VEDANTASARA - I. PREMININARIES:

VEDANTASARA

Translated by Swami Nikhilananda
Published by Advaita Ashram, Kolkatta



I. PREMININARIES:

1. I take refuge in the Self, the Indivisible, the Existence-Consciousness-Bliss Absolute, beyond the reach of words and thought, and the substratum of all, for the attainment of my cherished desire.

2. Having worshipped the Guru who on account of his being free from the illusion of duality justifies the meaning of his name Advayananda, I undertake the task of expounding the essence of the Vedanta according to my light.

3. Vedanta is the evidence of the Upanishads, as well as the Sariraka Sutras (Brahma Sutras) and other books that help in the correct expounding of its meaning.

4. On account of its being a Prakarana treatise of Vedanta, the Anubandhas, preliminary questions of the latter, serve its purpose as well. Therefore they need not be discussed separately.

5. The preliminary questions of Vedanta are the determination of the competency of the student, the subject-matter, its connection with the book and the necessity for its study.

6. The competent student is an aspirant who, by studying in accordance with the prescribed method the Vedas and the Vedangas (the books auxiliary to the Vedas), has ordained a general comprehension of the entire Vedas; who, being absolved from all sins in this or in a previous life by the avoidance of the actions known as kamya (rites performed with a view to attaining a desired object) and Nisiddha (those forbidden in the scriptures) and by the performance of actions called Nitya (daily obligatory rites) and Naimittika (obligatory on special occasions) as well as by penance and devotion, has become entirely pure in mind, and who has adopted the four Sadhanas or means to the attainment of spiritual knowledge.

7. The sacrifices such as Jyotistoma etc., which enable their performers to get the desired fruits such as living in heaven etc., are known as Kamya Karma.

8. Actions such as the slaying of a Brahmin etc., which bring about undesired results as going to hell etc., are Nisiddha Karma or forbidden acts.

9. Daily rites, such as Sandhyavandana etc., the non-performance of which causes harm, are called Nitya Karma.

10. Jatesti sacrifices (which are performed subsequent to the birth of a son) etc., are called the Naimittika Karma or rites to be observed on special occasions.

11. Rites such as Chandrayana etc., which are instrumental in the expiation of sin, are Prayaschittas or penances.

12. Mental activities relating to the Saguna Brahman – such as are described in the Sandilya Vidya are Upasanas or devotions.

13. Of these, Nitya and other works mainly serve the purpose of purifying the mind; but the Upasanas chiefly aim at the concentration of the mind, as in such Sruti passages, “Brahmanas seek to know this Self by the study of the Vedas, by sacrifice” (Brihadaranyaka-IV-4-22); as well as in such Smriti passages, “they destroy sins by practising austerities” (Manu 12.104)

14. The secondary results of the Nitya and the Naimittika Karma and of the Upasanas are the attainment of the Pitruloka and the Satyaloka respectively; as in the Sruti passages, “By sacrifice the world of the Fathers, by knowledge (Upasana) the world of the Devas (is gained)"”(Br. Up.I.5.16)

15. The means to the attainment of Knowledge are: discrimination between things permanent and transient; renunciation of the enjoyment of the fruits of actions in this world and hereafter; six treasures, such as control of the mind etc., and the desire for spiritual freedom.

16. Discrimination between things permanent and transient; this consists of the discrimination that “Brahman alone is the permanent Substance and that all things other than It are transient.”

17. The objects of enjoyment hereafter, such as immortality etc., being as transitory as the enjoyment of such earthly objects as a garland of flowers, sandal paste and sex-pleasures, which are transitory, being results of action – an utter disregard for all of them is renunciation of the enjoyment of fruits of action in this world and hereafter.

18. Sama etc., comprise Sama or the restraining of the outgoing mental propensities, Dama or the restraining of the external sense-organs, Uparati or the withdrawing of the Self, Titiksha or forbearance, Samadhana or self-settledness, and Sraddha or faith.

19. Sama is the curbing of the mind from all objects except hearing etc.,

20. Dama is the restraining of the external organs from all objects except that.

21. Uparati is the cessation of these external organs so restrained, from the pursuit of objects other than that; or it may mean the abandonment of the prescribed works according to scriptural injunctions.

22. Titiksha is the endurance of heat and cold and other pairs of opposites.

23. Samadhana is the constant concentration of the mind, thus restrained, on hearing etc., of the scriptural passages and other objects that are conducive to these.

24. Sraddha is the faith in the truths of Vedanta as taught by the Guru.

25. Mumukshutva is the yearning for spiritual freedom.

26. Such an aspirant is a qualified student; for it is said in the sruti passages, “quiet, subdued” (Br. Up. IV-4.23). It is further said, “This is always to be taught to one who is of tranquil mind, who has subjugated his senses, who is free from faults, obedient, endowed with virtues, always submissive, and who is constantly eager for liberation” (Sankara’s Upadesha-Sahasri 324.16.72)

27. The subject is the identity of the individual self and Brahman, which is of the nature of Pure intelligence and is to be realised. For such is the purport of the Vedanta texts.

28. The connection is the relation between that identity which is to be realised and the evidence of the Upanishads that establishes it, as between a thing to be known and that which tells of it.

29. The necessity is the dispelling of ignorance relating to that identity which is to be realised, as the attainment of bliss resulting from the realisation of one’s own Self. As in such Sruti passages, “The knower of Self overcomes grief” (Ch. Up. VII-1.3), “He who knows Brahman becomes Brahman” (Mund. Up. III-2-9).

30. Such a qualified pupil scorched with the fire of an endless round of birth, death, etc., should repair – just as one with one’s head on fire rushes to a lake – with presents in hand, to a Guru, learned in the Vedas and ever living in Brahman, and serve him – as the following and other Srutis say: “Let him in order to understand this repair with fuel in his hand to a spiritual guide who is learned in the Vedas and lives entirely in Brahman” (Mund. Up. I-2-12).

Brahma Sutra – Chapter - IV

Brahma Sutra – Chapter - IV

PHALA – RESULT

SECTION - I


Topic-1: Repetition of Meditations etc.

1. Repetition is necessary, since the Upanishads instruct repeatedly.

2. And (this is so) on account of the indicatory mark.


Topic-2: Identity of the Self with Brahman

3. But the Upanishads acknowledge Brahman as the Self and cause It to be so understood.


Topic-3: No Self-identity with Symbols

4. (The aspirant is) not to identify (himself) with a symbol, for he cannot understand himself to be so.


Topic-4: Superimposition of the Higher on the Lower

5. The sun etc., are to be looked upon as Brahman because of the consequent exaltation.


Topic-5: Subordinate parts of Rites As the Sun etc.

6. And the ideas of the sun etc., are surely to be superimposed on the subsidiary parts of the rites, for that is reasonably maintainable.


Topic-6: Meditation in a Sitting Posture

7. One should adore mentally while having a sitting posture, since it is possible in that way alone.

8. And because of (the possibility of) concentration (in that way).

9. And (meditativeness is attributed) from the standpoint of motionlessness.

10. Moreover, they mention (this) in the Smritis.


Topic-7: No Restriction of Place

11. Meditation is to be undertaken wherever the mind gets concentrated, because there is no specification.


Topic-8: Meditation till Death

12. (Meditation is to be repeated) up till the moment of death, for it is noticed in the scriptures that it is done so even then.


Topic-9: Knowledge Destroys all Results of Actions

13. On the realization of That, there occur the non-attachment and destruction of the subsequent and previous sins respectively, because it is declared so.


Topic-10: No Remnant of Virtue Even

14. In the very same way there is no attachment of the other (ie., of virtue) as well. Liberation must follow as soon as the body falls.


Topic-11: Past Accumulated Results are Destroyed

15. But only those past (virtues and vices) get destroyed which have not begun to bear fruit, for death is set as the limit of waiting for liberation.


Topic-12: Agnihotra etc.

16. But Agnihotra etc., conduce to the very same result, for so it is revealed (in the Upanishads).

17. Besides these, there is also another kind of (good) action with regard to which some people (make the assignment), according to both Jaimini and Badarayana.


Topic-13: Rites Unaccompanied by Meditation

18. The Upanishadic text, “whatever is done with knowledge” surely indicates this.


Topic-14: Experience of the Active Merit and Demerit

19. But the (enlightenment) man merges in Brahman after exhausting the other two, (viz., merit and demerit that have started fruition), by experiencing (their results in the present life).



SECTION - II

Topic-1: At Death the Organs Merge in Mind

1. The (function) of the organ of speech merges in the mind (at the time of death) for so it is seen and so the Upanishads say.

2. And for the same reason all the functions of all the organs get merged in the mind.


Topic-2: Mind Merges in Prana

3. That mind merges in the vital force as is revealed in the subsequent text.


Topic-3: Prana Merges into the soul

4. That one (ie., the vital force) is (known to be) withdrawn into the ruler (ie., the individual Self) from such facts as approaching that (Self at the time of death).

5. The soul comes to stay among the elements, it being so declared by the Upanishads.

6. (The soul does) not (come to stay) amidst a single element, for both (the Upanishads and Smritis) show otherwise.


Topic-4: Departure of the Enlightened and the Unenlightened

7. And the mode of departure (at the time of death) is the same (for the knower of the qualified Brahman and the ignorant man) up to the beginning of the path (of the gods); and the immortality (that is spoken of) is the one that is attained without burning ignorance.


Topic-5: Relative Merger of Fire etc.

8. That group of elements (counting from fire) continues till complete liberation; for there is a declaration of the continuance of the transmigratory state till then.

9. That fire (as also other elements) is minute in its nature, as also in size, because it is seen to be so.

10. For this (very) reason the subtle body is not destroyed even when the gross one is.

11. And this warmth belongs to this subtle body to be sure, for that stands to reason.


Topic-6: No Departure for a Knower of Brahman

12. If it be contended that the organs of the man of knowledge do not depart from the body because of the denial in the scripture, then (according to the opponent) it is not so, for the denial is about the departure from the individual soul.

13. This is not so, for in case of the followers of one recension there is a clear denial of the soul’s departure.

14. And the Smriti also says so.


Topic-7: the Organs of the Knower Merge in Brahman

15. Those organs get merged in the supreme Brahman, for such is the declaration of the Upanishad.


Topic-8: Absolute Absorption of the Constituents

16. (Absolute) non-distinction (with Brahman comes about) on the authority of the scriptural declaration.


Topic-9: Departure of one who knows the Qualified Brahman

17. (When the soul of the man who has realized the qualified Brahman is about to depart), there occurs an illumination of the top of the heart. Having that door illumined by that light, the soul, under the favour of Him who resides in the heart, departs through the hundred and first nerve, owing to the efficacy of the knowledge and the appropriateness of the constant thought about the course which is a part of that knowledge.


Topic-10: The Soul follows the Rays of the Sun

18. (The soul of the man of knowledge) proceeds by following the rays of the sun.

19. If it be argued that the soul departing at night can have no progress along the rays, then it is not so, since the connection between the nerve and the rays continues as long as the body lasts; and this is revealed in the Upanishad.


Topic-11: Soul’s Journey during the Sun’s Southern Course

20. For the very same reason (the soul gets the result of knowledge) even when departing during the sun’s southern course.

21. And these times etc., are mentioned in the Smriti for the Yogins; and these (paths of) Samkhya and Yoga are mentioned in the Smritis and not the Vedas.


SECTION - III

Topic-1: Only One Path to the World of Brahman

1. The soul travels along the path starting from flame, that being well known.


Topic-2: The Departing Soul Reaches Air after Year

2. The soul of the knower of the qualified Brahman goes from the year to air, on account of the absence and presence of specification.


Topic-3: The Soul proceeds from Lightning to Varuna

3. Varuna is to be placed after lightning, because of their connection with water (ie., cloud).


Topic-4: Guiding Deities

4. (Flame etc., are) conducting deities, owing to the indicative mark to that effect.

5. Because that stands established on account of both (the traveller and the path) being then unconscious.

6. From there they are guided by the very same being who comes to lightning; for it is of him that the Upanishad speaks.


Topic-5: The Path Leads to the Conditioned Brahman

7. Badari thinks that the souls are led to the conditioned Brahman, for it (alone) can reasonably be the goal.

8. And (the conditioned Brahman must be the goal) owing to the specific mention of this.

9. But (the conditioned Brahman has) that designation owing to nearness (to the absolute Brahman).

10. On the final dissolution of the world of the conditioned Brahman, they attain, along with the lord of the world, what is higher than this conditioned Brahman, as is known on the strength of the Upanishadic declaration.

11. This is confirmed by Smriti as well.

12. Jaimini thinks that they are led to the supreme Brahman, that being the primary meaning (of the word Brahman).

13. And (this is so) because the Upanishad reveals (this fact).

14. Moreover, the firm resolution about attainment is not concerned with the conditioned Brahman.


Topic-6: Worship with and without Symbols

15. Badarayana says that the superhuman being leads to Brahman only those who do not use symbols (in their meditation), since this twofold division involves no contradiction and one becomes what one resolves to be.

16. And the Upanishad reveals a speciality about the results (of meditations with symbols).


SECTION - IV

Topic-1: Nature of Freedom

1. Having reached the “highest Light”, the soul becomes manifest in its own real nature because of the use of the term “in its own” (in the Upanishad).

2. The soul then attains liberation, that being the (Upanishadic) declaration.

3. The Light is the Self as it is obvious from the context.


Topic-2: Liberated Soul Inseparable from Brahman

4. In liberation the soul exists in a state of inseparableness from the supreme Self, for so it is noticed in the Upanishad.


Topic-3: Characteristics of the Liberated Soul

5. Jaimini says that from references etc., (in the Upanishads) (it is evident that the liberated soul) becomes established in the attributes that Brahman has.

6. Audulomi says that the liberated soul becomes established in consciousness as consciousness itself, that being its true nature.

7. Badarayana says that even so, there is no contradiction, since the earlier nature exists according to Upanishadic reference.


Topic-4: Fulfilment of Desire through Will

8. (The fathers and others come) as a result of the will alone, because the Upanishad says so.

9. And for that very reason (a man of knowledge has) no other lord (to rule over him).


Topic-5: Body after Reaching Brahma-loka

10. Badari asserts the absence of body and organs (for one who reaches the Brahma-loka – the world of Brahman), for the Upanishad says so.

11. Jaimini asserts the existence of body and sense-organs (after the realization of the qualified Brahman), since the Upanishad speaks of option.

12. Hence Badarayana considers the released souls to be of both kinds (ie., with or without bodies and senses) just as it is the case with the Dvadasaha (twelve-day) sacrifice.

13. In the absence of a body, the fulfilment of desires is reasonably possible as in dreams.

14. When the body exists, the fulfilment of the desires is just as in the waking state.


Topic-6: Entry into many Bodies

15. The released soul can animate different bodies like a lamp, for the scripture shows this to be so.

16. (The declaration of the absence of particularized knowledge is made) from either of the two points of view, viz., deep sleep and absolute union; for this is made clear in the Upanishad.


Topic-7: Acquisition of Divine Powers

17. The released soul gets all the divine powers except that of running the universe (with its creation, continuance and dissolution), as is known from the context (which deals with God) and from the non-proximity (of the individual soul).

18. If it be held (that the powers of the liberated soul are unlimited) owing to direct scriptural declaration, then it is not so, since it is (the attainment) of Him (ie., God) who appoints others as lords of the spheres and resides in those spheres that is spoken of (in the Upanishad).

19. And there is another form of the supreme Lord that does not abide in the effect, for so has the Upanishad declared.

20. And both the Upanishadic and Smriti texts show thus (that the supreme Light is beyond all changing things).

21. Also from the indicatory mark in the Upanishads about the equality of experience alone (it is known that the liberated souls do not get unfettered powers).

22. There is no return for the released souls on the strength of the Upanishadic declaration; there is no return for the released souls on the strength of the Upanishadic declaration.

Brahma Sutra - Chapter - III

Brahma Sutra - Chapter - III

SADHANA – SPIRITUAL PRACTICE

SECTION - I


Topic-1: Departure from the Body

1. In the matter of obtaining the next one (ie., body), the individual soul moves out enveloped (by the subtle elements), for so it is known from the question and its solution.

2. But the soul is not enveloped by water alone, since water has three components; water is mentioned because of its pre-ponderance.

3. And from the going out of the organs (it follows that the elements also move out).

4. If it be objected (that the organs do not accompany the soul at the time of death) since the Upanishadic texts mention their entry into the (deities) Fire and others, then we say, not so, for that is said in a secondary sense.

5. If it be objected (that water does not come to be known as man), since it is not heard of in the first instance, then not so, for on logical grounds, water itself is meant.

6. If it be argued (that the soul does not depart enveloped by water) since it is not mentioned thus in the Upanishads, then not so, for it is perceived to be so in the case of those who perform sacrifices etc., (ie., it can be verified by what happens to the sacrificers).

7. Or rather the statement (that the souls become the food of gods) is made in a metaphorical sense on account of their non-realization of the Self. For the Upanishad shows the same.


Topic-2: Return of the Souls

8. After the actions are exhausted, the soul returns together with (the residual) karma, as is known from the Upanishads and Smritis, along the path followed (by it) while going as also differently.

9. If it be contended that (the soul gets its rebirth) owing to conduct (and not residual karma), then according to Karsnajini, it is not so, that (Upanishadic passage) being used suggestively (for residual karma).

10. If it be objected that (in that case) conduct will cease to have any usefulness, then it is not so, because karma is dependent on that conduct.

11. But (the teacher) Badari thinks that good and bad works themselves are meant (by the word carana).


Topic-3: Fate of Evil-doers

12. It is known from the Vedic texts that (the moon is the goal) even for the performers of unholy acts etc., as well.

13. (Vedantin): But as for others (they have their descent) after suffering in the abode of Death; (thus occur their) ascent and descent, for their course is met with in the Upanishads.

14. And they mention this in the Smritis.

15. And (they are mentioned as) seven (hells in the Puranas).

16. Since Death’s control extends even there, no contradiction can arise.

17. But (by the expression “of these two paths”) what is meant is “of knowledge (ie., meditation) and action”, for that is the topic under discussion.

18. (The specification about the number of oblations) is not applicable in the case of the third state, this being noticeable (in the Upanishad).

19. Moreover, there are records in the Smritis (of birth without parentage) as also in the Mahabharata etc., and there is popular belief as well.

20. Moreover, it is seen (that creatures are born without the five oblations).

21. Life springing from moisture is included in the third term (plant life).


Topic-4: Similarity with Space etc., during Descent

22. (The descending soul) attains similarity (with space, air, etc.,); for that is reasonable.


Topic-5: Intervening Period of Descent

23. (The descent of the soul from one state to another takes place) not after long intervals, (as is known) on the authority of a specific statement (in the Upanishad).


Topic-6: The Souls in Plants and Thereafter

24. As in the earlier stages, so also (in the later stages) the soul merely resides in paddy etc., that are already inhabited by other souls, for so it is declared.

25. If it be argued that rites (invoking killing of animals) are unholy, we say, no, since they are sanctioned by scriptures.

26. Then (the soul) gets connected with an inseminator.

27. From the womb (comes) a new body (for the descending soul).



SECTION - II

Topic-1: Dream State


1. In the intermediate stage (of dream) occurs (real) creation; for the Upanishad says so.

2. And some (following a particular branch) consider the Self to be a creator (of things desired); and sons and others (are the objects desired).

3. But the dream creation is a mere Maya, because of its nature of not being a complete manifestation of the totality of attributes (found in the wakeful state).

4. A dream is also an omen, for so it is known from the Upanishads and experts say so.

5. From the meditation on the supreme Lord, however, becomes manifest that which remains obscured; because the soul’s bondage and freedom are derived from Him.

6. Or rather that covering occurs also on account of connection with the body.


Topic-2: The Soul in Deep Sleep

7. The absence of that dream (ie., dreamless sleep) takes place in the nerves and the Self, as it is known to be so from the Upanishads.

8. For the same reason, the soul’s waking up is from this supreme Self.


Topic-3: The Same Soul Returns from Sleep

9. But the very same soul returns from sleep because of the reasons of action, remembrance, scriptural authority and injunction.


Topic-4: Soul in swoon

10. In the case of one in swoon, there is only partial attainment (of the state of sleep), that being the last alternative.


Topic-5: The Nature of Brahman

11. Not even according to place can Brahman have a twofold characteristic, for everywhere (It is taught to be without attributes).

12. If it be argued that (Brahman cannot have only one characteristic), on account of differences (met with in the scriptures), (we say that) it is not so, because the scriptures negate each of these differences individually.

13. Moreover, the followers of certain branches declare thus.

14. Brahman is only formless to be sure, for that is the dominant note (of the Upanishadic teaching).

15. And like light, Brahman can (be assumed to) have different appearances, so that the scriptures may not become purportless.

16. The Upanishad also declares Brahman to be Consciousness alone.

17. Moreover, the Vedas reveal this; likewise this is mentioned in the Smritis also.

18. Hence also are the illustrations of the sun’s reflection etc.

19. But that kind of parallelism is inapplicable as nothing is perceived to be similar to water.

20. Since Brahman has entered into the limiting adjuncts, It seems to participate in their increase and decrease. The illustration is apt since the illustration and thing illustrated have propriety
from this point of view.

21. And (this is also) in accordance with (the Vedic) revelation.


Topic-6: Unconditioned Brahman and Soul

22. The Upanishad certainly denies the limitation that is being dealt with and then speaks of something more.

23. That Brahman is unmanifest, for the Upanishad says so.

24. Moreover, Brahman is realized in Samadhi, as is known from direct revelation and inference.

25. And the effulgent Self appears to be different during activity, as is the case with light etc.; yet (intrinsically) there is non-difference as is evident from repetition (of “That thou art”).

26. Hence (the individual gets) unity with the Infinite; for such is the indicatory mark (in the Upanishad).

27. But since both difference and non-difference are mentioned, the relationship (between the supreme Self and the individual is) as that between the snake and its coil.

28. Or they are like light and its source, both being but effulgence.

29. Or (the relationship between the individual and the supreme Self is) as already shown.

30. And on account of the denial.


Topic-7: Brahman One without a Second

31. There is some entity superior to this Brahman, because of the mention of embankment, measure, connection and difference.

32. But (the Self is referred to as an embankment) on account of similarity.

33. For the sake of intellectual grasp (Brahman’s magnitude is spoken of) just like the feet (of the mind or of space), (or the quarters of the karsapana).

34. (Connection and difference are mentioned about Brahman) from the point of view of limiting adjuncts, as in the case of light etc.

35. And because (such a position alone is) logically justifiable.

36. Similarly from the denial of everything else (it follows that there is nothing but Brahman).

37. Hereby (is established) the omnipresence (of the Self), (as is known) on the strength of (Upanishadic) words like extension and other sources (ie., Smriti and logic).


Topic-8: Fruits of Action

38. The fruit of action is from Him, this being the logical position.

39. (God is the ordainer of results) for the further reason that the Upanishads say so.

40. For these very reasons Jaimini considers virtuous deeds to be the yielder of results.

41. But Badarayana considers the earlier One (viz., God) (as the bestower of results), because He is mentioned as the cause of even action.



SECTION - III

Topic-1: Sameness of Meditation

1. Any (particular) conception for meditation (vijnana) imparted in all the Upanishads is the same on account of the sameness of the injunction etc.

2. If it be said that the vijnanas cannot be the same owing to the difference in details, then not so, for difference can occur even in the same vijnana.

3. The rite of carrying fire on the head is an appendage of Vedic study, because it is stated to be so in the Samachara and also because of competence. And that regulation is like that about libations.

4. Moreover, (the scripture) reveals (this fact).


Topic-2: Combination of Traits

5. And in similar meditations (all) the traits are to be combined, for there is no difference in application like the subsidiaries of an injunction.


Topic-3: Difference of Meditations

6. If it be said that the (Udgitha) meditations (in the Chandogya and Brihadaranyaka Upanishads) are different on account of the difference of (texts), then not so, for there is no difference.

7. Rather not owing to a difference of subject-matter even as in such cases as (meditation on the Udgitha as) possessed of the quality of being higher than the high, (greater than the great).

8. If from the sameness of name, (the two meditations are held to be the same), that has already been answered. But that (sameness of name) is met with (even with regard to things quite different).


Topic-4: Specifications of Om

9. Since Om pervades all the Vedas, it is appropriate to qualify it by the word Udgitha.


Topic-5: Sameness of the Meditation on Prana

10. All (the meditations on Prana) being the same, these traits (found here in one) are to be added elsewhere.


Topic-6: Combination and Non-combination of Attributes of Brahman

11. Bliss and other characteristics of the principal entity (ie., Brahman) are to be combined.

12. Attributes such as having joy as the head and so on are not to be added everywhere, since (they have) degrees of intensity and feebleness, (which are) possible in a context of difference (ie., duality).

13. But the other characteristics are to be understood everywhere on account of identity of purport.


Topic-7: Purusha as the Highest in Katha

14. What is mentioned in the Katha Upanishad is meant for deep meditation on Purusha, (and not for stating any gradation), as that serves no purpose.

15. And (this must be the conclusion) on account of the use of the word Self.


Topic-8: The Supreme Self in Aitareya

16. The supreme Self is to be understood in the Aitareya Upanishad, just as elsewhere (in other texts about creation), on account of the subsequent qualification. (Or) The Self is to be understood (in the Chandogya Upanishad), just as in the other (Brihadaranyaka) Upanishad, because of the subsequent (instruction about identity).

17. If it be objected that it follows from the trend of the sentences that the Supreme Self is not meant, (the reply is that) it must be so because of the definite statement (that the Self alone existed in the beginning). (Or) If it be argued that the rule about the conformity of the commencement and the conclusion leads to the idea that the Self is not meant, then we say that it must be so because of the definite statement.


Topic-9: Acamana and Meditation on Prana

18. Since acamana is mentioned as a duty already recognized, it occurs (in the Upanishad) in connection with a fresh injunction (of meditation on Prana).


Topic-10: Same Meditation in the Same Branch

19. (The meditations) in the same branch are similarly the same (and their traits are to be combined) because of the non-difference of the object.


Topic-11: No Combination in Meditation on Satya-Brahman

20. Elsewhere also (in the case of meditation on Satya-Brahman), (the attributes have to be combined) as here (in the case of Sandilya-Vidya), on account of the very fact of connection (with the same object of meditation).

21. Rather they are not to be combined on account of a distinction.

22. The scripture also indicates the same thing.


Topic-12: Attributes of Brahman in Ranayaniya Not to be
Combined Elsewhere

23. And (the attributes of Brahman such as) possession of unchallenged powers and pervasion of heaven are also not to be added to other meditations for the same reason (of association with special abodes).


Topic-13: Purusha-Vidya in Chandogya and Taittiriya

24. And the characteristics of the Purusha-Vidya are not to be added to the Taittiriyaka because they have not been recited there as it is done in the course of the Purusha-Vidya in other branches.


Topic-14: Non-combination of Disparate Traits

25. Piercing etc., are not to be applied in meditation, since (the mantras of piercing etc., are) disparate in purport.


Topic-15: Rejection and Reception of Merit

26. But where only the rejection of virtue and vice is spoken of, the reception of these by others has to be inferred, on account of the term reception being a counter-correlative of rejection. And this is on the analogy of kusas, metres, praise and recitation, as has been explained (by Jaimini).


Topic-16: Discarding Virtue and Vice at Death

27. (A man of knowledge gets rid of virtue and vice) at the time of death, since nothing remains to be attained. For thus it is that others (ie., the followers of the other branches) state.

28. As there is no conflict between the two (ie., two texts, or cause and effect) on the admission that destruction results from voluntary effort, (therefore such effort must take place before death).


Topic-17: Paths of Those Who Know Or Do Not Know the
Qualified Brahman

29. The soul’s course after death must have purposefulness in two ways, for else it will lead to contradiction.

30. This (differentiation) is reasonable, for facts indicative of a soul’s journey are met with (in the case of meditation on the qualified Brahman alone), just as (much as such a difference is) met with in common life.



Topic-18: The Path of Gods Is for All Worshippers of
Qualified Brahman

31. (The journey of the souls along the path of the gods is) not restricted (to any particular meditation). It applies to all meditations (on the qualified Brahman). This involves no contradiction as is known from Upanishadic and Smriti texts (lit. direct text and inference).


Topic-19: People with a Mission

32. Those who have a mission to fulfil continue in the corporeal state as long as the mission demands it.


Topic-20: Conception of the Immutable

33. All the (negative) conceptions of the Immutable are to be combined, since the process of presentation is similar and the object dealt with is the same. This is just as it is in the case of the Upasad sacrifice, as has been shown by Jaimini.


Topic-21: Same Conception in Mundaka and Katha

34. The conceptions (in the Mundaka and Svetasvatara on the one hand and Katha on the other) are the same, on account of the mention of a particular limit.


Topic-22: The Inmost Self in Brihadaranyaka

35. (The conception of the Self is the same in Brihadaranyaka III-iv-1 and III-v-1, since) one’s own Self is declared to be the inmost of all as in the case of the aggregate of elements. (Or - since one’s own Self is declared to be the inmost of all, just as it is shown to be the Self of all in Svetasvatara VI-11).

36. If it be argued that unless difference be admitted the separate statements become illogical, the reply is that this is not so, for it can be like another instruction of this kind.


Topic-23: Reciprocity of Conceptions

37. There should be a reciprocal interchange as in the case of other traits; for so the readers (of the scriptures) recite distinctly.


Topic-24: Satya-Brahman in Brihadaranyaka

38. Since the same Satya-Vidya is taught in both the places (of the Brihadaranyaka Upanishad), therefore traits like Satya have to be combined.


Topic-25: Combination of Traits in Brihadaranyaka and Chandogya

39. Traits like (true) desire etc., (mentioned in the Chandogya) are to be added to the other (viz., Brihadaranyaka) and those mentioned there are to be added here, because of the (sameness of) abode etc.


Topic-26: Agnihotra to Prana

40. There can be no omission (of the performance of the Agnihotra to Prana) on account of the respect shown (in the Upanishad).

41. The Agnihotra is to be performed from that (food) itself when it is present, for such is the declaration (of the Upanishad).


Topic-27: Meditations Connected with Rites Are Not Obligatory

42. There is no obligatory rule about that (ie., the meditations becoming connected always with rites), for that is obvious from the Upanishad, inasmuch as a meditation has a separate result, consisting in the elimination of hindrance to a rite.


Topic-28: Meditations on Prana and Vayu

43. (The meditations on Prana and Vayu or Air are to be kept apart) exactly as in the case of offerings, as that has been stated by Jaimini.


Topic-29: Fires in Agni-Rahasya Not Parts of Sacrifice

44. The fires (of the mind, speech, etc., of Agni-rahasya) do not form parts of any rite, on account of the abundance of indicatory marks; for these marks are stronger than the context. That also was said by Jaimini.

45. On the strength of the context, the conceptual fires are to be used alternatively for the actual fire enjoined earlier. They constitute some rite like the imaginary drinking (of Soma juice).

46. And (this conclusion is supported) by the fact of extended application.

47. The fires rather constitute only a meditation, for so it is determined (in the Vedas).

48. And owing to the indicatory mark met with.

49. Moreover, the view (that the fires constitute a meditation) cannot be set aside owing to the greater authority of express statement etc.,

50. On account of being linked up with the mind and such other reasons, the mental fires are independent even as other meditations are. And it is seen that the sacrifices are treated as independent (irrespective of their context), as was pointed out by Jaimini.

51. Not even on the ground of similarity can the mental fires become subservient to rites, since they are noticed to serve human needs, just as it is in the case of death; for the world does not become fire just because of a similarity.

52. From the subsequent Brahmana text also it is known that the scripture has that (prescription of a meditation) in view; but the connection with fire occurs because of the abundance of the attributes of fire that have to be imagined here.


Topic-30: The Self Distinct from Body

53. Some deny the existence of the soul, its existence being dependent on the existence of the body.

54. But this is not so; there is a distinction (between the soul and the body) because consciousness may not exist even when the body exists, as it is in the case of perception.


Topic-31: Meditations Connected with Accessories of Rites

55. But the meditations connected with the accessories of rites are not to be confined to the branches of the Vedas in which they obtain, for they are to be adopted in all the (branches of the) Vedas.

56. Or rather (they are to be adopted in other branches) like the mantas; (and thus) there is no contradiction.


Topic-32: Meditation on Vaisvanara as a Whole

57. The meditation on the whole is of greater importance just as in the case of sacrifices. For so the Upanishad shows.


Topic-33: When Meditations Differ

58. The meditations are different when there is a difference in terminology etc.


Topic-34: Alternative Meditations

59. Any one meditation (can be accepted as) an alternative for other meditations, because their result is the same.


Topic-35: Meditations Yielding Worldly Results

60. As for the meditations (based on symbols and) undertaken for fulfilment of worldly desires, they may be either combined or not combined according to one’s option, since the previous reason (of sameness of result) does not exist.


Topic-36: Meditations Based on Subsidiaries

61. In the case of the meditations based on the subsidiaries (of rites), their position is the same as of their bases.

62. (The meditations are to be combined), also because they are enjoined (in the Vedas).

63. (The meditations are to be combined) because of the (indicatory mark of the) rectification (of one with the help of another).

64. And from the Upanishadic declaration that Om, which is a accessory of the Vedic rites is common to all the Vedas, (it follows that the meditations based on it must co-exist).

65. (The meditations are) rather not to be combined, since the Upanishads do not declare this.

66. And (there is no obligation about combination) since the Upanishad shows (contrariwise).


SECTION - IV

Topic-1: Knowledge not a Subsidiary of Rites

1. Badarayana thinks that liberation results from this (knowledge of the Self), (as presented in the Upanishads), because the Vedic texts declare so.

2. Jaimini thinks that since the Self holds a subservient position in rites etc., the mention of the result of knowledge is (merely) in glorification of the agent, as is the case elsewhere.

3. (This is confirmed) on the strength of what is revealed about the behaviour (of the knowers of Brahman).

4. (This is so) because the Upanishad declares this.

5. (This is so), because both knowledge and work follow the Self (when it transmigrates).

6. (And this is so) because rites are enjoined for one who is possessed of that (knowledge of the Vedas).

7. And (this follows) from the restrictive texts.

8. But Badarayana’s view stands unshaken because of the instruction that the supreme Self is even greater (than the agent); for so it is revealed (by the Upanishads).

9. But the Upanishadic declaration (of conduct) is equally in evidence (proving that knowledge is not subservient to religious acts).

10. The declaration is not universal.

11. Knowledge and action are to be divided like a hundred things.

12. (Engagements in religious actions is prescribed) for him only who has merely recited the Vedas.

13. (The restrictive texts) do not apply (to the man of knowledge), since the restrictions is made without any specification.

14. Or rather the consent (accorded) for doing religious acts is meant for the glorification of knowledge.

15. Moreover, some refrain from (religious) work according to personal predilection.

16. Moreover, (from knowledge comes) the destruction (of the whole world).

17. And knowledge belongs to the monks, for they are met with in the Vedas.


Topic-2: Sannyasa Prescribed by Scriptures

18. Jaimini thinks that to be an allusion to other stages and no injunction; and (this is so) since the scripture condemns them.

19. Badarayana thinks that the other orders of life are also to be observed, since Vedic texts speak equally of all the stages of life.

20. Or rather it is an injunction as in the case of holding the sacrificial fuel.


Topic-3: Injunctions for Meditation Not Eulogistic

21. If it be contended that texts (about Udgitha etc.) are merely eulogistic, because of having been accepted as subservient to ritual acts, then not so, because of the extra-ordinariness (of the texts).

22. Moreover, (there must be injunctions) on account of the occurrence of words having an injunctional meaning.


Topic-4: Upanishadic Stories

23. If it be argued that they (the Upanishadic stories) are meant for the (ritualistic application called) Pariplava, (we say) that this not so, on account of the stories for the Pariplava having been specified.

24. And because (the stories) become connected (with meditations) through unity of idea in that way, (therefore they are meant for illuminating the proximate knowledge).


Topic-5: Sannyasins Free from Rituals

25. For that very reason again, (the Sannyasin has) no need of “lightning fire”, and such other rites.


Topic-6: Rituals etc., Needed for Knowledge

26. On the strength of the Upanishadic sanction of sacrifices etc., all religious activities as well are necessary. This is the same as in the case of a horse (in matters of its adequacy).

27. (Even though there be no injunction about sacrifices etc.,), still one must be endowed with self-control and the like, since these are enjoined as subsidiaries of knowledge; and hence have to be practised as a matter of course.


Topic-7: Restrictions about Food

28. All kinds of food are permitted only when life is in danger; for so it is revealed.

29. And (this should be the interpretation) so that the scriptures (about permissible and forbidden food) may not be contradicted.

30. Moreover, the Smritis support this view.

31. Hence also occur the scriptural texts prohibiting license.


Topic-8: Duties of Orders of Life should be Fulfilled

32. At the same time the duties of the orders of life are to be performed (by one who does not want liberation), since these have been enjoined.

33. And (these have to be performed, since these are enjoined as) being jointly the generators of knowledge.

34. Considered either way, however, the very same religious duties are meant for performance, because of the indicatory marks of both kinds.

35. The Vedas also show that one (equipped with Brahmacharya etc.,) is not overpowered.


Topic-9: Knowledge for People outside Orders

36. As a matter of fact, a person standing in between two stages is also entitled, such cases being met with (in the Upanishads).

37. Moreover, the Smritis also mention this fact.

38. And (in their case) there can be the favour of special factors (like Japa etc.,).

39. But as compared with this, the other one is better, because of indicatory sign (in the
Upanishad and Smritis) as well.


Topic-10: Defection from Monasticism

40. But for one who has become so, there can be no reversion from it, on account of restriction, absence of text sanctioning reversion and absence of good precedence. This is the view of Jaimini as well.


Topic-11: Expiation for Transgression of Celibacy

41. And even an expiation is not available for him, since his fall is known from the Smriti to be irremediable and he has no connection with it.

42. Some, however, consider this to be a minor sin and concede expiation as in a case of eating forbidden food. So it is explained by Jaimini.


Topic-12: They are to be Excommunicated

43. (Whether their transgression constitutes a major or a minor sin), they are to be kept outside in either case in accordance with Smriti texts and behaviour of good people.


Topic-13: Meditations Connected with Rites

44. The teacher Atreya thinks that the agentship for meditation belongs to the master of the sacrifice, since the Upanishads mention their results.

45. The (teacher) Audulomi says that it is the duty of the priest (to undertake such meditations), for he is retained for that.

46. And from Vedic texts also (this stands confirmed).


Topic-14: Injunction about Meditativeness

47. In case of a partial application to knowledge by one possessed of (imperfect) knowledge, an injunction is implied in another auxiliary which is the third; this is like the main injunction being applied to the subsidiary acts.

48. But the conclusion is made (in the Chandogya Upanishad) with the householder, since he has an all-inclusive life.

49. Since there is injunction even about the others, just as much as of meditativeness.


Topic-15: The Childlike State

50. (The word ‘balya’ in the Brihadaranyaka means that a man of enlightenment should behave like a child) without displaying his parts, for so it fits in with the context.


Topic-16: Time of Fruition of Knowledge

51. The generation of knowledge takes place even in this life if there is no obstruction to the means adopted. For this is what is revealed (by the Upanishads).


Topic-17: Liberation is Uniform Everywhere

53. There is no rule of this kind with regard to the result called liberation, because that state has been definitely determined (to be the same), because that state has been definitely determined (to be the same).