Brahma Sutra - Chapter - II
AVIRODHA – NON-CONTRADICTION
SECTION - I
Topic-1: Conflict with Smriti
1. If it be argued (that from the acceptance of Brahman as the cause of the universe) arises the defect of the (Samkhya) Smritis being left without any scope, then not so, for otherwise will arise the defect of other Smritis losing their scope.
2. And (Pradhana is not the cause) since the others are not met with (in the Vedas and common experience).
Topic-2: Refutation of Yoga
3. Hereby is refuted Yoga.
Topic-3: Difference in Nature
4. Brahman is not the cause of the universe owing to the dissimilarity in the nature of this universe; and the fact of being so is known from the Vedas.
5. But this is only a reference to the presiding deities, because of the mention of distinction (between the sentient deities and the insentient organs and elements) and the inherence (of these deities in them).
6. But it is seen.
7. If it be said that the effect (in that case) is non-existent (before creation), then not so; for it is merely a negation (without any object to deny).
8. Since in dissolution there is the predicament of the cause becoming just like that effect, therefore this (theory that Brahman is the material cause) becomes incongruous.
9. But that cannot be so on account of the existence of supporting illustration.
10. And because the defects cling to your own point of view.
11. If it be argued that although reasoning is inconclusive, still it has to be done in a different way, (so as to avoid this defect), then even so there will be no getting away from the defect.
Topic-4: Non-acceptance by the Wise
12. Hereby are explained all the (other) theories that are not accepted by the wise.
Topic-5: Brahman Becoming an Experiencer
13. If it be argued that the distinction between the experiencer (of happiness and sorrow) and the things experienced will cease when the (experienced) objects turn into the experiencer, then we say that such a distinction can well exist as observed in common experience.
Topic-6: Origin
14. There is non-difference of those cause and effect on account of the texts about origin etc.
15. (Cause and effect are non-different) since the effect is perceived when the cause is there.
16. And (cause and effect are non-different) because the posterior one has (earlier) existence (in the cause).
17. If it be argued that the effect did not exist before creation, since it is declared (in the Upanishad) as “non-existent”, then we say, no, because from the complementary portion it is known that the word is used from the standpoint of a difference of characteristics.
18. (The pre-existence and non-difference of the effect are established) from reasoning and another Upanishadic text.
19. And the effect is non-different from the cause on the analogy of a piece of cloth.
20. And this is so just as in the case of the outgoing breath etc.
Topic-7: Non-performance of Good
21. Since the other (individual soul) is mentioned (as identical with Brahman), faults like not doing what is beneficial and so on will arise.
22. But (Brahman is) greater (than the embodied being) on account of the declaration of the difference (between the two).
23. On the analogy of stone etc., as also for other reasons, that (opponent’s view) is untenable.
Topic-8: Creation without Materials
24. If it be said that (Brahman) cannot be the cause, since one is noticed to procure materials (for the production of an object), then we say, no, for it is possible on the analogy of milk.
25. Also (Brahman can create without extraneous help) like gods and others (as is seen) in this world.
Topic-9: Wholesale Transformation
26. (If Brahman changes into the world, then) there will arise the contingency of either wholesale transformation or the violation of the texts about partlessness.
27. But (this has to be accepted) on the authority of the Upanishad, for Brahman is known from the Upanishads alone.
28. Because it occurs thus in the case of the individual soul as well and creation of diverse kinds occur in the cases of gods and others.
29. And because the opponent’s own point of view is equally vitiated.
Topic-10: Possession of All Powers
30. Moreover (the Deity is) possessed of all (powers), it having been revealed thus (in the Upanishads).
31. If it be argued that (Brahman cannot act) on account of absence of organs, that was answered earlier.
Topic-11: Need of Motive
32. (Brahman is) not the cause, owing to the need of some motive (for creation).
33. But (creation for Brahman is) a mere pastime like what is seen in the world.
Topic-12: Partiality and Cruelty
34. No partiality and cruelty (can be charged against God) because of (His) taking other factors into consideration. For so the Vedas show.
35. If it be argued that it is not possible (to take Karma – merit and demerit – into consideration in the beginning), since the fruits of work remain still undifferentiated, then we say, no, since the transmigratory state has no beginning.
36. Moreover, this is logical and (so) it is met with (in the scriptures).
Topic-13: Propriety of All the Characteristics
37. And Brahman is the cause on account of the propriety of all the Characteristics (of a cause in It).
SECTION - II
Topic-1: Samkhya View Refuted (Impossibility of Design)
1. The inferred one (Pradhana) is not (the cause) owing to the impossibility of explaining the design, as also for other reasons.
2. And the inferred (Pradhana) cannot be the cause, since the tendency to create (cannot logically arise in it).
3. If it be claimed (that Pradhana acts spontaneously) like milk and water, then even there (intelligence is the guide).
4. And (Pradhana is not the cause) since (nothing extraneous to it exists, so that) it has nothing to rely on (for impulsion to or stoppage from action).
5. And Pradhana cannot change (automatically) like grass etc., (into milk in a cow) for such a change does not occur elsewhere (e.g. in a bull).
6. Even if (spontaneous modification of Pradhana be) accepted, still (Pradhana will not be the cause) because of the absence of any purpose.
7. If it be argued that like a (lame) man (riding on a blind man) or a lodestone (moving iron), (the soul can stimulate Pradhana), even then (the defect will persist).
8. Besides, Pradhana cannot act on account of the impossibility of (the existence of) any relationship of the principal and its subordinates (among the gunas constituting Pradhana).
9. And even if the inference be pursued otherwise (still the defect will persist) owing to the absence of the power of intelligence (in Pradhana).
10. And (the Samkhya doctrine is) incoherent because of the contradictions involved.
Topic-2: Vaisesika Objection Refuted
11. Rather (the universe may originate from Brahman) even as the great and long (triads etc.,) originate from the short (dyad) or the inextensive (atom).
Topic-3: Atoms Not the Cause of Universe
12. (Whether adrista leads the atoms or conjunction helps them), in either case no action is possible and hence there can be no creation or dissolution.
13. And (there can be no creation or dissolution) by reason of assuming inherence, for this leads to an infinite regress on a parity of reasoning.
14. (The atomic theory is inadmissible) for the further reason of (activity etc.,) persisting eternally.
15. And on account of the possession of colour etc., there will be a reversal (of the nature of the atoms), for this accords with experience.
16. And (the atomic theory is untenable) because it is defective from either point of view.
17. This (theory of atom as the cause) is to be entirely ignored, since it is not accepted (by the worthy).
Topic-4: Refutation of Buddhist Realists
18. Even if the integration be supposed to arise from either of the causes, that will not be achieved.
19. If it be argued that a combination becomes possible since (nescience and the rest) can be the causes of one another (in a successive series), then we say, no, (for nescience etc.,) can each merely be the cause of origin of another just succeeding.
20. And because the earlier is negated when the later emerges, (therefore nescience and the rest cannot each be the cause of the next in the series).
21. (If it be contended that the effect arises) even when there is no cause, then your assertion (of causation) will be stultified; else (if you contend that the entity of the earlier moment continues till the entity of the later moment emerges), the cause and effect will exist simultaneously.
22. Neither pratisamkhya-nirodha (artificial annihilation) nor an apratisamkhya-nirodha (natural annihilation) is possible, for there can be no cessation (either of the current or of the individuals forming the current).
23. And (the Buddhist view is untenable) owing to defect arising from either point of view.
24. And (non-existence cannot be asserted) in the case of Akasa on account of the absence of
(its) dissimilarity (with destruction).
25. And (a permanent soul has to be admitted) because of the fact of remembrance (ie., memory).
26. Something does not come out of nothing, for this does not accord with experience.
27. And (if something can come out of nothing, then) on the same ground, success should come even to the indifferent people.
Topic-5: Buddhist Idealism Refuted
28. (External objects are) not non-existent, for they are perceived.
29. And because of the difference of nature (the waking state is) not (false) like dream etc.
30. (Tendencies) can have no existence since (according to you) external things are not perceived.
31. And (the ego-consciousness cannot be the abode), for it is momentary.
32. Besides (this view stands condemned), it being untenable from every point of view.
Topic-6: Jaina View Refuted
33. (The Jaina view is) not right since the presence (of contradictory attributes) in one and the same thing is impossible.
34. Similarly also (arises the defect of) the soul having no all-pervasiveness (or having only a medium dimension).
35. And the contradiction cannot be avoided even by an assumption of sequence (in the increase and decrease of parts), for still there will be the defects of mutability etc.
36. The ultimate size attainable (by the soul) being permanent, the other two sizes also must be so; and hence there will be no distinction (among the sizes).
Topic-7: God Is Not a Mere Superintendent
37. For the Lord there can be no creatorship, for that leads to incongruity.
38. And (the incongruity arises) because of the impossibility of a relationship.
39. And (the position is untenable) because of the impossibility of (Nature) coming under (His) direction. (Or) And (God cannot be proved), since no physical support (adhisthana) is possible
for Him.
40. Should it be argued that God will direct Nature like (a man directing) the organs, then it cannot be so, for that will result in God’s having experiences (of happiness, sorrow etc.). (Or) If a body, equipped with sense-organs, be assumed for God, (we say that) this is not possible; because of (consequent) experiences etc.
41. God will be subject to finitude or loss of omniscience.
Topic-8: Bhagavata View Refuted
42. (The Bhagavata view that Samkarsana and others originate successively from Vasudeva and others is wrong), since any origin (for the soul) is impossible.
43. And (this view is wrong because) an implement cannot originate from its agent (who wields it).
44. Alternatively even if (it be assumed that Vasudeva and others are) possessed of knowledge, (majesty etc.,), still the defect cannot be remedied.
45. Besides, (in this scripture) many contradictions are met with and it runs counter to the Vedas.
SECTION - III
Topic-1: Origin of Space
1. Space is not (a created thing), since this is not heard of in (some of) the Upanishads.
2. But there is (a mention of the origin of space).
3. (The Upanishadic passage about creation of space has) a secondary sense, for real creation is impossible.
4. And (this is borne out) by Vedic texts.
5. And it is possible for the same word (“originated”) to have (primary and secondary senses) like the word Brahman.
6. The (Vedic) assertion (that “all things become known when the one is known”) can remain unaffected only if all the effects are non-different from Brahman; and this is confirmed by Vedic texts.
7. But (space is a product); for separateness persists wherever there is an effect, as it is seen in the world.
Topic-2: Origin of Air
8. Hereby is explained air.
Topic-3: Origin of Brahman Denied
9. But (origin) for Existence (Brahman) is impossible on account of illogicality.
Topic-4: Origin of Fire
10. Fire originates from this one (ie., air); for the Upanishad says so.
Topic-5: Origin of Water
11. Water (was born from this fire).
Topic-6: Origin of Earth
12. (The word “food” means) earth on the strength of the topic, colour and other Vedic texts.
Topic-7: Creation from God’s Deliberation
13. It is He only, who through profound meditation on each thing (created it), as is known from His indicatory marks.
Topic-8: Reverse Order of Dissolution
14. But as compared with this order of creation, the order of dissolution proceeds in a reverse way. This is logical too.
Topic-9: The Origin of Mind and Intellect
15. If it be contended that the intellect and mind must find accommodation in some order in some intermediate stage, because indicatory marks of their existence are in evidence, then not so, because their presence creates no difference (ie., does not disturb the order of creation or dissolution).
Topic-10: Birth and Death
16. The mention of birth and death must be in the primary sense in relation to the moving and the motionless; in relation to the soul it must be in a secondary sense, the application (of such words) being possible when a body is present.
Topic-11: Origin of the Soul
17. The individual soul has no origin; because the Upanishads do not mention this, because its eternality is known from them and (because of other reasons).
Topic-12: Eternally Conscious Soul
18. The soul is eternally a cognizer for this very reason (of being free from origin and dissolution).
Topic-13: Soul’s Dimensions
19. (The individual soul must be atomic in dimension owing to the mention in the Vedas) of its departure from the body, going (to the next world by following a course) and coming back (from there).
20. (The soul’s atomicity stands confirmed) owing to the relation of one’s own soul with the latter two facts (viz., following of a course and coming back).
21. If it be objected that the soul is not atomic because its size is heard of as not being so, we reply, no, since that context relates to the other (ie., the supreme Self).
22. And the individual soul is atomic because of the direct Upanishadic use of the word as well as mention of infinitesimality.
23. (The soul’s atomicity and its feeling over the whole body involve) no contradiction, just as in the case (of a drop) of sandal paste.
24. If it be objected that (the argument holds good in the case of sandal paste) owing to its peculiarity of position, (but that is not evident in the case of the soul), then we say, no, (a peculiar location) for the soul is admitted in the Upanishads, for it exists in the heart.
25. Or on the analogy of what is seen in the world, (the soul may pervade the whole body) through its attribute (of sentience).
26. (The quality of sentience can have) separate existence like smell.
27. And the Upanishad also show this.
28. (The soul and its intelligence are separate), since they are taught separately (in the Upanishads).
29. But the soul comes to have such appellations because of the dominance of the modes of that intellect; this is just as in the case of the supreme Self.
30. And because the contact between the soul and the intellect persists so long as the worldly state of the soul continues, there can be no defect, for this is what is met with in the scriptures.
31. Rather because that contact (with the intellect etc.,) which remains latent (in sleep and dissolution) can become manifest (during waking and creation) like manhood etc., (from boyhood etc.,).
32. Else (if the existence of the internal organ be not admitted) there will be the possibility of either constant perception or non-perception or it will have to be admitted that either of the powers (of the soul or of the organs) becomes (suddenly) debarred (or delimited or lost).
Topic-14: Soul as Agent
33. The individual soul must be an agent, for thus alone the scriptures become purposeful.
34. (The soul is an agent) because there are teachings about its roaming.
35. (The soul is an agent) because of its taking up (the organs).
36. And the soul is an agent because of the mention (as such) in respect of action; were it not so, there would have been a contrary indication.
37. As in the case of perception (there is no uniformity), so also there is no uniformity (in the case of action).
38. (The soul must be an agent), for (if the intellect be so), it will lead to a reversal of power.
39. And (the soul must be an agent) because (a contrary supposition will) lead to a negation of deep meditation (on God).
Topic-15: The Soul under Two Conditions
40. And (rather) this is like the carpenter existing under both conditions.
Topic-16: Soul’s Agentship Derived from God
41. But the agentship (of the individual soul) is derived from God, for that is what is stated in the Vedic texts.
42. (God is), however, dependent on the efforts made, so that injunctions and prohibitions may not become meaningless and other defects may not arise.
Topic-17: Relation of Soul and God
43. (The individual souls are) parts of God because of the mention that they are different, also because some read otherwise of (Brahman’s) identity with fishermen, slaves, gamblers and others.
44. This follows from the words of the mantras also.
45. And this is also stated in the Smriti (Gita).
46. The Supreme Self is not so (touched by the suffering of the individual soul), even as light etc., are not (affected by the things that condition them).
47. They say so in the Smritis and (the Upanishads declare thus).
48. Injunction and prohibition become effective owing to physical association, just as it is in the case of light etc.
49. And there is no intermixture (of actions and results), since the soul has no connection with all (the bodies).
50. And (the individual soul) is only a reflection (of the supreme Self) to be sure.
51. (Even the unseen potential results of works cannot regulate individual allocation), since the unseen potential results (themselves) cannot be allocated thus.
52. And the same (defect springs up) even in the case of resolves etc.,
53. If it be said that this (individual allocation of pleasure and pain) can be possible in accordance with the separate part (of each soul in each body), then it cannot be so, because of all (the omnipresent souls) getting included in all (the bodies).
SECTION - IV
Topic-1: Origin of the pranas
1. Similarly the organs (are produced from the supreme Self).
2. (Origin of the organs has to be accepted) because of the impossibility of (the text about origin having) the secondary sense.
3. Also because that term, (“is born”), is used earlier (in the primary sense) in the Upanishad (in connection with Prana).
4. (Pranas must have originated from Brahman) since speech is preceded by them.
Topic-2: Number of Pranas
5. The pranas are seven in number because of being so known and because of such a specification.
6. But the hands etc., are there; since (an excess is) established thus, therefore it is not so.
Topic-3: Atomic Pranas
7. And the organs are atomic (ie., subtle and limited in size).
Topic-4: Chief Prana: Its Creation
8. So also the foremost (Prana is a product of Brahman).
Topic-5: Nature of Prana
9. Prana is neither air nor a function, because it is taught separately.
10. But Prana is not independent just like the organs of vision etc., because instruction is impared along with them and because of other reasons.
11. No fault accrues, because Prana is not a sense-organ. For thus it is shown in the Upanishads.
12. It is taught that Prana has five states like the mind.
Topic-6: Prana Is Atomic
13. And the chief Prana is atomic (ie., subtle and limited in size).
Topic-7: Presiding Deities
14. But there is the (fact of) presiding over by (the deities) Fire and others, for so it is taught in the scriptures.
15. (The organs are) connected with the possessor of the organs, as is known from the Vedic texts.
16. And on account of that soul’s constant relation (with the body).
Topic-8: Prana and Pranas
17. As distinguished from the chief Prana, the other pranas (eleven in number) are the organs, for they are so designated.
18. Because of the (mention of) difference in the Upanishads.
19. And (the organs are different from Prana) because of the dissimilarity in characteristics.
Topic-9: Creation of Gross Objects
20. The arrangement of designation and shape, however, is by Him who made the elements tripartite, for it is taught (in the Upanishad).
21. Flesh etc., are produced from earth as it is shown in the Upanishads. From the other two as well (evolve other things).
22. But owing to the preponderance (of any one) occurs the corresponding designation, occurs the corresponding designation.
Monday, February 23, 2009
Brahma Sutra - Chapter 1
Brahma Sutra
Translated by Swami Gambhirananda
Published by Advaita Ashram, Kolkatta
CHAPTER – I
SAMANVAYA – RECONCILIATION THROUGH PROPER INTERPRETATION
SECTION – I
Topic-1: Deliberation on Brahman
1. Hence (is to be undertaken) thereafter a deliberation on Brahman.
Topic-2: Origin etc., of the Universe
2. That (is Brahman) from which (are derived) the birth etc., of this (universe).
Topic-3: Scripture as Source of Knowledge of Brahman
3. (Brahman is omniscient) because of (Its) being the source of the scriptures. (Or) (Brahman is not known from any other source), since the scriptures are the valid means of Its knowledge.
Topic-4: Upanishads Reveal Brahman
4. But that Brahman (is known from the Upanishads), (It) being the object of their fullest import.
Topic-5: The first Cause Possessed of Consciousness
5. The Pradhana of the Samkhyas is not the cause of the universe, because it is not mentioned in the Upanishads, which fact is clear from the fact of seeing (or thinking).
6. If it be argued that the seeing is in a secondary sense, we say, not so, owing to the use of the word Self.
7. (Pradhana is not the meaning of the word “Self”), because liberation is promised for one who holds on to That.
8. (Pradhana has not been spoken of even indirectly), because there is no subsequent mention of its rejection, and (because that militates against the assertion at the beginning).
9. Because of the merger of the individual into his own Self.
10. Because the knowledge (gathered from the various Upanishads) is the same (as regards Consciousness being the cause).
11. And because (Brahman is) revealed (as such) in the Upanishads.
Topic-6: The Blissful One
12. The Blissful One is the supreme Self on account of repetition.
13. If it be argued that (the Blissful One) is not Brahman, owing to the use of a word (suffix) denoting modification, we say no, for the word is used in the sense of abundance.
14. For the further reason that Brahman is indicated as the source of Bliss.
15. And the very Brahman spoken of in the mantra is declared in the Brahmana (portion explaining the mantra).
16. The other is not the supreme Self, because that is illogical.
17. And because of the assertion of the difference (between the individual soul and the supreme Self).
18. There can be no reliance on inference (for arriving at Pradhana) owing to (the mention of) desire.
19. Moreover, the scripture teaches the absolute identity of this one with this (One).
Topic-7: The Being Inside
20. The Being inside is God, His qualities having been taught.
21. And God is different (from the individual being) owing to the mention of difference.
Topic-8: Space
22. Space (Akasa) is Brahman, for Brahman’s indicatory mark is in evidence.
Topic-9: Prana
23. On that very ground, Prana (is Brahman).
Topic-10: Light
24. Light is Brahman because of the mention of feet.
25. If it be objected that Brahman is not spoken of, because the mention is about a metre, we say, no, for the dedication of the mind is taught in that way; for similar instances are found elsewhere.
26. And this must be so, because this makes possible the representation of all the things etc., as a foot.
27. If it be argued that Brahman (of the earlier text) is not referred to here on account of the difference in the instruction, we say: No, because there is no contradiction in either case.
Topic-11: Pratardana
28. Prana is Brahman, because it is comprehended thus.
29. If it be argued that Prana is not Brahman, since the instruction is about the speaker’s own self, (then we say, no), for here is an abundance of reference to the inmost Self.
30. But the instruction proceeds from a seer’s vision agreeing with scriptures, as in the case of Vamadeva.
31. If it be argued that Brahman is not spoken of here on account of the indications of the individual soul and the chief vital force, then that cannot be so, since this will lead to a threefold
meditation. (Besides, Prana) is accepted (elsewhere) as meaning Brahman (because of the presence of Brahman’s characteristics), (and these are) in evidence here.
SECTION – II
Topic-1: The Entity Known Everywhere
1. (Brahman is the object to me meditated on), since that which is well known everywhere is taught (here in this Chandogya Upanishad - III-xiv-1,2).
2. And this follows from the fact that the intended qualities are justifiable (in the case of Brahman).
3. And the embodied individual soul is not surely meant, because the qualities do not fit in with it.
4. And because there is reference to the object and subject.
5. Owing to the difference in the (case-endings of the two) words.
6. (This follows) from the Smriti also.
7. If it be objected that the supreme Self is not taught here, because of the smallness of the abode and because of its being referred to as such, then we say: No, for this is done for the sake of contemplation, as is seen in the case of space.
8. If it objected that God will be subject to the experience (of happiness and sorrow as a result of unity), we say, not so, for there is a difference.
Topic-2: The Eater
9. The eater (is God), on account of the appropriation of all that moves and does not move.
10. And (this follows) from the context.
Topic-3: The Two in the Cavity of the Heart
11. The two who have entered into the cavity (of the heart) are the individual Self and the supreme Self, for that is what is seen (in other texts).
12. And because there is a specification.
Topic-4: The Person in the Eye
13. The One inside (is God), for that is logical.
14. And (this follows) from the mention of place etc.
15. And this so for the further reason that the One possessed of bliss is referred to (in the Text, “The One that”).
16. And because the course to be followed by one who has heard the secret teaching is spoken of.
17. None other can be the Person in the eye on account of impermanence and impossibility.
Topic-5: The Internal Ruler
18. The internal Ruler in the divine and other contexts (is the supreme Self), since the characteristics of that (supreme Self) are spoken of.
19. Neither Pradhana, known from the (Samkhya) Smriti, is the internal Ruler, for qualities that do not belong to Pradhana are spoken of.
20. The embodied soul also (is not the internal Ruler); for the followers of both the recensions read of this one as different.
Topic-6: The One That is Unseen etc.
21. The entity, possessed of the qualities of not being seen etc., is Brahman, for Its characteristics are spoken of.
22. And the other two (viz., the individual soul and Pradhana) are not meant, for there is the mention of the distinctive characteristics (of Brahman) and (Its) difference (from the two).
23. And because there is a presentation of form.
Topic-7: Vaisvanara
24. Vaisvanara (the Cosmic Person) is the supreme Lord, for though the (two) words (Self and Vaisvanara) denote many things, they are used specifically.
25. The form referred to in the Smriti is an indicatory mark (that Vaisvanara means the supreme Lord). Hence Vaisvanara is God.
26. If it be objected that Vaisvanara is not the supreme Self because of the word used as well as other factors, and because of residence inside, then we say: not so, because the instruction is to conceive of Brahman as such, because the specification is inapplicable to others and because they mention Him even as a person (Purusha).
27. For these very reasons (Vaisvanara is) neither the deity nor the element.
28. According to Jaimini, there is no contradiction even in case of direct meditation.
29. According to Asmarathya, it is from the point of view of manifestation (that God is referred to as spatially limited).
30. According to Badari (God is spoken of as spatially limited) on account of being meditated on.
31. According to Jaimini, the spatial limitation is (justifiable) because of the meditation based on superimposition; for this is shown (in another text).
32. And they (the followers of the Jabala branch) remember (ie., read of) this One (ie., God) in this place (ie., in between the head and the chin).
SECTION - III
Topic-1: The Abode of Heaven, Earth, etc.
1. The repository of heaven, earth, etc. (is the supreme Self) on account of the word denoting Itself.
2. Because there is the instruction about (Its) attainment by the free.
3. No inferential entity (is the repository), for there is no word of that import.
4. A living creature also is not so.
5. (And) because there is a mention of difference.
6. On account of the context.
7. And on account of the facts of staying on and eating.
Topic-2: Bhuman (Infinite, Plenitude)
8. Bhuman is the supreme Self, since He is taught as superior to samprasada (ie., Prana or vital force).
9. And the characteristics of Bhuman are appropriate (for the supreme Self).
Topic-3: Immutable
10. Akasa is Brahman because of supporting all things up to (and including) space.
11. And that act of supporting is possible for God only, owing to the mention of His mighty rule.
12. And on account of the exclusion from being other entities.
Topic-4: The Object of Seeing
13. From the mention as the object of the act of seeing (iksana), it follows that the supreme Self is mean.
Topic-5: Dahara (The Small Space)
14. The small space (dahara akasa) is Brahman, on account of the subsequent reasons.
15. From the facts of going and the use of the word (Brahma-loka), (it follows that the small Space is Brahman); likewise it is seen in other Upanishads and an indicatory mark is also present.
16. And owing to the fact of holding (the worlds) in place, (the small Space must be God); for this glory is noticed (in other texts) as pertaining to Him.
17. And because of familiar use.
18. If it be argued that the other one (viz., the individual soul) should be the small Space, since it
is alluded to (at the end), then not so, for that is impossible.
19. If it be argued that the small Space is the individual soul, because of the subsequent reference to it (in the same chapter), then we say: rather it is spoken of there in its own revealed nature.
20. Moreover, the reference (to the individual soul in the complementary passage) is meant for a different purpose.
21. If it be argued that from the Upanishadic mention of smallness, (the small space must be the individual being), then this has been repudiated earlier.
Topic-6: Acting in Accordance
22. Because of the fact of acting (ie., shining) in accordance and because of the use of the word “His”, (the Light mentioned in the Mundaka Upanishad must be Brahman).
23. Moreover, (this aspect) is mentioned in the Smriti.
Topic-7: The Measured One
24. From the term itself it follows that the measured One is the supreme Self.
25. But the size is spoken of from the point of view of existence within the heart, the scripture being concerned with human beings.
Topic-8: Gods
26. Badarayana thinks that beings higher than those (men) (are also qualified for knowledge), for that is possible.
27. If it be objected that this (corporeality of the gods) wilt give rise to a contradiction (in the matter of the gods being associated) in rites, then we reply: Not so, for in the Vedas are noticed the assumption of many bodies.
28. If it be objected that this contradicts the validity of Vedic words, then not so, for the universe arises from this, which fact is proved by direct revelation and inference.
29. And from this very fact follows the eternality (of the Vedas).
30. And there is no contradiction, since similar names and forms are repeated even in the revolution of the world cycles, as is known from the Vedas and the Smriti.
31. Jaimini asserts (that the gods and others have) no competence (for knowledge of Brahman), owing to the impossibility of their competence for Madhu-vidya etc.
32. Because of the occurrence of the words in respect of a sphere of flight.
33. But Badarayana upholds the existence of competence (for the gods); for (the requisite for competence) exists (in them).
Topic-9: Pseudo-Sudra
34. To him (ie., Janasruti) occurred grief on hearing his (ie., swan’s) disparaging utterance, as is evident from his (Janasruti’s) approaching him (Raikva), for this is hinted at (by Raikva by using the word Sudra).
35. And because his Kshatriyahood is known later on from the indicatory mark of his mention along with a descendant of Citraratha.
36. Because purificatory rites are mentioned (for others) and absence of these is declared (for the Sudra).
37. And because (Gautama’s) inclination arose (to initiate and instruct Satyakama) when the absence of the (Sudrahood) had been ascertained.
38. And because the Smriti prohibits for the Sudra the hearing, study and acquisition of the meaning (of the Vedas).
Topic-10: Vibration
39. (Prana is Brahman) because of (the mention of) vibration.
Topic-11: Light as Declared in the Upanishad
40. Light is Brahman, for it is met with as such (in the Upanishad).
Topic-12: Space Is Brahman, Being Different from Name and Form
41. Akasa (Space) is Brahman, because of the declaration of being something different and so on.
Topic-13: Sleep and Death
42. Because of the declaration of being different in sleep and at the time of departure, (the supreme Lord is the subject-matter of teaching).
SECTION - IV
Topic-1: The Inferred Entity
1. If it be said that even the inferred entity (Pradhana) is revealed to the followers of some recension, we say, not so, for the word is cognized as occurring in a simile illustrating the body. And the Upanishad also shows this.
2. Rather the subtle (causal state) is meant (by avyakta), for it deserves that epithet.
3. (Avyakta is not Pradhana) because it is dependent on that (God); (but this avyakta has to be admitted as) it serves some purpose.
4. And because (avyakta is) not mentioned as an entity to be known.
5. If it be argued that the Upanishad does mention Pradhana (by the word avyakta), we say: No, for the conscious Self is understood from the context.
6. And thus there is the presentation of three things alone and the question also is concerned with them.
7. And like Mahat (avyakta does not signify any Samkhya category).
Topic-2: The Bowl
8. (The word aja does not refer to Pradhana), because special characteristics have not been stated as in the case of the bowl.
9. The aja certainly consists of the elements counting from fire, for some read of them as such.
10. And since this is an instruction in the form of an imagery, just as in the case of honey etc., therefore there is no incongruity.
Topic-3: Statement of Number
11. Not even on the strength of the mention of number can Pradhana have Vedic sanction,
because the entities are disparate and they involve an excess.
12. The vital force and the rest (are the panchajanah), (as is known) from the complementary passage.
13. For the followers of some recension, the number five has to be made up with light in the absence of food.
Topic-4: Causality
14. (Brahman is presented by all the Upanishads); for as the cause of space and the rest, Brahman is spoken of in all the Upanishads just as It is in any one of them.
15. (Non-existence does not mean void), because of its allusion (to Brahman).
Topic-5: Balaki
16. Because (the word “work” is) indicative of the universe, (He of whom this is the work must be Brahman).
17. If it be contended that the supreme Self is not meant, owing to the presence of the indicatory marks of the individual soul and the chief Prana, then that has already been explained.
18. But Jaimini holds the reference (to the individual soul) to be meant for a different purpose, as is known from the question and the answer. Moreover, some mention this clearly.
Topic-6: Correlation of Passages
19. (The Self to be realized, heard of, reflected on and profoundly meditated upon is the supreme Self), because (this is the meaning gathered) from the correlation of the passages.
20. Asmarathya thinks this (statement of non-difference between the individual soul and supreme Self) to be a sign indicative of the fulfilment of the declaration.
21. Audulomi says that (the statement about the identity of the individual soul and the supreme Self occurs in the beginning) since this state of identity comes to the soul when it departs from the body.
22. Kasakritsna thinks (the statement about the identity in the beginning of the text is in order) because of the existence of the supreme Self as the individual soul.
Topic-7: Brahman as Material Cause
23. Brahman must be the material cause as well, so as not to contradict the proposition and the illustration.
24. This is also understood from the teaching about the wilt to create.
25. And because both (origin and dissolution) are taught directly (from Brahman).
26. (Brahman is the material cause) because of action related to Itself by way of change of form.
27. And because Brahman is declared to be the source (yoni).
Topic-8: Explanation of Everything
28. Hereby all (other theories of the cause of the universe) are explained. They are explained.
Translated by Swami Gambhirananda
Published by Advaita Ashram, Kolkatta
CHAPTER – I
SAMANVAYA – RECONCILIATION THROUGH PROPER INTERPRETATION
SECTION – I
Topic-1: Deliberation on Brahman
1. Hence (is to be undertaken) thereafter a deliberation on Brahman.
Topic-2: Origin etc., of the Universe
2. That (is Brahman) from which (are derived) the birth etc., of this (universe).
Topic-3: Scripture as Source of Knowledge of Brahman
3. (Brahman is omniscient) because of (Its) being the source of the scriptures. (Or) (Brahman is not known from any other source), since the scriptures are the valid means of Its knowledge.
Topic-4: Upanishads Reveal Brahman
4. But that Brahman (is known from the Upanishads), (It) being the object of their fullest import.
Topic-5: The first Cause Possessed of Consciousness
5. The Pradhana of the Samkhyas is not the cause of the universe, because it is not mentioned in the Upanishads, which fact is clear from the fact of seeing (or thinking).
6. If it be argued that the seeing is in a secondary sense, we say, not so, owing to the use of the word Self.
7. (Pradhana is not the meaning of the word “Self”), because liberation is promised for one who holds on to That.
8. (Pradhana has not been spoken of even indirectly), because there is no subsequent mention of its rejection, and (because that militates against the assertion at the beginning).
9. Because of the merger of the individual into his own Self.
10. Because the knowledge (gathered from the various Upanishads) is the same (as regards Consciousness being the cause).
11. And because (Brahman is) revealed (as such) in the Upanishads.
Topic-6: The Blissful One
12. The Blissful One is the supreme Self on account of repetition.
13. If it be argued that (the Blissful One) is not Brahman, owing to the use of a word (suffix) denoting modification, we say no, for the word is used in the sense of abundance.
14. For the further reason that Brahman is indicated as the source of Bliss.
15. And the very Brahman spoken of in the mantra is declared in the Brahmana (portion explaining the mantra).
16. The other is not the supreme Self, because that is illogical.
17. And because of the assertion of the difference (between the individual soul and the supreme Self).
18. There can be no reliance on inference (for arriving at Pradhana) owing to (the mention of) desire.
19. Moreover, the scripture teaches the absolute identity of this one with this (One).
Topic-7: The Being Inside
20. The Being inside is God, His qualities having been taught.
21. And God is different (from the individual being) owing to the mention of difference.
Topic-8: Space
22. Space (Akasa) is Brahman, for Brahman’s indicatory mark is in evidence.
Topic-9: Prana
23. On that very ground, Prana (is Brahman).
Topic-10: Light
24. Light is Brahman because of the mention of feet.
25. If it be objected that Brahman is not spoken of, because the mention is about a metre, we say, no, for the dedication of the mind is taught in that way; for similar instances are found elsewhere.
26. And this must be so, because this makes possible the representation of all the things etc., as a foot.
27. If it be argued that Brahman (of the earlier text) is not referred to here on account of the difference in the instruction, we say: No, because there is no contradiction in either case.
Topic-11: Pratardana
28. Prana is Brahman, because it is comprehended thus.
29. If it be argued that Prana is not Brahman, since the instruction is about the speaker’s own self, (then we say, no), for here is an abundance of reference to the inmost Self.
30. But the instruction proceeds from a seer’s vision agreeing with scriptures, as in the case of Vamadeva.
31. If it be argued that Brahman is not spoken of here on account of the indications of the individual soul and the chief vital force, then that cannot be so, since this will lead to a threefold
meditation. (Besides, Prana) is accepted (elsewhere) as meaning Brahman (because of the presence of Brahman’s characteristics), (and these are) in evidence here.
SECTION – II
Topic-1: The Entity Known Everywhere
1. (Brahman is the object to me meditated on), since that which is well known everywhere is taught (here in this Chandogya Upanishad - III-xiv-1,2).
2. And this follows from the fact that the intended qualities are justifiable (in the case of Brahman).
3. And the embodied individual soul is not surely meant, because the qualities do not fit in with it.
4. And because there is reference to the object and subject.
5. Owing to the difference in the (case-endings of the two) words.
6. (This follows) from the Smriti also.
7. If it be objected that the supreme Self is not taught here, because of the smallness of the abode and because of its being referred to as such, then we say: No, for this is done for the sake of contemplation, as is seen in the case of space.
8. If it objected that God will be subject to the experience (of happiness and sorrow as a result of unity), we say, not so, for there is a difference.
Topic-2: The Eater
9. The eater (is God), on account of the appropriation of all that moves and does not move.
10. And (this follows) from the context.
Topic-3: The Two in the Cavity of the Heart
11. The two who have entered into the cavity (of the heart) are the individual Self and the supreme Self, for that is what is seen (in other texts).
12. And because there is a specification.
Topic-4: The Person in the Eye
13. The One inside (is God), for that is logical.
14. And (this follows) from the mention of place etc.
15. And this so for the further reason that the One possessed of bliss is referred to (in the Text, “The One that”).
16. And because the course to be followed by one who has heard the secret teaching is spoken of.
17. None other can be the Person in the eye on account of impermanence and impossibility.
Topic-5: The Internal Ruler
18. The internal Ruler in the divine and other contexts (is the supreme Self), since the characteristics of that (supreme Self) are spoken of.
19. Neither Pradhana, known from the (Samkhya) Smriti, is the internal Ruler, for qualities that do not belong to Pradhana are spoken of.
20. The embodied soul also (is not the internal Ruler); for the followers of both the recensions read of this one as different.
Topic-6: The One That is Unseen etc.
21. The entity, possessed of the qualities of not being seen etc., is Brahman, for Its characteristics are spoken of.
22. And the other two (viz., the individual soul and Pradhana) are not meant, for there is the mention of the distinctive characteristics (of Brahman) and (Its) difference (from the two).
23. And because there is a presentation of form.
Topic-7: Vaisvanara
24. Vaisvanara (the Cosmic Person) is the supreme Lord, for though the (two) words (Self and Vaisvanara) denote many things, they are used specifically.
25. The form referred to in the Smriti is an indicatory mark (that Vaisvanara means the supreme Lord). Hence Vaisvanara is God.
26. If it be objected that Vaisvanara is not the supreme Self because of the word used as well as other factors, and because of residence inside, then we say: not so, because the instruction is to conceive of Brahman as such, because the specification is inapplicable to others and because they mention Him even as a person (Purusha).
27. For these very reasons (Vaisvanara is) neither the deity nor the element.
28. According to Jaimini, there is no contradiction even in case of direct meditation.
29. According to Asmarathya, it is from the point of view of manifestation (that God is referred to as spatially limited).
30. According to Badari (God is spoken of as spatially limited) on account of being meditated on.
31. According to Jaimini, the spatial limitation is (justifiable) because of the meditation based on superimposition; for this is shown (in another text).
32. And they (the followers of the Jabala branch) remember (ie., read of) this One (ie., God) in this place (ie., in between the head and the chin).
SECTION - III
Topic-1: The Abode of Heaven, Earth, etc.
1. The repository of heaven, earth, etc. (is the supreme Self) on account of the word denoting Itself.
2. Because there is the instruction about (Its) attainment by the free.
3. No inferential entity (is the repository), for there is no word of that import.
4. A living creature also is not so.
5. (And) because there is a mention of difference.
6. On account of the context.
7. And on account of the facts of staying on and eating.
Topic-2: Bhuman (Infinite, Plenitude)
8. Bhuman is the supreme Self, since He is taught as superior to samprasada (ie., Prana or vital force).
9. And the characteristics of Bhuman are appropriate (for the supreme Self).
Topic-3: Immutable
10. Akasa is Brahman because of supporting all things up to (and including) space.
11. And that act of supporting is possible for God only, owing to the mention of His mighty rule.
12. And on account of the exclusion from being other entities.
Topic-4: The Object of Seeing
13. From the mention as the object of the act of seeing (iksana), it follows that the supreme Self is mean.
Topic-5: Dahara (The Small Space)
14. The small space (dahara akasa) is Brahman, on account of the subsequent reasons.
15. From the facts of going and the use of the word (Brahma-loka), (it follows that the small Space is Brahman); likewise it is seen in other Upanishads and an indicatory mark is also present.
16. And owing to the fact of holding (the worlds) in place, (the small Space must be God); for this glory is noticed (in other texts) as pertaining to Him.
17. And because of familiar use.
18. If it be argued that the other one (viz., the individual soul) should be the small Space, since it
is alluded to (at the end), then not so, for that is impossible.
19. If it be argued that the small Space is the individual soul, because of the subsequent reference to it (in the same chapter), then we say: rather it is spoken of there in its own revealed nature.
20. Moreover, the reference (to the individual soul in the complementary passage) is meant for a different purpose.
21. If it be argued that from the Upanishadic mention of smallness, (the small space must be the individual being), then this has been repudiated earlier.
Topic-6: Acting in Accordance
22. Because of the fact of acting (ie., shining) in accordance and because of the use of the word “His”, (the Light mentioned in the Mundaka Upanishad must be Brahman).
23. Moreover, (this aspect) is mentioned in the Smriti.
Topic-7: The Measured One
24. From the term itself it follows that the measured One is the supreme Self.
25. But the size is spoken of from the point of view of existence within the heart, the scripture being concerned with human beings.
Topic-8: Gods
26. Badarayana thinks that beings higher than those (men) (are also qualified for knowledge), for that is possible.
27. If it be objected that this (corporeality of the gods) wilt give rise to a contradiction (in the matter of the gods being associated) in rites, then we reply: Not so, for in the Vedas are noticed the assumption of many bodies.
28. If it be objected that this contradicts the validity of Vedic words, then not so, for the universe arises from this, which fact is proved by direct revelation and inference.
29. And from this very fact follows the eternality (of the Vedas).
30. And there is no contradiction, since similar names and forms are repeated even in the revolution of the world cycles, as is known from the Vedas and the Smriti.
31. Jaimini asserts (that the gods and others have) no competence (for knowledge of Brahman), owing to the impossibility of their competence for Madhu-vidya etc.
32. Because of the occurrence of the words in respect of a sphere of flight.
33. But Badarayana upholds the existence of competence (for the gods); for (the requisite for competence) exists (in them).
Topic-9: Pseudo-Sudra
34. To him (ie., Janasruti) occurred grief on hearing his (ie., swan’s) disparaging utterance, as is evident from his (Janasruti’s) approaching him (Raikva), for this is hinted at (by Raikva by using the word Sudra).
35. And because his Kshatriyahood is known later on from the indicatory mark of his mention along with a descendant of Citraratha.
36. Because purificatory rites are mentioned (for others) and absence of these is declared (for the Sudra).
37. And because (Gautama’s) inclination arose (to initiate and instruct Satyakama) when the absence of the (Sudrahood) had been ascertained.
38. And because the Smriti prohibits for the Sudra the hearing, study and acquisition of the meaning (of the Vedas).
Topic-10: Vibration
39. (Prana is Brahman) because of (the mention of) vibration.
Topic-11: Light as Declared in the Upanishad
40. Light is Brahman, for it is met with as such (in the Upanishad).
Topic-12: Space Is Brahman, Being Different from Name and Form
41. Akasa (Space) is Brahman, because of the declaration of being something different and so on.
Topic-13: Sleep and Death
42. Because of the declaration of being different in sleep and at the time of departure, (the supreme Lord is the subject-matter of teaching).
SECTION - IV
Topic-1: The Inferred Entity
1. If it be said that even the inferred entity (Pradhana) is revealed to the followers of some recension, we say, not so, for the word is cognized as occurring in a simile illustrating the body. And the Upanishad also shows this.
2. Rather the subtle (causal state) is meant (by avyakta), for it deserves that epithet.
3. (Avyakta is not Pradhana) because it is dependent on that (God); (but this avyakta has to be admitted as) it serves some purpose.
4. And because (avyakta is) not mentioned as an entity to be known.
5. If it be argued that the Upanishad does mention Pradhana (by the word avyakta), we say: No, for the conscious Self is understood from the context.
6. And thus there is the presentation of three things alone and the question also is concerned with them.
7. And like Mahat (avyakta does not signify any Samkhya category).
Topic-2: The Bowl
8. (The word aja does not refer to Pradhana), because special characteristics have not been stated as in the case of the bowl.
9. The aja certainly consists of the elements counting from fire, for some read of them as such.
10. And since this is an instruction in the form of an imagery, just as in the case of honey etc., therefore there is no incongruity.
Topic-3: Statement of Number
11. Not even on the strength of the mention of number can Pradhana have Vedic sanction,
because the entities are disparate and they involve an excess.
12. The vital force and the rest (are the panchajanah), (as is known) from the complementary passage.
13. For the followers of some recension, the number five has to be made up with light in the absence of food.
Topic-4: Causality
14. (Brahman is presented by all the Upanishads); for as the cause of space and the rest, Brahman is spoken of in all the Upanishads just as It is in any one of them.
15. (Non-existence does not mean void), because of its allusion (to Brahman).
Topic-5: Balaki
16. Because (the word “work” is) indicative of the universe, (He of whom this is the work must be Brahman).
17. If it be contended that the supreme Self is not meant, owing to the presence of the indicatory marks of the individual soul and the chief Prana, then that has already been explained.
18. But Jaimini holds the reference (to the individual soul) to be meant for a different purpose, as is known from the question and the answer. Moreover, some mention this clearly.
Topic-6: Correlation of Passages
19. (The Self to be realized, heard of, reflected on and profoundly meditated upon is the supreme Self), because (this is the meaning gathered) from the correlation of the passages.
20. Asmarathya thinks this (statement of non-difference between the individual soul and supreme Self) to be a sign indicative of the fulfilment of the declaration.
21. Audulomi says that (the statement about the identity of the individual soul and the supreme Self occurs in the beginning) since this state of identity comes to the soul when it departs from the body.
22. Kasakritsna thinks (the statement about the identity in the beginning of the text is in order) because of the existence of the supreme Self as the individual soul.
Topic-7: Brahman as Material Cause
23. Brahman must be the material cause as well, so as not to contradict the proposition and the illustration.
24. This is also understood from the teaching about the wilt to create.
25. And because both (origin and dissolution) are taught directly (from Brahman).
26. (Brahman is the material cause) because of action related to Itself by way of change of form.
27. And because Brahman is declared to be the source (yoni).
Topic-8: Explanation of Everything
28. Hereby all (other theories of the cause of the universe) are explained. They are explained.
Yantroddharaka Hanumath Stotra
Yantroddharaka Hanumath Stotra
[Prayer to Hanuman who Removes Fetters]
By Sage Vyasaraja Theertha*
[*Vyasaraja theertha is a great saint of Madhva Order. He is supposed to be an avatara of the great Prahlada.]
Namami dhootham, ramasya sukhadam, suradrumam,
Peena vrutha maha bahum, sarva shatru nivaranam. 1
I salute that emissary,
Who brought pleasure to Rama,
Who is the wish giving tree of the devas,
Who has long slender arms,
And who drives away all enemies.
Nanarathna samayuktha kundaladhi virajitham,
Sarvada abheeshta datharam, satham vai drudamahave. 2
(I salute that emissary),
Who wears ear studs made of,
A collection of precious gems,
Who always fulfills desires,
And who is steadfast in battlefield.
Vaasinam chakra theerthasya, dakshniastha girou sada,
Thungaboditha rangasya, vathena parishobithe. 3
(I salute that emissary),
Who resides on the hill to the south,
Of the holy Chakra theertha,
And which is made shining by the breeze,
Flowing over the waves of river Thunga.
Nana desa gathai sadhbhi, sevyamanam nrupothamai,
Dhoopa dheepadhi naivedhyai, pancha khadyaischa shakthitha. 4
(I salute that emissary),
Who is served by people from various countries,
And also great kings by incense,
Light and five types of food offering,
For tasting, enjoying, being satisfied, lapped and drunk.
Bhajami hanumantham hema kanthi sama prabham,
Vyasa theertha yatheendrena poojitham cha vidhanatha. 5
I worship that Hanuman,
Who shines like gold (Lord Vishnu),
And is properly worshipped by,
The king of Sages Vyasa theertha.
Trivaram ya paden nithyam, bhkthya dwijothama,
Vanchitham labhathe abeeshtam, shanmasabhyanthare kalu. 6
The good twice born reading,
This prayer thrice a week,
Would get all that he wishes,
Within a period of six months.
Puthrarthi labhathe puthram, yasorthi labhathe yasa,
Vidhyarthi labhathe vidhyam, dhanarthi labhathe dhanam. 7
The one who wants son would get a son,
The one who wants fame would get fame,
The one who wants knowledge would get knowledge,
And the one who wants wealth will get wealth.
or
The one who wants disciple would get disciple,
The one who wants bliss would get pure bliss,
The one who seeks ethereal knowledge would get it,
And the one who seeks spiritual wealth will get it.
Sarvadha maasthu sandeho, hari sakshi jagatpati,
Ya karoth yathra sandeham, sa yathi narakam dhruvam. 8
Let it never be doubted that,
Hari the lord is the witness of universe,
And he who doubts this eternal truth,
Would surely go to hell.
or
Let it never be doubted that Hari,
Who is the lord of the universe is witness to this,
And the one who doubts this,
Would certainly go to hell.
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