान्तरैणैवावस्थितमिति A 1; अंशान्तरैणैवावस्थितरिति M 1. 2.परिहरति-----
श्रुतेस्तु शब्दमूलत्वात् ॥ २७ ॥
श्रुतिप्रामाण्यान्नैवं प्रसज्यते । शब्दैकप्रमाणकत्वाद्ब्रह्मस्वरूपस्य सकले- तरप्रमाणावगतवस्तुविसजातीयत्वेन तत्रादृष्टशक्तियोगो ब्रह्मणो न विरुद्धः। अतः कार्यत्वेन कारणत्वेन च परिपूर्णस्यैवावप्त्थानं संभवति, यथा जाति- वादिनां जातेः खण्डमुण्डादिषु ॥
Brahman assumes the state of effect, the scriptural state-
ment, namely 'The Brahmn has no parts' becomes
furious i.e. contradicted. Therefore the Brahman is not the
cause of the creation, etc. of the world.
This view has been refuted thus-
27. S'rutestu S'abdamulatvat
But on account of the scriptureal authority it is not so; because the Brahman's nature could be apprehended only by the verbal testimony.
This objection does not happen as scriptures have been accepted to be the proofs. The nature of the Brahman can be proved only by the means of scriptures. The Brahman is distinct from other objects that could be established by other proofs. Therefore no contradiction arises, if the Brahman is possessed with powers unseen in other objects. Therefore the result is this :-' The Brahman is full in every way of all qualities both in the causal state and in the state of effect.' This is just as the Jati (class) of those who accept it as a separate category, is full in each of the cows with
broken horn or hornless.
आत्मनि चैवम् ; विचित्राश्च हि ॥ २८ ॥
जीवात्मनि चाचिद्धर्मविरोधिधर्मयोगो विसजातीयशक्त्विादेव । अग्निजलादयोऽप्यचिद्विशेषा अन्योन्यविलक्षणा नियतशक्तयो विचित्रा दृश्यन्ते ॥
स्वपक्षदोषाच्च ॥ २९ ॥
कृत्स्नप्रसक्त्यादिदोषो निरवयवेऽचित्सजातीये प्रधान एवेति ब्रह्मैव कारणम् ॥
28. Atmani caivam; vicitrasca hi
And thus (also) in the Self; for there are diversified powers.
The individual self possesses attributes, that are opposed to those subsisting in the non-sentient beings. This is due to the special powers found in him. The non-sentient beings, such as fire and water, etc. possess the mutually opposing attributes, have the powers specially attached to them and are seen distinct from each other.
29. Svapaksadosacca
And on account of the defects of his own views
also.
The defects, such as the whole should transform itself into the effect, do exist only in the case of the Pradhana, that is without parts and is of the same class as non-sentient beings. Hence the Brahman is the cause of the creation,
etc. of the world.
सर्वोपेता च तद्दर्शनात् ॥३०॥
' परास्य शक्तिर्विविधैव श्रूयते ' इति श्रुतेः सर्वशक्तियोगश्च देवताया अवगम्यते ॥
विकरणत्वान्नेति चेत् , तदुक्तम् ॥३१॥
' न तस्य कार्ये करणं च विद्यते ' इति ब्रह्मणो विकरणत्वात् कारणत्वं नेति चेत् , तस्योत्तरं शब्दैकमूलत्वेन विसजातीयत्वादिति पूर्वसूत्रोक्तमेव ॥
30. Sarvopeta ca taddrstanat
And the divinity is endowed with all powers ;
because it is so seen in the scriptures.
The divinity is apprehended as being endowed with all
powers in the scriptural text ,' His high power is revealed as
manifold, etc.' (S'vet. VI-8).
31. Vikaranatvanneti cet , taduktam
It is not so on account of His being devoid of
organs. This question has been answered before.
Brahman is not the cause of the creation, etc. of the world, as He does not possess organs. This is stated in the scriptural text, ' No body or organ of His is found to exist ' (S'vet. VI-8). Here the reply is this - In a former Sutra II-1.27, it has been stated that the nature of the Brahman can be proved only by the means of scriptures and
He is distinct from all other objects.
प्रयोजनवत्वाधिकरणम् १०
न प्रयोजनवत्वात् ॥३२॥
ब्रह्माणोऽवाप्तसमस्तकामत्वेन 1सृष्टौ प्रयोजनाभावात् ब्रह्म न कारणम् ॥
लोकवत्तु लीलाकैवल्यम् ॥३३॥
2अवाप्तसमस्तकामस्यापि 3लीलाप्रयोजनत्वे नैरपेक्ष्यं संभवति, लोके केवललीलायै कन्तुकाद्यारम्भदर्शनात् । अस्यात्मतृप्तस्यावाप्तसमस्तकामत्वं4
PRAYOJANAVATTVADHIKARNA 10
32. Na prayojanavattvat
The Brahman is not the cause on account of the
world having the nature of what depends on a motive.
The Brahman has all His wishes fulfilled. Therefore there is no use in creating the world. Hence the Brahman is not the cause of the creation, etc. of the world.
33. Lokavattu lilaakaivalyam
But it is mere sport, as in ordinary worldly life.
As regards the creation of the world, sport can be the
motive, though He has all wishes fulfilled. Hence, it is
appropriate to say that He does not expect any thing to gain
by the creation etc. of the world. In ordinary life balls etc.
are used in games for mere sport. In the case of Him,
who is self-satisfied, ' fulfilment of all wishes ' means ' the
1 सृष्टिप्रयोजनाभावात् A 1, M 2.
2 आप्त M 3
3लीलाया: सृष्टिप्रयोजनत्वे A 1
हि सदाभिमतसकलभोगोपकरणसद्भावः । आत्मतृप्तेर्भोगतृप्तिर्विसजातीया । लीलारसस्यापि तद्विलक्षणस्य त्रिगुणपुरुषाद्युपकरणत्वमेव1 ॥
वैषम्यनैर्घृण्ये न, सापेक्षत्वात् ; तथाहि दर्शयति ॥३४॥
देवादिविषमसृष्ट्या पक्षपातो नैर्घृण्यं च न संभवति परस्य, 2क्षेत्र- ज्ञकर्मापेक्षत्वाद्विषमसृष्टेः । तथा ' साधुकारी साधुर्भवति । पापकारी पापो भवति ' इति श्रुतिरेव दर्शयति ॥
readiness of all necessaries that are essential for the enjoy. ment of all pleasures at all times '. The satisfaction arrived from the enjoyment of pleasures, is distinct from the self. satisfaction. The taste in sport is distinct from the twofold satisfaction mentioned above. The Pradhana and the individual self are necessaries essential for His sport.
34. Vaisamyanairghrnye na, sapeksatvat ; tatha hi darsayati
In the part of the Brahman there is neither the
inequality nor the cruelty; on account of the conside-
ration of something; for so the scriptures declare.
While creating the gods and others of different status in
life, He is neither partial nor cruel by temperament. The
inequality in creation by the Highest Self is due to the
Karmans or deeds of the individual selves. This is seen in
the scriptural text thus - ' He, who does good work,
becomes good; he, who does evil work, becomes evil '
(Brh. IV-4-5).
1 उपकरणं नित्यमेव A 1. M 1.
न कर्माविभागादिति चेन्न, अनादित्वादुपपद्यते
चाप्युपलभ्यते च ॥ ३५ ॥
' सदेव सोम्येदमग्र आसीदेकमेव ' इत्येकत्वावधारणात्तदानीं क्षेत्रज्ञाभावात् कर्म न संभवतीति चेत् ; न । अनादित्वात् क्षेत्रज्ञानां तत्तत्कर्मप्रवाहश्चास्त्येव । उपपद्यते च तदनादित्वेऽप्यविभागश्रुतिः, नामरूपविभागाभावात् ; ' तद्धेदं तर्ह्यव्याकृतमासीत्तन्नामरूपाभ्यां व्याक्रियत' इत्यनयैकार्थ्यत् । उपलभ्यते च श्रुतिषु क्षेत्रज्ञानादित्वम्, ' ज्ञाज्ञौ द्वावजावीशनीशौ ' ' नित्यो नित्यानाम् ' इति ॥
35. Na karmanvibhagaditi cenna, anditvadupapadyate
capyupalabhyate ca
If it be said, there are no deeds, because of the non-
differnce; we say 'not so, on account of beginning-
lessness '; this is reasonable and it is also so observed.
सर्वधर्मोपपत्तेश्च ॥३६॥
प्रधानपरमाण्वादिप्वनुपपन्नानां सर्वधर्माणां ब्रह्मणि सकलेतरविलक्षणत्वेन सर्वशक्तिश्रुत्या चोपपत्तेर्ब्रह्मैव कारणमिति सिद्धम् ॥
इति श्रीभगवद्रामानुजविरचिते वेदान्तसारे द्वितीयस्याध्यायस्य
प्रथमः पादः ॥
individual selves are this--- ' The two unborn, the intelligent and the non-intelligent are the Lord and the non-lord ' (S'vet.I-9). 'He is eternal among eternals '. (S'vet VI-13).
36. Sarvadharmopapattes'ca
And because all the attributes are proved to be present in the Brahman.
All those attributes, that are impossible in the Pradhana and the atoms, are found in the Brahman; because He is apprehended as being distinct from all other objects. All His powers are proved in the scriptures. Hence, it is established that the Brahman only is the cause of the creation, etc. of the world.
THUS ENDS THE 1st PADA OF THE 2nd ADHYAYA.
)"