Śrila Jiva Gosvāmī ŚRĪ PARAMĀTMA SANDARBHA The Living Being, Its Bondage, and the Immanent Absolute Translation & Commentary SATYANARAYANA DASA Paramätma Sandarbha THIS IS THE THIRD BOOK in the series of six treatises called Sat Sandarbhas or Bhagavata Sandarbha. It is an elaborate essay on the nature of Paramātmā. The distinction between Absolute Reality’s manifestations as Paramātmā and Bhagavan is relatively unknown, even to specialists in the field of Vedänta. These two specific designations are often used synonymously to refer to a single aspect of the tattva. It was Śri Jiva Gosvāmi’s genius to clearly define them and enumerate their characteris- tics and functions in detail. There is no other work in the entire gamut of Indian theological and philosophical literature that throws light on this subject so lucidly. Paramātmā, also called Puruşa, is akin to what people usually conceive of as God, the creator and overseer of the cosmos, whereas Bhagavan is God in His supreme transcendence, without reference to the phenomenal world - God in His own intrinsic being. Paramātmā is the regulator of the intermedia- ry potency (taṭastha-sakti) and the extrinsic potency (bahiranga-sakti), otherwise known as māyā. He is never influenced by this extrinsic potency, even while present in the midst of it. Satyanarayana Dasa BORN IN 1954, he was drawn to the spiritual traditions of his home country India since his childhood. After receiving a postgraduate degree in 1978 from IIT Delhi, he then worked in the United States for four years. After this period, he returned to India to begin formal study of the orthodox systems of Indian philosophy known as şad-darśana under the direct guidance of his guru Śrī Haridāsa Śāstrī Mahārāja and Svāmī Śyäma Sarana Mahārāja. This education was pursued in the traditional manner for more than 25 years as he dedicated himself to the practice of bhakti-yoga. In 1991 he accepted the traditional Vaisnava order of renounced life, bābāji-veṣa. His main focus has been on the works of Jiva Gosvāmi, particularly the Sat Sandarbhas, providing English translation and commentary. He also earned four sastric degrees, and received both a law degree and a PhD in Sanskrit from Agra University. Satyanarayana Dasa is the director of the Jiva Institute of Vaishnava Studies in Vrindavan, India. In 2013 he was honored by the president of India, Pranab Mukherjee, for his extraordi- nary contribution in presenting Vedic culture and philosophy to students and audiences within India and internationally. Śrila Jiva Gosvāmī ŚRĪ PARAMĀTMA SANDARBHA $ विश्वं पुरुषरूपेण परिपाति त्रिशक्तिधृक् श्री भागवत सन्दर्भ hastamalakavat-tattvaṁ śrimad-bhāgavatasya yah darśayämäsa jivebhyas tam śri-jiva-prabhum numaḥ We bow down to Śrīla Jīva Gosvāmī Prabhupada who revealed the essential meaning of Srimad Bhagavatam to the people of the world just as plainly as one would display an amalaki fruit kept on one’s palm. sandarbha yena nadhītās tasya bhagavate śramaḥ sandarbha yena cadhītā nāsti bhāgavate bhramaḥ One who has not undergone comprehensive study of Sat Sandarbhas must struggle to assimilate the message of Srimad Bhagavatam. One who has studied Sat Sandarbhas, however, will have no misgivings about the essential meaning of Śrimad Bhāgavatam. ŞAT SANDARBHA Tattva Sandarbha Bhagavat Sandarbha Paramātma Sandarbha Krsna Sandarbha Bhakti Sandarbha Priti Sandarbha श्रीश्रीगौरगदाधरौ विजयेताम् ŚRĪ PARAMĀTMA SANDARBHA The Living Being, Its Bondage, and the Immanent Absolute Śrīla Jiva Gosvāmī Sanskrit Text with English Translation and Jiva-toşani Commentary SATYANARAYANA DASA JIVA Jiva Institute of Vaishnava Studies Vrindavan Paramatma Sandarbha: The Living Being, Its Bondage, and the Immanent Absolute. Translation and Commentary Satyanarayana Dasant frumpsfiflefle This book is published and distributed by Jiva Institute of Vaishnava Studies. For further information on Jiva books, please contact Studier МАЛАЯ ІЯЗ Jiva Institute of Vaishnava Studies Sheetal Chaya 1, Raman Reti Vrindavan, UP 281121 AH India or visit www.jiva.orgd has sebnoƐ all gaisa gaivi.I adT To learn more about Sat Sandarbha, please go to sandarbhas.jiva.org To report errors, please send a note to contact@jiva.org

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The Third Purusa as Disclosed in Bhagavata Puzina The Oner The Oneness of Par Contents at a Glance otro to sldsT The Gunivati Introduction and Dedication.. I The Ontology of Paramātmā - The Supreme Immanent Self Anucchedas 1-18. II The Ontology of the Jiva - Taṭastha-sakti Anucchedas 19-47.. III The Ontology of Maya - Bahiranga-sakti Anucchedas 48-104. xxi 1 7 149 153 315 319 IV Determination of Bhagavan as the Subjects blaft of Bhāgavata Purāṇa Anucchedas 105-110. References 8t Editors’ Notes 673 smi 189 677 LI bos oldawon odial 9 eldswort The Language of Transcendence Key Terms ! 785 and Concepts 173 Bhagava End Paramātma Sandarbha at a Glance.. Glossary and Abbreviations. Subject Index, Verse Index, Bibliography, hrossa adr and Contributors.. 787 801 803 827 viiTable of Contents sonals is atstroo Introduction Dedication.. Saradgoneisto volotno xxxix 3192 transmml amarque I The Ontology of Paramātmā -The Supreme Immanent Self Mangalācarana 81-1 anberum Ergation on gelle-gelded sys to golom 6 TH Kṣetra and Kṣetrajña - The Presentational Field and the Witness it as navegard to rottaimed 1 3 V 5 ETO spam¶ stavegada to 1 Paramātmā Defined 7 our-por cabadosunA 1.1 Paramātmā Is the Kṣetrajña 7 1.2 Paramātmā Is the Knowable and the Primary 285 Knower of All Fields… 18 1.3 Paramātmā Is the Primary Kṣetrajña in All…… 36 algsono bas Three Manifestations of Paramātmā 51 2 The First Purusa as Disclosed in Bhagavata Purāna. 53 3 The Second Purusa as Disclosedov xsbul oldu in Bhagavata Purāṇa. 63 63 viii bolsè-ediastsT-svil si to vgolotno offT II 4 The Third Purusa as Disclosed in Bhagavata Purāṇa 66 5 The Oneness of the Many Purusas! ofanitol 6 The Oneness of Paramātmā in Multiplicity 70 7. One Paramātmā Is Present in All Bodies botim 22 72 11911 19 JoИ al evil sal OS The Guṇāvatāras of Paramātmā 75 Joli al svi sdf SE 8 Introduction to the 881 ter Gunavataras 77 261 ES 9 The Purusa Is the Root of the Three Trunks of the Universal Tree. 84 PE 10 The Gunavatāras Appear to Bless the Sage Atri…. 86 BOT 2 12 127 Bet 11 Which of the Three Regulators Is Supreme?. Mesti in sunicano al svit edT Visnu Is Supreme among the Guṇāvatāras EWA 192 89 93 13 The Purusa Is Directly Manifest Only as Visņu…. 99 20813 14 Visnu Is beyond the Material Guņas.. diBU at svi sdr 106 82 15 Visņu Is One with the Supreme Purușa… 111 01 16 Śrī Suka Also Hints at the Oneness auoiano between Visnu and the Purusa….. 113 £ 17 to Brahma and Śiva… Visnu Is Inclusive of and Superior del suenos 17.1 Brahma and Śiva Are Not Independent Controllers 116 ingretest suit al svi odl 116 ybod bed at svi mubald A 17.2 Relativity of Siva’s Supremacy… 122 OAR дря 17.3 Bhagavan Nārāyaṇa Is the Ultimate End of All Knowledge Systems 17.4 Sadasiva Is Not the Supreme 18 Balarama Too Is but a Partliw bawahn-boa of a Part of Kṛṣṇa’s Potency 130 137 …. 145 ix II The Ontology of the Jiva - Taṭastha-sakti sqшi sisvegada ni bolseid en er birt dr Svarupa-lakṣaṇa of the Jiva - Twenty-oneren 149 dr Intrinsic Qualities giloM ni mesto caso sdr 151 19 Introduction to Jiva-tattva. 153 20 The Jiva Is Not Inert 175 21 The Jiva Is Free of Modifications. 179 टा 22 The Jiva Is Not Mere Consciousness 181 23 The Jiva Has Potencies in addition to Jñana 188 24 A8 The Jiva’s Potency Is Intrinsic — I . . 191 25 The Jiva’s Potency Is Intrinsic - II 88 193 18900A 26 26 The Jiva’s Potency Is Intrinsic-III e8 195 27 The Jiva Is Conscious of Itself. 198 EQ 27.1 The Jiva Is Self-Aware 198 ee teiv as vino destinaMvh 27.2 The Jiva Is Self-Luminous 203 ELL 29 30 31 dor 28000 IrivateM adi bnoyed al ugREV Ks 28 The Jiva Is Uniform, Self-Situated, Conscious, Weld a Pervasive, and of the Nature of uw so al gely ди 80 Consciousness and Bliss Paramb The Jiva Is the Referent of “I” The Jiva Is the Referent of “I” The Jiva Is the Referent of “I” - III 210 I 216 II.bal al unely 222 铜底 224 32 hal jo 97A við bna sided A Distinct Jiva in Each Body. er 226 SEL 33 The Jiva Is Atomic in Size. 235 34 The Śrutis Argue for the Atomicity IA o of the Jiva. Alo 240 35 The Jiva Is Eternal, Unblemished, 241 and Endowed with Knowership loot maled and Agency el Br theto.. 246 X 218 36 Iblad-agasilded AM to golothOST III Experiential Capacity Is Rooted (in the Jīva 250 37 The Jiva Is an Integrated Part EVEM to aloqaA of Paramātmā. 252 QIE 8р blea-sanstided ads to enotelvic owT Oneness and Distinction of the Jiva and Paramātmā 267 8 38 The Individuated Jiva Is a Part of Paramātmā.. 839 istanbequ sdr E2 269 AybiV sal 40 41 42 43 44 128 €28 128 70 The Logic of the Distinction between 701 the Jiva and Paramātmā. 70. The Undysmithin The Śrutis Confirm the Jiva as Partado of Paramātmā…. И то впо The Oneness of the Jiva and Paramātmā The Interpenetration of Cause and Effect…….. Inseparability and Nondistinction of the Jiva and Paramātmā. 271 22 275 278 T (abay-sya 281 da The Jiva Is Distinct from Paramātmā. 284 EsensviaU ant 12450 286 dal sarevin stil Additional Characteristics of the Jivat 293 20E45 Ten Attributes of the Jiva….j bbow art. 82295 2046 Twelve Transcendental Attributessani T 1.82 of the Self 298 SVE 47 Two Types of Jīvas 302 Joelli et foditoquinque off 088 OBE xi III The Ontology of Maya - Bahiranga-śakti Batool at valoaged Initsig The Instrumental (Nimitta) and Constituent (Upādāna) de 315 Aspects of Māyā 9 batengatal de al vil sl 317 48 The Extrinsic Energy. Emitmete lo 319 49 Two Divisions of the Bahiranga-śakti Anucchedas 49-52 321 53 The Upādāna and Nimitta Divisions of Māyā….. 328 54 The Vidya and Avidya Potencies of the Nimitta-kāraṇa. 336 55 Subdivisions of Nimitta and Upādāna… 341 lo sono ad The Universe Is a Real Product of Māyā (Sat-karya-vāda) wildenegeant Emêmes 351 has evil ett to 56 The Generation of the Universe 353 57 The Universe Is Material. 357 And bra avil st 88c The Universe Is a Product of Sakti-pariņāma, Not Vivartava la the Svited to anilaisted Innoh 363 20658 The World Is a Pariņāma of Paramātmā’s Sakti…. 58.1 The Transrational Power of Paramātmā.. 80658.2 The World Is a Real Transformation SOF of Pradhana 58.3 The Superimposition Is Illusory but Not the Objects. 58.4 Parināma, Not Vivarta, Is the Real Import of Śastra 59 Pariņāma as an Aspect of Jñāna. 2A365 365 pl. 372 380 389 395 xii May’s Relation to the Jiva and Paramātimă c 60 Sat-karya-vāda……….. 186 61 The Universe Is Nondifferent from Paramātmā.. aix4 sersvinued 62 Everything Is Nondifferent from Paramātmā. Sense Objects Are Not Self-Luminous. 541 …. 399 406 Ly 409 411 64 The Body Is Not an Independent Unit 413 65 The Material Elements Are Also Not Independent Causes.. 66 Scriptural Injunctions Do Not Apply to Paramātmā… 80267 The World Is Paramātmā… 68 423 OW BEVENEM AUT 431 437 812 Paramātmā Is Distinct from Māyā, Jagat, Inu T and the Jiva 439 69 Perception of the World as Paramatma’s Power … 444 70 va.Be Pariņāma-vāda… 70.1 Pariņāma-vāda Versus Vivarta-vāda. 182 00 idbbutto 70.2 The Universe Is Not an Unchanging Reality 70.3 Criteria for the Reality of an Effect… 450 27568 450 T 453 460 462 ere 464 465 REZ 70.7 The Universe Is Not Nondifferent from Paramātmā ingle aboW IIA 469 870.4 Illusory Objects Have No Utility. TEL ре 70.5 Fake Coins Have No Utility. Conemers to (insbragsbal 70.6 The Universe Is Not Imperishable.. 70.8 Knowledge of Real Objects Is the Basis of All Dealings.. 70.9 The Universe Is Real but Perishable 472 475 xiii e871 of the Universe.. The Ontology of Maya Bahiranga-fakti Manifest and Unmanifest States abv-syre-12 o 71.1 The Universe Exists in Unmanifest Form 481 During Dissolution 481 ETA 71.2 The Effect Exists in Its Cause 19A do arre in an Unmanifest Form kti 486 71.3 ESP Vivarta-väda Is Not the Conclusion of the Scriptures. histoM sdr 490 71.4 Māyāvāda Was Propagated to Bewilder the Asuras. 52. 494 TEN 72 The Universe Is Not Destroyed TEA in Atyantika-laya.. at blow sill 502 T73

The Universe Is Not Different al al misis! from Paramātmā A 74 The Jiva Is Distinct from the Three States 999 02 огь 75 76 of Buddhi…. 513 Paramātmā Has No Contact with the Universe…. 518 streviV auno sbay smagie The Cause Exists Independent of Its Effect… 88 ody bus.. 511 Loy 521 goal patayin U srl s.oy al 77 The Effect Exists in Its Cause.. 523 78 Both Arambha-vāda and Vivarta-vāda Are Illogical.. 528 Ad 79 The Universe Cannot Be Explained or Independently of Paramātmā.. 531 200 80 Paramātmā Is Free from Adjuncts.. viaUanl 8.0% 534 81 All Words Signify Bhagavan. to al sarovinu sn goy 537 mon xiv ORE lasЯ to sgbelwon 8.00 aguil690 JIA 19 Bun raw tas alderaires 9th issЛ al sarovinu s pos Maya’s Relation to the Jiva and Paramātmābject 82 9 541 The Jiva Is Covered by the Potency in her 4.6073 eee of Paramātmā…. 543 83 Liberation Is Attained by the Grace vegada ce of C of Paramātmā.. safM IstretsM lo 546 84 550 85 Svarupa and Māyā-śaktis of Bhagavan 552 20552 The Liberation Is the Ultimate Dissolution A e 85.1 Śrīdhara Svāmī and Advaitavada cia neveneda al 85.2 Immediate Experience Cannot Be Disproven 69H by Logic. 285.3 How Can the Nirguna Parameśvara Associate da 86677 with the Gunas? 557 гра 86 86 Lila Cannot Be the Cause behind Creation……. ee 561 8p987 Quality and Action Cannot Be Denied in Bhagavan… 128 nevegend to sons 88 How Can the Jiva Be Deluded? EV&M cor 563 Tor 565 1289 Why Is Paramātmā Not Influenced by Maya?….. 568 90 Māyā Conditions the Jiva by Her Acintya-sakti…1570 200 91 The Jiva’s Bondage Is Not Real. TURA odtallist bus 582 92 The Jiva’s Apparent Bondage 585 Satr Bhagavan’s Impartiality and His Intention in regard to the Creative Act 589 1957 The Spo 93 The Cosmic Play of Bhagavan.. 591 93.1 Further Objections to the Agency of Bhagavan…. 591 93.2 Bhagavan Acts Only for the Delight of His Devotees… 93.3 Devotees Are Self-Satisfied 593 597 XV Sat189 bas svi erit of nolisleЛ zëvë 93.4 Bhakti Exists Both in the Bhaktavo el svila as well as in Bhagavan. те 93.5 Bhagavan Has No Experience ака of Material Misery 0293.6 Asuras Killed by Kṛṣṇa Attain Brahma-sayujya 2294 Bhagavan Has No Enemies. an 28 599 old FB * 604 617 628 $22 95 Is Bhagavan Biased? 630 96 Hearing about Bhaktas Nourishes Bhakti 631 2297 Sages Glorify Bhagavan and His Devotees…vd. 633 98 Bhagavan Behaves as if Conditioned. H 635 822 99 Viśuddha-sattva Is Different from Material Sattva..!! 641 100 Māyā Conforms to the Lila of Bhagavan…. 645 101 The Invisible Presence of Bhagavan 651 202 102 80279 habule off sv) Paramātmā Creates for the Sake of His Devotees.. 88 79 stedW08 657 O 103 Bhagavan Protects His Devotees šve and Kills the Asuras 104 The History of Jaya and Vijaya 663 669 it has villeinequal s’navaged 15A sviter edt of bingen mi naveyedalo vsi imas r 082 122 navegada to young ora of enohosidosin 802 гер nee trigilad arbol vino Avegia e asetova EM TO Estaitse o2 shA asoloved GER 534 xvi IV Determination of Bhagavan as the Subject insqo p of Bhāgavata Purāņa ab to grise suT of 20 673 EPY The Languag vegada al 1 The First of Six Criteria: Concurrence 028 of Opening and Closing Statements gains an Anucchedas 105-106 675 The Opening Statement Correlated vegada ni 527 30 677 to Brahma-sūtras 1.1.1-5Tdt al tamil navegada 20 105 Bhagavata Purana as the Natural Commentary on Brahma-sutra and Gayatri. Contribiato 105.1 Bhāgavata Purana Is an Explanation:- she 677 959 s of the Brahma-sutra - Sūtra 1.1.1.. moshinol 677 105.2 Inquiry Signifies Meditation on Bhagavan -A Sutra 1.1.1.. duod 105.3 Study of Purva-mīmāmsā Leads to Inquiry into Brahman - Sūtra 1.1.1.. 29tanimalu ralu sqm adsvagedia games 800 Is Real navegard of nobod 86 105.4 The World Is Real Sūtra 1.1.1. a8790 ert IIA svode al navegada por 105.5 Param, the Object of Meditation, Is Bhagavan 685 690 698 Who Has Form - Sūtra 1.1.2. 707 B06109 Bisvegard to modua edi al nevsgada or 105.6 The Absolute Is Known Only through Scripture - Sūtra 1.1.3. 721 105.7 The Synthesis of the Vedas Is in Bhagavan - Sūtra1.1.4 … 725 105.8 Pradhana Is Not the Creator of the Cosmos Sutra 1.1.5. 731 105.9 Bhagavan Is the Source of the Veda - Alternate, Sūtras 1.1.3-5.. 735 xviiThe Opening Statement Correlated to Gayatri misis 743 105.10 The Meaning of Gayatri Is Bhagavan.. stavayada to 743 The Opening Statement Correlated to the Ten Topics The Concluding Statement Determines the Meaning of the Opening Statement 105.11 The Import of the Concluding Verse Is Also in Bhagavan.. 106 Bhagavan Himself Is the Teacher — 750 20 750 ends of 757 wide-side18 no 645 971 Sa of Bhāgavata Purāṇa……….. 1201 2 Criteria 2-6: Repetition, Novelty, Result, de zor Glorification, and Logicus-and-ed to Anucchedas 107-110 289 oed 800 yupak .20 763 651 107 Bhagavan Is the Subject Repeated throughout Bhāgavata Purana - Criteria 2-3 108 Hearing Bhāgavata Purana Culminates in Devotion to Bhagavan - Criterion 4 109 Bhagavan Is above All the Devas - 104 Criterion 5…… 657 OF768 771 гор 110 Bhagavan Is the Subject of Bhāgavata Purāņa through Logic - Criterion 6 ledA 20T9.201 773 IST ELT ST108 recr RET xviii navegada ni al aabov odt lo alaarling silor ALISTID2 -2020 sd to bosser sdi dol al EnEdber 8.2or 2LISTID2 atensilA-shev odt to some sdt el navegarla e.201 References 783 Editors’ Notes 785 The Language of Transcendence - Key Terms and Concepts. 787 Paramātma Sandarbha at a Glance.. 801 Glossary 803 826 827 915 948 959 Abbreviations Subject Index. Verse Index … of Bibliography hoo Contributors determ entology (pramenk of the self-disclosure of Absol the knowable (iepak. Taking up the repic of Inquires Into the nature of the signified Beality (sambandhi-totten) the means of its immediate realization (abhidhary), and the and to be achieved in, ongued to blant Reality (penjuland). To do such soulyze the made of Srila Vyandey, vata Purana, in the state of pracognitive absorption (ramadhi), Absplure Revilky was self-disclosed to Vyasan Bhagavan Sri Kana xix Intodborem Contuba avolbençoe folloy ban widabilangini este $158 Introduction christy vitesh ardamombique sly hodin baninega at vilket do (k Fohre fead PARAMATMA SANDARBHA is the third book in the series of six trea- tises called Sat Sandarbhas or Bhagavata Sandarbha. In the first of these, Tattva Sandarbha, Śrī Jiva Gosvāmi begins his exposi- tion with a discussion of epistemology, establishing Śrīmad Bhāga- vata Purana as the most authoritative means of valid knowing (pramāna) in the matter of the self-disclosure of Absolute Real- ity. Having done so, he proceeds to examine the contents of the book to determine the knowable (jñeya). Taking up the topic of ontology (prameya), he inquires into the nature of the signified Reality (sambandhi-tattva), the means of Its immediate realization (abhidheya), and the end to be achieved in regard to that Reality (prayojana). To do so, he analyzes the samadhi of Śrīla Vyasadeva, which contains the gist of the essential teachings of Srimad Bhaga- vata Purana. In the state of supracognitive absorption (samādhi), Absolute Reality was self-disclosed to Vyasa as Bhagavan Śrī Kṛṣṇa, replete with varieties of energies. Vyasa directly witnessed that among the potencies belonging to the Supreme Personal Absolute, Śrī Kṛṣṇa, His extrinsic energy, māyā, was situated apart from Him, while yet entirely supported by Him (tad-apaśraya). Vyasa also saw the individual living beings, the jivas, as conscious integrated parts of the Complete Whole, Bhagavan.Although the jivas are beyond the insentient gunas of māyā, they become identified with those gunas due to māya’s influence and are thus subjected to the miseries of phenomenal existence. It was further disclosed to Vyasa that the yoga of unal- loyed devotion (bhakti) to Bhagavan Śrī Kṛṣṇa is the direct means xxi Introduction of transcending such material identification, establishing the pure self in its intrinsic identity and relation with its conscious source. This is the core teaching of Bhagavata Purana and also of the Sat Sandarbhas, which represent an analysis of the essential topics of Bhāgavata Purana. In particular, Śrī Jīva cites verse 1.1.2 of the Bhagavatam to outline its primary subject - that is, knowledge of the Supreme Immutable Reality (vastava-vastu). The nature of this Reality is specified further in the seminal vadanti verse (SB 1.2.11) from which Tattva Sandarbha as well as the following two Sanda- rbhas, Bhagavat and Paramātma, derive their names. This Real- ity, or tattva, is nondual consciousness (jñānam advayam) and is referred to as Brahman, Paramātmā, and Bhagavan. Śrī Jīva Gosvāmī expands on this verse in the concluding portion of Tattva Sandarbha and the two Sandarbhas that follow. label a dtiw nolt In the second book, Bhagavat Sandarbha, Śrī Jiva Gosvāmī demonstrates that Bhagavan, the transcendent Absolute replete with personhood, qualities, form, and action, is the most complete manifestation of the Absolute Reality, while Paramātmā and Brah- man are but partial manifestations of that same truth. Reality is one only, but it manifests primarily in three aspects to three different types of spiritual seekers as the qualified Absolute, Bhagavan, to the devotional transcendentalists, as the Immanent Self, Paramātmā, to the yogis, and as the unqualified Absolute, Brahman, to the jñānis. From this perspective, Brahman realiza- tion amounts to nothing other than the immediate intuition of the Absolute known as Bhagavan, yet divested of His intrinsic quali- ties, potencies, and form. Paramātmā is a partial manifestation of Bhagavan who animates prakṛti for the evolution and regulation of the cosmos. Realization of Bhagavan naturally includes awareness of the other two, and thus Bhagavan is considered to be the most complete manifestation of Absolute Reality (tattva). vi, adr Bhagavan is the Complete Person (puruşam pūrṇam), who has His own eternal abode and liberated associates in the spiritual realm. He has real potencies inherent within His nature, all of which can be divided into three categories - intrinsic (antara- nga), intermediary (taṭastha), and extrinsic (bahiranga). This xxii Introduction classification of the potencies of Bhagavan is based upon two verses from Vişņu Purāna (6.7.61-62). Śrī Jīva Gosvāmi’s unique contribu- tion to Vedanta philosophy was to make this distinction explicit, which is a significant aid in understanding Bhagavan, the con- scious living beings, the manifested cosmos, and the interrelation between them. This refinement in understanding is not commonly brought to light by Indian theists, who tend to conflate Bhagavan and Paramātmā without differentiation. Bhagavan’s intrinsic potency manifests directly as His body, qualities, abode, associates, and activities. The limitless conscious living beings, both in the material as well as the transempirical realms, are manifestations of the intermediary potency - so called because they mediate between the intrinsic and extrinsic poten- cies. The phenomenal worlds, on the other hand, are manifesta- tions of Bhagavan’s extrinsic potency. Although Reality (tattva) is one only, it encompasses all three of the above-mentioned manifes- tations; they are not just theoretical concepts but ontological reali- ties. Bhagavan is ever-present in His own abode and is engaged in His divine play with His devotees. He does not directly participate in the affairs of the phenomenal world. It is for this reason that Bhagavan expands as Paramātmā - also called Puruşa or Isvara for the evolution, sustenance, and dissolution of the phenomenal world. to bns slows e5 es abeginsqu edi Paramātma Sandarbha is an elaborate essay on the nature of Paramātmā. The distinction between Absolute Reality’s manifesta- tions as Paramātmā and Bhagavan is relatively unknown, even to those who study Vedanta. These two specific designations are often used synonymously to refer to a single aspect of the tattva. It was Śrī Jiva Gosvāmi’s genius to clearly define them and enumerate their characteristics and functions in detail. There is no other work in the entire gamut of Indian theological and philosophical literature that throws light on this subject so lucidly. Śrī Jiva Gosvāmi’s approach is very simple and unique. Taking his cue from the vadanti verse (SB 1.2.11), he comments extensively on the three appellations of the tattva - Brahman, Paramātmā, and Bhagavan.canashi seden-lex sirp xxiii Introduction Paramātmā is akin to what people usually conceive of as God, the creator and overseer of the cosmos, whereas Bhagavan is God in His supreme transcendence, without reference to the phenome- nal world - God in His own intrinsic being. Paramātmā is the reg- ulator of the intermediary potency (taṭastha-śakti) and the extrin- sic potency (bahiranga-sakti), otherwise known as māyā. He is, thus, qualified (visista) by these two potencies. The conditioned living being, jiva, belongs to the former potency, while the latter is responsible for the evolution, sustenance, and dissolution of the cosmos. These two potencies are distinct from the intrinsic potency of Bhagavan, known as the antaranga or svarupa-sakti, and are to be understood as being directly under the jurisdiction of Paramātmā, not Bhagavan. tomonsdy sdf 2015 A Bird’s Eye-View of Paramatma Sandarbha In the radical nondualistic Vedanta of Sri Sankarācārya, the ātmā is equated with Brahman, relying solely on one-sided Upanisadic statements such as tat tvam asi, “You are that,” and aham brahma- smi, “I am Brahman.” Śrī Jīva argues that such statements refer, rather, to the identity of consciousness between the self and Brahman and not to absolute identity. Taking a broader view that encompasses the Upanisads as a whole and not merely the identity statements, Śrī Jīva advocates the position of distinction within unity (bheda-abheda). This understanding is the key to ascertain the self’s true identity in relation to the complete whole. To this end, he begins Paramätma Sandarbha by making evident the distinction between the individual self (ātmā) and the Sup- reme Immanent Self (Paramātmā). Thus, the first section of the book delineates the ontology of Paramātmā as the supreme wit- ness (kṣetrajña), the animator of primordial nature (Purușa), and the regulator of the jivas and the gunas of prakṛti.di) sambill bin Since the entire analysis of God’s potencies is intended solely for the benefit of rational beings, Śrī Jiva next turns his attention to an exposition of jiva-sakti. It is crucial for us to understand our true self-nature so that we can transcend our identification with a χχίν Introduction falsely constructed phenomenal self. In this section, therefore, Śrī Jiva lays bare the intrinsic characteristics of the ātmā as a conscious integrated part of Paramātmā, distinct from prakṛti. TheThis picture would not be complete without a transparent view of māyā, since the extrinsic energy is what binds the jiva, inducing in us the artificial sense of separation from God. Consequently, the third topic taken up by Śrī Jiva Gosvāmi is the nature and function- ing of māyā. This leads to a discussion of the evolution of the cos- mos, which is a product of maya. Since the jiva is part of the cosmos through participation in it, it is important for him to understand its nature and how to interact with it so as to transform it. To gain permanent release from a disease, it is necessary to know its cause. Similarly, to be freed from the false identification with māyā, it is imperative to trace out its cause and the process to attain release from it. Additionally, Śrī Jiva elucidates the true intention behind Paramātmā’s creative act and accounts for His apparent indiffer- ence to the suffering of the living beings in conditional existence. He completes the book with an investigation into the prime sub- ject of discussion in Srimad Bhagavatam, conclusively demonstrat- ing that it is none other than Śri Bhagavan. In this way, Paramātmā Sandarbha can be divided into four parts. A brief summary of these is provided below. The Ontology of Paramātmā to Jeano ani sili daiw gnols envitadi diw The first part, comprising the first eighteen anucchedas, involves a deliberation on the essential nature and functions of Param- ātmā. Being the source and shelter of the jiva, or taṭastha-sakti, Paramātmā is the interior regulator of all living beings. He is, thus, known as the supreme witness (kṣetrajña) of the fields of action. The word kṣetra (lit., “a field”) refers to the body and the cosmos, and thus kṣetrajña means “one who knows the presentational field of the body and the environment in which it participates.” The wor anuccheda means a section or division. Each anuccheda has a verse of ABhāgavata Purana as its subject.ankai alebo bas moved XXV Introduction To establish Paramātmā as kṣetrajña, Śrī Jīva Gosvāmi begins his analysis by citing two verses from Bhāgavata Purāņa spoken by Jaḍa Bharata to King Rahugaṇa (SB 5.11.12-13). Although Jada Bharata uses the term kṣetrajña for both the individual self as well as Param- ātmā, Śrī Jīva argues that in its primary sense the word applies to Paramātmā alone. He refers to Bhagavad Gita (13.1-2) to support his argument. The jiva knows only his own individual body, whereas Paramātmā is the knower of all bodies whatsoever, gross as well as subtle. Paramātmā is the inner regulator of these two types of bodies and yet is not influenced by them. Although the jiva is also a limited knower (kṣetrajña) of the individuated field of his own body, his knowing capacity is not independent of Paramātmā, because he is but a part of His taṭastha-sakti. Paramātmā is thus the primary referent of the word kṣetrajña. This is to say that the living beings depend upon Paramātmā even to gain knowledge about their gross and subtle bodies. This implies that without His grace, they cannot attain freedom from the conditioning caused by these two types of bodies. According to Śri Jiva Gosvāmi, there are three manifestations of Paramātmā - the metacosmic, the macrocosmic, and the micro- cosmic. The first manifestation, Karaṇodakaśāyī Viṣņu, is the inner regulator of the metacosm, meaning the totality of all jivas and prakṛti. He is the one who glances at the unmanifest primor- dial nature at the onset of a new creative cycle, impregnating it with the jivas along with their past karma. He manifests unlimited universes from the pores of His body. The second manifestation, Garbhodakaśāyi Vişņu, is the inner regulator of the macrocosm, who expands into as many forms as there are universes. He thus enters into each one of them as witness and support. The third manifestation, Kṣirodakaśāyī Viṣṇu, is the inner regulator of the microcosm, or the individual jivas. These three manifestations of Paramātmā are also known as Sankarṣaṇa, Pradyumna, and Ani- ruddha, respectively, who along with Vasudeva are called catur- vyuha. In Kṛṣṇa Sandarbha it will be explained that Bhagavan has innumerable forms. Śrī Kṛṣṇa, however, is the original form of Bhagavan, and Vasudeva is His expansion.ona xxvi Introduction Paramātmā, also called Puruşa, can be further categorized in two ways, namely, as self-endowed with differentiated portions (vibhinnäṁśa), called jivas, and as endowed with plenary expan- sions (svāṁśa), called avataras. An avatara has divine powers and the intrinsic self-identity of being God. He is never influenced by the extrinsic potency, even while present in the midst of it. The jivas, however, being limited in their power, can easily fall prey to the extrinsic potency, whose influence induces in them a sense of separation from Paramātmā. Avatāras are primarily of two types, guṇāvatāras and līlāvată- ras. The lilāvatāras will be explained in Krsna Sandarbha, which is next in the series of Six Sandarbhas. Guṇāvatāras, as the name sug- gests, are the regulators of the three gunas of prakṛti, namely, sattva, rajas, and tamas. These gunas are governed respectively by Visņu, Brahma, and Śiva, also popularly known as the “Hindu Trinity.” They are in charge of the acts of sustenance, creation, and dissolu- tion of the cosmos, respectively. They carry out these functions by regulating the gunas of sattva, rajas, and tamas. Śrī Jiva Gosvāmi, on the authority of Bhagavata Purana, shows that Visņu is sup- reme among these guṇāvatāras, the other two being subservient to Him. It is only Visņu who can release a conditioned being from the bondage of māyā. Śrī Jiva also explains incidentally that the scrip- tures can be classified according to the three gunas and that only the sättvika scriptures can bestow ultimate welfare to humanity. The Ontology of the Jiva After completing the deliberation on Paramātmā and His various manifestations, Śrī Jiva Gosvāmī turns his attention to the jiva in Anucchedas 19-47. He begins with a detailed analysis of the intrin- sic characteristics of the pure self, the ātmā, who is under the juris- diction of Paramātmā. For this, he builds upon the description of the jiva given by Jāmātṛ Muni, a teacher in the line of Śrī Rāmā- nujācārya. In the course of his discussion, he specifically refutes the concept of ātmā entertained by the radical nondualists, the Advaitavada School of Śrī Sankaracaya. He shows that their view, xxvii Introduction summed up as absolute idealism, is not supported by Bhāgavata Purana or the Vedas. Rather, the true Vedantic position is that of inconceivable oneness within distinction (acintya-bheda-abheda). This understanding is essential to the path of bhakti-yoga, the pre- scribed method in Bhagavata Purana, which will be described in Bhakti Sandarbha, the fifth book in the series. The Ontology of Māyā The jivas in the material world are conditioned by the extrinsic potency of Paramātmā. Consequently, after enumerating the inherent qualities of the jiva in the previous section, Śrī Jīva delineates the extrinsic potency (bahiranga-śakti), called māyā, in Anucchedas 48-55. Māyā is a real potency of Paramātmā and not a mere illusion, as propounded by the Advaitavada School. It is through the agency of maya that Paramātmā conducts the functions of creation, sustenance, and dissolution. Māyā has two divisions, the instrumental or efficient aspect (nimitta), known as jīva-māyā, and the constituent or material aspect (upādāna), known as guṇa-māyā. By its inscrutable power (acintya-sakti), the jīva-māyā obscures the self-awareness of the jiva - a state that is without beginning. The guṇa-māyā, on the other hand, manifests the world in all its multiplicity through endless intermixture of the three gunas. With its two divisions, māyā operates like a modern- day manufacturing company that uses the media to advertise its products, generating desire in the minds of consumers, and then makes those products available in the market. Jiva-māyā has two further divisions, avidya (ignorance) and vidya (wisdom). The former is the cause of bondage, while the lat- ter is the doorway to release from that same bondage. Bondage and release are not part of the jiva’s intrinsic nature. By its very own inner constitution, the jiva is ever-liberated, but being devoid of awareness of its own true nature due to the influence of jiva-māyā, it remains shackled. The avidya part has two functions, the potency of concealment (avaraṇa-śakti) and the potency of projection or dis- tortion (vikṣepa-sakti). Through its power of concealment, avidya xxviiiIntroduction obscures the true nature (svarupa) of the jiva, and through its power of projection, it casts the jiva into delusion by inducing it to identify with the gross and subtle bodies. In contrast, the vidya aspect of jīva-māyā removes the jiva’s ignorance about its intrinsic nature and thus leads to liberation. Śrī Jīva Gosvāmī makes it clear, though, that the vidya potency of jiva-maya is only the doorway to the genuine vidya potency, which, being part of Paramatma’s intrinsic potency (svarupa-śakti), is fully transcendental in nature. The former cannot grant liberation by itself. This implies that lib- eration from the bondage of māyā is not possible without taking shelter of Paramātmā. Hoq) not tibom s at Jiva-māyā is called the efficient cause (nimitta), because it is instrumental in generating the cosmos as well as in grant- ing material bodies to the jivas. It has four constituents - time (kāla), destiny (daiva), karma, and innate disposition (svabhava)? Time precipitates an imbalance in the gunas of prakṛti, which then evolves into twenty-four ontological categories of being (tattvas), beginning with cosmic intellect (mahat) and culminating in earth (pṛthvi). All modifications occur within time. Karma is the efficient cause of the modifications. It is because of the force of karma that time acts on matter, modifying it in order to mete out the results of past actions performed by the jiva under the influence of māyā. Out of the total aggregate of past karma, that portion which is ready to fructify in the present life is called destiny, or daiva. Innate disposi- tion (svabhava) refers to the subconscious impressions (samskāras) left by past actions on the citta (the heart or unconscious mind). It is through the influence of such unconscious patterning that the jiva is impelled to act at present in a corresponding manner. The constituent aspect of māyā, known as upādāna or guna- māyā, is the material cause of creation. It consists of the five subtle elements (dravya), the presentational field (kṣetra), mean- ing the unmanifest primordial nature (prakṛti), the vital force (prāna), the empirical self (ātmā), here referring to the phenome- nal ego (ahankara), the eleven senses, and the five gross elements 2 See SB 10.63.26. xxix Introduction (vikära)? All these combined together constitute the various bodies and objects in the material world. Modifications in prakṛti occur through the influence of Paramātmā. det he ebid Within the same discussion of the ontology of maya, an impor- tant subdivision (Anucchedas 56-81) is devoted to the cosmos, which is a manifestation of the extrinsic potency. The relation of the cos- mos with Paramātmā is elucidated in this subsection. Śrī Jīva Gosvāmi vehemently refutes the theory propagated by the radical nondualists that the cosmos is a mere illusory appearance (vivarta- vāda). On the authority of Bhagavata Purana, he argues that the cosmos is a modification (pariņāma) of the extrinsic potency (bahiranga-sakti) of Paramātmā and not a mere appearance (viva- rta). The cosmos is a real effect of the real potency of Paramātmā, who is the Supreme Real. According to vivarta-vāda, however, it is Brahman who appears as the cosmos through the agency of maya, just as a rope appears as a snake in semi-darkness. Hence, in the opinion of the Advai- tavādīs, the cosmos is not real, just as the snake misperceived in the rope is not real. At the same time, the cosmos cannot be deter- mined as altogether unreal or non-existent, like the horns of a rab- bit, because it can be perceived. An unreal object cannot be per- ceived at all. They conclude, therefore, that the cosmos is like a rope mistaken for a snake, which, in spite of its illusory status, can still produce the real effect of fear in the mind of a person who sees it. Thus, vivarta-vāda attributes only empirical reality (vyavahārika- satta) to the world but not ontological reality (päramärthika-sattā). For them, Brahman is the one and only reality in the absolute sense. Śrī Jiva does not consent to this view. He reasons that the world is not unreal (mithya), because it is nondistinct from its real source, Paramātmā. So, it is real but dissoluble, like a clay pot. It is, never- theless, ever existent in the sense that it merely undergoes cycles of manifestation and non-manifestation in the form of creation and dissolution. Even during the state of dissolution, it exists still in unmanifest form, enfolded within Paramātmā. The cosmos is thus 3 See ibid. XXX Introduction a modification (pariņāma) of just one of the potencies of Param- ātmā, called bahiranga. He Himself remains unchanged by the modification of His energy. Śrī Jiva offers the traditional example of a philosopher’s stone (cintamani) that is supposed to transform iron into gold by its mere contact while at the same time remain- ing unmodified. Similarly, by His inscrutable power, Paramātmā remains immutable while impelling His māyā-sakti to manifest the cosmos. Being a potency of Paramātmā, the cosmos is nondiffer- ent from Him, by the principle that potency is nondistinct from its potent source. All theistic schools of Vedanta accept the theory of modifica- tion, pariņāma-väda, to explain the evolution of the cosmos. The one problem they all must face as a consequence of this theory is in how to account for the immutability of Paramātmā. In partic- ular, Paramātmā is posited not only as the instrumental cause of the cosmos, but also as its material, or constituent, cause (upādāna- kāraṇa). This would seem to negate His immutability, because in our experience, a material cause always undergoes change to manifest a product, just as clay is modified in producing a pot. Śrī Jiva solves this riddle by pointing out that the part that undergoes modification, māyā, is extrinsic to Paramātmā’s essen- tial nature. At the same time, māyā is not different from Him, being His potency. It is for this reason that Śri Jiva postulates his the- ory known as acintya-bheda-abheda-väda, “the transrational coex- istence of distinction within the indivisible nondual Whole.” In Bhagavat Sandarbha (Anuccheda 15), it was established that Bhaga- vän has transrational (acintya) powers by which He can accomplish actions that defy conventional logic. Another important subtopic under the heading of the extrin- sic potency is that of maya’s relation to the jiva and Paramātmā (Anucchedas 82-104). Central to this discussion is the topic of the jiva’s bondage and release from māyā. Śrī Jīva Gosvāmī refers to a query raised by Vidura to sage Maitreya about how the bondage of the jiva can be possible at all, when the latter is superior to xxxi Introduction Paramätma’s extrinsic potency. The sage replies that by the tran- srational power of Maya, a jīva becomes infatuated with her cre- ation. This bondage, however, is not real but only apparent, like the apparent shimmering of the moon when reflected on the sur- face of a lake, caused by the displacement of water. The jiva’s illu- sory bondage is without beginning but can come to an end when authentic self-knowledge dawns by the grace of Bhagavan through self-surrender. In this context, Śrī Jīva Gosvāmi discusses the intent behind the creative act. He frames the discussion by first raising an objection to Bhagavan’s being the agent of creation. Because Bhagavan is fully satisfied in Himself (ātmārāma), what could possibly impel Him to create in the first place? No one acts without a purpose. Since Bhagavan has no purpose to fulfill, there is no reason for Him to take the trouble of creating the cosmos. Śrī Jiva offers a uniquely insightful reply by which he lays the ground for the Bhakti and Priti Sandarbhas. He reasons that although Bhagavan is fully self- satisfied, He is subordinate to the love of His devotees and thus acts exclusively for their sake. It would be a defect on His part if He did not reciprocate His devotees’ love. As such, He brings forth the cosmos simply out of love for those devotees who could not attain completion in the previous creative cycle and who are lying dor- mant within Paramātmā. The true intent behind creation is simply to provide such devotees a new opportunity to complete the course of their devotion. Although a person generally performs an action to bring about a particular effect, love expresses itself without any such motive. Thus, the act of creation does not render Paramātmā deficient in any way. Han Śrī Jiva then raises another pertinent question in regard to the topic of creation: If Bhagavan is omnipotent, why does He not remove the sufferings of humanity? To answer this question, our author first examines the psychology of compassion, pointing out that a person can feel empathy toward another and be moved to redress their suffering only if the heart is in direct contact with that other person’s pain. Since Bhagavan is never in contact with xxxii Introduction material misery in any form, He never undergoes the transfor- mation of heart that characterizes what we normally define as compassion. On the contrary, were He subject to a transformation of being associated with material pain, it would contravene His ontological status as the Supreme Transcendent. Material misery cannot influence Bhagavan any more than darkness can touch the sun. shy This, however, does not mean that Bhagavan is altogether unaware of material suffering. He is conscious of such suffering, but not on an immediate feeling level, which would then become an impediment to the play of His divine lilă. His affect, being entirely transcendent in nature, is involved only with His own intrinsic potency wherein material misery cannot stand. Śrī Jīva clarifies this point with an example: Where there is light there can be no darkness, and so, if darkness were treated as an actual entity and not merely as the absence of light, it could be said that darkness is the one place where light cannot abide, because it vanishes as soon as light is present. But just as the all-pervasiveness of the sun’s light is in no way undermined by the fact that it cannot abide in darkness, so too Bhagavan’s omniscience is not marred by the fact that He is devoid of the experience of material misery. Rather, Bhagavan is directly involved only with His own devotees, since it is they alone who desire such relation, their consciousness being entirely turned toward Him in exclusive love. To such devotees, He grants His intrinsic potency of bhakti. He and His devotees both relish supreme delight under the influence of this potency, acting for the sole purpose of increasing each other’s intrinsic joy. From this, it is certainly not to be concluded that Bhagavan is devoid of the capacity for mercy. The whole discussion is simply to demonstrate His utter transcendence in regard to the workings of His extrinsic potency. Bhagavan’s compassion is, however, often praised as one of His most excellent qualities. Indeed, His grace is built into the very fabric of creation as the ever present invita- tion, immediately available through Paramātmā, to turn our atten- tion toward Him. Moreover, Bhagavan’s devotees who are present within the world are in direct contact with the pain of humanity. xxxiii Introduction As such, their hearts are directly moved to alleviate the source of such pain, which is ignorance of the self’s true identity. Thus, the grace of Bhagavan descends to people in general through the agency of His devotees. Additionally, Bhagavan’s grace extends not only to the virtuous, but even to those who oppose His devotees. His punishment of such miscreants is another form of His mercy, because, by so doing, He awards them liberation, either gradual or immediate. An example of this is seen in the case of Hiranyakasipu, who terrorized his own son Prahlada, a great devotee. Bhagavan appeared as Narasimha and killed Hiranyakasipu, who was liberated after two subsequent births. Bhagavan’s punishment, therefore, is equally a blessing, because all of His acts whatsoever are meant exclusively for the welfare of those who come in contact with Him, in whichever man- ner or attitude. Superficially, it may appear that He favors only the devas or the devotees and not those who stand in opposition to them (the asuras). Śrī Jīva Gosvāmi endeavors to show that Bhagavan is not biased although appearing to be so to the ignorant. Determination of the Subject of Bhagavata Purāṇa 1790 In the final six anucchedas (105-110), Śrī Jīva demonstrates that the subject of Srimad Bhagavata Purana is Bhagavan. To do so, he employs the hermeneutical method of textual analysis consisting of six indicators, or sad-linga, commonly used by the followers of Vedanta to determine the primary subject of a text. The reason for this determination is twofold. Firstly, Śrī Jiva intends to establish Bhagavan, not Brahman or Paramātmā, as the highest manifesta- tion of tattva. Thus, jñāna-yoga, which leads to identity in Brah- man, is not the ultimate recommendation of Bhagavata Purāṇa, as entertained by radical nondualists. Śrī Jīva points out that the conclusion that Bhagavan is the basis of Brahman and Paramātmā concurs with that of other scriptures, such as Bhagavad Gitā. Sec- ondly, by this verdict, he lays the foundation for the next Sanda- rbha, namely, Kṛṣṇa Sandarbha, because this conclusion naturally leads to an investigation into the identity of Bhagavan.nidi χχχίν Introduction Of the six criteria, Śri Jiva lays special emphasis on the first, the concurrence of the opening and closing statements. In his analy- sis, he correlates the first verse of the Bhagavatam to the first five sutras of the Brahma-sutra, to Gayatri, and to the ten primary top- ics of Srimad Bhagavatam. The closing statement is shown to spec- ify the Absolute, referred to in the opening statement in generic terms only as satyam param, to be none other than Svayam Bha- gavān, Śrī Kṛṣṇa. Śrī Jiva concludes his treatise by stating that the explanation of the famous vadanti verse of Bhagavata Purāṇa (SB 1.2.11) that began in Tattva Sandarbha has now been completed. orthod to Amroll ried) has missed to enrolleeslinam viming send odrs Conclusion anobonu ybslugog zbivanug sendi ad lo lor si nobizo vitaler tied basis ubat Out of the Six Sandarbhas, the first four deal with the subject of our relation (sambandha) with the Supreme Person, Bhagavan; the fifth describes the means (abhidheya) of becoming permanently and immediately established in that relation; and the sixth explains the completion stage (prayojana) of such relation. The Sandarbhas are like a GPS system that informs us about our present location (sambandha), the route to be followed (abhidheya), and the ultimate destination (prayojana). Among the four Sandarbhas that delineate the knowledge of sambandha, Paramätma Sandarbha is the most important because it analyzes the nature of the self and its con- ditioning by māyā. We have to begin where we stand at present. Without this knowledge, we cannot know in which direction to move, even if we are clear about the destination.lo galzeitwa Some spiritualists are of the opinion that it is enough to know the process and goal. This situation can be compared to a per- son lost in a forest, who knows his destination but does not know which direction to take. Without knowing our present condition, we cannot become clear about the process. For this reason, Śrī Jīva Gosvāmi has explained sambandha in the first four Sandarbhas, the present volume being the third in this series. Thus, Paramātma Sandarbha is crucial to imbibe the knowledge of sambandha, and XXXV Introduction every serious practitioner should study it carefully. The truths con- tained in this book can uproot many of the common misconcep- tions that may be lurking in our minds, sometimes even without our being aware of them. Among these misconceptions, the most troublesome are those that are akin to radical nondualism. Even Vaisnavas on the path of bhakti can be subject to such pitfalls. In conclusion, we provide here a list of the essential points discussed in this volume:asbuiind si bo1. The difference between the Paramātmā and Bhagavan manifesta- tions of tattva. 2. The three primary manifestations of Paramātmā and their bet functions. 3. The role of the three guṇāvatāras, popularly known as “the BFF Hindu Trinity,” and their relative positions. 4. The difference between the terms jīva and ātmā. 5. The inherent nature of the ātmā. 6. Maya and its various functions. sdiroasb dalldates vistetbemmi 3947. The relationship between maya and the jiva.ate poolamon st 8. The mystery behind the bondage and release of the jiva.solil s 9. The dynamics involved in the evolution of the cosmos. 10. Examination of the nature of the world as real or unreal. 11. The intent behind the acts of creation, sustenance, and dissolution of the cosmos. 12. Exploration of the question as to why God does not relieve the W Bhagsuffering of humanity.da 13. The unbiased nature of God. 001 Paramātma Sandarbha is the most philosophical of the Six Sanda- rbhas, and it demands focused attention and an unbiased attitude on the part of the reader. Anyone who is willing to take up this challenge will reap rich benefits from Śrī Jiva’s profound knowl- edge and unique insight into the above subjects. From my lifetime of study of the systems of Indian philosophy, I am unaware of any xxxvi Introduction other book that so lucidly explains the nature of ātmā, Paramātmā, māyā, and the cosmos (jagat). My commentaries are based upon my studies of the book under my Gurudeva. I share them with my readers and trust that they will benefit from them on their spiritual journey, as I did on mine. Dedication vraja-bhaktineva vedantal rigoura vardhakutal prakliyapito yeu radithanth rotidem do taya vanta Loving Is the Set Keyna in the mood of the Vraja gopts Caitanya Mahlprabhu is badeed Red, the beloved of Hidha, May this book delight the heart of my guru, who clearly closed this THIS BOOK IS DEDICATED I my gure 5) Sri 8. Sal Shotely Bhagavad-nistha Srimad Haridasa Sastri Malulraje Nava-Ortha, Ideal example of a devotee and porpo I bow down at the holy feet of my Gurudeva He taught me with great love most of the works of Sri Ripa, Santana and Jiva enter xxxvii Dedication vraja-bhaktireva vedantaḥ śrī-gaura eva rādhākāntaḥ prakhyāpito yena räddhantaḥ rätvidam mudam tasya sväntaḥ Loving service to Bhagavan Śrī Kṛṣṇa in the mood of the Vraja gopis is the ultimate conclusion of all the Vedas and Vedic literature. Śrī Caitanya Mahaprabhu is indeed Krsna, the beloved of Rädhä. May this book delight the heart of my guru, who clearly disclosed this unequivocal truth unto me. THIS BOOK IS DEDICATED to my guru śrī śrī 108 Śrī Śrotriya Bhagavad-niṣṭha Śrīmad Haridāsa Sastri Mahārāja Nava-tirtha, an ideal example of a devotee and ācārya. I bow down at the holy feet of my Gurudeva. He taught me with great love most of the works of Śrī Rūpa, Sanatana and Jīva Gosvāmi, and other Gauḍīya ācāryas. The Sat Sandarbhas were the first works I studied under him. He was a great admirer of the Gosvāmis, not only through words but by being a strict adherent of their teachings. He was a living example of Gauḍīya Vaisnava the- ology and philosophy. Thus, I learned from him not only during his discourses, but also through being with him, seeing him deal with various life situations, and serving in the gośālā and elsewhere. It is he who inspired me to propagate this knowledge by making it available in English. xxxixMangalacarana दाक्षिणात विवि ॥ १ ॥ FOR THE PLEASURE OF THE TW by I The Ontology of Paramātmā - The Supreme Immanent Self Some parts of his book were order, some ust of order, while echers were incomplete or mining, Ailee thorough delth ratton, Sex gros pove whites [Paramima bhal Is the Commentary S 158 tremaman marque ant-lo goletno sdra Bidt add es sonstige smeri gaived tani edi o vino basardrobna oviroT to ontbloghom grit to say duol bas bib tmsvao svi sina mitad av serv AR edt gulsd broasa s amtomo lo galaniyed sdi is nylophom wen & som for Mangalācaraṇa rajña - The Presentatlood glquia adasmen pigs ad asersy owl szert to text ad Hived ris aqua almaarsdorf aid to Jest si serey broos8 si alexissbau arw row di rabro seodw winevao seda saqo sin os obinberg esensias miss तौ सन्तोषयता सन्तौ श्रीलरूपसनातनौ । wait alonged vilenighro दाक्षिणात्येन भट्टेन पुनरेतद् विविच्यते ॥ १ ॥ mobislqrros off उी astasit 985 nl FOR THE PLEASURE OF THE TWO SAGES, Śrīla Rūpa Gosvāmi and Śrila Sanatana Gosvāmi, I am rearranging this book, compiled by Śri Gopala Bhaṭṭa Gosvāmi, who was born in South India. तस्याद्यं ग्रन्थनालेखं क्रान्तव्युत्क्रान्तखण्डितम् । पर्यालोच्याथ पर्यायं कृत्वा लिखति जीवकः ॥ २ ॥ Some parts of his book were in order, some out of order, while others were incomplete or missing. After thorough delib- eration, Śrī Jiva now writes [Paramatma Sandarbha] in the appropriate order. Commentary atha natvā mantra-gurun śri-gurun sandarbharthadan sandarbheṣu tṛtiyasya bhāṣā-ṭīkā karomy aham After offering obeisance to my initiating guru and to my instruct- ing teachers, I am writing the translation and commentary to the third book of the Sat Sandarbhas. ŚRILA JIVA GOSVĀMI COMPOSED eight verses at the beginning of Śri Tattva Sandarbha as mangaläcarana, or an auspicious invoca- tion to the work. The mangalācarana of Paramatma Sandarbha has 3 1 The Ontology of Paramātmā - The Supreme Immanent Self only two verses, the first having the same significance as the third and fourth verses of the mangalacarana of Tattva Sandarbha, and the second being the fifth verse verbatim. Śrīla Jīva Gosvāmi did not compose a new mangalacarana at the beginning of Paramatma Sandarbha because he considered the Sat Sandarbhas to form a single book. BUSTSOBISOM In the first of these two verses, he again remembers the lotus feet of his teachers, Śrīla Rūpa and Sanatana Gosvāmis, upon whose order the work was undertaken. In the second verse, he again expresses gratitude to Śrīla Gopala Bhaṭṭa Gosvāmi, who originally began it. In this way, he invokes the blessings of these masters for the completion of the work. For further explanation, the reader may refer to the commentaries on the third, fourth, and fifth invocatory verses of Tattva Sandarbha. UBALI bolignos food alt galgustin91 ms Investing alty alhal duo el rod anw od naveo sada also hyd 11 911 copii fierat ng bir insafhsp alid asbro to tuo omos bontonow lood aid to atrag smo dilsb dguoroda A guisalm 50 staigmont row adso sit at [addrahnaz amino] thw won avil ha notists asbro sinbagongga abborlaridanne might rug-tam avtan anto madamad ashy-and both uphine bustani ym of has ung gabettini ym of asiado garso of on of somos bus notalen en grish ma I dont gal zorldsomme the orb to dood Intih To gainnized add is sy dgis 204 MODYMAV200 AVAI sovni audiolqaus as to monoolcom bodobno bitat 12 dildobra? utero lo agrablapham of show it or non 4 Kṣetra and Kṣetrajña - The Presentational Field and the Witness Anucchedas 1.1-1.3 Paramarma is th तस्यादित्य नगर Now Paramita will be explained. Although the Parantanna aspect of Bhagavan eclaty in the aptitual domain of] Valken Fits also, even that Panorma In just a fetion of Elingião Himself. For this reason, Paratrol said to be that are of Bhagavan that pertatus specifically to the cusmos. Arsich in the following coves, by Grst describing the nature of the individual belay (the Jiva) who it involved in the coemos, Jagu Bharata specifies the nature of Parmata to King Rahrúgagat 1-2-onementml emshad to golotno siff he desdeberk jetons ghblower in bunk bedside noas adis offline As pdw (aug) instans [tom sdf) (paring) ncers laikomit Anuccheda 1-Anna thele) gnilever-isa ylhetsihom al gotsliger sorratal adt (song) selfontos vulgimis adi (no) Paramātmā Defined(any) agated is to agm ed us to mentadue ads (navegada) 1 sutiv yd (Inamto) grind pleninini awo ai ai badalldetay at 1.1 (ve) gried wo Paramātmā Is the Kṣetrajña (er-critia aa) १ । अथ परमात्मा विव्रियते । यद्यपि परमात्मत्वं वैकुण्ठेऽपि प्रभोरस्ति तदपि च भगवत्ता- ङ्गं तत् स्यादित्थं जगद्गतं वाच्यम् । तत्र तं जगद्गतजीवनिरूपणपूर्वकं निरूपयति द्वाभ्याम् ( भा० ५।११।१२-१३ ) Now Paramātmā will be explained. Although the Paramātmā aspect of Bhagavan exists in [the spiritual domain of] Vaikun- tha also, even that Paramātmā is just a function of Bhagavan Himself. For this reason, Paramātmā is said to be that feature of Bhagavan that pertains specifically to the cosmos. As such, in the following two verses, by first describing the nature of the individual being (the jiva) who is involved in the cosmos, Jada Bharata specifies the nature of Paramātmā to King Rahūgana: abisibile orw SH 20 क्षेत्रज्ञ एता मनसो विभूतीर्जीवस्य मायारचितस्य नित्याः । आविर्हिताः क्वापि तिरोहिताश्च शुद्धो विचष्टे ह्यविशुद्धकर्तुः ॥ ३ ॥ क्षेत्रज्ञ आत्मा पुरुषः पुराणः साक्षात् स्वयञ्ज्योतिरजः परेशः । नारायणो भगवान् वासुदेवः स्वमाययात्मन्यवधीयमानः ॥ ४ ॥ The pure knower of the presentational field (kṣetrajña) merely perceives these beginningless modifications (vibhutis) of the impure actor, the mind, which is but an adjunct [upadhi]’ of An upadhi, or adjunct, is that which does not belong to the essential nature of an entity or object but is external to it. However, because the adjunct is somehow superimposed onto the object, the object comes to be identified with it. For example, a red color reflecting in a crystal is not part of the crystal but only appears to be so. 7 I The Ontology of Paramātmā - The Supreme Immanent Self the empirical self (jiva) and a product of māyā. Its modifica- tions are sometimes manifest [in the waking and dream states] and sometimes unmanifest [in deep sleep and samadhi]. The [Supreme] witness of the field is the Immanent Self (ātmā), the Primordial Person (purusa), [the most] ancient (purana), who is unmediatedly self-revealing (säkṣāt svayañ-jyotiḥ), unborn DOPRA (aja), the almighty controller (paresa), the interior regulator of all beings (Nārāyaṇa), inherently endowed with potency (Bhagavan), the substratum of all beings (Vasudeva), and who is established in His own intrinsic being (ätmani) by virtue of the potency that is innate to His own being (sva-mayayā). (SB 5.11.12-13)3 यः शुद्धोऽपि मायातः परोऽपि मायारचितस्य वक्ष्यमाणस्य सर्वक्षेत्रज्ञस्य मायया कल्पित- स्य मनसोऽन्तःकरणस्यैताः प्रसिद्धा विभूतीर्वृत्तीर्विचष्टे विशेषेण पश्यंस्तत्राविष्टो भवति स खल्वसौ जीवनामा स्वशरीरद्वयलक्षणक्षेत्रस्य ज्ञातृत्वात् क्षेत्रज्ञ उच्यत इत्यर्थः । तदुक्तम् (भा० १।७।५ ) - Emismore sdt dyrodila bonislaxe ed Illw mine wol The one who, even though pure, perceives these familiar mod- ifications of the mind, and upon seeing them becomes identi- fied, is known as the jiva. “Even though pure” (suddhaḥ api) means “although transcendental to māyā.” The verb vicaşte (per- ceives) means “clearly seeing.” The phrase “these familiar pre- sentations (vibhutis) of the mind” refers to the modifications (vṛttis) of the mind, which is the internal or psychical appara- tus, generated by the maya of He who is the witness of all fields 2 There are different readings of verse 5.11.13 of Srimad Bhagavatam. In some editions, the word sākṣāt (direct or immediate) appears in place of satyah (real). Correspondingly, in some editions of Paramätma Sandarbha, the word satyaḥ appears in the verse itself in place of sākṣāt. Yet, even in these editions, when we come to Jiva Gosvāmi’s gloss on the verse, it is unanimously seen that he comments only on the word sākṣāt and has nothing to say about the word satyaḥ. He interprets the word in an adverbial sense as qualifying svayan-jyotiḥ (self-revealing). The combination thus yields the meaning “unmediatedly self-revealing.” From this analysis, it would appear more consistent to give the word sākṣāt in the verse itself rather than satyaḥ, moja no hlboga m 3 kṣetrajña eta manaso vibhutir jivasya maya-racitasya nityahudido no pilles ävirhitaḥ kväpi tirohitaś ca śuddho vicaste hy aviśuddha-kartuḥ bazogmhsqua kṣetrajña ātmā puruṣaḥ puraṇaḥ sākṣāt svayañ-jyotir ajaḥ pareśaḥiquxs nārāyaṇo bhagavan vasudevaḥ sva-mayayātmany avadhiyamanaḥed at neqqe 8 Us? Insnemma 1 Paramātmā Defined golandT [i.e., of Bhagavan as the Supreme Immanent Self], who will be described [in the next verse]. The jiva is [also] referred to as a witness of the field (kṣetrajña) because it is the knower (jñātṛ) of the field (kşetra) of its own two bodies [psychic and physical]. As is said: यया सम्मोहितो जीव आत्मानं त्रिगुणात्मकम् । blinda pot परोऽपि मनुतेऽनर्थं तत्कृतं चाभिपद्यते ॥ ५ ॥ इति । Hos staigos ar mo Has alatisbau 978 91 Bewildered by this extrinsic potency, the individual self, E Salthough transcendental to the three gunas of material nature, thinks of itself as consisting of the three gunas and thus undergoes the misery resulting from this identification. (SB 1.7.5)5 तस्य मनसः । कीदृशतया मायारचितस्य ? तत्राह - जीवस्य जीवोपाधितया जीवतादा- त्म्येन रचितस्य । ततश्च तत् तयोपचर्यमाणस्येत्यर्थः । 105 By what characteristics is the mind [to be understood as] a prod- uct of maya? In response [Jada Bharata] says that the mind is that “which pertains to the empirical self (jiva),” meaning that it is created as an adjunct (upadhi) of the empirical self. This indicates that the mind is a creation with which the jiva becomes We are here following the reading that is found in Jiva’s Krama-sandarbha, sarva-kṣetrajñasya, to which the word bhagavatah has been added in at least one manuscript. The words vakṣyamanasya (having a possessive case ending) and mayaya (having an instrumental case ending) make it fairly clear that this is the correct reading. If, however, we take the reading as given in Paramatma Sandarbha (i.e., sarva-kşetrasya and not sarva-kṣetrajñasya), it would mean that the psychical apparatus is generated by the maya of the complete presentational field. This phrasing might create a doubt that some part of the field, such as the the mind, is excluded from it. Moreover, to make sense, the word vakṣyamaṇasya (“to be described later”), qualifying sarva-kşetrasya, would then have to refer to the division of Paramatma Sandarbha described later in the book that deals with māyā and its two divisions of nimitta and upädäna (Anucchedas 48-65). In contrast to this somewhat confusing phrasing, the reading sarva-kṣetrajñasya (“the maya of He who is the witness of all fields”) makes things more simple and natural. yaya sammohito jiva ātmānam triguṇātmakam was sitt af 25 paro’pi manute’nartham tat-kṛtam cabhipadyate This verse is discussed extensively in Tattva Sandarbha, Anucchedas 32-45. 9 1 The Ontology of Paramātmā - The Supreme Immanent Self identified, meaning that it [the mind as adjunct] is thenceforth taken to be the living entity’s actual identity.hai) ततश्च कीदृशस्य ? अविशुद्धं भगवद्बहिर्मुखं कर्म करोतीति तादृशस्य । कीदृशीर्वि- भूतीः ? नित्या अनादित एवानुगताः । तत्र च कदा कीदृशीः ? इत्यपेक्षायामाह जाग्रत्स्वप्नयोराविर्भूताः सुषुप्तौ तिरोहिताश्चेति । How is the mind further described? It is a performer of impure actions. The word “impure” here means those actions that are undertaken from the separate self-sense rooted in non- awareness of Bhagavān (bhagavad-bahirmukha). How are the presentations (vibhūtis) or modifications [of the mind] described? They are continuous ( nitya), meaning that they are beginningless (anadita) and that they proceed in perpetual succession (anugata). How and when are these modifications [manifest and unmanifest ]? In response to this, [Jada Bharata] says, “They appear during the waking and dreaming states, and disappear during deep sleep.” T यस्तु पुराणो जगत्कारणभूतः पुरुषः “आद्योऽवतारः पुरुषः परस्य ” ( भा० २।६।४१ ) इत्या- दिना द्वितीयादौ प्रसिद्धः । साक्षादेव स्वयञ्ज्योतिः स्वप्रकाशः । न तु जीववदन्यापेक्षया । अजो जन्मादिशून्यः । परेषां ब्रह्मादीनां अपीशः । नारं जीवसमूहः स्वनियम्यत्वेनायनं यस्य सः । भगवानैश्वर्याद्यंशवान् भगवदंशत्वात् । वासुदेवः सर्वभूतानामाश्रयः । स्वमा- यया स्वस्वरूपशक्त्या आत्मनि स्वस्वरूपे अवधीयमानोऽवस्थाप्यमानः । कर्मकर्तृप्र- योगः । मायायां मायिकेऽप्यन्तर्यामित्वेन प्रविष्टोऽपि स्वरूपशक्त्या स्वरूपस्थ एव न तु तत्संसक्त इत्यर्थः । agnivar) Depron [On the other hand,] there is another [Supreme] witness, described as follows: 6

1. He is the Primeval Person (Purāna Purusa), meaning that He is the unconditional cause of the cosmos, as is well known from descriptions, such as that in the Second Canto: “The Puruşa is the first or primary descent (avatāra) of Bhagavan” (SB 2.6.41). Im 2. He is unmediatedly self-existent and self-revealing (sākṣāt svayañi-jyotih), meaning that He does not depend on anyone, as is the case with the jiva. adyo’vatāraḥ puruṣaḥ parasya te mo mo ai 10 12 semmi 1 Paramatma Defined to golono all
2. He is unborn (aja), meaning that He is altogether free from to sms birth and all other ensuing transformations. ddwy 12 ads) 20 4. He is the almighty controller (paresa), meaning that He is the controller even of powerful gods like Brahmā.
3. He is Nārāyaṇa, meaning He who supports (ayana) all liv- Jing beings (näram) through His own power of interior regulation.
4. He is Bhagavan, meaning that He is partially endowed with bicinherent potency, because He is an integral portion of [Krsna, Vor Svayam] Bhagavan. mo wor
5. He is Vasudeva, the shelter or substratum of all living beings.w 8. He is established (avadhiyamana) in the Self (ätmani), or in other words, in His own intrinsic being (sva-svarupa) by virtue of the potency that is innate to His own being (sva-00 mayaya), which here refers to His own intrinsic potency d(svarupa-sakti). Here the passive voice has been used in the l am sense of the active? The meaning is that though He has he far entered into the extrinsic potency of maya and is imma- bonent within the conditioned individual being (mayike) asi orbits indwelling Self (antaryami), by His own innate potency) (svarupa-śakti), He remains situated in His own intrinsic being (sva-svarupa), meaning that He is not in contact with mäyä. वासुदेवत्वेन सर्वक्षेत्रज्ञातृत्वात् सोऽपरो मायामोहिताज् जीवादन्यो मायारहितः शुद्धः क्षेत्रज्ञ आत्मा परमात्मेति । तदेवमपि मुख्यं क्षेत्रज्ञत्वं परमात्मन्येव । tom This other witness [kṣetrajña] is distinct [from the jiva], because He is the knower or witness of all kṣetras due to being Vasudeva [the shelter of all beings]. [In contrast, the kṣetrajña described in the previous verse knows only its own kṣetra.] This means that the other [Supreme] witness is distinct from the jiva who is deluded by māyā. Being utterly free [from the influence] 8 The verb avadhiyamana, which is glossed by the word avasthapyamana (isted established), is in the passive voice. The use of the passive would imply that there is another agent who is doing the action of placing or situating, but Śrī Jiva is clarifying that there is no other such agent; Paramātmā accomplishes this by His own agency of intrinsic potency. Because this does not involve any effort on His part, the passive voice has been used. This follows the more sensible reading, so’paro mãyã-mohitaj jivăd anyo→ 102 11 I The Ontology of Paramātmā - The Supreme Immanent Self of maya, this other witness is the pure kṣetrajña and the ātmā (the Self), which here refers to Paramātmā, or the Supreme Immanent Self. For these reasons also, the primary quality of kṣetrajña is found only in Paramātmā. तदुक्तम् “सर्वं पुमान् वेद गुणांश्च तज्ज्ञो न वेद सर्वज्ञमनन्तमीडे" (भा० ६।४ । २५) इति । notisluger This is stated by Dakṣa: “Although a jiva can know all these [the body, the senses, and so on], as well as the gunas of primordial nature, he does not know the omniscient unlimited Bhagavan whom I worship” (SB 6.4.25).10 the ordinan) Commentary IN THE FIRST BOOK of the Ṣat Sandarbhas, i.e., Tattva Sandarbha, Śrī Jiva Gosvāmi established the Bhagavata Purana as the supreme authority in the field of metaphysics. He also concluded that the Bhagavata Purana, which embodies the essence of the Vedas (see SB 1.1.2), primarily delineates the three topics of sambandha, abhidheya, and prayojana. Sambandha means the relation between Absolute Reality (tattva) and Its energies. The cosmos is a manifestation of two energies in the form of the individual living beings (jivas) and pri- mordial nature (prakṛti or mayā). To understand sambandha, or relation, it is necessary to understand the sambandhi, or the refer- ent of the relation. In Bhagavat Sandarbha, the author explained in detail who the Absolute Reality is. In this book, he focuses on the individual beings and primordial nature, the two constituents of the cosmos, and their regulator, Paramātmā, a partial manifesta- tion of the tattva called Bhagavan. Bhagavat Sandarbha began with the citation of an important verse from Srimad Bhagavata Purana: māyā-rahitaḥ, which is found in the Krama-sandarbha and some manuscripts of Paramatma Sandarbha. ? The word also appears in the last quarter of SB 5.11.13 in the locative case, “in the Self” (ätmani); there it has been glossed as sva-svarupe, “in His own intrinsic being.” Ese 10 sarvam pumän veda gunamś ca taj-jño na veda sarvajñam anantam ide no 12Tinonamel om 1 Paramātmā Defined to gofono T the All those who have realized Absolute Reality (tattva) describe that Pho Reality as nondual consciousness (advaya-jñāna). That Reality is t referred to as Brahman, Paramātmā, and Bhagavan. (SB 1.2.11)" Bhagavat Sandarbha and Paramätma Sandarbha together form an extended explanation of this verse, which refers to Absolute Reality by the three appellations, Brahman, Paramātmā, and Bha- gavan. Brahman and Bhagavan were the subject matter of Bhagavat Sandarbha. Paramātmā will now be elaborately explained in this volume; hence, it is called Paramatma Sandarbha. Paramātmā was defined by Śri Jiva Gosvāmi in Bhagavat Sandarbha as follows: on moo bluoda midtbane fovan When this tattva in the form of Bhagavan, which has all the above- stated qualities and is the complete manifestation of Absolute Real- ity, is described or realized as the controller/regulator of living beings by the process described before, He is called Paramātmā, or God as the Supreme Immanent. (Bhagavat Sandarbha, Anuccheda 3) The definitive feature of Paramātmā is His controlling or regu- lating power (aiśvarya). Individual beings are never fully indepen- dent, either in their conditioned or liberated state. As discussed in Bhagavat Sandarbha, there is only one supremely independent Reality, called Bhagavan, which Śrī Jīva Gosvāmi has identified as Śrī Kṛṣṇa along with His various lila-avataras, such as Rāma. In other words, the aspect of Krsna that embodies the regulatory or controlling function is called Paramātmā. In the spiritual world, Vaikuntha, Bhagavan Himself acts as Paramātmā, but in the mate- rial world He takes a special Paramātmā form. This is the subject of this Sandarbha.dandi honovoga molt i A doubt may be raised here. In the verse cited above (SB 1.2.11), Absolute Reality (tattva) is sequentially named as Brahman, Param- ātmā, and Bhagavän. Based on this order, it might be expected. that Paramātmā Sandarbha would come before Bhagavat Sandarbha, and not vice versa. There are two reasons for this reversal of order. 11 vadanti tat tattva-vidas tattvam yaj jñānam advayam brahmeti paramatmeti bhagavan iti sabdyate 13 1 The Ontology of Paramātmā - The Supreme Immanent Self First, there is no separate Sandarbha for the explanation of Brah- man. According to Śrī Jiva Gosvāmi, Brahma Sandarbha is con- tained within Bhagavat Sandarbha. Consequently, because Brah- man is to be explained previous to Paramātmā, as per the order of words in SB 1.2.11, Bhagavat Sandarbha, which contains Brahma Sandarbha, must come prior to Paramätma Sandarbha. Brahman is the manifestation or realization of Bhagavan devoid of qualifica- tion. Thus, Brahman cannot be comprehended without knowing Bhagavan. 13 BAYThe second reason is that according to the hermeneutic princi- ple, “The order according to meaning overrides the word order,” Bhagavat Sandarbha should come before Paramätma Sandarbha, because Bhagavan is the source of Paramātmā as well as of Brah- man. To understand these two in truth, knowledge of their source is indispensable. Paramātmā is the regulator of the material energy, called māyā or prakṛti, which manifests the cosmos, and also of the individual living beings conditioned by the material energy. Material energy conditions a living being by covering his self-awareness and by pro- viding him with a material body. To understand the Controller, it is also necessary to understand the controlled. Hence, Śrī Jiva cites two verses spoken by Jada Bharata to King Rahugana that delineate both the characteristics of the individual self and Paramātmā in relation to phenomenality, or mayā. Both are here called kṣetrajña, i.e., “the knower of the presentational field,” meaning the witness of the field of all phenomena, both internal and external, that are presented to consciousness. Like many verses in the Bhāgavatam, these two also involve a certain ambiguity in that they do not overtly state that the kṣetra- jñas they describe are different from each other. The verses could therefore be interpreted from the monistic point of view, which holds that there is only a single consciousness that appears both as 12 ato’tra brahma-sandarbho’py avantarataya mataḥ Bhagavat Sandarbha, Anuccheda 7 13 pathakramād artha-kramo baliyan Mahābhāṣya on PANINI 1.1.58 Jon bns 14 HR manammi s 1 Paramātmā Defined to golino sell 1 the individual beings as well as Paramātmā. In his commentaries to both the previous and following verses, Śrīdhara Svāmī does make the statement that the two kṣetrajñas are different, as Parameśvara and jiva, a fact acceptable to all Vedantis. Śrīdhara, however, seems to lean toward the monistic view by saying, “The kṣetrajña, witness to the three states of wakefulness, dreaming, and deep sleep, is the ātmā, i.e., the Reality (tattva).” Śrīla Jiva Gosvāmī clarifies the mat- ter in his commentary, with special reference in the next subsec- tion (1.2) to Bhagavad Gita, where the subject of kṣetra and kṣetra- jña is discussed. He specifically chooses these two verses so that one cannot misconstrue the radical monistic theory of the self’s absolute identity with Brahman. The word kṣetra, which literally means “a field,” is often used to signify the physical body. Just as seeds are sown in a field, grow and produce some fruit, the physical body serves as a field of action, karma, which is the seed from which the fruits of happiness or mis- ery are produced. One who knows the field and its modifications is called kṣetrajña (jña means “a knower”), so it is applicable both to the jiva and Paramātmā, who is the companion of each jiva in the physical body. Nevertheless, though both are kṣetrajñas, they are not equal. The jiva misidentifies with the two types of material bod- ies, physical (gross) and psychical (subtle), which are products of māyā. The subtle body is the psychic apparatus attending the jiva, which includes the mind along with the five cognitive senses, the five conative (or active) senses, and the five divisions of the vital force (prāna). These two types of bodies are called the upadhis of the jiva. bat Upadhi means “limitation,” “condition,” “adjunct,” “nomencla- ture,” or something external that has been superimposed upon and limits an object or entity. When a red rose is in proximity to a crys- tal, the latter reflects the color of the rose and appears reddish even though by nature it is colorless. This reddishness is the upadhi of the crystal. Similarly, a jīva, who is in reality pure (suddha), or in other words, transcendental to māyā, as stated in SB 5.11.12, appears to reflect or possess the modifications of the mind in the form of happiness and misery when in their proximity.(m)or 15 1 The Ontology of Paramātmā - The Supreme Immanent Self The mental modifications are the upadhis of the jiva, because they impose a limitation on the pure nature of the jiva. The gross body is another upadhi, restricting the awareness of the jiva within its bounds. The mind is here called the “impure agent” (aviśuddha- kartuḥ). The mind itself is inert by nature and has no inherent agency. It exhibits consciousness only by the association of the kṣetrajña, the individual conscious being. Once it is intelligized, it makes use of the senses and the vital force to perform action and thus becomes an agent. It is called impure because it functions only for its own independent and separative interest, in non-awareness of Bhagavan, who is the source and proprietor of everything in the cosmos. Not acknowledging the existence and ownership of Bhagavan is the impurity of the mind. food bowos It should be noted that the term jiva can be used to indicate the living entity, both in its pure, transcendental, and eternal nature, as well as in its conditioned state. Therefore, the term jivopädhi has been used by the commentators to gloss the word jivasya, appearing in the verse, in order to clarify that it is the adjuncts or upādhis that are a product of illusion (māyā) and not the living entity itself. The jiva considers the happiness and misery occurring in the body to be its own and thus remains absorbed in these feeling tones, ignorant of its own true nature, which is transcendental, beyond all material happiness and misery. Therefore, although the jiva is distinct from matter, it considers itself to be material. In this state, it engages in materialistic, non-integral pursuits, trying to fulfill its material desires. This conditioning of the jiva has no beginning, meaning that it is without prior cause, and hence it is causeless." It is for this reason that the vṛttis, or mental modifications, are called nitya. Here, the word nitya (lit., “eternal”) does not mean that they are always manifest, but that their flow has no beginning. Every vṛtti is temporary but there is a continuous flow of them in the 14 A cause is defined as that which must invariably exist prior to the effect that it produces. So if something is beginningless, it must be without cause. The reason why the jiva’s conditioning is stressed as being beginningless (i.e., causeless) is to refute the idea of original sin, or of a falldown from Vaikuntha, or of an 10 inceptive choice to come to the material world from an intermediate region (taṭastha), or other misconceptions that are rampant in the Vaisnava world. ad 16 Ha? som sm 1 Paramātmā Defined to golotno sri waking and dream states. The vṛttis of the mind are perceived by the jiva in those states, while in deep sleep there is no experience arising from either of the two types of bodies. There is no external experience in this state. The other kṣetrajña is Paramātmā. He also witnesses the phys- ical and psychical bodies of the jiva but is not influenced or condi- tioned by them. This is exemplified in the Mundaka Upanisad (3.1.1) by the allegory of two birds sitting on a tree out of which one eats the fruits of the tree and the other simply looks on. The reason for this is that Paramātmā is svayañ-jyoti, or self-luminous. He is not dependent on anyone else for His existence, knowledge, or power. Being an expansion of Bhagavan, He is inherently endowed with many of the same powers. Thus, unlike the jiva, He never comes under the sway of the extrinsic energy, māyā. Śrīla Jiva Gosvāmi notes that the verb avadhiyamāna (“is being placed,” or, “is established”) in the second principal verse of this anuccheda (SB 5.11.13) is in the passive voice (karma-kartṛ) in the phrase, “who is established in the Self by His own maya.” The use of the passive voice could be interpreted to imply that maya is the agent who has caused Paramātmā to be placed interior to the indi- vidual self. Śrī Jiva clarifies, however, that Paramatma’s establish- ment in the Self is not effected through any external agency, but rather by virtue of the potency that is innate to His own being (sva-mayaya), meaning through His own intrinsic potency (sva- svarupa-śakti). This confirms the independent status of Bhagavan, who performs actions through His own energies. Furthermore, the word ātmani (“in the Self”) here is taken to mean “in His own Self” rather than “within the individual self,” which Śrī Jiva explains as meaning “in His own intrinsic being” (sva-svarupa). The word purusa (person) here has a particular significance. Etymologically, it means “one who reposes in the city.” The “city” (pura) signifies the bodies of living beings and therefore, like kṣetra- jña, puruşa can refer to either the individual self or Paramātmā, who is present as a witness in each body. As will be made clear in Sections 2-4 of this volume, the word puruşa refers to the three aspects of Bhagavan, the puruṣāvatāras, who expand from Him for 17 I The Ontology of Paramātmā - The Supreme Immanent Self the sake of facilitating the creative unfoldment of the cosmos. In one of these aspects, He is present as the indweller in every body as the Immanent Self.thodshower headpik golais The word väsudeva (from the verbal root √vas, “to reside”) sim- ilarly indicates that Bhagavan as the Immanent Self knows all bod- ies because He resides in them and is therefore the prime kṣetra- jña. The living being is the secondary kṣetrajña, since it knows only one particular body. This will be explained further with recourse to Bhagavad Gitā. 1.2 Paramātmā Is the Knowable and the Primary Knower of All Fields श्रीगीतोपनिषत्सु (गीता १३ । १-२ ) Furthermore, it is said in the Gitopanisad: ibo इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते । एतद् यो वेत्ति तं प्राहुः क्षेत्रज्ञमिति तद्विदः ॥ ६ ॥ क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत । क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत् तज् ज्ञानं मतं मम ॥ ७ ॥ इति । This body, O son of Kunti, is called the field (kṣetra) and the one who knows it is called the knower of the field (kṣetrajña) by Bthose who have directly intuited both the field and its knower.d Tale O Bharata! Know Me also to be the kṣetrajña situated within o kall kṣetras whatsoever. In My view, knowledge of the field and of [both these] knowers of the field is what is meant by [true] knowledge. (GITĀ 13.1-2)15 अत्र खलु “ क्षेत्रज्ञं चापि मां विद्धि” इति सर्वेष्वपि क्षेत्रेषु मां च क्षेत्रज्ञं विद्धि न तु जीवमिव स्वस्वक्षेत्र एवेत्येवार्थ इति । 15 idam sariram kaunteya kṣetram ity abhidhiyate etad yo vetti tam prahuḥ kṣetrajña iti tad-vidaḥ kṣetrajñaṁ căpi mam viddhi sarva-kṣetreṣu bhārata kṣetra-kṣetrajñayor jñānaṁ yat taj jñānam mataṁ mama ysgada lotosgas 18 al tonemal sme1 Paramātmā Definedo golot T Here, in the statement, “and know Me also to be the kṣetrajña,” [the words “and” (ca) and “whatsoever” (api) are to be syntac- tically applied as follows:] “And in all fields whatsoever, you should know Me also to be the kṣetrajña. [I am] not like the jiva, whose knowledge is restricted only to its own individual field.” This alone is the intended meaning of the statement. न च जीवेशयोः सामानाधिकरण्येन निर्विशेषचिद्वस्त्वेव ज्ञेयतया निर्दिशति “सर्वक्षेत्रेषु ” इत्यस्य वैयर्थ्यापत्तेः । “ज्ञेयं यत्तत् प्रवक्ष्यामि” (गीता १३ । १२) इत्यादिना । “सर्वतः पाणि- पादं तद् सर्वतोऽक्षिशिरोमुखम् ” (गीता १३ । १३) इत्यादिना च सविशेषस्यैव निर्देक्ष्यमा- णत्वात् । “अमानित्वम्” (गीता १३।७) इत्यादिना ज्ञानस्य च तथोपदेक्ष्यमाणत्वात् । By pointing out that both Iśvara and the individual self have a common substratum [i.e., that they both share the character- istic of being knowers of the field], [Krsna here] is not indicat- ing that the substantive Reality to be known (i.e., the know- able - jñeya) is consciousness alone devoid of all attributes. If that were the case, the phrase “within all kṣetras” would be redundant. Moreover, the knowable (jñeya) is pointed out [in the same chapter of the Gita] as being specifically inclusive of attributes. This is indicated in GĪTĀ 13.12, “I shall now describe that [Reality] which is to be known (jñeya),” and in GITĀ 13.13, “That [Supreme] knowable has hands and feet everywhere, with eyes, heads, and faces all around.”"" Again, in GĪTĀ 13.7-1118 knowledge (jñāna) too will be defined in precisely the same manner [i.e., knowledge too is of a substantive inclusive of attributes and not that of unqualified consciousness]. किं च " क्षेत्रज्ञं चापि” इत्यत्र “तत्त्वमसि ” ( छा० ६।८।७) इतिवत् सामानाधिकरण्येन तन्निर्विशेषज्ञाने विवक्षिते " क्षेत्रज्ञेश्वरयोर्ज्ञानम्" इत्येवानूद्येत न तु “ क्षेत्रक्षेत्रज्ञयोर्ज्ञानम्” इति । 16 jñeyam yat tat pravakṣyāmi bas The term jñeya (knowable) as it is used here assumes that the Reality being spoken of is naturally endowed with qualities by which It can be known. The implication is that an entirely unqualified entity is inscrutable and hence unknowable (ajñeya). 17 sarvataḥ pāṇi-padam tat sarvato ‘ksi-siro-mukham 18 amänitvam adambhitvam रे 19 1 The Ontology of Paramātmā - The Supreme Immanent Self Moreover, if Krsna’s intention in the phrase, “know Me also to be the kṣetrajña,” had been to define knowledge as pertaining to an Absolute Reality utterly devoid of attributes, by equating their shared conscious substratum, as in the mantra, “You are That” (tat tvam asi, CHU 6.8.7), then Kṛṣṇa would have said, “In My view, knowledge of the kṣetrajña and Iśvara is [true] knowledge” and not “knowledge of the field and of [both these] knowers of the field.” ES किन्तु क्षेत्रक्षेत्रज्ञयोरित्यस्यायमर्थः - द्विविधयोरपि क्षेत्रक्षेत्रज्ञयोर्यज्ज्ञानं तन् ममैव ज्ञानं मतम् । “अन्यार्थश्च परामर्शः " ( ब्र० सू० १।३।२०) इति न्यायेन मज्ज्ञानैकतात्पर्यकमित्य- र्थः – ज्ञेयस्यैकत्वेनैव निर्दिष्टत्वाद् योग्यत्वाच्च । Tsub However, the meaning of the statement, “knowledge of the kṣetra and of kṣetrajña, in My opinion, is what is meant by knowledge,” is as follows: “Knowledge of both items inclusively, of kṣetra and kṣetrajña, is considered to be knowledge of Me alone, because the purpose of such knowledge is exclusively the knowledge of Me (Paramātmā), as stated in the Brahma-sutra, “The deliberation (paramarśa) on the individual self is in order to know the other (anyartha) [i.e., the Supreme Self]” (vs 1.3.20)19 This is in keeping with the fact that the knowable (jñeya) is stated to be only one (GITA 13.12), and it is indeed appropriate [because the Reality to be known has already been described in Bhāgavata Purana (SB 1.2.11) as nondual in nature]. न च निरीश्वरसाङ्ख्यवत् क्षेत्रक्षेत्रज्ञमात्रविभागादत्र ज्ञानं मतम् । “माम्” इत्यनेनेश्वरस्यापे- क्षितत्वात् । Nor is it right to interpret the word “knowledge” as it is in the non-theistic Sankhya philosophy, which understands it to mean merely [realization of] the distinction between the field (kṣetra) and its individuated knowers (kṣetrajña), because in GĪTĀ 13.2, the pronoun mām (Me) necessitates the inclusion of a Supreme Knower, i.e., Iśvara (iśvarasyāpekṣitatvāt).asaloge 19 anyärthas tu paramarśaḥ Baladeva Vidyabhuṣaṇa: jiva-paramarśaḥ paramätma-jñānārtha eva. ads at tilimi (msg) sidewonin 20 152 ponami ss 1 Paramātmā Defined logolaino str न च विवर्तवादवदीश्वरस्यापि भ्रममात्रप्रतीतपुरुषत्वं तद्वचनलक्षणसवेदगीतादिशास्त्रा- णामप्रामाण्यात् बौद्धवादापत्तेः । तस्यां च सत्यां बौद्धानामिव विवर्तवादिनां तद्व्याख्या- नायुक्तेः । Nor can we agree with the vivarta doctrine that the personhood (puruşatva) of God (Iśvara) is but an appearance born out of illu- sion, because then His words in the form of revealed scriptures, such as the Gitä along with the Vedas, would be rendered unau- thoritative, thus insinuating the Buddhist philosophy. Such being the case, it would be just as illogical for the proponents of vivarta-vāda to comment on these scriptures as it is for the Buddhists. न च तस्य सत्यपुरुषत्वेऽपि निर्विशेषज्ञानमेव मोक्षसाधनमिति तदीयशास्त्रान्तरतः समाहार्यम् । “एवं सततयुक्ता ये” (गीता १२ ।१ ) इत्यादिपूर्वाध्याये निर्विशेषज्ञानस्य हेयत्वेन विवक्षितत्वात् । तत्रैव च “ये तु सर्वाणि कर्माणि” (गीता १२ । ६) इत्यादि- नानन्यभक्तानुद्दिश्य “तेषामहं समुद्धर्ता मृत्युसंसारसागरात्” (गीता १२।७ ) इत्यनेन तज्ज्ञानापेक्षापि नादृतेति । Nor can it be argued that even if the personhood of God (Isvara) is admitted to be real, we must still draw on [relevant] state- ments from Isvara’s other revealed scriptures, wherein it is stated that knowledge of the unqualified Absolute (nirviseșa- jñāna) alone is the means to liberation. [This is indefensi- ble] because the intention of the previous chapter of the Gitā (Chapter 12) was to show the inferiority of such knowledge [in response to Arjuna’s question in the first verse]. In that very chapter, Śrī Kṛṣṇa made the following statement in regard to His exclusive devotees: “But I quickly become the liberator of those who offer all actions to Me, who are wholly devoted to Me, and who worship Me, meditating on Me through the yoga of exclusive devotion. O Partha, without delay I lift them up from the ocean of repeated birth and death because of their singular absorption in Me” (GITA 12.6-7)20 Here Bhagavan does 20 ye tu sarväni karmani mayi sannyasya mat-parahat olmo ananyenaiva yogena mam dhyāyanta upăsate teṣām aham samuddharta mṛtyu-samsara-sägarāt bhavami nacirāt pārtha mayy ävesita-cetasam 21 12 1 The Ontology of Paramātmā - The Supreme Immanent Self not regard knowledge of the unqualified Absolute as having any relevance [for liberation]. तदुक्तमेकादशे स्वयं भगवता “यत्कर्मभिर्यत्तपसा” (भा० ११।२०।३२) इत्यादि । bood Bhagavan Himself confirms the same in the Eleventh Canto of Srimad Bhagavatam: “Whatever may be attained by perform- ing meritorious acts (karma), penances, the culture of jñāna, non-attachment, yoga, charity, religious virtue (dharma), or any other means of ultimate welfare, is easily attained by My devotee simply by engagement in bhakti-yoga to Me. Although My devotee does not desire anything except Me, if at any time he should somehow desire heaven, liberation, or residence in My abode, he can very easily attain any of them” (SB 11.20.32-33).1 मोक्षधर्मे च - And in the Mokṣa-dharma [of Mahabharata]22 it is said: the ____ या वै साधनसम्पत्तिः पुरुषार्थचतुष्टये । तया विना तदाप्नोति नरो नारायणाश्रयः ॥ ८ ॥ इति । 91832 af the Brahmu bergan od fi (16) 201 1897 90 of betlimbs at A person who has taken refuge in Bhagavan Nārāyaṇa achieves the four goals of human life even without [recourse to] the appropriate means [generally] employed for attaining them.23

अत्र तु पूर्वाध्यायविश्लाघितं तदेवावृथाकर्तुं सविशेषतया निर्दिश्य (गीता १३ । १८) — ) इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः । मद्भक्त एतद् विज्ञाय मद्भावायोपपद्यते ॥ ९ ॥ 20 202 tshem say he vbloiup I toa” asstowab svianfoxs all इत्यन्तेन भक्तिसंवलिततया सुकरार्थप्रायं कृतम् । 21 yat karmabhir yat tapasä jñāna-vairagyataś ca yat yogena dana-dharmena śreyobhir itarair api sarvam mad-bhakti-yogena mad-bhakto labhate’ñjasă 22 This verse is not found in the mula of the critical edition. According to Baladeva (GITA 12.7), it is from the Nārāyaṇiya. It is quoted in Sundara Bhatta’s commentary to Mantra-sodasi 9. Śrīdhara Svami quotes it in SB 11.29.5 without naming a source text. 23 yā vai sadhana-sampattiḥ puruşartha-catustaye tayă vină tad āpnoti naro nārāyaṇāśrayaḥ yoq or invold 22Tisa menami sa 1 Paramātmā Defined Toygolotu aff Here again [in the 13th chapter of the Gita], so that the specific praises [of the personhood of God] made in the previous chap- ter do not go in vain, and after indicating that knowledge means knowledge of the qualified Absolute [in verses 13.7-11], Śrī Kṛṣṇa concludes by saying that such knowledge is easily attainable if pursued along with devotion: In this way, the field (kşetra), knowledge (jñāna), and the know- able (jñeya) have been described in brief. Knowing this, My devotee attains My nature. (GITĀ 13.18) 24 e atta In the G अत एवात्र व्यष्टिक्षेत्रज्ञ एव भक्तत्वेन निर्दिष्टः समष्टिक्षेत्रज्ञस्तु ज्ञेयत्वेनेति क्षेत्रक्षेत्रज्ञज्ञा- नाभ्यां सह ज्ञेयस्य पाठादनुस्मार्य तदनन्तरं च तस्य तस्य च जीवत्वमीश्वरत्वं च क्षरं नेति दर्शितम् । यतः (गीता १३ ।२१) - Therefore, in this verse of the Gita, only the knower of the individual field (vyaşți-kṣetrajña) is identified as the devotee, whereas the knower of the aggregate of all fields (samaşti- kṣetrajña) is the [Substantive Reality] to be known (jñeya). So here, after reminding us of this by citing the knowable (jñeya) together with the knowledge of the field and its knowers, Kṛṣṇa continues in the following verses by showing that the jiva- nature of the individuated knower [vyaşți-kṣetrajña] and the isvara-nature of the aggregate knower [samaşti-kṣetrajña] are both imperishable: wa पुरुषः प्रकृतिस्थो हि भुङ्गे प्रकृतिजान् गुणान् । कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ १० ॥ he Mfferent The living entity situated within material nature experiences the qualities born of that nature [such as happiness and sorrow]. 24 iti kṣetram tatha jñānaṁ jñeyaṁ coktam samāsataḥ Wollnt ont ni mad-bhakta etad vijñāya mad-bhäväyopapadyate ons navegada el 19 We have translated mad-bhāvāya as “attains to My nature,” but there are several different translations given by the various commentators. The Vaisnavas favor translating bhāva as love, but this does not seem appropriate here. Further on in this commentary, Śrī Jiva himself translates it as sārsti, or “[the liberation of attaining] equal rank, condition, or power as the Lord.” Upapadyate is often glossed by the commentators as yogyo bhavati, or “becomes qualified [for such liberation].” The primary meaning, however, is “reaches” or “attains.” 23 1 The Ontology of Paramātmā - The Supreme Immanent Self The cause of its birth in species of greater or lesser evolution-H geary complexity is its association with the gunas of primordialanq an nature. (GĪTĀ 13.21)25 tsoibnisatie bas niev nt og jon ob net इति जीवस्य प्रकृतिस्थत्वं निर्दिश्य स्वतस्तस्याप्राकृतत्वदर्शनया स्फुटमेवाक्षरत्वं ज्ञापि- तम् (गीता १३ । २२ ) - ing उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः । परमात्मेति चाप्युक्तो देहेऽस्मिन् पुरुषः परः ॥ ११ ॥ इति जीवात् परत्वेन निर्दिष्टस्य परमात्माख्यपुरुषस्य तु कैमुत्येनैव तद्दर्शितम् । ough By indicating that the jiva is situated within material nature, from which it logically follows (svataḥ) that it is beyond matter (aprākṛta), Kṛṣṇa clearly teaches here that the jiva is imperish- able (akṣara). Then, by pointing out that the [supreme conscious being or] Puruşa known as Paramātmā is superior to the jiva, He shows a fortiori that He is imperishable: 62 (pysht) aworl RESTSHW (ontorised (The other Puruşa residing in the body is known as the witness,d the sanctioner, the sustainer, the maintainer, the almighty reg- ulator, and also the Supreme Self (Paramātmā). (GĪTĀ 13.22)26 गीता १५ । १६-१७ - na sy द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च । अक्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥ १२ ॥ उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः । यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥ १३ ॥ got 1000 aldadaizeqmi rod कुर wafar fyrs इत्यत्र जीवस्याप्यक्षरत्वं कण्ठोक्तमेव । bus govil ser With endeds to rodes Dilauped) Then, in the following two verses [from Bhagavad Gitā, Chap- ter 15], Bhagavan authoritatively declares the imperishability even of the jiva, saying: 25 puruṣaḥ prakṛti-stho hi bhunkte prakṛti-jän gunan 26 karanaṁ guna-sango’sya sad-asad-yoni-janmasu honen loops [aniniais upadraṣṭānumanta ca bharta bhokta maheśvaraḥ paramātmeti căpy ukto dehe’smin puruṣaḥ paraḥ sahin auf “Inoltrdil 24 12 Jeunt or 1 Paramātmā Defined bas There are two kinds of purusas in this world - the perishableart and the imperishable. All these embodied beings (bhūta) are ha perishable, whereas the immutable [self] (küṭa-stha) is called the imperishable. But different from these two is the Supreme Puruşa, called Paramātmā. He, the imperishable regulator, enters the three worlds and then sustains them. (GĪTĀ 15.16-17)27 तत्रोपद्रष्टा परमसाक्षी । अनुमन्ता तत्तत्कर्मानुरूपः प्रवर्तकः । भर्ता पोषकः । भोक्ता पालयिता । महेश्वरः सर्वाधिकर्ता । परमात्मा सर्वान्तर्यामीति व्याख्येयम् । In the Gită verse [quoted above (13.22)], the word upadraṣṭā (wit- ness) means “the Supreme Witness”; anumantă (sanctioner) means “He who inspires the living beings in accordance with their past actions”; bharta (sustainer) means “He who provides nourishment”; bhoktā (maintainer) means “the protector”;28 maheśvara (the almighty regulator) means “the superintendent of all”; and paramātmā (the Supreme Self) means “the indweller in all.” This is how the words are to be explained. उत्तरपद्ययोस्तु कूटस्थ “एकरूपतया तु यः कालव्यापी स कूटस्थः” इत्यमरकोषादवगता- र्थः । असौ शुद्धजीव एव “उत्तमः पुरुषस्त्वन्यः” इत्युत्तरात् । तदेवमत्रापि क्षेत्रक्षेत्रज्ञसर्व- क्षेत्रज्ञा उक्ताः । अत्र चोत्तरयोरन्य इत्यनेन भिन्नयोरेव सतोरक्षरयोर्न तत्तद्रूपतापरित्यागः सम्भवेदिति न कदाचिदपि निर्विशेषरूपेणावस्थितिरिति दर्शितम् । Regarding the next two verses quoted above (GITA 15.16-17), the word kuṭa-stha (the immutable [self]) means “one who does not undergo change through time,” according to Amara-kosa (3.1.73).29 This is the pure individual conscious being (suddha- jiva), because in the very next verse it is said, “But different from these two is the Supreme Purusa (uttamaḥ puruṣaḥ), called Paramātmā.” Thus, here also [in GITĀ 15.16-17], the field (kṣetra), the knower of the individual field (kṣetrajña), and the knower of 27 dvav imau puruşau loke kṣaraś cakṣara eva ca kṣaraḥ sarvāni bhūtāni kūṭastho’kṣara ucyate uttamaḥ purusas tv anyaḥ paramatmety udahṛtaḥ Vyo loka-trayam āvisya bibharty avyaya isvaraḥ non bis 2890 zuotoshop Isubiv dai suosnons diw 28 The verbal root √bhuj carries both the sense of enjoyment or consumption and that of protecting or governing. 29 eka-rupataya tu yaḥ kala-vyāpi sa küṭasthaḥ mb sis in snotti 25 1 The Ontology of Paramātmā - The Supreme Immanent Self the aggregate of all fields (sarva-kṣetrajña) are being indicated [as corresponding to the three divisions of kṣara-puruşa (the perishable body), akṣara-puruşa (the imperishable self), and uttama-puruşa (the Supreme Self)]. By use of the word “differ- ent” (anya) [in GITA 15.17], Kṛṣṇa indicates that the latter two imperishable beings are indeed different. It is not possible for them to give up their respective natures. By this it is also shown that they never exist without attributes. SBSH THISIST तस्मात् “मद्भावायोपपद्यते” (गीता १३ । १८) इति यदुक्तं तदपि तत्सार्ष्टिप्राप्तितात्पर्य- कम् । तदेवं द्वयोरक्षरत्वेन साम्येऽपि जीवस्य हीनशक्तित्वात् प्रकृत्याविष्टस्य तन्निवृत्त्य- र्थमीश्वर एव भजनीयत्वेन ज्ञेय इति भावः । Therefore, Kṛṣṇa’s statement, “He attains My nature” (mad- bhāvāyopapadyate, GĪTĀ 13.18),3° also means that he attains the same status or condition as Bhagavan (särṣṭi) [not an attribute- less state of liberation]. The import is that although both are equal in terms of their imperishability, the jiva is the one who is captivated by material nature due to its inferior strength, and to dissolve this captivation, Iśvara alone is to be known as the Reality meant to be worshiped. Commentary Astairsas F ASIST galbraya hotcup 292190 owl txen a (alon)Voldetudiat edi) pt-out brow In this portion of the first anuccheda, Śrī Jīva discusses Chapter 13 of Bhagavad Gita where the concepts of kṣetra and kṣetrajña are introduced, along with an elaborate discussion of Purușa and prakṛti. This analysis is also further related to the correspond- ing portions of the Gita’s 15th chapter. In both these chapters, Bhagavan Śrī Kṛṣṇa not only differentiates between conscious- ness and non-conscious phenomena, but also between the indi- vidual consciousness and the supreme conscious entity, or Param- ātmā. In the course of doing so, it is necessary for Śrī Jiva to deal with erroneous interpretations of these passages that deny any distinction between the two kinds of conscious beings. Id 30 In some editions of the Gita, this is verse 13.19. by old day at Aro 26 1192 inonammi 1 Paramātmā Defined logolinos Śrī Jiva begins by referring to Krsna’s words in GITA 13.1-2, which identify the presence of two distinct kṣetrajñas in the body, i.e., the individual ātmā and Paramātmā. In doing so, he refutes vivarta-vāda, the Advaita doctrine that acknowledges the existence of only one ātmā, otherwise called Brahman. The statement, “And know Me also to be the kṣetrajña residing in all kṣetras,” clearly affirms that besides the individual self there is another kṣetrajña. This is the implication of the word ca (also). An individual ātmā knows only one particular kṣetra, but Paramātmā knows them all. To emphasize this point, the verse employs the compound sarva-kṣetresu, “in all bodies” (GITA 13.2)3150 audi Moreover, the word ca highlights the distinction between the individual self and the Supreme Self. Sankara’s radical nondual- istic (kevaladvaita) philosophy adopts the view that there is one absolute, unqualified Reality called Brahman, which manifests as Paramātmā when delimited by pure sattva-guna (i.e., perpet- ual being unmixed with rajas and tamas) and as the individual ātmā when delimited by sattva-guna mixed with the other gunas.32 Adherents of this doctrine claim that there is no ultimate differ- ence between the two kṣetrajñas. For them, the one unqualified conscious Reality is the ultimate and unique substantive to be known, jñeya. Everything else is ultimately mithya, or devoid of ontological reality. iw bae bauons lis 250 Bus While commenting on this verse (GĪTĀ 13.2), Śrī Śankarācārya writes: nove sansa and nevada ad nos ad H SI Know Me, the Supreme Regulator, who am transcendental to con-d ditional existence, to be the kṣetrajña, endowed also with the above- ton mentioned characteristics, and present in all kṣetras. The impli- cation here is that the kṣetrajña is [apparently] distributed in all bodies beginning from Brahma and extending down to immovable forms by virtue of the limitations imposed by these bodies. Know the kṣetrajña to be devoid of all these divisions or limitations, and Mas imperceptible [i.e., unknowable] through the notions conveyed 31 kṣetrajñaṁ căpi mam viddhi sarva-kṣetreşu bhārata 32 Vide Vedanta-paribhāṣā 1; Vedanta-sära 7; Pañcadaśī 3.40, 1.16; Vicara-sagara 4.88-89. 27 42 1 The Ontology of Paramātmā - The Supreme Immanent Self Sby words such as sat (cause) and asat (effect). (Bhagavad Gita, Sankara-bhāṣya 13.2) 33i Śrī Jiva refutes Sankara’s interpretation by arguing that were this the case, the compound sarva-kṣetresu, “in all kṣetras,” would be redundant, as the one who knows all bodies would be identi- cal with the one who knows the individual body. Then he would have used the word eva instead of api (i.e., kṣetrajñaṁ eva mām viddhi, “Know Me alone to be the kṣetrajña”), and sarva-kşetreşu would serve no additional purpose because there would be only one kṣetrajña. Thus, Kṛṣṇa does not instruct that there is one absolute unqualified consciousness that alone is real but which appears as many by the influence of māyā. Moreover, later in GITA 13.2, Ultimate Reality is stated to be knowable (jñeya). An object devoid of form, energies, and quali- ties cannot be knowable. Furthermore, the knowable is described as qualified, not as devoid of attributes. This contradicts the Advai- tavāda concept that Ultimate Reality is unqualified indivisible con- sciousness alone that appears as many due only to the upadhis in the form of material bodies. The qualified nature of the knowable is expressed as follows: bus mitu si ai viilsel auobanoo That [Supreme] knowable has hands and feet everywhere, with eyes, heads, and faces all around, and with ears in all directions. It abides, pervading everything in the world. (GITA 13.13)34 linW In this po of Here the affirmation that Bhagavan has senses and limbs, even though they are of an all-pervading nature, shows that they are real and that He is thus a conscious being with senses and not mere unqualified consciousness. Furthermore, the knowledge described in verses 13.7-11 also pertains to a Reality inclusive of attributes, because ceaseless exclusive devotion is counted as one 33 kṣetrajñaṁ yathokta-lakṣaṇam capi mam parameśvaram asamsariṇaṁ viddhi jānīhi. sarva-kṣetreşu yah kṣetrajño brahmadi-stamba-paryantäneka-kṣetropadhi- pravibhaktaḥ. tam nirasta-sarvopadhi-bhedam sad-asad-adi-sabda-pratyayago- caram viddhity abhiprāyaḥ. 34 sarvataḥ pāņi-pādam tat sarvato kṣi-siro-mukham sarvataḥ śrutimal loke sarvam ävṛtya tisthati 28 He tusasum am 1 Paramātmā Defined logolato fi of its elements (verse 10, mayi cananya-yogena bhaktir avyabhică- riņi). Such devotion is not possible toward an unqualified substan- tive. If there were no real distinction between the individual wit- ness (jiva-kṣetrajña) and the Supreme Witness (isvara-kṣetrajña), any instruction to the former to be devoted to the latter would be meaningless. The radical nondualists may reply that such instructions are only meant to help the conditioned self to realize its Brahman nature. They claim that worship of God is an intermediary step for less intelligent practitioners. For example, Nilakantha, while commenting on GĪTĀ 12.2, writes: ΤΟ sagunaod doua While indicating the superiority of nirguna [meditation], specifi- cally because it is said to be difficult to attain, Śrī Kṛṣṇa speaks the present verse, linguistically affirming the importance of saguna [worship]: “Those who worship (i.e., meditate upon) Me as the Supreme Isvara, do so with their minds constantly fixed upon (i.e., entering) Me (the qualified Brahman), being endowed with supe- rior (i.e., sättvika) faith (śraddha), meaning belief in My personal berexistence, or in other words, with the conviction that by worship- ing Paramātmā, they will certainly be delivered by Him. In reality, it is the jñānis [Advaitavadīs] whom I look upon as My very Self, as previously stated, ‘I regard the jñānīs as My very Self’ (7.18). Yet, being omniscient, I take the side even of such fools [the saguna wor- shipers] out of compassion for them, and it is in this sense only that I consider them as the best of those who are united with Me.” (Bhāva-dipa 12.2)35 B at reword batsuhiv silt modw riftw This is how the Advaitavadīs interpret Krsna’s reply to Arjuna. But if the jiva believes that he is identical to this Iśvara, which cer- tainly is the case for those who aim at nirguna Brahman realization, how could he be sincerely devoted to Him? If a non-devotee actor 35 nirgunasya duşpräptvoktyaivaṁ śreṣṭhatvam sucayan saguna-prāśastyaṁ ca sabdato darśayan śrī-bhagavan uvāca mayīti. mayi sagune brahmani mana āvesya praveśya ye nitya-yuktaḥ sadodyuktā mām parameśvaram upasate cintayanti śraddhaya astikya-buddhya paraya sättvikyä “avaśyaṁ paramātmā’yamārādhito. ‘smāms tārayiṣyati” ity evam niscaya-rupaya śraddhayā upetās te me mama “jñānī tvätmaiva me matam" iti jñāninam atmatvenaiva pasyato murkheşv api kārūṇyāt pakṣapätavataḥ sarvajñasya yuktatamă matah.annsydiga matāḥ. 29 1 The Ontology of Paramātmā - The Supreme Immanent Self on stage plays the role of a devotee and another that of God, can the former’s show of devotion be considered genuine? Certainly not. An actor can make a portrayal of devotion but that would not ben- efit him spiritually. Indeed, from the point of view of bhakti theol- ogy, to regard oneself as identical to Isvara would be tantamount to an offence. Jiva raises the following question: Some say that the common conscious substratum (sāmānādhikaranya) of the two kṣetrajñas described in GĪTĀ 13.1-2 should be interpreted according to the famous statement from Chandogya Upanisad (6.8.7), “You are that” (tat tvam asi). In this interpretation, called pratibimba-vāda, the pronoun “that” here refers to the unqualified unlimited conscious- ness and the pronoun “you” to the conditioned or limited con- sciousness. Though the two are not equal in our experience, one being unlimited and the other limited, they can be understood as such through the analytical principle of bhaga-tyaga-lakṣaṇa, or discarding one part of a statement to obtain the correct meaning. Here, if the adjectives “unlimited” and “limited” are dropped, then what remains is “consciousness.” Then “you,” the conditioned reality, can be equated with the unconditioned reality. In other words, a conditioned jiva (tvam-padartha) can be equal to the qual- ityless reality (tat-padartha) only if its conditioning is dropped. In the same way, the Advaitavadi may argue that in the Gītā verses under discussion, the purpose of mentioning two types of kṣetrajña is to offer instruction about the qualityless reality called Brahman, with whom the individuated knower is equated, just as is done in the mantra from the Chandogya Upanisad cited above.mitre Śrī Jīva replies that if such were Krsna’s intention, He would have expressed Himself differently and said, “Knowledge of the kṣetrajña and Iśvara is called knowledge” (kṣetrajña-iśvarayor jñānam yat taj jñānam) instead of “Knowledge of the field and its knowers is called knowledge” (kṣetra-kṣetrajñayor jñānaṁ yat taj jñānam). The statement tat tvam asi (“You are that”) teaches the iden- tity of the limited consciousness, i.e., the individual living being referred to by the pronoun tvam or “you,” and the unlimited or 30 Het inenamm! sm 1 Paramātmā Defined la volino will all-pervading consciousness called Brahman, referred to by the pronoun tat or “That.” It does not, however, teach the identity of the inert material body (kṣetra) and the supreme consciousness (Iśvara). Jiva Gosvāmi here reads the verse somewhat differently from the way it is taken customarily. He joins mama (My) with jñānam (knowledge) rather than matam (view). Thus, the sentence, instead of reading, “In My view (matam mama), knowledge of the field and the knower of the field is [true] knowledge (jñāna),” is construed as “Knowledge of the field and the knower of the field is understood (mata) to be knowledge of Me (mama jñānam).” The intent is that knowledge of the body, the individual self, the Sup- reme Self, and the interrelations between them is meant to lead to an understanding of the Supreme Person, Śrī Kṛṣṇa. To support this argumentation, Śrī Jiva refers to a sūtra (vs 1.3.20) from the Daharadhikarana of the Brahma-sutra, where a section of the Chandogya Upaniṣad (8.1.1 ff.) is under scrutiny. The Upanisad states that there is a tiny (dahara) lotus-like space (ākāśa) in the “city of Brahman” (i.e., the body) and that one should seek out and inquire into that which dwells in that space. What then is this space? It could mean the material element of ether (bhūtākāśa), the individual self (jiva), or Brahman / Visņu. The first part of the Daharadhikaraṇa (vs 1.3.14-17) establishes that this “sky” (ākāśa), a word that is also used to indicate Brahman, cannot be the material element ether. The next portion of the adhikarana raises the possibility that the dahara is a reference to the individual self, as indicated fur- ther in CHU 8.3.4, but then refutes this proposition: “If it is argued that because there is a reference to the other, namely the jiva, in the dahara section, and that therefore ākāśa means the jiva, this is denied as impossible” (itara-paramarsat sa iti cen näsambha- vät, vs 1.3.18). In the section of the Chandogya Upanisad to which this sutra refers, the word prajapati refers to the jiva, and it is pointed out that when the jiva meditates on Brahman, the eightfold 31 I The Ontology of Paramātmā - The Supreme Immanent Self qualities appear in him. These qualities naturally exist in Brah- man, not in the jiva. Thus, the word dahara does not refer to the jiva but to Brahman, by meditation on whom the jiva is endowed with the eightfold qualities. the poin After this, another doubt is raised: “Why, then, is there a ref- erence to the jiva in this section related to dahara” (i.e., CHU 8.3.4)? This question is answered by sutra vs 1.3.20 cited by Śrī Jiva here in Paramatma Sandarbha, “The deliberation (parămarśa) on the individual self is in order to know the other (anyartha) [i.e., the Supreme Self].” The meaning here is that the reference to the jiva is intended to impart knowledge of the Supreme Brahman. It indicates that when a jīva attains perfection, it also becomes endowed with the eightfold qualities (as in CHU 8.1.5) belonging to the Supreme Reality. In other words, although it appears that the Chandogya Upani- sad is describing the jiva, its intention is to explain the nature of the Supreme. Likewise, Śrī Jīva says that although Bhagavan Śrī Kṛṣṇa is describing kṣetra and kṣetrajña in the verses cited, His intention is to disclose knowledge about Himself, because the jñeya, the sub- stantive Reality to be known, is expressed in the singular. If there were two jñeyas (a kṣetra and a kṣetrajña), the dual number would have been used. Moreover, since Kṛṣṇa is the Ultimate Reality, as Śrī Jiva has established in Bhagavat Sandarbha, He is that which is most worthy to be known (jñeya), because knowledge of Him includes knowledge of everything else, as stated in the Mundaka Upanisad: “O most honorable one, what is that Reality by knowing which all this becomes clearly known” (MUU 1.1.3)?37 Jed One may misconstrue that Kṛṣṇa’s teachings in this section of the Gită speak only of kṣetra and kṣetrajña, the former referring to prakṛti and the latter to purusa, the two ontological categories of the classical Sankhya philosophy of Kapila, and that therefore He is just 36 ātmāpahata-päpmā vijaro vimṛtyur visoko vijighatso’pipasaḥ satya-kāmaḥat air satya-sankalpaḥ 37 The Supreme Self is free from sin, old age, death, grief, hunger, and thirst. He has infallible desires and infallible will. kasmin nu bhagavo vijñāte sarvam idam vijñātaṁ bhavati 32Ha insnemmt sm 1 Paramātmā Defined golon confirming the classical Sankhya view. Śrī Jiva disagrees with this idea because Kapila does not himself mention Iśvara, the Supreme Person, but in GĪTĀ 13.2, Kṛṣṇa says mam (Me), which implies that there is a third reality beyond material nature and the individual living beings. This is confirmed later in Bhagavad Gitā: ematea ved blow noin vulli sonia vibodios on sved blow There are two kinds of purusas in this world - the perishable and the imperishable. All these embodied beings (bhūta) are perish- able, whereas the immutable [self] (kūṭa-stha) is called the imper- ishable. But different from these two is the Supreme Purușa, Pascalled Paramātmā. He, the imperishable regulator, enters the three worlds and then sustains them. (GĪTĀ 15.16-17)38 Here Śrī Kṛṣṇa clearly mentions three divisions of ontolog- ical being the kṣara-puruşa (the self conditioned by a perish- able body, baddha-jiva), the akṣara-puruşa (the imperishable self, mukta-jiva), and the uttama-puruşa (the Supreme Self). These refer to kṣetra (the body-mind complex of the empirical self), kṣetra- jña (the pure self), and jñeya (the Supreme Self), respectively of the 13th chapter. If the Advaitavada theory that there is only one type of kṣetrajña is admitted, there would be incoherency in Kṛṣṇa’s instruction. One may object that the physical body cannot be called a purusa. Although this argument is valid, it is not the body in isolation that is called purușa. Rather, the body along with the individual self is called the purusa. Such usage is also seen in the Taittiriya Upanisad (2.1.1).39 In that Upanisad, the first three puru- şasannamaya, pranamaya, and manomaya - correspond to the presentational field (kṣetra), the vijñānamaya-puruşa refers to the individuated knowers (kṣetrajñas), and the anandamaya-purusa is the Supreme Self, who is to be known (jñeya). A further objection may be raised: In Sankarācārya’s vivarta- vāda philosophy, Iśvara (Śrī Kṛṣṇa) is also considered to be an 38 dvav imau puruṣau loke kṣaraś cakṣara eva ca 39 kṣaraḥ sarvāni bhūtāni kūṭa-stho’kṣara ucyate uttamaḥ purusas tv anyah paramatmety udahṛtaḥplagen yo loka-trayam aviśya bibharty avyaya isvaraḥ sa va esa puruso’nna-rasa-mayah bu nike coeffim authen That puruşa verily consists of the essence of food. 33 33 1 The Ontology of Paramatma - The Supreme Immanent Self illusion and does not refer to the Ultimate Reality. As said earlier, the vivarta-väda holds that there is only one reality called Brah- man; everything else is an illusion, including Iśvara, or God. Śrī Jiva responds to this by saying that if this were the case, then the statements of scriptures like the Bhagavad Gita and the Upanisads would have no authority, since an illusory person would have uttered them. Moreover, there would be no difference between the Vedic schools of theology and Buddhism, since Buddhists neither accept the revealed scriptures nor the authority of their speaker. The vivarta-vādī might further argue that even if Iśvara and the scriptures spoken by Him are admitted to be real, the essence of their teaching is to inform us about Brahman, the qualityless reality. So, in case this insight is not made evident from the verses of the Gītā under discussion, then one has to supplement his understanding by recourse to other revealed texts. To this, Śrī Jiva responds that in the Gitä Kṛṣṇa deliberately and clearly states that knowledge of Brahman and intuition of identity with Brahman is inferior to knowledge of Bhagavan and devotion to Him: no vino a Arjuna asks: Between those devotees who are constantly devoted to You in the manner previously described, who worship You in bolle the fullness of being, and those who worship the Imperishable, Unmanifest [Brahman], who have better realized the nature of yoga? 9 Bhagavan replies: Those who, having fixed their minds upon Me, are constantly devoted to Me, and who, being endowed with tran- scendental faith, worship Me - them I regard as the best of yogis. (GĪTĀ 12.1-2)40 wom Kṛṣṇa also says that meditation on the qualityless Brahman is troublesome (GĪTĀ 12.5), but that He personally intervenes to lib- erate His devotees from the ocean of material suffering, as in the 40 arjuna uvāca el sol in a co evaṁ satata-yukta ye bhaktās tvām paryupāsate ye capy akṣaram avyaktam teṣam ke yoga-vittamaḥam śrī-bhagavan uvāca mayy aveśya mano ye mam nitya-yuktā upăsate hollylydoll ap śraddhaya parayopetas te me yuktatamā matāḥochas las ping and 34 34 1152 framanual am 1 Paramātmā Defined to golcano ST verse quoted by Śri Jiva (GITA 12.7). Later, of course, Kṛṣṇa states that He is the source of the Brahman feature:is I am indeed the source and shelter of Brahman, of imperishable f liberation, of eternal religion, and of absolute bliss. (GĪTĀ 14.27)11 This suggests that Brahman is nothing but an unqualified aspect of Bhagavan, as argued by Śri Jiva in Bhagavat Sandarbha (Anucche- das 3, 6, and 7). From all these statements it is clear that the essen- tial intent of scripture is to establish Bhagavan as the Ultimate Real- ity, not Brahman. Śrī Jiva thus shows on the authority of the Bhaga- vad Gita that there are two kṣetrajñas, the individual living being and Paramātmā. They are distinct and can never be absolutely one.42 Wherever their oneness is indicated, it is only because the jiva is an integrated part of Paramātmā and thus shares some iden- tity of nature with Him. But they are never identical, as stated in the Gītā: In this way, the field (kṣetra), knowledge (jñāna), and the knowabler (jñeya) have been described in brief. Knowing this, My devotee attains My nature. (GĪTĀ 13.18)43 According to this verse, the individuated knower is certainly not the Supreme Reality to be known (jñeya). The Advaitavada scholars interpret the statement “attains to My nature” to mean that the jiva becomes one with the Supreme. But this contradicts numerous other statements, such as, “But there is another, the Supreme Purușa, who is called Paramātmā” (GĪTĀ 15.17). Śrī Jiva thus glosses mad-bhava here as sārṣṭi, or “[the liberation of attaining] equal rank, status, or power as Bhagavan.” This is supported by the Chandogya Upanisad (CHU 8.1.5), which states that a liberated jīva attains the eightfold attributes of God. 41 brahmano hi pratiṣṭhāham amṛtasyavyayasya ca śāśvatasya ca dharmasya sukhasyaikantikasya ca 42 uttamaḥ purusas tv anyah paramatmety udahṛtaḥ GĪTĀ 15.17 43 iti kṣetram tatha jñānam jñeyam coktam samāsataḥ mad-bhakta etad vijñāya mad-bhavayopapadyate 35 35 1 The Ontology of Paramätma - The Supreme Immanent Self Thus, it is perfectly clear that the individual jiva is ever distinct from and subservient to the Supreme Person, or Purusottama. He alone is the Substantive Reality to be known (jñeya), and the means for the self-revelation of that truth is unconditional devotion. After being endowed with this realization, the jiva becomes like Him, and yet still remains ever distinct and subservient. ld have he 1.3 Paramātmā Is the Primary Kṣetrajña in Alla lat pporia erit तस्मात् “इदं शरीरम्” (गीता १३ । १) इत्यादिकं पुनरित्थं विवेचनीयम् । इदमिति स्वस्वा- परोक्षमित्यर्थः । शरीरक्षेत्रयोरेकैकत्वेन ग्रहणमत्र व्यक्तिपर्यवसानेन जातिपुरस्कारेणैवेति गम्यते । “सर्वक्षेत्रेषु” (गीता १३ । २) इति बहुवचनेनानुवादात् । asbi 90708 291ere and bas Therefore [in light of the above discussion], we must re-examine the statements of the Gitä (13.1-2), beginning with, “This body is called the field (kṣetra),””" in the following way: The pronoun idam (this) indicates that which is directly perceptible or in proximity to each individual [i.e., every individual directly per- ceives his or her own body]. The use of the singular for both sarira and kṣetra in this verse should be taken to mean the indi- vidual bodies [and not just one in any absolute monistic sense], taking an individual body as representative of the whole class. This is necessarily the case because in the next verse the plural, “in all kṣetras,“45 is used. Jua “एतद् यो वेत्ति” (गीता १३ । १ ) इत्यत्र । “देहोऽसवोऽक्षा मनवः” (भा० ६ । ४ । २५) इत्यादौ “सर्वं पुमान् वेदगुणांश्च तज्ज्ञः” इत्युक्तदिशा । “क्षेत्रज्ञ एता मनसो विभूतीः” (भा० ५।११।१२) इत्युक्तदिशा च जानातीत्यर्थः । In the statement, “The one who knows this [body is called the knower of the field],“46 the act of knowing means to know from the [particular] perspective indicated in the [previously quoted] Bhāgavatam verse: “Although a jiva can know all these 44 idam sariram kaunteya 45 sarva-kṣetresu bharata 46 etad yo vetti tam prahuḥ 36 Us? Jusammul am 1 Paramātmā Defined later I [the body, the senses, and so on], as well as the gunas of pri- mordial nature, he does not know the omniscient unlimited Bhagavan” (SB 6.4.25);47 and from the perspective mentioned in the first verse under discussion here: “The pure knower of the presentational field merely witnesses these beginningless modifications of the impure mind” (SB 5.11.12).48 “ क्षेत्रज्ञं चापि मां विद्धि” इत्यत्र मां स्वयं भगवन्तमेव सर्वेष्वपि समष्टिव्यष्टिरूपेषु क्षेत्रेषु न तु पूर्वक्षेत्रज्ञवत् निजनिजक्षेत्र एव क्षेत्रज्ञं च विद्धीति । " विष्टभ्याहमिदं कृत्स्रमेकांशेन स्थितो जगत्” (गीता १० । ४२ ) इति । In GĪTĀ 13.2, “Know Me also to be the kṣetrajña,” should be read: “Know Me alone, the Original Complete Person (Svayam Bhaga- vän), to be the knower of all fields whatsoever, both individual and collective, unlike the previously mentioned knowers of the field [in GITA 13.1], who know only the individual field of their respective bodies.” This same [idea] was stated [by Śrī Kṛṣṇa in an earlier chapter of the Gita]: “I pervade and support this entire cosmos by a single fraction of My power” (GITA 10.42).49 samate eds tog 19 यत्र गत्यन्तरं नास्ति तत्रैव लक्षणामयकष्टमाश्रीयते । तथापि तेन सामानाधिकरण्यं यदि विवक्षितं स्यात् तर्हि “क्षेत्रज्ञं चापि मां विद्धि” इत्येतावदेव तं च मां विद्धीत्येतावदेव वा प्रोच्येत न तु सर्वक्षेत्रेषु भारतेत्यधिकमपि । किन्तु “क्षेत्रज्ञ एता मनसो विभूतीः” (भा० ५।११।१२) इत्यादिवत् क्षेत्रज्ञद्वयमपि वक्तव्यमेव स्यात् । तथा च ब्रह्मसूत्रम् “गुहां प्रविष्टावात्मानौ हि तद्दर्शनात् " ( ब्र० सू० १ । २ । ११ ) इति । One should resort to a secondary meaning only when there is no other alternative. Even so, if by these words Kṛṣṇa’s inten- tion was to equate the jiva to Himself, then instead of saying, “Know Me also to be the knower (kṣetrajña) situated within all fields,” He would have simply said, “Know Me to be the kṣetrajña also of that precise nature” or “Know Me [to be the kṣetrajña] to that exact same extent,” and there would have been no need of the addition, “in all fields, O Bharata.” Instead, He considered it necessary to speak of two kṣetrajñas, as in the 47 deho’savo’kṣā manavo bhūta-mätrām 48 kṣetrajña eta manaso vibhutir jivasya māyā-racitasya nityaḥ 49 vistabhyaham idam kṛtsnam ekaṁśena sthito jagat in the 377 I The Ontology of Paramātmā - The Supreme Immanent Self two Bhāgavatam verses [cited as the principal verses of this section, i.e., SB 5.11.12-13]. Likewise, the Brahma-sutra states, “Two ātmās have entered the cavity of the heart, because it is so described in the scriptures” (vs 1.2.11).50 तद्वैध्यमेव चोपसंहृतम् “पुरुषः प्रकृतिस्थो हि” (गीता १३ । २१ ) इत्यादिना । तस्मादुपक्र- मार्थस्योपसंहाराधीनत्वादेष एवार्थः समञ्जसः । यथोक्तं ब्रह्मसूत्रकृद्भिः “असद् व्यपदे- शान् नेति चेन् न धर्मान्तरेण वाक्यशेषात् ” ( ब्र० सू० २।१।१७ ) इति । Furthermore, Śrī Kṛṣṇa concludes [this topic, GITA 13.21-22] by saying that there are indeed two types of kṣetrajña. Therefore, because the introductory meaning is dependent upon the con- clusion, this alone is the appropriate understanding. [The same principle of the conclusion determining the proper understand- ing of an introductory statement applies in the following text of] Brahma-sutra: “If it be argued that the effect does not exist in the cause because the Śruti speaks of the world’s non-existence (asat) prior to creation, this is not so, because concluding state- ments show that the word [asat] is used instead to denote a difference of characteristics [and not absolute non-existence]” (vs 2.1.17).51 अथ " क्षेत्रक्षेत्रज्ञयोर्ज्ञानम्” (गीता १३ ।२) इत्यत्र यत् क्षेत्रे ज्ञानेन्द्रियगतं तेनागतं च ज्ञानं दर्शयिष्यते । यच्च पूर्वक्षेत्रज्ञे निजनिजक्षेत्रज्ञानं दर्शितं तत्तन्मज्ज्ञानांशस्य क्षेत्रेषु च्छाया- रूपत्वात् क्षेत्रज्ञेषु यत् किञ्चिदंशांशतया प्रवेशान् ममैव ज्ञानं मतमिति । तस्मात् साधूक्तं मुख्यं क्षेत्रज्ञत्वं परमात्मन्येवेति । viabпooses of roast bluoda smo In the statement, “knowledge of the field (kṣetra) and of the knower of the field (kṣetrajña)” (GITA 13.2), the knowledge per- taining to the field, which will be shown either as acquired through the senses or as not so acquired, is understood as My [Kṛṣṇa’s] knowledge alone. Similarly, the knowledge present to the knower of the field, which was previously described as that related to its corresponding individual body, is also understood as My [Kṛṣṇa’s] knowledge alone. This is so [in regard to the field] because it is My [Krsna’s] knowledge alone that pervades 50 51 38 guhäṁ praviṣṭāv ātmānau hi tad-darśanat asad vyapadeśān neti cen na dharmantarena vākya-seṣātihabi madhy 12 malem1 Paramātmā Defined to valo the fields (kṣetras) as a shadow of a portion of My cognition. Again, it is so [in regard to the knowers of the field] because it is My consciousness alone that pervades the knowers of the fields as individuated portions of My consciousness. There- fore, the statement [made above] that the primary kṣetrajña is Paramātmā [and not the jiva] is confirmed. oboto odt at ba अत्र श्रीभगवतः परमात्मरूपेणाविर्भावोऽपि “अजनि च यन्मयं तदविमुच्य नियन्तृ भवेत्” (भा० १० । ८७ । ३०) इत्युक्तदिशा शक्तिविशेषालिङ्गित्वाद् यस्मादेवांशाज् जीवानामावि- र्भावस्तेनैवेति ज्ञेयम् । तदुक्तं तत्रैव “विष्टभ्याहमिदं कृत्स्रमेकांशेन स्थितो जगत्” (गीता १० ।४२) इत्यादि । श्रीविष्णुपुराणे च (वि० पु० १।९।५२) - The manifestation of the Paramātmā feature of Bhagavan is also indicated by the personified Śrutis: “O eternal One. You [Param- ātmā] from whom all these jivas have come, being their cause, pervade them unrestrictedly [i.e., completely]; thus You are their regulator” (SB 10.87.30).52 According to this understanding, Paramātmā is to be known as that partial form [of Bhagavan] who possesses special potency and from whom the living enti- ties appear. As is said in the Gitā: “I pervade and support this entire cosmos by a single fraction of My power” (GĪTĀ 10.42). And also in the Viṣṇu Purana: यस्यायुतायुतांशांशे विश्वशक्तिरियं स्थिता । परब्रह्मस्वरूपस्य प्रणमाम तमव्ययम् ॥ १४ ॥ इति । ESTRIE We offer obeisances to the immutable Supreme Brahman; this entire cosmic energy is situated in a portion of a 100,000,000th part of His potency. (VP 1.9.52)53 पूर्णशुद्धशक्तिस्तु“कलाकाष्ठानिमेषादि” (वि० पु० १।९।४४) इत्यनेन दर्शिता । The complete, pure potency [of Bhagavan] is indicated in Vişnu Purana: “May that Bhagavan Hari, who is pure, be propitiated 52 53 ajani ca yan-mayam tad avimucya niyanty bhaveta ingu See Anuccheda 34. storm moving day paving nav-por yasyayutayutaṁśāmse viśva-śaktir iyam sthita para-brahma-svarupasya praṇamāma tam avyayam alwollut art as low as alt alimang-aban 39 39 1 The Ontology of Paramātmā - The Supreme Immanent Self by us. The potency instrumental in the perception of the various divisions of time, such as kalā kāsthā, and nimesa, is not that of the pure [i.e., Bhagavān, but of Paramātmā] ” (VP 1.9.44) 54 YM To Rosanolring betsubivibut that es abisit तथा श्रीनारदपञ्चरात्रे श्रीनारद उवाच - vode shsmt] sotoratearls o And in the Nārada-pañcarātra, Sri Narada says: शुद्धसर्गमहं देव ज्ञातुमिच्छामि तत्त्वतः । सर्गद्वयस्य चैवास्य यः परत्वेन वर्तते ॥ १५ ॥ 简 (pre be O Deva, I wish to know in truth of the pure creation, and of the two types of creation, and of the one who exists beyond these two types of creation.55 तत्रैतत्पूर्वोक्तः प्राधानिकः शाक्तश्चेत्येतत् सर्गद्वयस्येति ज्ञेयम् । The two types of creation are those of pradhana [the unmanifest primordial nature] and of sakti [the extrinsic potency of Māyā], which were described prior to this verse: श्रीभगवानुवाच VM to notios algatas y como 9xlins यः सर्वव्यापको देवः परब्रह्म च शाश्वतम् । चित्सामान्यं जगत्यस्मिन् परमानन्दलक्षणम् ॥ १६ ॥ वासुदेवादभिन्नस् तु वह्न्न्यर्केन्दुशतप्रभम् । वासुदेवोऽपि भगवांस्तद्धर्मा परमेश्वरः ॥ १७ ॥ स्वां दीप्तिं क्षोभयत्येव तेजसा तेन वै युतम् । प्रकाशरूपो भगवानच्युतं चासृजद् द्विज ॥ १८ ॥ सोऽच्युतोऽच्युततेजाश्च स्वरूपं वितनोति वै । आश्रित्य वासुदेवं च स्वस्थो मेघो जलं यथा ॥ १९ ॥ क्षोभयित्वा स्वमात्मानं सत्यभास्वरविग्रहम् । उत्पादयामास तदा समुद्रोर्मिजलं यथा ॥ २० ॥ चिन्मयः प्रकाशात्मा उत्पाद्यात्मानमात्मना । 54 kalā kāsthā-nimesādi-kāla-sutrasya gocare syasya saktir na śuddhasya prasidatu sa me hariḥ 55 suddha-sargam aham deva jñātum icchami tattvataḥ sarga-dvayasya caivasya yaḥ paratvena vartate This as well as the following verses are not found in any extant versions of Nārada pañcarātra. Prave-amland aug 40 a2 tommal sms1 Paramātmā Defined volte dri पुरुषाख्यमनन्तं च प्रकाशप्रसरं महत् ॥ २१ ॥ स च वै सर्वजीवानामाश्रयः परमेश्वरः । अन्तर्यामी च तेषां वै तारकाणामिवाम्बरम् ॥ २२ ॥ सेन्धनः पावको यद्वत् स्फुलिङ्गनिचयं द्विज । अनिच्छातः प्रेरयति तद्वदेष परः प्रभुः ॥ २३ ॥ प्राग्वासनानिबन्धानां बन्धानां च विमुक्तये । SISTRIS तस्माद् विद्धि तदंशांस्तान् सर्वांशं तमजं प्रभुम् ॥ २४ ॥ इति । HB i De Sinno lo BŚrī Bhagavan replied: O dvija, the all-pervading Deva is the Sup- reme Brahman, the eternal, the universal consciousness of this sim boworld, who is of the nature of transcendental bliss, nondiffer-nt ent from Vasudeva, and as effulgent as hundreds of fires, suns, and moons. Although Bhagavan Vasudeva is the Supreme Con- troller (Parameśvara), being intrinsically endowed with such qualities, He caused a movement in His own radiance through His own potency. Being the personification of light, this Bhaga- vän emitted Acyuta, who was endowed with that same radiance. aid Taking shelter of Bhagavän Väsudeva, Acyuta, who has infalli-a ble splendor, expanded His own form just as a cloud situated in Tanthe sky sends forth rain. As the ocean agitates itself and pro-b duces waves, He incited His own Self and thus produced a form that was true and radiant. This Bhagavan, who is pure con– sciousness and self-luminous, after generating His own Self by ba Himself, caused an unlimited form to become manifest, called Purusa, who is of the nature of all-pervasive light. This Supreme Regulator is the shelter of all living beings. He is their indweller, [related to them] like the sky to the stars. O twice-born, just as a fire laden with tinder sends off many sparks unintentionally, similarly, this transcendental Bhaga- vän sends forth or emits the living beings, who are bound by their previous desires, so that they can become liberated. Thus, know all these [living beings] as integrated parts of Bhagavan and Him, the unborn Bhagavan, as the all-encompassing Whole. (Narada-pañcaratra)56 56 śrī-bhagavan uvāca yaḥ sarva-vyapako devaḥ para-brahma ca śāśvatam cit-samanyam jagaty asmin paramananda-lakṣaṇam → 41 1 The Ontology of Paramatma - The Supreme Immanent Self अत एव यत् तु ब्रह्मादौ श्रीप्रद्युम्नस्य । मन्वादौ श्रीविष्णोः । रुद्रादौ श्रीसङ्कर्षणस्यान्त- र्यामित्वं श्रूयते तन्नानांशमादायावतीर्णस्य तस्यैव तत्तदंशेन तत्तदन्तर्यामित्वमिति मन्त- व्यम् । अत एव रुद्रस्य श्रीसङ्कर्षणप्रकृतित्वं पुरुषप्रकृतित्वं चेत्युभयमप्याम्नातम् “प्रकृ- तिमात्मनः सङ्कर्षणसञ्ज्ञां भव उपधावति” (भा०५।१७ १६ ) इत्यादौ । “आदावभूच्छत- धृतिः” (भा० ११।४।५) इत्यादौ च । एष एव (वि० पु० ५।१८।५०) - काठ Therefore, when it is said that Śrī Pradyumna is the indweller of Brahma, Śrī Visnu of Manu, and Śrī Sankarṣaṇa of Rudra, it is to be understood that Bhagavan Śrī Kṛṣṇa alone, having manifested along with His various parts, becomes the [root] indweller of these diverse beings through these [correspond- ing] partial manifestations. For this reason, Rudra is said to have his source (prakṛti) both in Sri Sankarṣana [for the play of cosmic dissolution], as well as in the Purusa [for the play of cos- mic creation] as in [the prose passage from the Fifth Canto]: “Śrī Śiva worships his own source, who is known as Śrī Sankarṣaṇa” (SB 5.17.16).57 And also, “That Primeval Puruşa, united with rajas, appeared in the beginning as Brahma for the creation of this universe, and, united with tamas, He appeared as Rudra for its destruction” (SB 11.4.5).58 This is also explained in Visņu Purana: mtor & beauborg audi bas 1192 wo al basini a vew son to low art väsudevād abhinnas tu vahny-arkendu-sata-prabham lee bus aasmadolbe vasudevo’pi bhagavams tad-dharma parameśvaraḥs house MoantiH svām diptim kṣobhayaty eva tejasä tena vai yutam prakāśa-rupo bhagavan acyutaṁ casṛjad dvija so’cyuto’cyuta-tejaś ca svarupam vitanoti vai äśritya vasudevam ca svastho megho jalam yatha kṣobhayitvā svam ātmānaṁ satya-bhäsvara-vigraham what isnt al utpâdayāmāsa tadā samudrormi-jalam yatha odeluga smarque aldr Jnrod-soiw o sa cinmayaḥ prakāśātmā utpädyātmānam atmană sfninu whange puruşakhyam anantam ca prakāśa-prasaraṁ mahato dtrot abuse my sa ca vai sarva-jivānām āśrayaḥ parameśvaraḥ izah enolvang ziart antaryămă ca teṣām vai tārakāṇām ivambaramd gutvil] seeds lle wond sendhanaḥ pāvako yadvat sphulinga-nicayam dvija modau sdr mill has anicchataḥ prerayati tadvad esa paraḥ prabhuḥ prāg-vāsanā-nibandhānām bandhanam ca vimuktaye mang-aboon) tasmad viddhi tad-aṁśämś tan sarvaṁsam tvam ajam prabhum 57 prakṛtim ātmanaḥ sankarṣaṇa-sañjñāṁ bhava upadhavati morld-h 58 adav abhūc chata-dhṛti rajasasya sarge This verse will be discussed in full in Anuccheda 8. men ytopaj mognčimo fa 42192 fammi em 1 Paramātmā Defined to golotno s भूतात्मा चेन्द्रियात्मा च प्रधानात्मा तथा भवान् । आत्मा च परमात्मा च त्वमेकः पञ्चधा स्थितः ॥ २५ ॥ [To Sridhar’s comment, it shou Although You are One, You are situated in five ways: as bhūta- rel tma (the Self of the gross material elements), indriyātmā (the Self of the senses), pradhānātmā (the Self of the unmanifested primordial nature), ātmā (the individual self), and paramātmā (the Supreme Self). (VP 5.18.50)59 Evoming set of awab wod 1 इत्यादौ विवृतः । तस्मात् सर्वान्तर्यामी पुरुष एव “ब्रह्मेति परमात्मेति” (भा०१।२।११) इत्यादौ परमात्मत्वेन निर्दिष्ट इति स्थितम् । ww aldadarisqual Therefore, it is concluded that the Puruşa alone is the imma- nent indweller (antaryāmi) of all beings, who is referred to as Paramātmā in the following verse: “All those who have real- ized Absolute Reality (tattva), describe this Reality as nondual consciousness (advaya-jñāna). This Reality is referred to as Brahman, Paramātmā, and Bhagavan” (SB 1.2.11). Pans Fis व्याख्यातं च स्वामिभिः “नमस तुभ्यं भगवते ब्रह्मणे परमात्मने” (भा० १०।२८।६) इत्यत्र वरुणस्तुतौ “परमात्मने सर्वजीवनियन्त्रे " इति । Śrīdhara Svāmi has also given a similar explanation while com- menting on the prayers of Varuna: “I offer obeisance unto Bha- gavan, who is Brahman and Paramātmā” (SB 10.28.6).60 Here he says, “Paramātmā means the regulator of all living beings.” अस्य परमात्मनो मायोपाधितया पुरुषत्वं तूपचरितमेव । तदुक्तं वैष्णवे एव (वि० पु० ६|८|६०-६१ ) 190 ga brauneM When it is said that Paramātmā appears as the Puruşa due to the limiting adjunct of maya, it is in the figurative sense only. This is stated in the Visnu Purana: नान्तोऽस्ति यस्य न च यस्य समुद्भवोऽस्ति वृद्धिर्न यस्य परिणामविवर्जितस्य । 59 bhūtātmā cendriyătmă ca pradhānātmā tatha bhavan 60 ātmā ca paramātmā ca tvam ekaḥ pañcadhā sthitaḥ namas tubhyam bhagavate brahmane paramatmane 43 I The Ontology of Paramātmā - The Supreme Immanent Self नापक्षयं च समुपैत्य विकल्पवस्तु यस्तं नतोऽस्मि पुरुषोत्तममाद्यमीड्यम् ॥ २६ ॥ तस्यैव योऽनु गुणभुग् बहुधैक एव ति शुद्धोऽप्यशुद्ध इव मूर्तिविभागभेदैः । तिज्ञानान्वितः सकलसत्त्वविभूतिकर्ता 36 368 ad) And तस्मै नतोऽस्मि पुरुषाय सदाव्ययाय ॥ २७ ॥ इति । (sult to ba of I bow down to the primeval, worshipable Supreme Person, (Purusottama), who has no end, no origin, no increase, no mod- ifications, no decrease, and no by-products. I always bow to the (imperishable Purușa, who proceeds from and partakes of the same virtues as Purusottama, who though one alone manifests as many, who though pure appears as if impure due to the dif- ferences [arising from] divisions of form, who is endowed with knowledge, and is the creator of the powers of all created beings. TR(VP 6.8.60-61)61 अत्र “तस्यैव अनु पूर्वोक्तात् परमेश्वरात् समनन्तरं बहुधा ब्रह्मादिरूपेण । अशुद्ध इव सृष्ट्यादिष्वासक्त इव । मूर्तिविभागानां दक्षादिमन्वादिरूपाणां भेदैः । सर्वसत्त्वानां विभू- तिकर्ता विस्तारकृत्” इति स्वामिपादाः । destruction I According to Sridhara Svāmi, tasyaiva anu here means subse- quent to the aforementioned Supreme Person [the Purusottama spoken of in the previous verse]. “Manifests as many” (bahu- dha) refers to His appearing in the forms of Brahma, and so on. “As if impure” (aśuddha) means “as if attached to the work of creation, etc.” “Due to the differences [arising from] divisions of form” (murti-vibhāga-bhedaiḥ) refers to the forms of Daksa, Manu, and so on. “Creator of the powers of all created beings” (sakala-sattva-vibhuti-karta) means that He disperses the living beings [throughout the creation]. 61 nanto’sti yasya na ca yasya samudbhavo’sti vṛddhir na yasya pariņāma-vivarjitasya napekṣayam ca samupaitya vikalpa-svastu yas tam nato’smi purusottamam adyam iḍyam tasyaiva yo’nu guna-bhug bahudhaika eva śuddho’py aśuddha iva murti-vibhāga-bhedaiḥ By to truths gabimil wadi ni batada al FARTHE nofip pyp isip b) Bimbind jñānānvitaḥ sakala-sattva-vibhuti-kartās migh tasmai nato’smi puruṣāya sadavyayāyadd 44 1068 transm 1 Paramātmā Defined to golom T तत्र गुणभुगिति षाङ्गण्यानन्दभोक्तेत्यर्थः । [To Śrīdhara’s comment, it should be added that] the word guna- bhuk (“who partakes of the same virtues”) means that He is a relisher of the bliss of the six intrinsic qualities [of Bhagavan]. म० भा० १२ । ३३४ ।२९-३०- यत् तत् सूक्ष्ममविज्ञानमव्यक्तमचलं ध्रुवम् । इन्द्रियैरिन्द्रियार्थैश्च सर्वभूतैश्च वर्जितम् ॥ २८ ॥ स ह्यन्तरात्मा भूतानां क्षेत्रज्ञश्चेति कथ्यते । त्रिगुणव्यतिरिक्तो वै पुरुषश्चेति कल्पितः ॥ २९ ॥ इति मोक्षधर्मेऽपि नारायणीयोपाख्याने । cartell 99 ligonggs ad of wods mped end Is no need to take the word lestro In the Nārāyaṇiyopakhyana of the Mokṣa-dharma it is also said: ense, thus toter That [Brahman] which is subtle and thus imperceptible, unman- bifest, immovable, unchanging, and without any connection to the senses, sense objects, and all created beings, is verily Him, the interior Self of all living beings, also called the witness of the field (kṣetrajña). He is beyond the three gunas of nature and is also known as the Purușa. (Mahābhārata, Śānti-parva 334.29- 30)62 श्रुतयोऽप्येनं शुद्धत्वेनैव वर्णयन्ति (श्वे० ६ । ११, ४।५ ) - Co The Śrutis also describe Him as pure: ba thol 62 vllanets me as boora एको देवो सर्वभूतेषु गूढः सर्वव्यापी सर्वभूतान्तरात्मा । कर्माध्यक्षः सर्वभूताधिवासः साक्षी चेताः केवलो निर्गुणश्च ॥ ३० ॥ अजामेकां लोहितशुक्लकृष्णां बह्वीः प्रजाः सृजमानां सरूपाः । अजो ह्येको जुषमाणोऽनुशेते जहात्येनां भुक्तभोगामजोऽन्यः 1138 11 There is one Deva who is hidden within all beings. He is all-per- vading and the Immanent Self of all beings. He is the overseer of yat tat sukṣmam avijñānam avyaktam acalaṁ dhruvam indriyair indriyārthaiś ca sarva-bhūtais ca varjitam thang sa hy antarātmā bhūtānāṁ kṣetrajñas ceti kathyate triguna-vyatirikto vai puruşaś ceti kalpitaḥ 45 I The Ontology of Paramātmā - The Supreme Immanent Self all actions, the abode of all beings, the witness, conscious, pure, and untouched by the material gunas. (śu 6.11)63 adble OT] Shelley There is a red, white, and black she-goat [“the unborn” or Maya] that produces offspring all of the same nature as herself. There is one ram [the jiva, also “unborn”] who is captivated and enjoys her, but another ram [the unborn Paramātmā] abandons this she-goat, considering her as already enjoyed. (śu 4.5)64 down to the इत्याद्याः । तस्मात् साधु व्याख्यातम् " क्षेत्रज्ञ एता:” इत्यादिपद्यद्वयम् ॥ श्रीब्राह्मणो रहूगणम् ॥ Therefore, the explanation given for the two verses (SB 5.11.12-13) has been shown to be appropriate. Commentary Παραπών nemau aldaganismi di bulduz el doldw[end]T After demonstrating that there are two kṣetrajñas, i.e., the jiva and Paramātmā, and that Paramātmā is the Supreme Witness, Śrī Jiva Gosvāmi returns to the Gitä verses 13.1-2 to remove any further doubts about this topic. His main objection is to the vivarta theory, which denies the ontological existence of the individual self. Yet, individuality is essential for bhakti-yoga, in which a jiva is under- stood as an eternally distinct conscious entity, but not independent of Bhagavan. The demonstrative adjective idam (this) in GITA 13.1 indicates proximity, namely that the body is directly perceivable to the kṣetrajña. Although the words sarira (body), kṣetra (field), and kṣetrajña are all used in the singular, this does not mean that there is only one knower of the field in an absolute monistic sense. The singular here represents the whole class. According to Sanskrit 63 eko devo sarva-bhüteşu güḍhaḥ sarva-vyāpī sarva-bhūtāntarātmā o al 99T karmadhyakṣaḥ sarva-bhūtādhivāsaḥ säksi cetaḥ kevalo nirgunas care galbev ajām ekām lohita-sukla-kṛṣṇām bahviḥ prajaḥ sṛjamānāṁ sarūpāḥ 64 ajo hy eko juşamano’nusete jahaty enam bhukta-bhogam ajo’nyah made in toy 65 idam astu sannikṛṣṭam samipatara-varti caitadorupam Loghed adas astu viprakṛṣṭam tad iti parokṣe vijäniyāt Source unknown. kid ovajatiqlal its 46 1s8 fosascam om 1 Paramātmā Defined goloraOed grammar, the singular can also sometimes be used while referring to a group (jati-puraskara, cf66 Hari-nāmāmṛta-vyakarana 4.6) 67 In the statement, “Know me also to be the kṣetrajña in all bodies whatsoever,” the pronoun “Me” (mam) indicates that Bhagavan is the kṣetrajña in all bodies, whereas the individual self is the knower only of its own body. This is the difference between the two know- ers of the field. It is, therefore, improper to consider these two purusas or kṣetrajñas as one by use of the principle of bhaga-tyäga- lakṣaṇā (discarding one part of a statement to obtain the correct meaning). A secondary meaning (lakṣaṇārtha) is resorted to only when the primary or direct meaning does not make sense, which is not the case here.alunq In Bhagavad Gitā (13.2) there is no need to take the word kṣetra- jña to mean the same knower of the field spoken of in the previous verse, thus interpreting the single kṣetrajña to mean the qualityless Brahman. If this were Kṛṣṇa’s intention, He would have spoken only the first half of the first line in verse 13.2, i.e., “Know the kṣetra- jña to be Me alone,” and there would have been no need to add, “in all kṣetras, O Bharata.” This latter phrase would then serve no pur- pose and would become redundant. Since it has been used, and, assuming that Krsna is not using words unnecessarily, His state- ment clearly identifies two distinct kṣetrajñas, one the individual self and the other Paramātmā. muod In the concluding verses in the discussion of the kṣetrajña (GĪTĀ 13.21-22), Krsna again speaks of the two purusas or kṣetrajñas as distinct. Because an introductory statement must be confirmed by the conclusion, the verse at the beginning of the chapter (13.1) must again be seen in that light and as referring to two kṣetra- jñas. The principle of an introductory statement (upakrama) being eddahowitsdio prothethey 66 The Latin abbreviation cf. stands for “confer,” meaning, “to compare with” or “consult” the reference given for confirmation of the point in question. 67 jätyäkhyāyāmekavacane bahuvacanaṁ vä 68 mukhyārtha-badhe tad-yukto yayanyo’rthaḥ pratiyaten rudheḥ prayojanad väpi lakṣaṇā śaktir arpitā Sahitya-darpana 2.5 69 For a detailed explanation of the various meanings of words, see Bhagavat Sandarbha, pp. 940-943. 47 47 1 The Ontology of Paramātmā - The Supreme Immanent Self dependent on the conclusion (upasamhāra), is also used in the Brahma-sutra (2.1.17), to which Śri Jiva refers:70) quorg & of If it be argued that the effect does not exist in the cause because the Śruti speaks of the world’s non-existence (asat) prior to creation, this is not so because concluding statements show that the word Wor [asat] is used instead to denote a difference of characteristics [and Ove not absolute non-existence]. (vs 2.1.17) (eds.); ow opbyt-ophild to signing adi to sa yo 900 28 2htmise to This sūtra presents an argument based on different statements in the Upanisads that seem to imply that the creation arose out of non-existence, or asat, e.g., “In the beginning all this was the unmanifested (asat) alone” (TU 2.7.1, CHU 6.2.1). The word asat liter- ally means non-existence, but such a meaning would be inappro- priate because later both these Upanisads say that from this asat arose sat, or existence. This is absurd, because existence cannot arise from non-existence. If that were the case, the cause-effect relation would become meaningless, for anything could arise from anything, or from nothing at all. The Taittiriya Upanisad (2.7.1) further says in the same mantra, “That unmanifested [i.e., Brahman] created Itself by Itself” (tad ātmānam svayam akuruta). This is the concluding statement. So, adopting the principle that the introduction must be understood with reference to the conclusion,” asat cannot be taken to mean non-existence, since asat is referred to in the latter statement by the pronoun tat (that), “which created Itself by Itself.” The import of this statement is that the Reality indicated by the pronoun “that” has potency to manifest, and thus it is not non-existent. If asat meant absolute non-existence, then it could not be referred to by a pronoun. Therefore, asat is interpreted to mean “the uncaused cause,” I or in other words, the unmanifested source condition as contrasted with the state in which distinctions of phenomenal name and form become manifested. Additionally, if it be said that the effect does not exist in the 70 See also Anuccheda 105 of this volume. “This principle is based on Brahma-sutra (3.3.17) and is also accepted by Sankara in his commentary there. 48 Haslem 1 Paramātmā Defined to good st cause after dissolution because there is a statement that the world is then asat (non-manifest), it is replied that such is not the case, because the word asat there refers to an alternate state of the effect and does not mean absolute non-existence, as can be deduced from the concluding statement. The existence of two kṣetrajñas is also confirmed by Brahma-sutra (1.2.11), “The two ātmās who have entered the cavity of the heart are the jiva and Paramātmā, because it is so described in the scriptures.” ef nur browed Am Of the two kṣetrajñas, however, Paramātmā is primary, whereas the jiva is subordinate. The reason for this is that the jiva has but limited knowledge of just one kṣetra and is devoid of immediate knowledge of the other kṣetrajñas, whereas Paramātmā has com- plete knowledge of all kṣetras and kṣetrajñas. Moreover, a jiva is not independent of Paramātmā in its knowing capacity. It is dependent upon Him for its existence and powers. Thus, independently it can- not be called a kṣetrajña. Sage Vaiśampayana, therefore, concludes that only Hari is the kṣetrajña (Mahābhārata, Śānti-parva 348.58)?2 enoParamātmā is a partial manifestation of Bhagavan, as stated by Kṛṣṇa in GĪTĀ 10.42 (ekämsena sthito jagat). The jivas are integrated parts of the energy of Paramātmā, who is the possessor of the jivas that make up Bhagavan’s intermediary (taṭastha) potency. Being the Whole of which the jivas are but parts, Paramātmā is the con- troller and they are the controlled. This is a very significant point to be noted and a unique observation on the part of Sri Jiva Gosvāmi. The general opinion is that the jiva is part of Śrī Kṛṣṇa, as He Him- self states in the Gitā (15.7). Jiva Gosvāmī makes it clear, however, that the jiva is within the direct jurisdiction of Paramātmā and not of Bhagavan. This is confirmed by the prayers of the Vedas personified cited in the text. This understanding also accords with the principle that the conditioning of the jiva is beginningless and that the jiva did not fall into the material creation from Vaikuntha.” It is only when a conditioned living being surrenders to Bhagavan that he comes directly under His jurisdiction. Hence, in the following statement 72 harir eva hi kṣetrajño nirmamo niskalas tatham and 73 For details of this see Bhagavat Sandarbha (Anuccheda 63). 49 I The Ontology of Paramatma - The Supreme Immanent Self Kṛṣṇa describes the nature of His dealings both as Paramātmā, in relation to the non-devoted, and as Bhagavan, in relation to the devotees: “I am equal to all beings. There is no one hateful or dear to Me, but those who worship Me with devotion are in Me and I am also in them” (GĪTĀ 9.29)? Being an integrated part of Paramātmā, the jiva is naturally also part of Bhagavan. 98 Just as the word kṣetrajña is used for both the jiva and Param- ātmā, the word puruşa is also used for both of them. The reason for this is that just as a jīva has a material body as his delimiter, likewise Paramātmā has the material energy as His field of action, which is taken figuratively to be His delimiter, though in reality it is not?5&sho dh After establishing Paramātmā as the root or primary kṣetrajña, Śrī Jiva devotes the rest of the section to the presentation of sup- porting statements from various sources, declaring that Param- ātmā is the same as the Purusa expansion of Bhagavan for the sake of material creation. He also mentions that Paramātmā has differ- ent forms, such as Pradyumna and Sankarṣana. Visnu is also one of the names of Paramātmā. In the next anuccheda, he will go on to explain the three manifestations of the Purusa. Dingia alodWadt jolog Παντοθενι Tranven vihelping adosado opitura bas bajoued by súpis lom bine mama fotade nibbw.iwiady alt meant alisolate mom-xistence, then it could not be risvegada to ni tadreigioning ediblweloddalagitatoriunded hard mi bite songH 1975 1976 9 osat let on 74 samo ham sarva-bhüteşu na me dvesyo’sti na priyah ye bhajanti tu mam bhaktyä mayi te teşu capy aham grivil ha obthmothe bahuj aiH nabnu yhostib 75 For more on this see Bhagavat Sandarbha (Anuccheda 10.3). To allo? 50 Three Manifestations of Paramātmā The First Pu Disclosed Anucchedas 2-7 Purana As AS BEFORE [as in the case of Bhagavan), the prerequisite for His [Paramama’s] manifestation should be understood as bhakt alone Vilar manifestation is threefold, as is said in the Neradiya Bhagavan Vigote han three forms, each called the Peruja, be the Immanent Salf The Gest, Mahävinu, ir He who sets in motion the total material energy mahot-taste), the second s Anuccheda 2 ason By The First Purusa as Disclosed in Bhāgavata Purāṇa 30 road to sar vadi, podw surina Inibrom 28 Dua amemstata ni hadresh ateiks tert le bas agnisd yaivil lie basjon २ । अथ तस्याविर्भावे योग्यता प्राग्वद् भक्तिरेव ज्ञेया । आविर्भावस्तु त्रिधा । यथा नारदीयतन्त्रे - AS BEFORE [as in the case of Bhagavan], the prerequisite for His [Paramätma’s] manifestation should be understood as bhakti alone. That manifestation is threefold, as is said in the Naradiya Tantra: विष्णोस्तु त्रीणि रूपाणि पुरुषाख्यान्यथो विदुः । प्रथमं महतः स्रष्टृ द्वितीयं तन्तुसंस्थितम् । तृतीयं सर्वभूतस्थं तानि ज्ञात्वा विमुच्यते ॥ ३२ ॥ इति । Bhagavan Viṣṇu has three forms, each called the Purusa, orign the Immanent Self. The first, Mahāvisnu, is He who sets in motion the total material energy [mahat-tattva], the second is Garbhodakaśāyi Visņu, who is situated within each egg-like [or womb-like] universe, and the third is Kṣirodakaśāyī Viṣṇu, who is immanent within the heart of every living being. He who intuitively knows these three is liberated from conditional existence? This will be explained more completely in Anuccheda 101. 2 visnos tu trīņi rūpāņi puruṣākhyāny atho viduḥ prathamam mahatah srastr dvitiyam tantu-samsthitam lill-And tṛtiyam sarva-bhūta-stham tāni jñātvā vimucyatem According to Laghu-bhāgavatamṛta 1.2.9, the source of these verses is Satvata-tantra. Neither of these works is currently available. 53I The Ontology of Paramātmā - The Supreme Immanent Self तत्र प्रथमः “यथाग्नेः क्षुद्रा विस्फुलिङ्गा व्युच्चरन्ति” (बृ०२।१।२०) “स ऐक्षत” (बृ०१।२14) इत्याद्युक्तो महासमष्टिजीवप्रकृत्योरेकतापन्नयोर्द्रष्टेत्येक एव । अयमेव सङ्कर्षण इति महाविष्णुरिति च । ब्रह्मसंहितायां यथा “तल्लिङ्गं भगवान् शम्भुर्ज्योतीरूपं सनातनम्” (ब्र० सं० ५।८) “ तस्मिन्नाविरभूल्लिङ्गे महाविष्णुर्जगत्पतिः” (ब्र० सं०५।१०) “सहस्रशीर्षा पुरुषः " ( ब्र० सं० ५।११) इत्यारभ्य । ब्र० सं०५।१२-१३- Of these, the first is only one in number: He is the witness of the total aggregate of all jivas (mahā samasti jiva) and pri - mordial nature when they are in an undifferentiated state, as described in statements, such as, “Just as sparks emanate from a fire, so all these vital airs, planets, devas, and living beings issue forth from the Supreme Self” (BAU 2.1.20), and, “He glanced [i.e., projected all living beings and all that exists]” (sa aikşata, BAU 1.2.5). He is also known as Sankarsana and Mahāvisnu, as found in Brahma-samhitā : “ The effulgent, eternal Bhagavān śambhu [Vasudeva or Mahā- Nārāyana, the Lord of Vaikuntha] is His [Krsna’s] causal agent (linga ) [ in the matter of generating the world].” And, “Mahāvisnu [Sankarsana], the Lord of the cosmos, appeared within that causal agency (linga ) ” (Brahma- samhitā 5.8, 10). Then further on [in Brahma-samhitā], in the section beginning with, “The Purușa having a thousand heads, a thousand eyes, and a thousand legs” (5.11), it is stated: 4 । नारायणः स भगवानापस्तस्मात् सनातनात् । आविरासीत् कारणार्णो निधिः सङ्कर्षणात्मकः । jap योगनिद्रां गतस्तस्मिन् सहस्रांशः स्वयं महान् ॥ ३३ ॥ tvagada तद्रोमबिलजालेषु बीजं सङ्कर्षणस्य च । ens leistern Istot adt noliom हैमान्यण्डानि जातानि महाभूतावृतानि तु ॥ ३४ ॥ इत्यादि । lebod Jav vislaboris al baldt sds has servir [alil-dmow to] He is Śrī Nārāyaṇa, a portion of Sankarṣaṇa [the second mem- ber of the Vaikuntha quadruple manifestation]. From Him, Foonsteixe yathagneḥ kṣudrā visphulinga vyuccaranti evam evāsmād ātmanaḥ sarve praṇaḥ sarve lokāḥ sarve devāḥ sarvāṇi bhūtāni vyuccaranti tal-linigam bhagavān sambhur jyoti-rūpam sanātanam tasminn āvirabhūl linge mahā visnur jagat-patih Interiording tuned.ormemory s_sahasra-śīrşā purusahtoswwe dhornymfdovontuld urlpool gril bhonp “In his commentary to this verse, Jiva Gosvāmī refers to the preceding verse 5 of 54 s2 The First Puruşa as Disclosed in Bhagavata Puranar hoothe eternal Person (sanatanat), appeared a vastitude of water d known as the Causal Ocean (kāraṇārnava). The Great Bhagavan o Himself, who has thousands of forms [and also called Sankar- sana], entered the “yogic sleep” of supraconscious being (yoga- nidra) on that water. In the pores of His body the seeds of San- karṣaṇa [previously embedded within the matrix of His cre- ative potency] appeared as universes in the form of golden eggs, covered by the material elements. (Brahma-samhita 5.12-13)” dial saurut bapse लिङ्गमिति “ यस्यायुतायुतांशांशे विश्वशक्तिरियं स्थिता ” (वि० पु०१।९।५३) इत्यनुसारेण तस्य महाभगवतः श्रीगोविन्दपुरुषोत्पादकत्वाल्लिङ्गमिव लिङ्गं यः खल्वंशविशेषस्तदेव शम्भुः । शम्भुशब्दस्य मुख्याया वृत्तेराश्रय इत्यर्थः । लिङ्ग भगवत एवाङ्गविशेष इति तत्प्रकरणलब्धम् । It is necessary to explain the word linga [from Brahma-samhi- tā 5.8, cited above]. In accordance with the Vişņu Purāņa state- ment, “This entire cosmic energy is situated in a 100,000,000th part of His part” (VP 1.9.52), the pronoun “His” refers to the Supreme form of Bhagavan, Śrī Govinda [and the potency to manifest the puruṣāvatāras belongs to Him alone]. A special part [of that causal potency] of Śrī Govinda is known as Sambhu [Vasudeva or Mahā-Nārāyaṇa], who is called the causal agent (linga), comparable to that causal potency (lingam iva), because He is the agency through which the puruṣāvatāras appear. In other words, the term linga [denoting a portion of Śrī Govinda] is the basis of the primary meaning of the word sambhu. Linga the Brahma-samhita, where Goloka-Śvetadvipa is described in the form of a yantra (a geometric representational pattern). There, the catur-vyuha, or four direct emanations of Govinda, who is the Lord of Goloka and the adi-purușa, are named as belonging to the “envelopment” (avaraṇa) of the highest spiritual abode. The second of these four emanations is known as Sankarṣaṇa. So, Nārāyaṇa is the expansion, or portion, of this Sankarsana, and is thus called sankarṣaṇātmaka, i.e., whose Self, Whole, or Source (ātmā) is Sankarṣaṇa alone, sankarṣaṇa eva ātmā yasya saḥ. “nārāyaṇaḥ sa bhagavan apas tasmät sanatanāt āvirāsīt kāraṇārņo nidhim sankarṣaṇātmakaḥ yoga-nidrām gatas tasmin sahasramśaḥ svayam mahän tad-roma-bila-jäleşu bijam sankarṣaṇasya ca haimany aṇḍāni jätäni mahā-bhūtāvṛtāni tu bid owl or T int remiti as the yasyayutayutāṁśāmse viśva-śaktir iyam sthitaugas to nomal 55 I The Ontology of Paramātmā - The Supreme Immanent Self thus refers to a special portion of Bhagavan alone, as understood from the above context. T अथ द्वितीयपुरुषः “तत् सृष्ट्वा तदेवानुप्रविशत्” ( तै०२।६।२) इत्याद्युक्तः समष्टिजीवान्त- र्यामी । तेषां ब्रह्माण्डात्मकानां बहुभेदाद् बहुभेदः । तत्रैव सूक्ष्मान्तर्यामी प्रद्युम्नः स्थू- लान्तर्याम्यनिरुद्ध इति क्वचित् । अनेन महावैकुण्ठस्थाः सङ्कर्षणादयस्तदंशिनः । ये तु चित्ताद्यधिष्ठातारो वासुदेवादयस्ते तदंशा एवेत्यादि विवेचनीयम् । the E The second Puruşa is the indweller (antaryämi) of the aggre- gate of all jivas (samaṣṭi-jiva), as indicated in statements, such as: “After creating [the world], He entered into it” (TU 2.6.2). Because this form is involved with the universes which are man- ifold, this Puruşa has numerous divisions, among which are sometimes included Pradyumna, who is the indweller of the sub- tle [or psychic] dimension of being, and Aniruddha, who is the indweller of the gross [or physical] dimension of being. From this it can be concluded that the original Sankarṣaṇa and the other supra-cosmic forms [of Vasudeva, Pradyumna, and Ani- ruddha], who are situated in Maha-vaikuntha, are the whole of which these cosmic forms are the parts. Furthermore, the cos- mic forms of Vasudeva, and so on, who are the presiding deities of pure intellection (citta)10 and the other psychic functions, are parts of these original forms. तृतीयोऽपि पुरुषः (मु० ३।१।१, श्वे० ४ १६) Holdw dgronds youngest si H ७ ophil must ad abrow radio euing ads to ahad sat at द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते । एकस्तयोर्खादति पिप्पलान्नमन्यो निरश्नन्नभिचाकशीति ॥ ३५ ॥ इत्याद्युक्तो व्यष्ट्यन्तर्यामी । oled en baipsn The third Puruşa is the indweller of the individual being (vyasty- antaryāmi), as described in statements, such as the following: There are two birds, who are ever related and who thus share an intimate friendship, sitting on the same tree. Of these two, 9 tat sṛṣṭvā tad evanuprāvisat 10 See SB 3.26.21-22 and the commentary on Tattva Sandarbha, Anuccheda 62 for an explanation of citta as pure intellection. 56 2 The First Puruşa as Disclosed in Bhagavata Puraṇar one eats the Pippala fruit, which is full of divergent taste, while the other shines in His own glory, merely witnessing without eating. (MUU 3.1.1, SU 4.6)11 तेषाम् बहुभेदाद् बहुभेदः । Because of the innumerable divisions of jivas, there are variegat- ed divisions of the third Purusa.thongaigaolado em तत्र प्रथमस्याविर्भावो यथा “आद्योऽवतारः पुरुषः परस्य (भा० २।६।४१ ) इति । add The manifestation of the first Purușa is as described in the Bhāgavatam: “The first descent of the Supreme [Śrī Vasudeva] is the Purusa” (SB 2.6.41).12 टीका च - परस्य भूम्नः पुरुषः प्रकृतिप्रवर्तकः । यस्य “सहस्रशीर्षा” इत्याद्युक्तो लीलावि- ग्रहः स आद्योऽवतारः (ऋग्वेद १० १९० १ ) इत्येषा । Svāmī comments: “The word parasya (‘of the Supreme’) means bhümnaḥ (of He who is the aggregate of all things’) [i.e., Śrī Vasudeva]; puruşa means ’the impeller of primordial nature’ (prakṛti). He who has a form appropriate for ’the play of cos- mic creation’ (lila-vigraha) with a thousand heads and so on, as described in the Puruşa-sukta prayers in the Rg Veda (10.90.1),13 is the first manifestation.” अत्र चान्यत्र चावतारत्वं नामैकपादविभूत्याविर्भावत्वं ज्ञेयम् || श्रीब्रह्मा श्रीनारदम् ॥ Here and also elsewhere the word “descent” (avatāra) means self-manifestation (avirbhava) within the material creation, which is characterized by onefold dimensionality of being (eka- păda-vibhuti) [the one dimension being mortality alone, as described in Bhagavat Sandarbha, Anuccheda 67]. “dvā suparṇā sayujā sakhāyā samānam vṛkṣam pariṣasvajāte 12 ekas tayoḥ khadati pippalannam anyo niraśnann abhicākasiti The extant Upanisads have the following reading for the last two quarters of the mantra in place of the second half of the verse appearing above: tayor anyaḥ pippalam svadv atty anaśnann anyo’bhicākasīti adyo’vatāraḥ puruṣaḥ parasya niged 13 sahasra-sirṣā purusaha apsborg sitessomas (oc) puruṣaḥ 57 57 1 The Ontology of Paramātmā - The Supreme Immanent Self Commentary contood billige untwissem oly nwo sit ni esate radio and IN THE PREVIOUS ANUCCHEDA, it was explained that Bhagavan manifests as Paramātmā to regulate the cosmos and the living beings within it. Paramātmā is the companion of the jiva within the material body. The jiva is an integrated conscious part of Param- ātmā, belonging to His intermediary potency. Śrī Jīva Gosvāmi referred to Krsna’s statement in which He says that He is present throughout the cosmos, pervading it through a single portion of Himself as Paramātmā (GĪTĀ 10.42). To explain how as Paramātmā He creates and upholds the cosmos, Śrī Jiva begins this anuccheda. In Bhagavat Sandarbha (Anucchedas 8-10), it was explained that Bhagavan appears only in response to the bhakti of a devotee. Here Śrī Jiva affirms that bhakti alone is instrumental in the manifesta- tion of Paramātmā also. This will be elaborated in Anuccheda 101. A doubt may be raised. If Paramātmā manifests only for the sake of His devotees, how could the creation proceed, since there would be no devotees prior to creation? The answer is that Paramātmā evolves the cosmos for the sake of those devotees who could not attain the completion stage of devotion in the previous cycle of creation and are lying dormant within the body of Paramātmā (Mahāviṣṇu). bedrmeab Bhagavan does not regulate the material energy directly, but does so through His puruṣāvatāras, who are all called Paramātmā. Paramātmā has three manifestations. The first is known by var- ious names, such as Mahāviṣṇu, Kāraṇodakaśāyī Viṣṇu, Sankar- ṣaṇa, Nārāyaṇa, or the first Purusa. He is the regulator of primor- dial nature, called prakṛti or pradhana. He reposes in “yogic sleep” on the water of the Causal Ocean, or kāraṇārṇava. The Causal Ocean is the boundary between the material and spiritual domains.sh At the end of a creation cycle, the cosmos is dissolved back into the unmanifest state of matter, prakṛti. At this time, the jīvas along with prakṛti remain in an inactive state within the body of Mahāviṣṇu. When it is time for a new creative cycle to begin, He manifests the universes. The Bṛhad-aranyaka Upanisad (2.1.20) compares this creative process to sparks flying out from a 58 1982 The First Purusa as Disclosed in Bhagavata Purāṇar source fire. According to the Brahma-samhita (5.13, 48), Mahāviṣṇu generates innumerable universes from the pores of His body.vlla In the Brahma-samhita (5.8), Sambhu is referred to as the causal agent of Śrī Kṛṣṇa, the original Bhagavan. For this reason, Sambhu is called linga. Etymologically, the word linga means an indicator, lingam artham gamayati, “A linga is that which discloses an object or a hidden meaning.” For example, in Nyaya smoke is known as the linga for fire because by seeing smoke one can infer the pres- ence of fire. In this sense, smoke can be said to be causal in regard to the inference of fire. Therefore, linga means “an indicator, sym- bol, or cause.” An indicator, or symbol, informs us of something that is not explicit, while a cause suggests a hidden potency to bring forth an effect. In this sense, the word linga can also mean “genera- tive organ.” It is in the sense of causal agency that the word linga has been used here. Thus, Sambhu is the linga of Kṛṣṇa in both senses He is His causal agent in the matter of creation, and He also indicates the existence of His source, Śrī Kṛṣṇa. darow The word linga can also mean a male organ because the latter is instrumental in procreation. This meaning, however, is inap- propriate here. This is clear from Jiva’s comment - lingam iva lingam, “[Sambhu] is known as linga (the causal agent), compara- ble to that causal potency (lingam iva) [which manifests the puru- şavatāras].” In the same way, the word yoni (commonly, “womb”) does not mean the female organ but refers instead to pradhana, as in GĪTĀ 14.3, “The total material substance, called Brahman [i.e., pradhana] is My own womb [into which I sow the seed of living beings]” (mama yonir mahad brahma). Kṛṣṇa embodies the male principle and so does not have a yoni in the conventional sense. The words linga and yoni both signify a cause or source. This kind of usage is known as parokṣavāda, or indirect expression. This is the meaning behind the worship of Śiva and Parvati in the form of linga and yoni in Hindu temples. There is no vulgarity involved in it. From Śrī Jiva Gosvāmi’s comment, it is concluded that the word Sambhu also denotes the source of Mahāviṣņu. In fact, he remarks that the primary meaning of the word sambhu is “a special part of 59 59 1 The Ontology of Paramātmā - The Supreme Immanent Self Mahā-bhagavan Śrī Govinda,” and not Bhagavan Siva. Etymologi- cally, sambhu means, “He from whom sam - meaning liberation or bhakti- ensues.“14 The word sama is used in the sense of bhakti in the Bhāgavatam: “Sama is the state of the wisdom faculty (buddhi) when it is exclusively fixed on Me [Śrī Kṛṣṇa]” (samo man-nisthată buddheḥ, SB 11.19.36). The Visiṣtadvaita-kośa (p. 48, Part 9) glosses the word sambhu as “Nārāyaṇa, who is the source of the cosmos and the bestower of liberation.“15 This very Śambhu is called Maheś- vara and Puruşa (Brahma-samhita 5.10). It is from Him that the first Paramātmā, called Mahāviṣṇu, manifests. To understand the subject of Bhagavan’s integral self-expan- sions, we have to keep in mind that there are two categories of quadruple manifestations (catur-vyuha). The first one manifests directly from Śrī Kṛṣṇa and consists of Vasudeva, Sankarṣaṇa (Baladeva), Pradyumna, and Aniruddha. These four are supra- cosmic forms, being situated within the spiritual domain, and are worshipable for the devotees. The second catur-vyuha is present within the cosmos and is known by the same name. It manifests from Sankarṣana of the first quadruple manifestation. This cosmic catur-vyuha exists for the purpose of the creation, sustenance, and dissolution of the cosmos. 16 The concept of vyuha is found in the Mahabharata. Catur-vyuha is one of the thousand names of Viṣṇu (Mahabharata, Anusāsana- parva 248.28). While commenting on this name, Sankarācārya cites a verse stating that Bhagavan expands in four forms, begin- ning with Vasudeva, for the purpose of creation, and so on.1 Baladeva Vidyabhuṣaṇa also comments that Bhagavan is known to be of four forms in which He manifests the six types of majesties, some collectively and some individually, for the purpose of cre- ation, and so on.” The vyuha manifestations are mentioned by the sage Vaiśampayana, “The onefold Absolute is sometimes described 14 sama mukti bhakti vabhavati asmat iti sambhuḥ. 15 sambhu jagat-karaṇabhūto mokṣapradaḥ nārāyaṇaḥ 16 “vyuhātmānam caturdha tu vasudevadi-mürttibhiḥ sṛṣṭyādīni karotīti catur-vyuha udahṛtaḥ” iti vyasa-vacanāt. “7 tat-tat-karyāya prakaṭitaḥ samastair vyastaiś ca şaḍaiśvaryaś caturvishyenas vyuhayte jñāyate ity arthaḥ, hacy odd logniandra migodi tal 60 2 The First Puruşa as Disclosed in Bhagavata Puraṇa as twofold, elsewhere as threefold, and in other places still as fourfold (catur-vyuha)” (Mahabharata, Santi-parva 348.57)8 From this it is understood that Kṛṣṇa expands in four forms for the benefit of His devotees and for the purpose of cosmic creation, sustenance, protection, and dissolution. There are three potencies required for creation, namely, will, cognition, and action. The first potency has its source primarily within Kṛṣṇa. He being the Sup- reme Regulator (Brahma-samhita 5.1), nothing can happen without His will. The cognitive potency is primarily rooted in Vasudeva, the deity of citta. Sankarṣaṇa predominantly embodies the potency of action, being the deity of ahankara. Therefore, creation occurs through the agency of Sankarṣana, or Mahaviṣṇu, the first Purușa. Sambhu is another name for Vasudeva, also called Nārāyaṇa, and Śrī Sūta calls Him Para, the Supreme (SB 2.6.41). This is understood from the words of sage Drumila: er belle His man mi gnied gaivil Isubivibai dons To When Nārāyaṇa, the primeval Bhagavan, evolved the cosmos as a body, generating it out of the five elements manifested by His own potency, and then entered into it through His own integrated portion, He attained the name Purusa. (SB 11.4.3) 19 Jasti He who is referred to in this verse as Purusa is again called Närä- yana in the Brahma-samhita (5.12), cited by Jiva Gosvāmi. From all this it is concluded that Sambhu is an intermediary between Kṛṣṇa and Mahāviṣṇu. Popularly the word also refers to Śiva. The reason for this is that Durga is the deity of the material energy, and her husband is Śiva or Sambhu. Mahaviṣṇu does not contact the mate- rial energy directly but does so through His conduit in the form of Śiva. Thus, Śiva, or Sambhu, becomes the causal agent, or linga, for Mahāviṣṇu. This is understood from Brahma-samhita (see Anucche- das 5, 15, and 45). Thus, it is understood that there are two Śambhus, one is Nārāyaṇa Himself and the other is Śiva. After generating unlimited universes from the pores of His years Yond here 18 eka-vyuha-vibhago va kvacid dvir vyuha-sañjñitaḥ trir vyuhaś capi sankhyātaś catur-vyuhaś ca dṛśyate 19 bhūtair yadā pañcabhir atma-sṛṣṭaiḥ puram virajam viracayya tasmin svāṁšena visṭaḥ puruṣābhidhānam avapa nārāyaṇa ādi-devaḥ 61 1 The Ontology of Paramātmā - The Supreme Immanent Self body, Mahāviṣṇu then enters into each one of them as the second Puruşa (Brahma-samhita 5.14). This second manifestation is called Garbhodakaśāyi Vişņu. He lies down on the Garbhodaka Ocean at the bottom of each universe. He is the regulator and Paramātmā of the individuated universe. There are thus as many Garbhodakaśāyi Visņus as there are universes. Brahma takes birth at the top of a lotus flower that sprouts from Garbhodakaśāyī Viṣṇu’s lotus navel (Brahma-samhita 5.22; SB 1.3.2). A doubt may be raised here. In Mahabharata (Santi-parva 340.31) it is stated that Brahma was born from Aniruddha, i.e., the third Purușa. Śrī Baladeva Vidyabhu- ṣaṇa in his commentary on Laghu-bhāgavatamṛta (1.1.9) writes that this statement has been made by considering Aniruddha as nondifferent from Pradyumna, the second Purusa. Garbhodakaśāyi Visnu then expands Himself as the third mani- festation, or Purușa, called Kṣirodakaśāyī Viṣņu, the Paramātmā for each individual living being in the universe. The appellations Paramātmā or Antaryāmī are more generally used to refer to this Purusa form. The three Purusa expansions are considered to be partial man- ifestations of Sankarṣaṇa, Pradyumna, and Aniruddha, respec- tively. Within an individual universe, Pradyumna becomes the cause of creation by entering Brahma, who has four heads; Sankar- sana becomes the cause of dissolution by entering Rudra; and Ani- ruddha, who is Visnu Himself, personally oversees the sustenance of the cosmos. The presiding deities of citta, ahankara, buddhi, and manas are also called Vasudeva, Sankarṣaṇa, Pradyumna, and Ani- ruddha, respectively. They are the cosmic partial manifestations of the quadruple forms of the spiritual world. In the next section, Śrī Jiva will specify the second Purușa as found in Śrimad Bhagavatam. 62 Bertmilnu yallstang 198A defisting heated by Amby fly (951st one) “boy” ।। sering ditado sms addital bedivasberal adr Anuccheda 3 sand ode to gabled fan was added modw odt helios ei olnuri saodw banors has aldiatvni 9x toox seodw The Second Puruşa as Disclosed goid ads to aboar Mavro “eldizival ens atoon seorw” sasidq in Bhāgavata Purāna tinamaan esil modw wolsd To grid en (anarlborg) vgnons Irinatam betainerhibaur adi 900 ensam (thnaghipnovuld) “blow arba el sadt 9917 edi art al (nqiulpia) ass adlo (phi) allo stes jaixe orw 31 TO 31133)-daya yatonaly nestinot stiflo mol THE DESCRIPTION of the second Puruşa is given in Śri Maitreya’s teachings to Vidura: कालेन सोऽजः पुरुषायुषाभिप्रवृत्तयोगेन विरूढबोधः । स्वयं तदन्तर्हृदयेऽवभातमपश्यतापश्यत यन् न पूर्वम् ॥ ३६ ॥ मृणालगौरायतशेषभोगपर्यङ्क एकं पुरुषं शयानम् ॥ ३७ ॥ इत्यादि । 280 SHT Jo et pofu9 diiw Due to perfect engagement in yoga for the full lifespan of a human being, Brahma attained complete awakening, and he i saw, self-manifested within his heart, that which he had been Tunable to see before: A Puruşa was lying on a couch made by pad brothe huge body of the Seșa snake, white as the fiber of a lotus.e (SB 3.8.22-23)1 aids doidw months of hogst ers to gouros ert ban of beit yllutees अयं गर्भोदकस्थः सहस्रशीर्षा प्रद्युम्न एव । पुरुषायुषा वत्सरशतेन योगो भक्तियोगः । The Purusa referred to here is the thousand-headed Pradyumna, situated in the Garbhodaka Ocean. The compound puruṣayuṣā, “for the full lifespan of a human being,” means for one hundred sy base years. Yoga here means bhakti-yoga. 1 kalena so’jaḥ puruṣayuṣābhi-pravṛtta-yogena virüḍha-bodhaḥ svayam tad antar-hrdaye’vabhātam apaśyatapaśyata yan na purvam mṛṇala-gaurayata-seṣa-bhoga-paryanka ekam puruşamṁ śayanam mulbe 63I The Ontology of Paramātmā - The Supreme Immanent Self एतदग्रेऽपि “अव्यक्तमूलम् ” ( भा० ३।८।२९) इत्यत्र अव्यक्तं प्रधानं मूलमधोभागो यस्ये- त्यर्थः । “भुवनाङ्क्षिपेन्द्रम्” (भा० ३।८।२९) इति । भुवनानि चतुर्दश तद्रूपा अङ्घ्रिपास्तेषा- मिन्द्रं तन्नियन्तृत्वेन वर्तमानमित्यर्थः ॥ श्रीमैत्रेयो विदुरम् ॥ stma of This is further described later in the same chapter: “[The Purusa whom Brahma saw was] the king of the tree that is the world, whose roots are invisible and around whose trunk is coiled the hoods of the king of the serpents [Seṣa]” (SB 3.8.29)? Here the phrase “whose roots are invisible” (avyakta-mula) means “He below whom lies the unmanifest (avyakta), or in other words, the undifferentiated material energy (pradhana).” “The king of the tree that is the world” (bhuvanänghripendra) means “one who exists as the controller (indra) of the trees (anghripa) in the form of the fourteen planetary systems (bhuvana).” Commentary Purusa to this THE DESCRIPTION given in the verses cited from the Bhagavata Purana is of Garbhodakaśāyī Viṣṇu, who lies at the bottom of the universe. After creating the universe, He enters it and fills half of it with water from His body, and then lies on it. He is the Paramātmā of the individual universe, its regulator. In each universe there is a corresponding creator-god (or archi- tect) known as Brahma, who is born at the top of a lotus flower sprouted from the navel of Garbhodakaśāyī Viṣṇu. In the Second Canto account, from which this report is taken, Brahma saw dark- ness all around and unsuccessfully tried to find the source of the lotus. Then he heard the instruction to engage in penance. Bhaga- van was pleased with him and revealed to him His form. The verses cited in this section describe Brahma’s experience on seeing Bha- gavan. In verse SB 2.9.8 it is said that Brahma meditated for a thou- sand years. Śrī Jiva comments in Krama-sandarbha that the discrep- ancy in the durations of time is due to a difference in kalpas, i.e., dorthod-odhi nns 2 avyakta-mulam bhuvanänghripendram ahindra-bhogair adhivita-valsam 3 Śrīdhara says that anghripendra (the king of trees) means the sandal tree.got 64 3 The Second Puruşa as Disclosed in Bhāgavata Purāṇa that one version takes place in the Brahma-kalpa, while the present description is of the Padma-kalpa. being of the forefinger: A in every living being’s heart. The size bent of & pradeda, which is defined length from the tip of the thumb to that may be Halled hers The site shedpur A varios from one les to another. There are many spec smaller thabegolaidas seru bride adr is smaller, while others may have og sisvegera m Then why Is the measure of Facamata described as the sue el a which says that Is In reference to human beings and This is answered in the Brahma-sama the measure of Parmatma is in relever not to other species of life, since bu tenislags desgelauaum the of the meditator. Harlons) He is the star of a thumb or a pedes, le dimensi Will sell vary bban bod aantola abforthen bas sagaiterol sit neswied sonstelb ors of (sups tremerném -mex84 lo] sinzsom od tue-head borgatuo ads to dmurds eds sensed dead hamulant of somaster daw to slogai [smen no nolistlbam tol] sldigils on od onols agaied namud al si [as.e.rev) “[mill 65 -ambas atla in choohahab This is farther Anuccheda 4 scrib bed later in ame chapter: “[The Purush saw was the king of the tree that is the world are invisible and around whos The Third Puruşa as Disclosed in Bhāgavata Purāņa the the tree is In called the 49) Here the a) means “He akts), or in other words, (pradhana).The King of (aluvananghripendra) means “one troller (indra) ४ । तृतीयस्याविर्भावो यथा ( भा० २१२१८) - (anghripa) in the THE APPEARANCE of the third Puruşa is as Śrī Suka explains: Co केचित् स्वदेहान्तर्हृदयावकाशे प्रादेशमात्रं पुरुषं वसन्तम् । चतुर्भुजं कञ्जरथाङ्गशङ्खगदाधरं धारणया स्मरन्ति ॥ ३८ ॥ इत्यादि । Purlina Is Some people meditate with fixed attention on the Purușa, resid- ing in the space of the heart of their own bodies and measuring the span of the thumb and forefinger. He has four arms and holds a lotus, discus, conch, and club. (SB 2.2.8)1 प्रादेशस्तर्जन्यङ्गुष्ठयोर्विस्तारस्तत्प्रमाणम् “हृद्यपेक्षया मनुष्याधिकारत्वात्” (ब्र० सू० १।३।२५) इति न्यायेन || श्रीशुकः ॥ Canto According to the standard of Brahma-sutra, a prädeśa is a unit of measurement equal to the distance between the forefinger and the thumb of the outspread hand: “But the measure [of Param- ātmā] is spoken of with reference to the [human] heart, because it is human beings alone who are eligible [for meditation on Him]” (vs 1.3.25)? comments in kecit sva-dehäntar-hṛdayavakäse prädeśa-matram puruşaṁ vasantam catur-bhujam kanja-rathānga-sankha-gadadharam dharaṇayā smaranti 2 hrdy apekṣaya manusyadhikaratvät 66 4 The Third Puruşa as Disclosed in Bhagavata Purāņa Commentary कथान PARAMĀTMĀ IS SITUATED in every living being’s heart. The size of Paramātmā is stated as being that of a pradeśa, which is defined in lexicons as being the length from the tip of the thumb to that of the forefinger. A doubt may be raised here: The size of the heart varies from one species to another. There are many species that are themselves smaller than a pradeśa in size. Some have a heart that is smaller, while others may have one much bigger than a prādeśa. Then why is the measure of Paramātmā described as the size of a prādeśa?ntary This is answered in the Brahma-sutra (1.3.25), which says that the measure of Paramātmā is in reference to human beings and not to other species of life, since the scriptures are intended for humans alone, and not for animals. It is only humans who can meditate; thus the size of a pradeśa is relative to the human heart. Another doubt is raised: In the Katha Upanisad, Paramātmā, residing in the body, is said to be the size of a thumb, angustha- matraḥ puruso madhya ätmani tiṣṭhati (KU 2.1.12). The size of a thumb is much less than a pradeśa. How can we reconcile these two descriptions? The answer is that Paramātmā is neither the size of a pradeśa nor that of a thumb, but appears according to the intention of the meditator. He does not have a fixed size, because whether He is the size of a thumb or a pradeśa, His dimension will still vary from person to person and species to species. Therefore, He takes the size desired by His devotee. This is confirmed by Brahma in his prayers (SB 3.9.11) to Paramātmā, whom he saw after a hundred years of meditation, as described in the previous section. dissad letly rady pro si stanasm [ie od golvillsup] mzol aidi ni agated gaivil sit zivin) bersins gaivsH,(any) on modi astelugor ti tads guiqsom (at) modt alotroo [31] yhelimie alture ad servinu add of sex (id)) mahlavonorg Sysa mafuta mammorshuchopild 67 Cestnemm sit si Jused agnied gaivil govs ni TAUTI at AMTAMASAY bouneb al doiwabing a lotadt galed as batate al and Barlo 16ds of doudt or to qh sdi mon dignol ad gnied as snooixol nt Anuccheda 5xlad s boasted yam duob A asgniterol edito 190 asions of cabbage ano most stay sdi esiboge vristes The Oneness of the Many Purusas lazovlogmed) ano sved van aadio slide selleme ai badimash ammers to enakem od al ydwned ed ५ । एवं पुरुषस्यानेकविधत्वेऽपि दृष्टान्तेनैक्यमुपपादयति ( भा० ५।११।१४ ) - bas apgled namun of sortster al al Amiša 30 STUDS THUS, although there are multiple forms of the Purușa, they are one. The brahmana Jada Bharata explains this to Rahugana by way of an example: यथानिलः स्थावरजङ्गमानामात्मस्वरूपेण निविष्ट ईशेत् । aduob tortion A एवं परो भगवान् वासुदेवः क्षेत्रज्ञ आत्मेदमनुप्रविष्टः ॥ ३९ ॥ gathern after inanc odbor being doom ow Just as the air [though situated externally] enters all moving di and stationary beings in the form of the vital breath (atma-sh no svarupeņa) and thus regulates (iset) them, so has the Supreme Transcendent Bhagavan Vasudeva, who is the witness of all fields (kṣetrajña) and the Immanent Self (ātmā), entered this [creation]. (SB 5.11.14)1 to SH आत्मस्वरूपेण प्राणरूपेण निविष्ट ईशेदीशेत नियमयति । इदं विश्वम् । श्रुतिश्च (कठ 212180)-9s wee en morwm २।२।१० dingolibee eboldens flabby (me paid The compound atma-svarupena, [lit.,] “in its essential nature” [qualifying the air], means in the form of the vital breath (prāna). Having entered (nivista) the living beings in this form, [it] controls them (iset), meaning that it regulates them. The pronoun idam (this) refers to the universe. The Śrutis similarly say: 1yathanilaḥ sthavara-jangamanām ātma-svarupena nivista iset evam paro bhagavan vasudevaḥ kṣetrajña ätmedam anupraviṣṭaḥ 68 5 The Oneness of the Many Purusas वायुर्यथैको भुवनं प्रविष्टो रूपं रूपं प्रतिरूपो बभूव । Cafe || He attacked Kron एकस्तथा सर्वभूतान्तरात्मा रूपं रूपं प्रतिरूपो बहिश्च ॥ ४० ॥ted Rulent and इति काठके || श्रीब्राह्मणो रहूगणम् ॥ Spared Rakm’s the Just as air, though one, enters into the universe and every form is in it, assuming separate forms corresponding to each particular A shape, so does the one Self within all living beings enter each form, adopting a corresponding shape, even while still existing HT outside them. (KU 2.2.10)2 Commentary (88182102-0TH) TESLA IN THE PREVIOUS THREE ANUCCHEDAS, three distinct forms of Paramātmā have been explained. The third Paramātmā exists in the heart of each living being. In this regard, the following question arises: Are there many Paramātmās or only one? Śri Jiva Gosvāmī replies that there is only one Paramātmā. In fact, the tattva, or the Absolute Reality, can be only one. This is the fundamental teaching of Bhāgavata Purāṇa. sda vd blotinamas bavisose of The vital air (prāna) is one, but it functions and regulates each living being separately. We all survive on vital air, and, according to Ayurveda, all our bodily functions are dependent on it. The var- ious movements of the bodily parts, such as hands and feet, eye- lids, and jaws, depend on the life airs. Any disturbance in them will create some malfunction in the body. Yet, the air is ultimately one. Similarly, the air enters different houses and takes the shape of that house (prati-rupa), and thus it appears in as many shapes as there are houses, yet it is only one. In the same way, Paramātmā, who is undifferentiated and all-pervading, appears in all beings while remaining as one. odw Jahudin sloencs of evaba y traloqa a 32 BIT pdWimplu redonded to sigilg ads novo privalig anw gidrow of yow sad no bow anal wilt slide into baqgambil 2 vayur yathaiko bhuvanam pravisto rūpaṁ rupaṁ pratirupo babhüva min ekas tatha sarva-bhūtāntarātmā rūpam rupaṁ pratirupo bahis cas 69 ys to ganan er z pra frente se fyfie toy fabbsys 11 of 11 wats frases per y Fangs femmes 11 For Sty mzo yoys bus sievian od otni asinsane dynodi is as deu Anuccheda 6 dass of gribnogas galmusas ini dass ratas agaled gaivil Ils aidiw sa ono di asob os sqada The Oneness of Paramātmā in Multiplicity vistismmod ६ । तथा (भा० १० । ५४ ।४४)- to ammot fonbath 99udi ATM BEAT RUOTE MI SIMILARLY, Śri Baladeva told Rukmini: Bud udbrok arly एक एव परो ह्यात्मा सर्वेषामेव देहिनाम् । नानेव गृह्यते मूढैर्यथा ज्योतिर्यथा नभः ॥ ४१ ॥ Етете 18 упат ет vntain ensil 91A 29th vino al Tart tadi silqe dos pan to noad neɔ wilsafatuloadA Although the Supreme Self of all embodied beings is indeed one, He is perceived as if manifold by the ignorant, just as a luminous planet appears as many [when reflected in different reservoirs of water], and just as all-pervading space is conceived as divided ivil [when enclosed by different pots]. (SB 10.54.44)1 देहिनां जीवानाम् । आत्मा परमात्मा ॥ श्रीबलदेवः श्रीरुक्मिणीम् ॥ abil “Embodied beings” (dehinăm) refers to the living entities (jivas), while the self (ātmā) here means the Supreme Self, or Paramātmā. Commentary Hay ed (nivista) the living beings in this form, THIS VERSE was spoken by Śrī Baladeva to console Rukmini, who was grieving over the plight of her brother Rukmi. When Kṛṣṇa kidnapped Rukmini while the latter was on her way to worship 1 eka eva paro hy ātmā sarveṣām eva dehinam naneva grhyate müḍhair yatha jyotir yatha nabhaḥnd lay aros 70 6 The Oneness of Paramātmā in Multiplicity Devi, Rukmi became furious and chased Kṛṣṇa. He attacked Kṛṣṇa from behind and verbally abused Him. Kṛṣṇa defeated Rukmi and wanted to kill him, but Rukmini intervened. Krsna spared Rukmi’s life but cut his hair and moustache. Rukmini was sad to see the plight of her brother, and so Baladeva tried to console her with this teaching on the Supreme Self. A the Irity in this example is that Paramdama not merely reflect Omself in the world, but is acmally present with all His cles Interior to each Uving being, while Identity that of the empty space enclosed in different pats. Although the space in each pet appears dishwe Hari TONE FOR EXAMed by the pots, It is essentially AU MEIVERS Rnd. the example of the moon reflected in water pat diy ballain SE are perverting moon has निकाह emple of the reflects Gift- 32 amorqu? ano vino al sodr itd…(d) and ani golvllshadil rotbod ville or corrigiami sada al batallami tanioti vez en aids to au oween of 2 gainean (inpoto) 652 adt pe tager al endément)” d lastove we all al vlaviaulas hottie si sH Jeda sarit adt in astbod edt of axotex ored inatud brow ad ajad 71 Villa Amato essa siff a age belastis Hop had bra auoitusmeed implu, iva bra impluЯ beinsish angpi ini beaude vlladrey has brined mol etmolt benega snap benevrstni igitust tud mill or botasw 9d1 998 of bez zew inilus erostenom bas ied aid and stil aldri od blood of beint svabeled oa has donded to trigil Anuccheda 7 192 smssque ont no guidan One Paramātmā Is Present in All Bodies by ७ । एवम् (भा० ११।१८।३२) - BHAGAVAN ŚRI KRṢNA instructed Uddhava in a similar manner: एक एव परो ह्यात्मा भूतेष्वात्मन्यवस्थितः । यथेन्दुरुदपात्रेषु भूतान्येकात्मकानि च ॥ ४२ ॥ Just as the moon [although one] is reflected in numerous pots filled with water, similarly one Supreme Self alone is present as the Self (ätmani) interior to all living beings, and the bodies too are of one essence. (SB 11.18.32)1 भूतेषु जीवेषु एक एव पर आत्मा न त्वसौ जीववत् तत्र तत्र लिप्तो भवति इत्याह- आत्मनि स्वस्वरूप एव अवस्थितः । भूतानि जीवदेहा अपि येन कारणरूपेणैकात्मका- नीति ॥ श्रीभगवानुद्भवम् ॥ no the There is only one Supreme Self, Paramātmā, interior to all liv- ing beings (bhüteşu), i.e., the jivas. He is not implicated in these bodies like the living entities. To assure us of this, Kṛṣṇa says here: “[Paramātmā is present] as the Self” (ätmani), meaning that He is situated exclusively in His own svarupa, or intrinsic being. The word bhūtāni here refers to the bodies of the jivas. These too have a single essence due to having Him alone as their common cause. 1eka eva paro hy ātmā bhuteṣv ätmany avasthitaḥ yathendur uda-patresu bhūtāny ekātmakāni ca 72 Halas 7 One Paramātmā Is Present in All Bodies T Commentary bileinsbnsparent adt asbilled it sussed, nehov d2häbev avstiev 701 miH od nottovsb lo sulevad bne niv odl grens Isen ensvegada to nobistaslinam & guiad less ai bhow ALTHOUGH Paramātmā exists in all forms, He is one alone and not many. There is a distinct jīva present in each different body, whereas Paramātmā is one only. This appears contradictory and thus requires explanation. It is illustrated here through the exam- ple of one moon reflecting in many pots full of clear water. In such a case, the moon appears as many, though it is but one. The dissim- ilarity in this example is that Paramātmā does not merely reflect Himself in the world, but is actually present with all His poten- cies interior to each living being, while maintaining His singular identity. Vanharam to dedi A better example to illustrate Paramātmā’s inseparable unity is that of the empty space enclosed in different pots. Although the space in each pot appears distinct due to the demarcation created by the pots, it is essentially one single space. On the other hand, the example of the moon reflected in water pots has the advantage that it depicts or implies Paramatma’s complete presence in each living being. On this point, the example of demarcated space is weaker, because in the analogy it is only a portion of all-pervading space that is enclosed in a particular pot. Moreover, the moon has individuality, unlike space, so on this point, too, it serves as a fit- ting basis of comparison with the Self. It is appropriate, therefore, that Kṛṣṇa offers the example of the reflection of the moon as a metaphor for the Self. Next, Śrī Jiva Gosvāmī will describe Paramätma’s conscious portions, which are of two categories - selfsame and differenti- ated. All Vedāntis accept that there is but one Absolute Reality. This is the feature of Vedanta that distinguishes it from other Vedic philosophical schools, such as Nyaya, Sankhya, and so on. The Gordian knot for the Vedanta philosophy is to accommodate a multiplicity of conscious beings and empirical variety within the one indivisible Reality. Sankara cuts this knot by not assigning any ontological reality to empirical existence. This radical, yet ultimately constricted, approach is not appreciated by Vaiṣṇava 73I The Ontology of Paramātmā - The Supreme Immanent Self Vedanta, because it belittles the transcendental identity of Bhaga- vän and the value of devotion to Him. For Vaiṣṇava Vedantis, the world is real, being a manifestation of Bhagavan’s real energy. The one Bhagavan manifests His energies in various ways. HDOORTJA One of the important topics that is dealt with at length later in Paramätma Sandarbha is how the empirical world manifests from the potency of Paramātmā. Before treating this topic, Śrī Jiva first establishes that Paramātmā is the unconditional cause and support of the cosmos as the Immanent Self. Having done so, he begins to explain the two main categories of Paramatma’s expansions - as avatāras and as jīvas. Śrī Jīva describes the avataras of Paramātmā up to Anuccheda 18 and then begins a lengthy discussion of the jiva that continues until Anuccheda 47. Avataras are of various types, such as līlāvatāras and guṇāva- tāras. The former will be described in Krsna Sandarbha (Anucche- das 6-26). Here Śrī Jiva is particularly interested in describing the guṇāvatāras because they are directly related to the creation, sustenance, and dissolution of the cosmos, which come under the jurisdiction of Paramātmā. al spega be tedt Chivil beacions at art songa samos to ziendal to molipolis ed to sigmexs snit wisho supplied Hea art not rodstem SVEMU IBA Jonx aldi at malice qui aldiaivibal eno May Joiber, sidranesaixo, Isobugs or tiles lanigolotno vous svaligiaVyd-hetsstyga ta ei dowonggs betahuanos vetem blu 74 74 The Guṇāvatāras of Paramātmā Introductio Anucchedas 8-18 the Gunay AFTER THUS ESTABLISHING the var of the one Purusa, His portions (amda) will now be further described. His portions are of two types: selfsame (svamin) and differentiated (vibhl name), It will be described that the whinnadas are the live ing beings, the jivas, who are of the name of the intermedi azy potency (tabitha salt) [or in other words, the potency sit ated on the dividing line of, and mediating between, the intrin ale and extrinsle potencies of Bhagavan). The swinijas are of various types with divisions of gupavasara, avatara, and so on Of these, the lavators and others will be described to Bri Kryou Sandarbha (Angechadas 6-16), due to the relevance of the there Here we begin the deserinin of the quintos, asunurized by mige Drupila to King Nuni: The Ontolo Ompreme Vedanta, because it bendes the transcendental identity of Blaga- van and the value of devotion to Him. For Vaisnava Vedantis, the world Is peal, being a manifestation of Bhagavan’s real energy. The one Bhagavan mant One of the important topics that is dealt with the potency of Pa ErbBoss No destevamo onl Se Hiya first use and support Having done 80, & enfisdom the of Paramäitma begins a lengthy gthy discu explain the hen main categories of Para te Anticcheda 18 and that continues until Ano Jiva taras: The former wi das 6-16) Here Sri Tiva the Jurisdiction of Pa pested in describing They are directly related to the creation the cosmos, which come inter the En bodiceband to dodging wwfootbeds to boob to omogorged Anuccheda 8 बताय Smaglar the his borish the (-) mohon Introduction to the Guṇāvatāras adias Mar and Rud (och) Isvaming sent ८ । एवमेकस्य पुरुषस्य नानात्वमुपपाद्य तस्य पुनरंशा विव्रियन्ते । अत्र द्विविधा अंशाः स्वांशा विभिन्नांशाश्च । विभिन्नांशास्तटस्थशक्त्यात्मका जीवा इति वक्ष्यते । स्वांशा- स्तु गुणलीलाद्यवतारभेदेन विविधाः । तत्र लीलाद्यवताराः प्रसङ्गसङ्गत्या श्रीकृष्णसन्दर्भे वक्ष्यन्ते । AFTER THUS ESTABLISHING the various forms of the one Puruşa, His portions (amsa) will now be further described. His portions are of two types: selfsame (sväṁśa) and differentiated (vibhi- nnāmsa). It will be described that the vibhinnäṁśas are the liv- ing beings, the jivas, who are of the nature of the intermedi- ary potency (taṭastha-śakti) [or in other words, the potency sit- uated on the dividing line of, and mediating between, the intrin- sic and extrinsic potencies of Bhagavan]. The sväṁsas are of various types with divisions of guṇāvatāra, lilāvatāra, and so on. Of these, the lilavatāras and others will be described in Śrī Kṛṣṇa Sandarbha (Anucchedas 6-26), due to the relevance of the context there. remeto ye Third गुणावतारा यथा ( भा० ११।४ । ५ ) - steel) nokiambatanango so brood at may pantstava adraA Here we begin the description of the guṇāvatāras, as summarized by sage Drumila to King Nimi: Istrate ads”) y es mo आदावभूच्छतधृती रजसास्य सर्गे विष्णुः स्थितौ क्रतुपतिर्द्विजधर्मसेतुः । रुद्रोऽप्ययाय तमसा पुरुषः स आद्य इत्युद्भवस्थितिलयाः सततं प्रजासु ॥ ४३ ॥ 77 1 The Ontology of Paramātmā - The Supreme Immanent Self That primeval Puruşa, united with rajas, appeared in the begin- ning as Brahma for the creation of this universe; for its suste- nance He appeared as Bhagavan Viṣṇu, the Lord of consecrated action (kratu-pati) and the protector of dharma and of the twice- born; endowed with tamas, He appeared as Rudra for its destruc- tion. This is how the creation, preservation, and destruction of the generations regularly proceed. (SB 11.4.5)1 A स युगपत् गुणत्रयाधिष्ठाताद्यः पुरुषः पृथक् पृथगपि तत्तद्गुणाधिष्ठानलीलयैव आदौ रजसा अस्य जगतः सर्गे विसर्गे कार्ये शतधृतिर्ब्रह्मा अभूत् । That primeval (adya) Puruşa simultaneously presides over the three gunas of nature. Even so, it is simply out of the transcen- dental play (lilä) of presiding over the various gunas individ- ually that He also became Brahma in the beginning, for the creation of the universe, which here means for the secondary creation (visarga), enacted through the guna of rajas. T स्थितौ विष्णुः सत्त्वेनेति शेषः । तत्र साक्षाद् गुणानुक्तिश्च तस्यातिरोहितस्वरूपतया तत्स- म्बन्धोपचारस्याप्युदृङ्कनमयुक्तमित्यभिप्रायेण । H For the sustenance of the universe, the Puruşa became Viṣṇu. “Through the guna of sattva” is to be added after the word vişnu [to complete the intended sense]. In this verse, however, there is no explicit mention of sattva because Bhagavan’s original nature in the Visņu form is not eclipsed while carrying out the act of sustenance, and thus it would have been improper to express even figuratively a relation with sattva-guna. 100 903 to Sansvaler adt of sub (as-a an anbarbourA) andrahno one पालनकर्तृत्वेन क्रतुपतिस्तत्फलदाता । यज्ञरूपस्तु लीलावतारमध्य एव श्रीब्रह्मणा द्वि- तीये गणितः । द्विजानां धर्मानां च सेतुः पालक इत्यर्थः । As the sustainer, Visnu is the Lord of consecrated action (kratu- pati), meaning that He is the bestower of their results. His form as Yajña (“the sacramental offering personified”) has been 1ādāv abhūc chata-dhṛti rajasāsya sarge frape vişnuḥ sthitau kratu-patir dvija-dharma-setuḥ rudro’pyayāya tamasa puruṣaḥ sa adya ity udbhava-sthiti-layaḥ satatam prajāsu FIRST 78 162 daden8 Introduction to the Guṇāvatāras alot.adT counted among the lilavatāras by Brahma in the Second Canto (SB 2.7.11). Visnu is [also] the bridge (setu) [to cross over to the final destination], meaning [He is] the protector of [both] the twice-born and of religious integrity (dharma). तमसा तस्याप्ययाय रुद्रोऽभूदित्यनेन प्रकारेण उद्भवस्थितिलया भवन्तीति । अत्र ब्रह्म- रुद्रयोरवतारावसरो मोक्षधर्मे विविक्तोऽस्ति । यथा (म० भा० १२ । ३४१ ।१६-१८) - For the destruction of the universe through tamas, He became Rudra. In this way, creation, sustenance, and dissolution occur. The occasions of the descents of Brahma and Rudra are ascertained in the Mokṣa-dharma: ब्राह्मे रात्रिक्षये प्राप्ते तस्य ह्यमिततेजसः । प्रसादात् प्रादुरभवत् पद्मं पद्मनिभेक्षण ॥ ४४ ॥ तत्र ब्रह्मा समभवत् स तस्यैव प्रसादजः । अह्नः क्षये ललाटाच्च सुतो देवस्य वै तथा ॥। ४५ ।। क्रोधाविष्टस्य सञ्जज्ञे रुद्रः संहारकारकः ॥ ४६ ॥ इति । by मंगल vd (angue) Balad gaivil bo [Krsna said]: When the night of Brahma was over, O lotus-eyed a ((Arjuna), by the mercy of Bhagavan who has immeasurable di prowess, a lotus appeared [from His navel]. Then, by the grace of the same Bhagavan [Aniruddha], Brahma was born from that lotus. At the end of the day, Rudra, the annihilator, was born as Brahma’s son, arising from his forehead when he was overcome with anger. (Mahabharata, Santi-parva 341.16-18)2 श्रीविष्णोस्तु तृतीये दृश्यते ( भा० ३।८।१५) - xs bayairbs bed autol on now samiH oH nail The occasion of Bhagavan Visnu’s appearance is described in the Third Canto: bisa gal Jiangdweals तल्लोकपद्मं स उ एव विष्णुः प्रावीविशत् सर्वगुणावभासम् । sin bre तस्मिन् स्वयं वेदमयो विधाता स्वयम्भुवं यं स्म वदन्ति सोऽभूत् ॥ ४७ ॥ इति । 2 brähme rātri-kṣaye präpte tasya hy amita-tejasaḥ prasādāt prädurabhavat padmam padma-nibhekṣaṇa tatra brahma samabhavat sa tasyaiva prasādajaḥ ahnaḥ kṣaye lalaṭāc ca suto devasya vai tathā krodhāviṣṭasya sañjajne rudraḥ saṁhāra-kārakaḥ 79 74 I The Ontology of Paramātmā - The Supreme Immanent Self odno Vidura, Bhagavan Visnu Himself entered that lotus, which on sencompasses all the worlds, in which all the qualities (gunas) e) ad were apparent. Then the creator Brahma, the personification of the Vedas - whom they call self-born - appeared on that lotus. (SB 3.8.15)3 अस्यार्थः- तल्लोकात्मकं पद्मम् । सर्वगुणान् जीवभोग्यानर्थानवभासयतीति तथा । तद्यस्माज् जातं श्रीनारायणाख्यः पुरुष एव विष्णुसञ्ज्ञः सन् स्थापनरूपान्तर्यामितायै प्रावीविशत् प्रकर्षेनालुप्तशक्तितयैवाविशत् । स्वार्थे णिच् । तस्मिन् श्रीविष्णुना लब्ध- स्थितौ पद्मे पुनः सृष्ट्यर्थं स्वयमेव ब्रह्माभूत् स्थितस्यैव मृदादेर्घटादितया सृष्टेः । अत एव “स्थित्यादये हरिविरिञ्चिहरेति सञ्ज्ञाः” (भा० १।२।२३) इत्यन्यत्रापि ॥ श्रीद्रुमिलो निमिम् ॥ dental play that He becam the The explanation of this verse is as follows: That lotus encom- passes all the worlds, and it brings to light all the qualities (gunas), by which is meant the objects to be experienced by the living beings. The Puruşa, called Śrī Nārāyaṇa, from whom this universe was born, took the appellation of Visnu and entered the lotus as the Immanent Self (antaryāmi, i.e., Paramātmā) who is the maintainer. The prefix pra [indicating prominence] added to the root √vis (“to enter”) means that He entered in an eminent manner, namely, without losing or diminishing any of His powers. The causative form (nic) of √vis [in the verb prāvī- visat] does not alter the simple meaning of the root, “to enter.” When the lotus had achieved stable existence because of Bhaga- van Viṣṇu, then He Himself next became Brahma for the sake of creation, because only when clay is present can clay pots be manufactured. Therefore, elsewhere it is also said: “The one sup- reme Puruşa takes the names of Hari (Viṣņu), Viriñci (Brahmā), and Hara (Śiva) for the purpose of sustenance, creation, and dissolution” (SB 1.2.23). 3 tal-loka-padmaṁ sa u eva vişnuḥ pravivisat sarva-guṇāvabhasam 4 and to tasmin svayam veda-mayo vidhätä svayambhuvam yam sma vadanti so’bhütolo sthity-adaye hari-viriñci-hareti sañjñāḥ mine birate bond 80 392 nos 8 Introduction to the Gunavatāras olotno sl Commentary hadhivalil.bne Dorney A THERE IS ONLY one Absolute Reality that manifests in different forms. He Himself manifests both as the regulator and the regu- lated. His manifestation as the regulator is called svāṁśa (lit., a portion that is He Himself, sva eva aṁśaḥ). As the regulated, He is called vibhinnāṁśa (lit., a differentiated portion), or the jiva. A svāṁśa, as the name suggests, does not have the sense or egoism of separate existence or identity. A vibhinnāmsa, however, has the self-concept of existing separate from its source. The true purpose of this separate self-concept is to enable the possibility of love for the svämśa. But the jiva who is overcome with desire to enjoy inde- pendent of the svämśa remains conditioned by maya and unaware of the svāṁśa. There are two domains of being, spiritual and material. In both of these realms, there are various lokas, or spheres of existence. Śrī Kṛṣṇa is the original form of Bhagavan, and He exists in three aspects in the spiritual lokas called Vaikunthas. According to Laghu- bhāgavatamṛta (1.1.11-17), these aspects are called svayam-rupa (His own original form), tad-ekātma-rupa (forms that are one in essence with His original form), and aveśa (empowered forms). ne riguori The first category refers to Śrī Kṛṣṇa as He is in His own orig- inal form. The second category refers to forms having the same essential nature as Krsna but differing in appearance. This cat- egory has two divisions called vilasa (forms differing in appear- ance for the sake of distinct play) and svärśa (selfsame portions). Vilasa forms have almost the same potencies as Kṛṣṇa, whereas the svāṁśa forms have a little less power. Examples of the first are Nārāyaṇa and Vasudeva in Vaikuntha. Examples of the second include Matsya, Kurma, and so on, as well as the manifestations of the Purusa or Paramātmā. When a particular jiva is empow- ered with a specific potency of Bhagavan, he is called an aveśa manifestation. Seşa and Narada in Vaikuntha are examples of this. When Bhagavan appears within the cosmos, which is a manifes- tation of the extrinsic energy, He is called an avatara. According to Laghu-bhāgavatamṛta (1.2.3) there are three categories of avataras: 81 I The Ontology of Paramātmā - The Supreme Immanent Self puruṣāvatāra, guṇāvatāra, and lilavatāra. The lilāvatāras will be described in Śrī Kṛṣṇa Sandarbha as per their appropriate context. In philosophical writing in particular, topics that are raised for dis- cussion should be related to and consistent with what comes before and after in the exposition. This is called sangati, or context, and is of various types. Prasanga-sangati, mentioned by Śrī Jīva, refers to the context of the relevant subject matter.) There are three puruṣāvatāras, as described in the previous anucchedas. Guṇāvatāras are also three in number, as found here in this anuccheda. Bhagavata Purana (11.4.5) describes how the Primeval Purușa accepts three forms to enact the functions of creation, sustenance, and dissolution.orw 916Śrī Jiva observes that it is not explicitly stated in the verse either that Visņu accepted sattva-guna for the purpose of suste- nance or that He sustains the cosmos through sattva. In the case of Brahma and Rudra, however, it is mentioned that they accepted the respective gunas of rajas and tamas to perform their functions. Śrī Jiva draws the conclusion that this phrasing is meant to show that Visnu is transcendental to all three gunas, even though He is the support for the function of sustenance, which is carried out through sattva. It would have been improper to state even figura- tively that Visnu is related to material sattva. There is but one self- existent Bhagavan, and He manifests as Brahma, Visņu, and Śiva. Visņu, however, remains transcendental to the gunas of prakṛti despite His apparent involvement with that material function. In Bhagavat Sandarbha (Anuccheda 47), Śrī Jiva comments that Visnu is visśuddha-sattva (lit., pure sattva), or transcenden- tal “being-existence,” which is completely distinct from material sattva, or phenomenal being. He enables the function of suste- nance by energizing material sattva merely through His proximity and not by physically contacting it. Although He is counted among the guṇāvatāras, He is not in actual contact with the gunas. w boo Visnu is also called kratu-pati because He awards the results of kratus (consecrated actions). Kratu is another word for yajña (sacramental offering), and thus kratu-pati means the master or Lord of kratu, or yajña. There is also an avatara called Yajña, so 82 The Puruga 8 Introduction to the Guṇāvatāras lest one confuse the two, Śrī Jiva comments that they are not iden- tical. As Yajña, He is counted among the lilävatāras, as described in Bhāgavata Purana (2.7.11), while as kratu-pati Visņu, He is a guṇāva- tāra. He is called dvija-dharma-setu (lit., a bridge for the twice-born and dharma). The word setu (bridge) implies that He is the sup- port of dharma and He who carries the twice-born across to their final destination, acting like a bridge over the ocean of material existence. Tell 91 to 100 The verses from Mahabharata are spoken by Śrī Kṛṣṇa to Arjuna, in response to the latter’s query about the meaning of Kṛṣṇa’s names. The form of Bhagavan mentioned here is Aniruddha. This should be taken to mean Pradyumna, since it is known that Brahma takes birth from Pradyumna. The Bhāgavatam verse from the Third Canto specifically men- tions that Visnu entered the lotus of the cosmos and gave it sta- bility. This is the function of Visņu, the deity of sattva. Without His presence, nothing would exist. The word sattva thus literally means “beingness.” 99ndi otal wang ti 152 mwo all at toos aff solea adt vol-vie bus unei navegada [amdiena] bayar [serving sdi 30] notuloaalb sonsustare,noite ant to eadband bus adgood auorsun oni babasqus refiserers han (aze.sae) " SITE Pay for rats fly ॥ prashnestine now JOSE FISTERE allimeve stedbryd banisique al toy-lt brow ada, s879v aids al 18q-hu et [991] so se v 18” [eiden gaiwollot sdr anderd to mot dini amunt to analaivib test wordt gaiver danonds bodiesh gnied al navegada sasa vie basugalv atuur as banisht sis sent saar) sexta to zoqui sitt [isel” ansom yllätyt hq brow adt godtla na toyoure diuid lord oyent 83SE The Omlope Anuccheda 9 dash lenit The Purusa Is the Root of the Three Trunksits of the Universal Tree neem of neol ad bluroria ९ । एवम् “यो वा अहं च गिरिशं च विभुः स्वयं च” (भा० ३।९।१६) इत्यादौ । SIMILARLY, Brahma prayed to Garbhodakaśāyī Viṣṇu: “Obei- sances to Bhagavan, who manifests Himself as the tree of the worlds. Though [this tree is] one, after separating out from its root in His own Self, it grew into three trunks (tri-pāt) – myself [Brahma], Bhagavan Viṣṇu, and Śiva- for the sake of the creation, sustenance, and dissolution [of the universe], and thereafter expanded into numerous boughs and branches” (SB 3.9.16). “त्रिपात्” इति । टीका च “यो वै एकस्त्रिपात् त्रयो ब्रह्मादयः पादाः स्कन्धा यस्य ” इत्येषा | वृक्षरूपत्वेन तद्वर्णनादेषां स्कन्धत्वम् ॥ ब्रह्मा श्रीगर्भोदशायिनम् ॥ comments In this verse, the word tri-pat is explained by Śrīdhara Svāmi [in the following paraphrase]: “That very same one [tree] is tri-pāt, having three feet, divisions, or trunks in the form of Brahma, Visņu, and Śiva.” Because Bhagavan is being described through the metaphor of a tree, these three are identified as trunks [although the word pada in tri-pät literally means “feet”]. 1 yo va aham ca giriśaś ca vibhuḥ svayam ca 2 sthity-udbhava-pralaya-hetava atma-mulam bhittvä tri-päd vavṛdha eka uru-prarohas tasmai namo bhagavate bhuvana-drumāya yo vai ekas tri-pät trayo brahmadayaḥ pādāḥ skandha yasya. 84 9 The Purusa Is the Root of the Three Trunks of the Universal Tree Commentary IN THIS VERSE, the root would be Garbhodakaśāyi Viṣṇu, the sec- ond puruşăvatāra, and the Visņu who is counted among the three trunks would be Kṣirodakaśāyī Viṣņu, the third puruṣāvatāra. The word tri-pat literally means three feet, but Śrīdhara Svāmi glosses it as three trunks. This explanation is given to accord with the metaphor of a tree. The word pät or pada can also mean a divi- sion, and thus it is not wrong to interpret it as a trunk. In Bhagavad Gitā (15.1), the cosmos is described as having roots up and branches down. The reason for this is to show that the source of the cosmos is of a subtle nature and situated beyond it. Here the metaphor of a tree is employed to indicate that the three guṇāvatāras are rooted in the second Purusa. me Is die one I was invoking nswered, “The three of you, Which of you then $12. The gods laughed and शशि which your contemplated.” After describing the three gunvandras of the Puruga and their Army-dado hatusime grind row adds maids to sged Anadbrin in bow ad 85 09 Issisvinu edito le roof sibal agus sill vistas 59a orsuraiv ivaessbodded ad blow toor or aяay т и sult sit groms batuon at odw anal adi bas moviziriq bo erottoring bridi odral sabotexed blow al Anuccheda 10 sebe ndjesi sexy susam vllervil tbq-ht brow art btw broops of nevig el nobenefqxs air admind 99 28 11 The Guṇāvatāras Appear to Bless the Sage Atri es bodiesb at zomaart (12) MID omano silt to soa si Jadi woda of al aids not noessy sdr wob To rodqua Hai broved battle bus suten oldua & to ef १० । तेषामाविर्भावो यथा (भा० ४।१।२१-२२ ) - shathant of bayalams assert who are a od boose add ni THE APPEARANCE OF THE GUNAVATARAS is described by Maitreya to Vidura: WO तप्यमानं त्रिभुवनं प्राणायामैधसाग्निना । निर्गतेन मुनेर्मूर्धः समीक्ष्य प्रभवस्त्रयः ॥ ४८ ॥ अप्सरोमुनिगन्धर्वसिद्धविद्याधरोरगैः । after se nto tree of the eparating out from three trunks (tri-par) वितायमानयशसस्तदाश्रमपदं ययुः ।। ४९ ।। इत्यादि । and there for the salte the universel, and branches Seeing the three worlds being tormented with the fire pro- duced by the fuel of praṇāyāma and rising from the muni’s head, the three Lords [Brahma, Visņu, and Śiva] went to his her- mitage while being glorified by the Apsaras, munis, Gandharvas, In Siddhas, Vidyadharas, and Uragas. (SB 4.1.21-22)1 the follow मुनेरत्रेः ॥ श्रीमैत्रेयो विदुरम् ॥ That der through ree are ide Identified as trunk The word muni (thinker) here refers to the sage Atri.”] 1 tapyamānam tribhuvanaṁ präṇāyāmaidhasägninā nirgatena muner murdhnaḥ samiksya prabhavas trayaḥ apsaro-muni-gandharva-siddha-vidyadharoragaiḥ vitayamana-yaśasas tad-äśrama-padam yayuh w 86 s2110 The Gunavatāras Appear to Bless the Sage Atril Commentary old girl loosellow Ichstam sales orfw aseam qu bezaubaib ad lliw oigor air amoque mid slam on asob vs THIS VERSE IS FOUND in the following context. Atri is one of the sons of Brahma. Being ordered by Brahma to create progeny, Atri went to Ṛkṣa Mountain to engage in penance along with his wife Anasuya. He controlled his mind through pranayama and tolerated the heat and cold for an entire century while standing on one foot. In the course of doing so, he held the following thought in his mind, “I seek refuge of Him who is the Supreme Regulator of the universe. May He bless me with offspring like unto Himself” (SB 4.1.20)? Atri did not pray to any specific god by name, and so all three guṇāvatāras, being overlords (prabhu) of the universe- or reg- ulators of one of the functions of creation, sustenance, or disso- lution - appeared before him. When they did so, Atri inquired, “My intention was that the one supreme ruler of the universe may appear to me, but there are three of you. Which of you then is the one I was invoking” (SB 4.1.27-28)? The gods laughed and answered, “The three of us taken together represent the truth on which you contemplated.” Subsequently, all three took partial incarnations as Atri’s sons: Soma, the moon god, was a portion of Brahma, Dattatreya of Viṣņu, and Durvasa of Śiva. After describing the three gunävatāras of the Purusa and their functions according to the three gunas of prakṛti, Śrī Jiva intends to show that Bhagavan Vişņu encompasses and exceeds the other two and is transcendental to prakṛti. These three are popularly called the “Hindu Trinity,” and the general feeling among most Hindus is that there is no difference between Viṣṇu and Śiva. In fact, judg- ing by the sheer number of Śiva temples in India, he seems to be the more popular deity of the two among the masses. One or more Śiva- lingas can be seen in almost every village of India. Śiva is called Asu- toșa, “one who is easily pleased,” and this perhaps indicates the rea- son for his popularity. Bhagavata Purana itself confirms that Śiva’s devotees are opulent (SB 10.88.1), so there is little wonder that the 2 saranam tam prapadye’ham ya eva jagad-isvaraḥ prajām ātma-samām mahyam prayacchatv iti cintayan 43 87 I The Ontology of Paramātmā - The Supreme Immanent Self int masses, who desire material welfare, seek his blessings. This, how- ever, does not make him supreme. This topic will be discussed up to Anuccheda 17. Asino gaiwollot adi i nо язу інт FHA progong stress of kandma ve betsbro gulo Andara to ano ellw aid riti gnols someasg negro of mistnom so of new benssler Bakambung dgn bat and bellortos 9H sybarnA sno no gniorata olid vso sits as tot ble brus test d ar sarovinu sth to sodeluga smenqu2 and at od mill to squier 1998 1 (pa.. 82) “Usami otan sal gnngatlo dit om zasld H yaM serit lis oe bus amen yd bog ofbega yme of yang ton bib tak gemmayi (day) abroliovo gniedzothtorag -ozath no sonsmedaus notisers to molto ant to suo to aroistu thestuppi Aves bib ved gadw mul poled bessage Hotty! 19년 apravio ad to slur ameque ono od 18 sw consint v wart way to doid way to store snsd and am of meqs ysm bne barguel abog silf (ex-5.1.2) “gubloval saw I amo art af no huu say device! fedjugor delet au lo sault sell herewas Ishing Joby 2dont il Mitsupsedue “betalat по woy doidw То понтов в to not on a CAW Bog ubom Siti smo na ahA as anottamsoni lent bas se sdt to tovaning sendt sdt gaidimash fa or abainaiti owsh hevig a worla hsabbehind at bas gbl tib on el saarit tedd ei arted of areas sibulat algust svi to odreda adı vd gui A balls ei vièlhal to sgalliv prove remis al mese e ss angul soft brit had avie Jab mint been siglingawa tovada vaelugog aid to no Malon are 299toveb 88 ‘schopng lo 1162 19 notistasios gyldnerthal Heasoodadhbaviabetins al mytic hygu with his trident. But Parvati fell at his feet bhi Ato ing him no It syns i sigs P Anuccheda 11 divers de pataloqu ww that Bh BODY Which of the Three Regulators Is Supreme? ached Him in the following ११ । यथा वा (भा० १० । ८९११) - nammo al so I did not welcome you properly, THERE IS ALSO THE STORY narrated by Suka, beginning with this verse: BEW Heye सरस्वत्यास्तटे राजनृषयः सत्रमासते । pirlw of an vidms RE वितर्कः समभूत् तेषां त्रिष्वधीशेषु को महान् ॥ ५० ॥ इत्यादिरितिहासः । O King, once the sages assembled on the bank of the river Sara- svati. During their discussion, the question arose as to which of the three Regulators [Brahma, Viṣṇu, and Śiva] is paramount. (SB 10.89.1) wo ein vd. अत्र श्रीविष्णोः स्थानं च क्षीरोदादिकं पाद्मोत्तरखण्डादौ जगत्पालननिमित्तकनिवेदना- र्थं ब्रह्मादयस्तत्र मुहुर्गच्छतीति प्रसिद्धेः । विष्णुलोकतया प्रसिद्धेश्च । बृहत्सहस्रनाम्नि च क्षीराब्धिमन्दिर इति तन्नामगणे पठ्यते । श्वेतद्वीपपतेः क्वचिदनिरुद्धतया ख्यातिश्च तस्य साक्षादेवाविर्भाव इत्यपेक्षयेति । 03 The abode of Bhagavan Viṣṇu is the Milk Ocean (kṣirodaka), because it is well known from the Uttara-khanda of the Padma Purana that the devas headed by Brahma go there repeatedly to supplicate Bhagavan for the protection of the universe. His abode is also famous as Visņu-loka. In the Bṛhat-sahasra-nāma (Padma Purana, Uttara-khanda 71.141) also, among the collec- tion of names of Bhagavan Visnu, one of His names is “He whose sarasvatyās taṭe rajan rṣayaḥ satram asate vitarkaḥ samabhut teṣām triṣv adhiseṣu ko mahān 89 I The Ontology of Paramātmā - The Supreme Immanent Self abode is the Ocean of Milk.” In some places, the Lord of Svetad- vipa is called Aniruddha, because He is directly a manifestation of Aniruddha. एवं परीक्षया तत्र त्रिदेव्यास्तारतम्यमपि स्फुटम् ॥ श्रीशुकः ॥ In this way, the relative superiority of the three gods is made explicit by means of a test? que al sluge dent to doidW 99 Commentary IN THIS SECTION, Śrī Jiva begins to stress the supremacy of Vişnu over Brahma and Śiva, referring to an anecdote from Bhāgavata Purāņa (10.89), incidentally pointing out that Visnu’s abode is in the Milk Ocean. The story goes that once there was a big confer- ence of sages on the bank of the river Sarasvati. A question came upon the assembly as to which of the three gods - Brahmā, Viṣṇu, or Śiva - is paramount. The sage Bhrgu was assigned to ascertain the truth. ed. Falda Bhrgu first went to visit Brahma, his father. To test Brahma’s forbearance, he neither paid the customary respect nor did he praise him. Brahma became furious and glared at Bhrgu with eyes rolling in anger. But since the insult had been inflicted by his own son, he contained his rage. Bhrgu next went to Kailasa, the residence of his elder brother, Śiva. Seeing his brother approaching, Śiva rose up from his seat and proceeded to embrace the sage. But Bhrgu avoided Śiva, say- ing, “I shall not touch you, because you have disregarded social con- vention and flouted the injunctions of the Vedas by putting skulls 2 The last line of Anuccheda 11 appears as the first line of Anuccheda 12 in the g edition of Śrī Haridasa Săstri. Being a connecting statement, it both concludes the discussion in Anuccheda 11 and serves as a bridge for the statement that follows in Anuccheda 12. This is readily perceived in the Sanskrit text in which the flow of thought proceeds uninterrupted by translation and commentary. We have moved the statement here so as not to lose its primary sense of bringing a conclusion to the discussion in Anuccheda 11. In addition, we have placed a square bracket at the beginning of the translation to Anuccheda 12 that supplies the statement’s linking function to the ongoing discussion. defin 90 1211 Which of the Three Regulators Is Supreme? eff on your body and smearing it with the ashes of cremated bodies.” Hearing these harsh words, Śiva became furious and ran to attack Bhrgu with his trident. But Pārvati fell at his feet, pacifying him and persuading him not to commit the ghastly deed of killing his own brother.gallo asmen brsewody sno entsinos base Bhrgu then moved on to Vaikuntha, the abode of Bhagavan Viṣṇu. There he observed that Bhagavan was lying down with His head in the lap of Lakṣmi Devi. The sage walked up to Visņu and kicked Him in the chest. Visnu immediately got up and reverently spoke the following words, “O sage, please come and have a seat. I was unaware of your arrival, so I did not welcome you properly. Please forgive Me. Your feet are so soft and My chest so very hard. You must surely be feeling some pain after kicking Me.” Saying this, Visnu began to massage Bhrgu’s feet. He continued, “O sage, all My sins have been dispelled by the touch of your feet. From this day I have become the sole abode of Lakṣmi, the Goddess of Wealth. She will henceforth dwell on My bosom bearing the mark of your foot.” of 15340 HASANGAN ant batslos ad yam and slifi es ad Sage Bhrgu felt great joy on hearing this expression of humil- ity from Visņu. His voice choked up out of devotion and tears fell from his eyes. He could not utter a single word. He returned to the assembly of sages and narrated what he had experienced. Hearing his words, everyone was struck with wonder and had no doubt about the supremacy of Bhagavan Visņu, the reservoir of all virtuous qualities. giderowo Although the Bhāgavatam relates that Bhrgu went to Vaikuntha to see Visņu, Śrī Jiva Prabhu points out here that in fact, this would be the guṇāvatāra form of Viṣṇu who lies on the Ocean of Milk, which is within the cosmos. In Bhagavat Sandarbha (Anucchedas 73 and 74), Jiva explains that just as Bhagavan appears as an avatara in the material world, so too His eternal abode manifests within the cosmos. A reference to such an appearance is found in the Eighth Canto of the Bhāgavatam (8.5.4-5). The third Purusa of Visnu is called both Kṣirodakaśāyi Viṣṇu as well as Aniruddha. He is called Kṣirodakaśāyī because He resides upon the Ocean of Milk, kṣirodaka. He is also called Aniruddha 91 36 1 The Ontology of Paramātmā - The Supreme Immanent Self because sometimes Bhagavan Aniruddha, the fourth member of the quadruple manifestation of Kṛṣṇa, personally takes the place of Kṣirodakaśāyi Visnu. llal Dave 8 anshin ald thw ugula air The Brhat-sahasra-nama mentioned here is spoken by Śiva to Parvati and contains one thousand names of Viṣṇu. One of Visnu’s names found there is Kṣīrābdhi-mandira (Padma Purana, Uttara- khanda 71.141), or one who resides upon the Milk Ocean. In the Uttara-khanda of Padma Purana (Chapter 245) there is a description of the devas headed by Brahma approaching the northern beach of the Milk Ocean to supplicate Bhagavan Visņu.galwollol at sloga Śvetadvipa (“the white island”) is another name for this abode of Visņu. It is mentioned in Brahma-samhita: “I worship Svetad- vipa, called Goloka” (Brahma-samhita 5.66) Svetadvipa and its res- idents are described in great detail in the Nārāyaṇīya section of the Mahabharata (starting from Santi-parva, Chapter 335), which relates Nārada’s visit there. It may be mentioned here that in some Purāņas, stories, such as this one, may be related in a different manner in order to prove the supremacy of Śiva or another deity. The reason for this is that the Purānas are divided into three groups according to the three gunas. The sättvika Puranas are superior to the other two categories because true knowledge comes from sattva - sattvät sañjāyate jñānam (GĪTĀ 14.17). This was discussed in Anuccheda 18 of Tattva Sandarbha. Moreover, Śrī Kṛṣṇa says that He establishes a devotee’s faith in whatever deity he is drawn to worship (GITA 7.21-23). This is accomplished through the stories found in non-sättvika Purāņas. In Tattva Sandarbha, Śrī Jīva established the supreme authority of Bhāgavata Purana over all other Purānas and Itihāsas in the matter of the self-disclosure of Ultimate Reality. Thus, the conclusion of Bhāgavata Purāṇa overrides any contradictory description.sybas riigis 3bhaje śvetadvipam tam aham golokam iti yam 4 1.60 For an example, one can consult the Śiva Purana (Part 1, Chapter 6), which relates the story of a fight that took place between Brahma and Visnu to assert their supremacy.pl Os qu تلاو 92 22 16 mb Anuccheda 12 tish Vişņu Is Supreme among the Guṇāvatāras ow bollen etrum anoloigaus ad vlame() stil med to] १२ । तथा चान्यत्र द्वयेनाह (भा० १।२।२३). her spins nests [THE SUPERIORITY OF VISŅU among the guṇavatāras] is also stated by Suta Gosvāmi elsewhere in two verses. [In the first of these, it is said:] Banden Hoidal semaf rado ni envah as…] atthe tiw 978 anmol bas enjoy caused red सत्त्वं रजस्तम इति प्रकृतेर्गुणास्तैर युक्तः परः पुरुष एक इहास्य धत्ते । स्थित्यादये हरिविरिञ्चिहरेति सञ्ज्ञाः श्रेयांसि तत्र खलु सत्त्वतनोर्नृणां स्युः ॥ ५१ ॥ dauonda] mal bowl Sattva, rajas, and tamas are the three gunas of prakrti, primor-he dial nature. Accepting these for the sustenance, creation, and 48 dissolution of the material world, the one Supreme Person assumes three names - Hari (Visņu), Viriñci (Brahma), and Hara (Śiva). But among these three, it is from Visnu alone, who tod is the embodiment of sattva, that the true benefits for human beings are to be obtained. (SB 1.2.23)1 a) suola इह यद्यप्येक एव परः पुमानस्य विश्वस्य स्थित्यादये सृष्टिस्थितिलयार्थं तैः सत्त्वादिभिर्यु- क्तः पृथक् तत्तदधिष्ठाता तथापि परस्तदसंश्लिष्टः सन् हरिविरिञ्चहरेति सञ्ज्ञा भिन्ना धत्ते तत्तद्रूपेणाविर्भवतीत्यर्थः । तथापि तत्र तेषां मध्ये श्रेयांसि धर्मार्थकाममोक्षभक्त्याख्यानि शुभफलानि सत्त्वतनोरधिष्ठितसत्त्वशक्तेः श्रीविष्णोरेव स्युः । 55 1 sattvaṁ rajas tama iti prakṛter gunās tair yuktaḥ paraḥ puruşa eka ihasya dhatte sthity-adaye hari-viriñci-hareti sañjñāḥ śreyamsi tatra khalu sattva-tanor nṛnam syuḥ hand radio si no wol sb dut bi gubisbarron 931 The Ontology of Paramātmā - The Supreme Immanent Self Here, although the one transcendental Purușa, for the sake of sustenance, creation, and dissolution of this universe, is con- nected separately with each of the three gunas as their presiding deities, He still remains transcendental and untouched by them. He takes the separate appellations of Hari, Viriñci, and Hara, meaning that Bhagavan appears in the forms [of these three deities]. Nevertheless, of these three, it is from Śrī Visņu alone, who presides over the power of sattva, that the true benefits [of human life (śreyamsi)], namely, the auspicious fruits called dharma, artha, kāma, mokṣa, and bhakti, are to be obtained. अयं भावः– उपाधिदृष्ट्या तौ द्वौ सेवमाने रजस्तमसोर्घोरमूढत्वात् भवन्तोऽपि धर्मा- र्थकामा नातिसुखदा भवन्ति तथोपाधित्यागेन सेवमाने भवन्नपि मोक्षो न साक्षान् न च झटिति किन्तु कथमपि परमात्मांश एवायमित्यनुसन्धानाभ्यासेनैव परमात्मन एव भवति । तत्र तत्र साक्षात् परमात्माकारेणाप्रकाशात् तस्मात् ताभ्यां श्रेयांसि न भवन्ति । The sense is this: If Brahma and Śiva are worshiped as limited with adjuncts [i.e., as devas in charge of their respective gunas], then because rajas and tamas are distressful and bewildering [respectively], even if one should attain the fruits of dharma, artha, and kāma [through them], they will not be very pleasing. If [on the other hand] one worships these two as without any adjuncts [taking them as identical to the Supreme and free of any guna], then even if mokṣa were to occur, it would neither come directly from them nor be realized swiftly. Rather, only if they are worshiped in the constant understanding that they are both parts of Paramātmā [i.e., that they are avataras of Param- ātmā], is liberation to be obtained, and only from Paramātmā alone. [But] since Paramātmā is not directly manifest in the forms of Śiva or Brahma, the ultimate welfare does not proceed directly from them. अथोपाधिदृष्ट्यापि श्रीविष्णुं सेवमाने सत्त्वस्य शान्तत्वात् धर्मार्थकामा अपि सुखदाः । तत्र निष्कामत्वेन तु तं सेवमाने “सत्त्वात् सञ्जायते ज्ञानम्” (गीता १४ । १७ ) इति । “कैवल्यं सात्त्विकं ज्ञानम्” (भा० ११ । २५।२४) इति चोक्तेर्मोक्षस्य साक्षात् । IGP Now, [on the other hand,] if one serves Bhagavan Viṣṇu, even considering Him to be delimited by sattva [i.e., not knowing 94 36 112 Viṣṇu Is Supreme among the Gunavatāras SIT Him as the Supreme], the dharma, artha, and kama achieved [through Him] will be pleasing, because sattva is peaceful by nature. And if one serves Him without material desire [even while still considering Him to be delimited by sattva], then one attains mokṣa directly, in accordance with statements like, “Knowledge manifests from sattva” (GITA 14.17)2 and “Kaivalya (liberation) is sättvika knowledge” (SB 11.25.24). अत उक्तं स्कान्दे- How Therefore, it is said in the Skanda Purāna: How बन्धको भवपाशेन भवपाशाच्च मोचकः । कैवल्यदः परं ब्रह्म विष्णुरेव सनातनः ॥ ५२ ॥ इति । He who binds with the ropes of material existence and He who delivers from the same bondage is Bhagavan Viṣṇu alone, Be the eternal Absolute Reality and the bestower of liberation (kaivalya). (Skanda Purana) उपाधिपरित्यागेन तु पञ्चमपुरुषार्थो भक्तिरेव भवति तस्य परमात्माकारेणैव प्रकाशात् । तस्मात् श्रीविष्णोरेव श्रेयांसि स्युरिति । If, however, one worships Bhagavan Viṣṇu without any limit- ing adjuncts [considering Him Supreme], then it is bhakti alone that is attained, the fifth goal of human life, because He [Vişnu without adjuncts] is manifest [to such a devotee] in His form as Paramātmā. Therefore, ultimate welfare comes from Visņu alone [as stated in the Bhagavatam verse under discussion]. hting Bogidanbu Commentary 100 anup bro vish Raibles Van mo con bote de mo anging ALTHOUGH the Supreme Person is one, He accepts three forms to carry out the three functions of creation, sustenance, and 2 sattvät sanjayate jñānam 3 kaivalyaṁ sättvikam jñānam bas yangtoy pienin si pizem Soult ads lo gai bandhako bhava-pāśena bhava-pāśāc ca mocakaḥ kaivalyadaḥ param brahma vişnur eva sanātanaḥ 95 This verse is not found in the extant versions. te noua anoirer 56 95 I The Ontology of Paramātmā - The Supreme Immanent Self dissolution in relation to the gunas of prakṛti-rajas, sattva, and tamas. Of the three, although Visņu enacts the function of suste- nance, He remains untouched by these qualities (gunas). Thus, it is only through the worship of Visnu that humanity can attain the ultimate welfare.wapababais The worship of this trinity can be undertaken either with the understanding that each member harbors the upadhi, or limitation, of his respective guna, or that they are transcendental to the gunas. In the latter case, the immateriality of Brahma and Śiva would be on the basis of their being partial manifestations of Paramātmā, whereas Visnu is Paramātmā Himself. If Brahma and Śiva are wor- shiped with the view that they have upădhis, then they cannot grant liberation, and even the boons of dharma, artha, and kāma derived from them will not be very pleasing. This is because the gunas of rajas and tamas are distressful and delusive, respectively. Libera- tion (mokṣa), however, is not possible through the worship of these two devas qualified by their upadhis. But even if one worships them as free of upādhis, liberation is achieved only belatedly, and that too comes as a result of considering them to be parts of Paramātmā. In essence, liberation ensues only from Visnu, the Paramātmā, and certainly not from Brahma or Śiva directly. On the other hand, if Visnu is worshiped as delimited by sattva, one can still achieve dharma, artha, and kama from Him, and such benefits will be benign because sattva by nature is peaceful. If Visnu is worshiped without any such material motive, then one can also attain mokṣa. This is again because of the illuminating nature of sattva that leads to mokṣa. But if Visnu is worshiped with- out any upadhi, then one attains bhakti, the fifth human pursuit beyond dharma, artha, kāma, and mokṣa. Bhakti is manifest only from Paramātmā and not from any presiding deity of the gunas. While commenting on this verse, Śrī Viśvanatha explains that Bhagavan assumes the role of an avatara in two ways - through His intrinsic potency, and through His extrinsic potency consist- ing of the three gunas. The first type of avatara includes manifes- tations, such as Matsya and Kurma. All of these are worshipable forms. The second type of avatara specifically refers to the three 96 1158 ms 12 Visnu Is Supreme among the Gunavatāras forms that are related to the three gunas. Among these three, only Visnu is worshipable. Visnu is called sattva-tanu, or one whose body is purely of the nature of sattva. This sattva is not that of phenomenal being but belongs to His intrinsic potency of tran- scendental being-existence (viśuddha-sattva), as is said, “Visnu is directly the Supreme Person, free of the gunas and beyond prakṛti” (SB 10.88.5). For this reason, Viṣṇu cannot have any material upädhis, since the material energy has no power to delimit Him in any way. As such, by His mere proximity He maintains the cosmos through the illuminating potency of material sattva, all the while remaining indifferent to it. It is in this sense only that He is called a guṇāvatāra, and thus He is in no way less than a puruṣāvatāra. Brahma, however, is a jiva and is associated with rajas for the purpose of creation. He is called an avatara simply because he is empowered by Visņu to enact the function of creation. This is con- firmed in Brahma-samhita (5.49), cited in the following anuccheda. The ontological position of Śiva is different. He is neither of the category of Visņu nor that of a jiva, but that of Paramātmā endowed with material potency. According to Brahma-samhita (5.45, cited in the following anuccheda), he is the precipitate derived from Visņu, as yogurt is to milk. He is closely affiliated with Visņu, and thus there are numerous scriptural statements declaring him as nondif- ferent from the latter. Like Visņu, he too is addressed as Iśvara. Yet, he cannot be equated to Visņu in all respects, because he is in contact with the gunas of prakṛti. He is thus depicted as the hus- band of Durgā or Parvati, the deity of the material energy. Such being the case, one cannot transcend the gunas by worshiping him as Supreme. In conclusion, a deva like Śiva could be worshiped as:

1. The independent Bhagavan. This is the concept of the Saivites. 2. The presiding deity of an aspect of the material energy, such as tamas.
2. A devotee of Bhagavan Viṣṇu.
3. A partial manifestation of Visnu. harir hi nirgunaḥ säkṣāt puruṣaḥ prakṛteḥ paraḥ sa sarva-drg upadraṣṭā tam bhajan nirguno bhavet 97 46 I The Ontology of Paramätma - The Supreme Immanent Self
4. A seat, adhiṣṭhāna, occupied by Visņu, i.e., an agent or represen- olytative of Vişņu manifesting His powers. In this case, one would adworship Vişņu through him. Among these, the first type of worship is forbidden and is said to lead to degradation. The second type of worship will yield only material benefit. The other three types of worship can award the highest benefit. This is the significance of SB 1.2.23, the principal verse of this section. The essence is that no one but Visnu is the worshipable deity. For more details on this, see Anuccheda 106 of Bhakti Sandarbha. Alcod paused be dezved alone to vogtas woda bi ongini bekalvoabloals llim of el trugoy as 3ibnen be davèles bazsubbs shoonechileshoot disne es la ni enior betapo ed tones. 19Y dabad Jains mid gigiderow vdanou ada ed bluo poque as only from divinand lodge and shit proved bobni odlod 98 Dija navegand 20 991 БА de potency 152 toy bologne jiang), rajasmanifest buc Usa outer glow of some inadha- lead to complete realization of gavan’s attribu Anuccheda 135 Yet, it ca deferenties ASTER I ESPARINGSSP तत् साह्मणो दर्शनम् साक्षादेवाण The Puruşa Is Directly Manifest Only as Visņu bloveb at boow tadi awollo) si at more to shamt yllsiting १३ । अत्र तु यत् त्रयाणामभेदवाक्येनोपजप्तमतयो विवदन्ते तत्रेदं ब्रूमः - यद्यपि तारत- म्यमिदमधिष्ठानगतमेव अधिष्ठाता तु परः पुरुष एक एवेति भेदासम्भवात् । सत्यमेवाभे- दवाक्यं तथापि तस्य तत्र तत्र साक्षात्त्वासाक्षात्त्वभेदेन प्रकाशेन तारतम्यं दुर्निवारमेवेति सदृष्टान्तमाह (भा० १।२।२४) - Droonia THOSE Whose minds have been persuaded by the above state- ment about the oneness of the three [gunavatāras] [SB 1.2.23] quarrel [with those who assert that Visnu is supreme among the three gods]. To them we say the following: Although this hierarchy of relative superiority or inferiority [of these deities] is made only in relation to their respective posts, the presid- ing [deity] is the Supreme Puruşa (paraḥ puruşa ekaḥ), who is only one, since no distinction is possible in Him. The statement of nondistinction is true; nevertheless, the gradation is indeed unavoidable because of the recognition of the relative superior- ity or inferiority [of these gods due to their being] either direct or indirect manifestations [of Bhagavan]. Sūta makes this point with the help of an example: 5135 ॐ पार्थिवाद् दारुणो धूमस्तस्मादग्निस्त्रयीमयः । [6] (ish) “and” brow addr तमसस्तु रजस्तस्मात् सत्त्वं यद् ब्रह्मदर्शनम् ॥ ५३ ॥ os bisa ai enjoy Just as smoke is better than wood, which is a product of the earth, and fire is superior to smoke because one can perform Vedic sacrifice with it, so rajas is superior to tamas, and sattva, 66 99 1 The Ontology of Paramatma - The Supreme Immanent Self which leads to realization of the Absolute, is superior to rajas. (SB 1.2.24)1 पार्थिवान् न तु धूमवदंशेनाग्नेयात् तत एव वेदोक्तकर्मणः साक्षात् प्रवृत्तिप्रकाशरहिताद् दारुणो यज्ञीयान् मथनकाष्ठात् सकाशादंशेनाग्नेयो धूमस्त्रयीमयः पूर्वापेक्षया वेदोक्तक- र्माधिक्याविर्भावास्पदम् । तस्मादपि स्वयमग्निस्त्रयीमयः साक्षात् तदुक्तकर्माविर्भावा- स्पदम् । Wood is a product of the earth and thus unlike smoke, which is partially made of fire. From this it follows that wood is devoid of light and not directly functional in the Vedic ritual. So, bet- ter than the wood used to kindle the sacrificial fire is the smoke [itself], which, being partly made of fire, [can be called] trayi- maya because it has comparatively greater utility in the Vedic rituals. Furthermore, superior even to smoke is the fire itself, since it is directly the element in which the Vedic sacrifices are performed. nta svod vd babsur ved abalm seedw एवं काष्ठस्थानीयात् सत्त्वगुणविदूरात् तमसः सकाशाद्धूमस्थानीयं किञ्चित् सत्त्वसन्नि- हितं रजो ब्रह्मदर्शनम् । वेदोक्तकर्मस्थानीयस्य तत्तदवतारिणः पुरुषस्य प्रकाशद्वारम् । In the same way, better than tamas, which is compared to wood [in this analogy] and is far removed from sattva-guna, is rajas, which is compared to smoke and, being a little closer to sattva, leads to Brahman realization. This signifies that rajas is the gate- way to the disclosure of the Purușa, who is the source of these [three guṇāvatāras] and is compared to the Vedic ritual [in the analogy]. Ignisd rise ouh zbog तुशब्देन लयात्मकात् तमसः सकाशाद् रजसः सोपाधिकज्ञानहेतुत्वेनेषगुणच्छविप्रादुर्भा- वरूपं किञ्चित् ब्रह्मदर्शनप्रत्यासत्तिमात्रमुक्तं न तु सर्वथा विक्षेपकत्वात् । ads tw The word “but” (tu) [following tamasaḥ in the verse] indicates that in contrast to tamas, which is of the nature of stupor (laya), rajas is said to be merely in closer proximity to something a lit- tle akin to Brahman realization. This is so in the sense that parthivăd däruno dhumas tasmäd agnis trayimayaḥ que af of has dona tamasas tu rajas tasmat sattvam yad brahma-darśanamiristimen oiboy 100 Mo2013 The Puruşa Is Directly Manifest Only as Vişnu through its being the cause of conditional knowledge (sopādhika- jñāna), rajas manifests but the outer glow of some inkling of Bha- gavan’s attributes. Yet, it cannot lead to complete realization of the Absolute, since it is a source of distraction and disturbance (vikṣepa). यदग्निस्थानीयं सत्त्वं तत् साक्षात् ब्रह्मणो दर्शनम् । साक्षादेव सम्यक् तत्तद्गुणरूपाविर्भाव- द्वारं शान्तस्वच्छस्वभावात्मकत्वात् । अतो ब्रह्मशिवयोरसाक्षात्त्वं श्रीविष्णौ तु साक्षात्त्वं सिद्धमिति भावः । As to sattva, which is analogous to fire [in this example], it is direct realization of Brahman. It is directly and properly the gateway to the appearance of the qualities and form of the Abso- lute because its nature is inherently peaceful and pure. There- fore, it is concluded that the Absolute is only indirectly manifest in the forms of Brahma and Śiva, but directly as Śrī Viṣṇu. तथा च श्रीवामनपुराणे - And so it is said in the Vamana Purana: bidwaladrons of ब्रह्मविष्ण्वीशरूपाणि त्रीणि विष्णोर्महात्मनः । ब्रह्मणि ब्रह्मरूपः स शिवरूपः शिवे स्थितः ॥ ५४ ॥ पृथगेव स्थितो देवो विष्णुरूपी जनार्दनः ॥ ५५ ॥ इति । Wypinghe in ovods adr and Brahmā, Visņu, and Śiva are the three forms of the Supreme Self, Visņu. Bhagavan Janardana, whose own form is that of Visņu, though situated in Brahma in the form of Brahma, and As in Śiva in the form of Śiva, is established exclusively in His own an independent form. (Vamana Purana)2 as equals तदुक्तं ब्रह्मसंहितायाम् (ब्र० सं० ५।४९, ५।४५-४६ ) - This is elaborated in the Brahma-samhita: भास्वान् यथाश्मशकलेषु निजेषु तेजः स्वीयं कियत् प्रकटयत्यपि तद्वदत्र । ब्रह्मा य एव जगदण्डविधानकर्ता गोविन्दमादिपुरुषं तमहं भजामि ॥ ५६ ॥ 2 brahma-vişnv-isa-rūpāņi trīņi vişnor mahātmanaḥ brahmani brahma-rupaḥ sa siva-rupaḥ śive sthitaḥ ada prthag eva sthito devo visņu-rūpi janardanaḥ iti sarung ihi maluuvap 101 I The Ontology of Paramātmā - The Supreme Immanent Self क्षीरं यथा दधि विकारविशेषयोगात् सञ्जायते न तु ततः पृथगस्ति हेतोः । यः शम्भुतामपि तथा समुपैति कार्याद् गोविन्दमादिपुरुषं तमहं भजामि ॥ ५७ ॥ 30 दीपार्चिरेव हि दशान्तरमभ्युपेत्य दीपायते विवृतहेतुसमानधर्मा ।sanavag यस्तादृगेव हि च विष्णुतया विभाति गोविन्दमादिपुरुषं तमहं भजामि ॥ ५८ ॥ दाइत्यादि । 198 I worship the primeval person, Govinda, who manifests His 55 power in Brahma as the creator of the universal egg, just as the sun projects a fragment of its own effulgence into the “sun-crystals” [which magnify a portion of its rays].od is devoid ovitog of aA Just as milk turns into yogurt through contact with a catalytic agent, so Bhagavan assumes the form of Sambhu for a specific purpose, and yet that form [of Sambhu] is in no way distinct from its originating cause. I worship that primeval person, Govinda. since I worship Him, the primeval person, Govinda, who manifests as Visnu in the same way that the flame of one lamp is transferred od to another wick, which then continues to illuminate exactly as the one from which it was lit. (Brahma-samhita 5.49, 5.45-46)3 מש. न च दधिदृष्टान्तेन विकारित्वमायातम् । तस्य “श्रुतेस्तु शब्दमूलत्वात् ” ( ब्र० सू० २।१।२७) इति न्यायेन मुहुः परिहृतत्वात् । The above example of yogurt should not lead us to conclude that Bhagavan undergoes any modification, because this has been repeatedly negated in accordance with the following principle: “But on the authority of the Vedas [Brahman undergoes no such 3 bhāsvän yathaśma-śakaleşu nijesu tejaḥ sviyam kiyat prakaṭayaty api tadvad atra brahma ya eva jagad-anda-vidhana-kartā govindam adi-puruşam tam aham bhajāmi Th sanjayate na tu tatah pṛthag asti hetoh tushasqabat Righ kṣīram yatha dadhi vikara-viseṣa-yogato al benodels ai aint yaḥ sambhutam api tatha samupaiti karyād ra govindam adi-puruşam tam aham bhajami dipärcir eva hi dasäntaram abhyupetya dipayate vivṛta-hetu-samana-dharmā yas tādṛg eva hi ca vişnutaya vibhāti govindam ādi-puruşam tam aham bhajami tes ne dog-noulived goalul poradit s p 102 12113 The Puruşa Is Directly Manifest Only as Visnur change], and this is to be accepted because it is solely on the basis of revealed sound that Brahman is to be known” (vs 2.1.27). यथोक्तम् “यत उदयास्तमयौ विकृतेर्मृदिवाविकृतात्” (भा० १० । ८७ । १५) इति । As is also [stated in the prayers of the Śrutis]: “The universe emanates from, and is dissolved back into, the Absolute, who remains unchanged, just as earthen pots are made out of and merge back into clay” (SB 10.87.15).5 of sust दृष्टान्तत्रयेण तु क्रमेणेदं लभ्यते - सूर्यकान्तस्थानीये ब्रह्मोपाधौ सूर्यस्येव तस्य किञ्चित् प्रकाशः । दधिस्थानीये शम्भूपाधौ क्षीरस्थानीयस्य न तादृगपि प्रकाशः । दशान्तरस्थानीये विष्णूपाधौ तु पूर्ण एव प्रकाश इति ॥ श्रीसूतः ॥ The following conclusions can be drawn, in order, from these three examples: In the first, Bhagavan, who is compared to the sun, is partially manifest in the form of Brahma, who is com- pared to a sun-crystal (surya-kanta). In the second, there is no such manifestation of Bhagavan, who is compared to milk, pro- jected into the form of Sambhu, who is compared to yogurt [as milk is not present as such in yogurt]. In the third example, how- ever, Bhagavan is fully manifest in the form of Viṣņu, who is compared to another lamp wick.dw (meg-idquod ail) inom off swog Isnolietanent smo zad 11 18d 1990s of botol 96 9 Commentary Jadi esllqmi sred batio (vs..) tie-blan sidizzoqmi sziwi o al did yw sideviso ALTHOUGH the one Puruşa is manifest as Brahma, Visņu, and Śiva and there is no difference between them, they cannot be consid- ered as equals because Visnu is directly the Supreme Person and the other two are not. Their gradation is illustrated by the exam- ple of wood, smoke, and fire. Wood is inferior to smoke because no Vedic sacrifice can be performed with wood alone, even though fire is created by rubbing sticks together. Smoke, on the other hand, is close to fire, and thus the potential for such sacrifice is present in it. By this measure, fire is self-evidently superior. Similarly, rajas, 4 śrutes tu sabda-mülatvāt 5 wala yilida de calqu yata udayasta-mayau vikṛter mṛdi vävikṛtāt vino mold of tax adidas 103I The Ontology of Paramātmā - The Supreme Immanent Self which implies action, is superior to tamas, which corresponds to ignorance and entropy. But sattva is superior to rajas because of its illuminating nature. Śrī Jiva comments that rajas is also instrumental in illuminating Brahman. To attain Brahman realization, some suitable action has to be performed. For any action rajas is necessary. But rajas alone cannot lead to brahma-darśana, because its characteristic nature is that of vikṣepa, meaning that it gives rise to disruption and turmoil. Without sattva, rajas cannot yield such a result. Śrī Jīva Gosvāmī cites three verses from Brahma-saṁhitā to show the respective positions of Brahma, Viṣṇu, and Śiva. In verse 5.45, Viṣṇu is compared to milk and Śiva to yogurt, a mod- ification of milk. This leads to the following question about Visņu: Is He Himself transformed when He becomes Śiva? If yes, then it would contradict numerous statements that establish Visnu as free from any modification. If no, then the example of milk and yogurt is misleading. So, Śrī Jiva replies in the negative. Visnu has tran- srational powers and thus does not undergo any transformation to become Śiva. In the Purāṇas there is mention of a philosopher’s stone, cinta- mani (lit., a thought-gem), which can create objects just by a per- son’s will. This seems illogical, and if such a thing exists, then we are forced to accept that it has some transrational power. The Brahma-sutra (2.1.27) cited here implies that Bhagavan has incon- ceivable powers by which He can perform otherwise impossible deeds. Thus, He can manifest as Śiva without undergoing any mod- ification. The Vedas personified in their prayers offer the example bns nog at unei szossed alsupe sa bers The cintamani (“thought-jewel”) is a magical gem that transforms whatever it or touches into gold or whatever else one may wish for. Though the existence of such gems is evidently not scientific or an empirically verified reality, it is a metaphor that conveys a particular idea, in this case that of transforming without being transformed. It is not meant to be taken literally. Every language has its peculiarities, and problems arise when we translate culture specific zola ideas into a completely foreign language. In Sanskrit such things are called kavi-prasiddhi, or poetic testimony, which require no other proof. Some other examples are the ability of a swan to separate water from milk, or the Aśoka tree, which is said to bloom only when kicked by a beautiful damsel. 104 13 The Purusa Is Directly Manifest Only as Vişnu of clay. Various pots are made from clay, and after destruction, they merge back into clay. In this process, clay itself does not transform into something else. Similarly, Vişņu manifests as Śiva without undergoing any change in Himself. Śrī Jiva says that Brahma, who is compared to a sun-crystal that reflects the light from the sun, has some similarity to Visņu, who is here compared to the sun itself. Brahma is an adherent of the Vedic way of life; he assists the devas and Manus in fulfilling their duties of sustaining the universe. These acts are reflective of the nature of Bhagavan Viṣṇu. But Śiva is totally different from Visnu in the same way that yogurt has a completely distinct nature from milk. Śiva puts on a garland of skulls, wraps snakes around his neck and arms and smears ashes on his body. He destroys the universe. This is just the opposite of Visnu’s demeanor. dr D AUè ine By contrast, however, the Viṣṇu guṇāvatāra is compared to a lamp that has been lit by another lamp and that shines with the same brilliance as the original. In the same way, this Visņu is identical to Paramātmā, though one arises out of the other. ond half of the first verse “-principle લોકશ pivi siis In the primary see, their secondary presence most certainly

• Arons auf die hatfour entsen 1976 aviê nur aut odt dilw bawobas al od alanar est red odw bead Albom, magis ad fuam [oga] sirb moralizomat boe galbles as xvic] sqidarow ofw sno[plore To] arroto Logo Unlistem] Istustam bnoyed branju od as mort set alam nog (Attachogu) assure a bob-sema) gaisse-Ils 27 H.SHOR Tongg silt to sex.com mi aldarow odw sno dmth 105 The blog gladly get Self yols,nobiosheshaft balomon shamolyamorala goat toob titledre el progres wody nie as chains ongi refim12 sels gainismos odat ments that raja-sami al synda vas gaiogramy andriejava Anuccheda 14 Visnu Is beyond the Material Guņas has gainieraue to १४ । एवमेवाह त्रिभिः (भा० १० १८८१३-५ ) - ŚRI SUKA CONFIRMS the same [supremacy of Viṣnu] in three verses: शिवः शक्तियुतः शश्वत् त्रिलिङ्गो गुणसंवृतः । वैकारिकस्तैजसश्च तामसश्चेत्यहं त्रिधा ।। ५९ ।। ततो विकारा अभवन् षोडशामीषु किञ्चन । उपाधावन् विभूतीनां सर्वासामश्नुते गतिम् ॥ ६० ॥ हरिर्हि निर्गुणः साक्षात् पुरुषः प्रकृतेः परः । स सर्वदृगुपद्रष्टा तं भजन् निर्गुणो भवेत् ॥ ६१ ॥ bb a thing exists, then Śiva ever remains united with his energy. As tri-linga [he who bears three marks], he is endowed with the three gunas of nature. He presides over the conditional “I”-principle [ahankära, or ego], which is threefold - sättvika, rājasika, and tāmasika. From this [ego] manifest the sixteen modifi-ple cations [of prakṛti]. One who worships [Śiva as presiding over] any among these [modifications] enjoys the fruit of all [material] opulences. But Bhagavan Visnu is the Supreme Per- son Himself, free from the three gunas and beyond material nature. He is all-seeing (sarva-drk) and the witness (upadraṣṭā). One who worships Him becomes free of the gunas of nature. (SB 10.88.3-5)1 1 sivaḥ śakti-yutah saśvat trilingo guna-samvṛtah vaikarikas taijasaś ca tamasaś cety aham tridhā 106 Heine 14 Visnu Is beyond the Material Guņas शश्वच्छक्तियुतः प्रथमतस्तावन् नित्यमेव शक्त्या गुणसाम्यावस्थप्रकृतिरूपोपाधिना युक्तः । गुणक्षोभे सति त्रिलिङ्गो गुणत्रयोपाधिः । प्रकटैश्च सद्भिस्तैर्गुणैः संवृतश्च । bla The phrase “ever remains united with his energy” (sakti-yutaḥ śaśvat) means that Śiva is endowed from the very beginning, that is, always and eternally, with his energy, namely, the lim- iting adjunct (upadhi) formed by prakṛti, or the gunas in their state of equilibrium. When the gunas of nature are destabilized, he becomes tri-linga, or “he who bears three marks,” in that he takes on the limiting adjuncts of the three gunas. When these gunas are manifest, he is covered by them. ननु तम उपाधित्वमेव तस्य श्रूयते कथं तत्तदुपाधित्वम् ? तत्राह - वैकारिक इति । अहमहन्तत्त्वं हि तत्तद्रूपेण त्रिधा । स च तदधिष्ठातेत्यर्थः । मुख्यतया नास्तां नामान्य- गुणद्वयं गौणतया त्वास्त एवेत्यर्थः । 9971 A doubt is raised: It is heard [from authoritative sources] that Śiva has only tamas as a limiting adjunct, so how is it said here that he has three limiting adjuncts? This is answered in the sec- ond half of the first verse. [The “three” is a reference to] the “I”-principle (aham-tattva), which is of three types as specified here, and he presides over that ego. This means that even though it may be accepted that the other two gunas do not exist in him in the primary sense, their secondary presence must certainly be accepted. ततस्तेन भगवत्प्रतिनिधिरूपेणाधिष्ठितादहन्तत्त्वात् षोडशविकारा ये अभवन्नमीषु विकारेषु मध्ये सर्वासां विभूतीनां सम्बन्धिनं किञ्चन उपाधावन् तदुपाधिकत्वेन तमुपासीनो गतिं प्राप्यं फलं लभते । [The second verse says:] Then from that ego principle, which is presided over [by Śiva] as a representative of Bhagavan, come tato vikārā abhavan ṣoḍaśāmişu kiñcana upādhāvan vibhūtīnām sarvāsām aśnute gatim taber hier harir hi nirgunaḥ saksat puruṣaḥ prakṛteḥ parah nissa-lleynisdrotera sa sarva-drg upadraṣṭā tam bhajan nirguno bhavetve modw mon so silt The Gita Press edition reads kañcana instead of kiñcana, and upadhavan in place of upadhavan. anot amam sylindr 107 I The Ontology of Paramātmā - The Supreme Immanent Self the sixteen modifications. A person who worships [Śiva as pre- siding over] any among these modifications, taking that ele- ment as being connected to all opulences, attains the fruit that is aspired for. In other words, such fruit is obtained by worshiping him as delimited by that particular adjunct (upadhi).m (oving हि प्रसिद्धौ हेतौ वा । हरिस्तु प्रकृतेरुपाधितः परस्तद्धर्मैरस्पृष्टः । अत एव निर्गुणोऽपि कुतस्त्रिलिङ्गत्वादिकमिति भावः । upa lo state [In the third verse,] the word hi indicates universal acknowl- edgment [i.e., it is well known that Hari is nirguna] or causa- tion [i.e., because Hari is directly the Purusa, He is without any upādhis, or nirguna]. But [in contrast to Śiva] Bhagavan Hari is transcendental to the limitations (upadhis) imposed by mate- rial nature, being untouched by its attributes. Therefore, being free of the gunas, how can He be limited by these three gunas (tri-linga) and so on [as is Śiva]?] based at 31 :heater al duob A तत्र हेतुः - साक्षादेव पुरुष ईश्वरः । न तु प्रतिबिम्बवद् व्यवधानेनेत्यर्थः । अतो “विद्याविद्ये मम तनु” (भा० ११।११।३) इतिवत् तनुशब्दोपादानात् कुत्रचित् सत्त्वशक्तित्वश्रवणमपि प्रेक्षादिमात्रेणोपकारित्वादिति भावः । Hed hao Now Śrī Śuka states the reason for this: Hari is directly the Puruşa Himself, namely, the Supreme Controller (Iśvara), and not separated like a reflection [from the reflected object]. There- fore, just as the word tanu (body) has been used [to mean energy or manifestation] in SB 11.11.3, “Knowledge and ignorance are My two energies (tanu),” in the same way, sometimes it is said that Hari is endowed with the energy of sattva, which simply means that He is related to it by rendering it functional through His mere glance, etc. [and not that He has it as an upadhi in the way that Śiva does]. अत एव सर्वेषां शिवब्रह्मादीनां दृक्ज्ञानं यस्मात् तथाभूतः सन्नुपद्रष्टा तदादिसाक्षी भवति । अतस्तं भजन् निर्गुणो भवेद् गुणातीतफलभाग्भवतीति ॥ श्रीशुकः ॥ Therefore, being all-seeing (sarva-drk), or in other words, being the one from whom everyone’s vision or knowledge (drk) is 2 vidyavidye mama tanu 108 312 14 Visņu Is beyond the Material Guņas m derived, including that of Śiva and Brahma, He is also their observer or witness (upadraṣṭā). Thus, by worshiping Him, one becomes free from the gunas, meaning he attains a result beyond the material gunas. To woq art to 202292204 20 yalsh galbles’rq To sardana brus this el vie Boward Sexy sirsnier ter ob ni barn (Lune) sexov sdr Commentaryzom aj al alignola"ybod om jon aschinot unos brow sill gui biv THE THREE VERSES under discussion in this section were spoken by Sri Suka in response to a query raised by King Parikṣit: esinem adf zomat bas enim,hiva brutto asifamt bybiv esibod ad Śiva is he who appears outwardly as inauspicious (asiva) [having ow abandoned all enjoyment and social propriety], while Śrī Hari [Bhagavan Vişnu] is the husband of Lakṣmi, the Goddess of wealth and fortune. Nonetheless, it is observed that those among the he devas, asuras, and human beings who worship Śiva are generally opulent and enjoy sense pleasures, while those devoted to Visnuw Dare indigent. Why is this? (SB 10.88.1-2)308 Śrī Suka replied that Bhagavan Viṣṇu takes away the wealth of His devotees, which enables them to see through the false ego of independent enjoyership. This vision in turn becomes the basis of total self-surrender unto Bhagavan. They become fully devoted and attain Him, becoming free of the three gunas of nature. In contrast, Śiva blesses his devotees with material enjoyment, which aggra- vates the sense of enjoyership and diverts consciousness toward the mundane.rb ed sao prapin ai univ son12 y In This description makes evident the supreme status of Visņu, as well as Śiva’s and Brahma’s subordination to Him. Being tran- scendental, He awards transempirical benedictions to His devotees. Material benedictions are temporary, and thus Bhagavan has no impetus to offer them. He is like a skilled physician who cures the disease from the root, without allowing his patient to eat the 3 deväsura-manusyeşu ye bhajanty aśivam sivam prayas te dhanino bhoja na tu lakṣmyāḥ patim harim etad veditum icchamaḥ sandeho’tra mahān hi nah viruddha-silayoḥ prabhvor viruddha bhajatām gatiḥ 109 1 The Ontology of Paramātmā - The Supreme Immanent Self rich food that might serve as momentary pleasure but is ultimately detrimental. asing thosdo Śri Jiva comments that sometimes it is said that Visnu is the presiding deity or possessor of the power of sattva-guna, just as Śiva is of tamas and Brahma of rajas. Kṛṣṇa Himself affirms this in the verse (SB 11.11.3) cited in the main text. In this verse, the word tanu does not mean “body,” although this is its most popular mean- ing. The word tanu is derived from the root √tan, which means to expand, to attenuate. Here it is used in the sense of energy or manifestation, and not the body, because vidya and avidya cannot be bodies. Vidya implies sattva, and avidya, rajas and tamas. The word tanu is used in place of sakti to signify that Bhagavan renders vidya and avidya functional without directly contacting them, just as the ātmā, or self, makes the body functional by its proximity. A doubt that may be raised here is that since Vişņu interacts with sattva, and sattva is His potency, He must be influenced by it. Śrī Jiva clarifies that Visnu is not under the influence of sattva-guna. He is transcendental to sattva but animates it merely through His glance.www at V to The knowledge of Śiva and Brahma is dependent úpon Visņu, who presides over the sattva from which knowledge arises. There- fore, He is called sarva-drk, the source of everyone’s knowledge or awareness. This makes Him a witness to all, because to be a witness one must have awareness. Rajas produces distraction (vikṣepa), and tamas, torpor (laya). Both are obstacles to the witnessing capac- ity. Since Visnu is nirguna, one becomes nirguna by worshiping Him. This is the true result of worshiping Visnu - not material opulence. Thus, Visņu’s devotees may or may not have material opulence since it is not their aim. gada and bus visoms vie and ad IstistsM tb or Therefore, being all-celing (segreg the one from whom they do samodomingo sa zbys), A hitam at lang manford bbins roldang down-albu 110 162 insaamal smorque T-maman to volato adr учетпэлитой яTIA bus Amidsia ravo oralV to vosmarque os ont 12 aurten lo que seult ad bnoyed at Herb gniworle bus vi orit gooms and as beinuos el sigaiv duodils ad zerfalldaten svil Anuccheda 15sgered son blode audio tovborg ano of whelv guttagmos to sansa oli ole as air nolistaslimem Visnu Is One with the Supreme Puruşaqmal fo bus con9225 ni rai andions yd all guodi S07E8 ad vlenitus ai uusiv swog १५ । अत एव विष्णोरेव परमपुरुषेण साक्षादभेदोक्तिमाह (भा० २।६।३१) do min beeing bus Emdeze berosorge eberek veb ono shera non FOR THIS REASON, Brahma spoke to Narada about the direct one- ness with the Supreme Puruşa only in regard to Visnu [of the three guṇāvatāras]: boon W ducha boro uoh beroded of सृजामि तन्नियुक्तोऽहं हरो हरति तद्वशः । विश्वं पुरुषरूपेण परिपाति त्रिशक्तिधृक् ॥ ६२ ॥ इति । bogas Smda nt betis 19 yiller ads wattshipuls II (aham) evolve the universe as appointed by Him, and Śiva ir tad dissolves it under His supervision, while He Himself, endowed vi with the three potencies, preserves it as the Purușa. (SB 2.6.31)118 अहं ब्रह्मा । श्रुतिश्चात्र (महोप०) -भेद पायातम् उदक स । The pronoun “I” (aham) here refers to Brahma. There is also a Vedic statement in this regard: 1 2 स ब्रह्मणा सृजति स रुद्रेण विलापयति । सोऽनुत्पत्तिरलय एव हरिः परः परमानन्दः ।। ६३ ।। इति महोपनिषदि || श्रीब्रह्मा श्रीनारदम् ॥ This shows ]. This is slated He creates through Brahma and dissolves through Rudra. That Bhagavan Hari alone is transcendental, supremely blissful, and devoid of origination and dissolution. (Maha Upanisad)2 srjami tan-niyukto ham haro harati tad-vaśaḥ viśvam purusa-rupena paripati tri-sakti-dhrk sa brahmana sṛjati sa rudreņa viläpayati → comp 111 I The Ontology of Paramātmā - The Supreme Immanent Self Commentary AFTER ESTABLISHING the supremacy of Viṣņu over Brahma and Śiva, and showing that He is beyond the three gunas of nature, Śrī Jiva establishes that although Visnu is counted as one among the guṇāvatāras of the Purusa, He should not be regarded as a lesser manifestation. This was also the sense of comparing Visņu to one oil lamp lit by another (Brahma-samhita 5.46). Just as one lamp, though lit by another, is in every respect equal to the original, so Visnu is entirely the same, identical to the Purusa in essence and power. The To show this, Śrī Jiva refers to a verse spoken by Brahma to his son Narada. One day, Narada approached Brahma and praised him as the supreme truth (SB 2.5.1-8). He addressed him as omniscient (sarvajña) and as the supreme regulator of all (sakaleśvara). Yet, he harbored a doubt: What need was there for Brahma to undergo severe penances if he indeed was the supreme master? Brahma responded at length, denying his own supremacy and elucidating the reality of the Supreme Person. The verse cited in this anuccheda is part of his reply. In support of this verse, Śrī Jiva refers to the Maha Upaniṣad. From these verses it is clear that Brahma and Śiva are subordinate to Visņu, who is identical with the Supreme Purușa. iscoela absolu ity. Since Vigi Populenced attice It Isl 11 pik naik 11 Sterlofar fle bad buя dynod ovozil brs anders duords stars of brin daxild ylamsique,lains bhanage af sola e navegada *(boginoq AroM) notulosaib he olisigito to blovab so’nutpattir alaya eva harih parah paramanandaḥatio mile This verse is not found in the extant editions. ys thar dog 112 sobom AM)gniad golvllads Hamod sasi Anday) quid Anuccheda 16 Bhagavato Purana refers om die.com Śrī Śuka Also Hints at the Oneness between Vişņu and the Purusa hagiog १६ | तत्रैवाह (भा० १२ ।५।१) SIMILARLY, Śrī Suka said: अत्रानुवर्ण्यतेऽभीक्ष्णं विश्वात्मा भगवान् हरिः । १. यस्य प्रसादजो ब्रह्मा रुद्रः क्रोधसमुद्भवः ॥ ६४ ॥ इति ॥ tom has Ino mix mon Continuously being described here [in this Srimad Bhagavata Purana] is Hari, who is immanent as the Self of the cosmos and transcendent as Bhagavan. It is from His delight that Brahma is Vis born and from His anger that Rudra arises. (SB 12.5.1)1 A अत्र श्रीविष्णुर्न कथित इति तेन साक्षादभेद एवेत्यायातम् । तदुक्तम् “स उ एव विष्णुः " (भा० ३।८।१५) इति । In this verse, Śri Visnu is not mentioned [by name]. This shows that He is directly one with Bhagavan Hari, [the Immanent Self of the cosmos and the transcendent Bhagavan]. This is stated: “He [the Purusa Nārāyaṇa] indeed is Visnu” (SB 3.8.15). 1 श्रुतिश्च “पुरुषो ह वै नारायणोऽकामयत अथ नारायणादजोऽजायत यतः प्रजाः सर्वाणि भूतानि” (महा० ) इति । mole atranuvarṇyate’bhikṣṇam viśvātmā bhagavan hariḥ yasya prasada-jo brahma rudraḥ krodha-samudbhavaḥ 2 sa u eva vişnuḥthething ing dal i güler adul This verse was quoted in full earlier (in Anuccheda 8) where the full explanation can be found. lood baqa 1131 The Ontology of Paramātmā - The Supreme Immanent Self The Śruti also states: “The Puruşa, Bhagavan Nārāyaṇa, ver- ily intended. Later Brahma was born from Nārāyaṇa. From him [Brahma] were born all the living beings” (Maha-nārāyaṇa Upanisad)3 that He three “नारायणः परं ब्रह्म तत्त्वं नारायणः परम् ।। ऋतं सत्यं परं ब्रह्म पुरुषं कृष्णपिङ्गलम्” (महा० ११ । ४, १२ ।१) इति । “Nārāyaṇa is the Supreme Brahman, Nārāyaṇa is the Absolute Truth, the cosmic law, Truth, the Supreme Transcendence, and the Purusa, who is blackish-yellow (kṛṣṇa-pingala) in color” (Mahā-nārāyaṇa Upanisad 11.4, 12.1). “एको ह नारायण आसीन् न ब्रह्मा न च शङ्करः । स मुनिर्भूत्वा समचिन्तयत् । तत एव व्यजायन्त विश्वो हिरण्यगर्भोऽग्निर्वरुणरुद्रेन्द्राः " (महा० १।१) इति च । Also: “[In the beginning] there was only Nārāyaṇa, not Brahmā and not Sankara. He became a sage (muni) and deliberated. From Him only appeared all these - the universe, Brahmā, Agni, Varuna, Rudra, and Indra” (Maha-nārāyaṇa Upanisad 1.1).5 तस्मात् तस्यैव वर्णनीयत्वमपि युक्तम् ॥ श्रीशुकः ॥ gniad ylanouniro. Therefore, it is also fitting that He alone is recognized as the subject worthy of description [in Srimad Bhagavatam]. Commentary by supuses of bis nota kopofife Fis IN THIS SECTION, Śrī Jiva presents further references identifying Visnu with the Purușa. The principal verse (SB 12.5.1) omits the 3 puruso ha vai nārāyaṇo’kāmayata atha nārāyaṇād ajo’jāyata yataḥ prajāḥ sarvāṇi bhūtāni (a1.8. aa) “pa at bashri [sney sang ad] SH This mantra is not found in the printed version of Maha-nārāyaṇa Upanisad, but To a similar mantra is found in the Nārāyaṇa-atharva-sira Upanisad (1). hig nārāyaṇaḥ param brahma tattvaṁ nārāyaṇaḥ param 4 rtam satyam param brahma puruşam kṛṣṇa-pingalam 5eko ha nārāyaṇa äsin na brahma na ca sankaraḥ sa munir bhūtvä samacintayat bump Fly (oran) “Finny lindatov vundin Amalord of-nhbang tata eva vyajayanta viśvo hiranyagarbho’gnir varuna-rudrendrāḥ This and the previous two references are not found in the extant editions of the respective books. Baunt ad oss 114 16 Śrī Suka Also Hints at the Oneness between Visnu and the Puruşa name of Visnu because He never takes birth within the material creation, unlike Brahma and Śiva. This also indicates His identity with the Purusa, who alone existed before the creation. The pro- noun “He” in verse 3.8.15 of Bhagavata Purana refers to the Purușa, who existed before the creation - before even the birth of Brahma and Śiva. This is understood from the context of the preceding verses. Although Jiva Gosvāmī has firmly established the supremacy of Visņu, to make it yet more evident, he takes up the subject again. He raises opposition by citing various references that seem to speak of Śiva’s supremacy or equality with Visņu. Then, he provides the correct understanding of such statements. Such a process of estab- lishing a principle is called sthună-nikhanana-nyaya, i.e., driving a post into the ground or hitting a nail into a wall. The more the post or nail is hammered, the firmer it becomes. Similarly, the more a principle has objections raised against it that are then refuted, the more assuredly it becomes established. Sinnar framun As said earlier, Śiva is a very prominent deity in India, and the supremacy of Visnu is not easily acceptable to non-Vaisnavas, espe- cially those who lean toward the worship of Śiva. Without clear- ing this confusion as regards Śiva’s status in relation to Bhagavan Vişņu, it would be difficult to develop firm faith in bhakti unto Bha- gavan Śrī Kṛṣṇa, which is the abhidheya-tattva of the Bhāgavata Purāṇa. Hence, the present exercise is taken up. Jantjest od pleas of asog sugalv Neither डिए लिए ग one part of [diesh Bhagavin Acyus plays diptophyllant jab-Vanduoltowegods and coigan lusted na alle torboboadobening sun betom with your dash in ustro hogida A mansHolod 115 Vonóset of stay burnovagara 1.8. al “H” nuon orfw Anuccheda 1710 191000 9 mont bootersbau at all evic bus Visņu Is Inclusive of and Superior quo to Brahma and Śiva 17.1 od Jew lica s guttid org edi 292791 Brahma and Śiva Are Not Independent Controllersdal dzoq sit am १७ । ननु " त्रयाणामेकभावानां यो न पश्यति वै भिदाम्” ( भा० ४।७।५४) । तथा “न ते मय्यच्युतेऽजे च भिदामण्वपि चक्षते” (भा० १२ । १० । २२ ) इत्यादावभेद एव श्रूयते । पुराणान्तरे च विष्णुतस्तयोर्भेद नरकः श्रूयते । A DOUBT IS RAISED: In the śāstras we find descriptions of the oneness of these three gods, such as, “That person attains peace who does not see any distinction between the three of us Brahma, Śiva, and Myself [Visnu] - who have the same essen- tial nature and who are the Self of all living beings” (SB 4.7.54), and, “[They] do not perceive even an atom of difference between me (Śiva), Viṣņu, and Brahma” (SB 12.10.22)? In other Purāņas, it is described that if one sees Brahma or Śiva as distinct from Vişņu, he goes to Naraka [the destination of wrongdoers after death].3 सत्यं वयमपि भेदं न ब्रूमः । परमपुरुषस्यैव तत्तद्रूपमित्येकात्मत्वेनैवोपक्रान्तत्वात् । शिवो ब्रह्मा च भिन्नस्वभावादितया दृश्यमानोऽपि प्रलये सृष्टौ न तस्मात् स्वतन्त्र एवान्य 1 2 3 trayāṇām eka-bhāvānāṁ yo na paśyati vai bhidām na te mayy acyute’je ca bhidam anv api cakṣate Naraka is an infernal region where those who flout the Vedic injunctions are obliged to enter after death. They are meted out punishment according to the severity of their offense. After due punishment, they again take birth as per their karma. There are many divisions of Naraka. A detailed description of the Naraka planets is given in Canto 5, Chapter 26 of Bhagavata Purāṇa. 116 117 Viṣṇu Is Inclusive of and Superior to Brahma and Śiva ईश्वर इति न मन्तव्यं किन्तु विष्ण्वात्मक एव स स इति हि तत्रार्थः । तदुक्तम् “ब्रह्मणि ब्रह्मरूपः सः” (वामन० पु० ) इत्यादि । [Reply]: It is true. We also are not propounding a difference [between them], because we began this topic by saying that they are all forms of the Supreme Puruşa and are therefore one. The meaning here is that although Śiva and Brahma are seen to have distinct natures, and so on, in regard to their respective func- tions of dissolution and creation, they should not be considered as separate supreme controllers (Iśvara) independent of Visnu in the carrying out of these acts. Rather, they are in fact His own forms. Therefore, it is said, “Bhagavan is situated in Brahma in the form of Brahma, and so on” (Vamana Purana) न च प्रकाशस्य साक्षादसाक्षाद्रपत्वादि तारतम्यं वयं कल्पयामः परं शास्त्रमेव वदति । शास्त्रं तु दर्शितम् । एवं भगवदवतारानुक्रमणिकासु त्रयाणां भेदमङ्गीकृत्यैव केवलस्य श्रीदत्तस्य गणना सोमदुर्वासोस्त्वगणना । किं च ब्राह्मे ब्रह्मवैवर्ते च ब्रह्मवाक्यम- “dmow” ba sdr Nor are we imagining this hierarchy of direct and indirect forms of the different manifestations [of the Purusa], but it is the scripture itself dealing with transcendence that affirms it. We have simply made evident such scriptural statements. Simi- larly, while accepting that the three [Brahma, Visnu, and Śiva] are different, only the avatara [of Viṣṇu] Śrī Dattatreya was counted in the list of avataras of Bhagavan, and not those of Brahma (Soma) or Śiva (Durvāsā) (cf. SB 1.3.11). Moreover, there is a statement by Brahma in the Brahma Purana as well as in the the Brahma Purana as well as in Brahma-vaivarta Purāna: 5 mland diw gatiratasd नाहं शिवो न चान्ये च तच्छक्त्येकाङ्गभागिनः । बालक्रीडनकैर्यद्वत् क्रीडतेऽस्माभिरच्युतः ॥ ६५ ॥ इति । oken || || | Neither I, nor Śiva nor others are even one part of His energy. Bhagavan Acyuta plays with us just as a boy plays with his toys. (Brahma-vaivarta Purana) brahmani brahma-rupaḥ saḥ dogbin This verse was quoted in full in Anuccheda 13. For reference, see the commentary to Anuccheda 10. ⚫ näham sivo na canye ca tac-chakty-ekänga-bhäginaḥ→ 117 1 The Ontology of Paramātmā - The Supreme Immanent Self अत एव श्रुतौ “यं कामये तमुग्रं कृणोमि तं ब्रह्माणं तमृषिं तं सुमेधाम्” इत्युक्त्वा । “मम योनिरप्स्वन्तः” (ऋग्वेद, देवीसूक्ते १० । १२५ ।५, ७) इति शक्तिवचनम् । अपस्वन्तरिति कारणोदशायी सूच्यते “आपो नारा इति प्रोक्ताः” (वि० पु० १।४।६, अग्नि १७ ७ ) इत्यादेः । 9305 518 For this reason, there is a statement of Sakti in the Devi-sūkta, where after saying, “For the work of creation I give rise to Rudra, Brahmā, Ṛsi, and Sumedha” (Rg Veda 10.125.5), Sakti goes on to say: “My womb is in the waters” (Rg Veda 10.125.7). “In the waters” here indicates the form of Visņu who lies in the Causal Ocean (kāraṇodaśāyi), because it is said: “The waters (apaḥ) are called nārā, because they are the offspring of Nara (the Primeval Being). Since the latter’s initial flux (ayana) [in the matter of cos- mic creation] takes place there, He is thus called Nārāyaṇa [He whose place of movement is the waters]” (VP 1.4.6). योनिः कारणम् । F The word “womb” (yoni) [in the Devi-sükta verse] means cause or source, that ba yana tabla Similarly, it is said in the Skanda Purana: ब्रह्मेशानादिभिर्देवैर्यत् प्राप्तुं नैव शक्यते । gainigemi tagatik adtie yigmin aved slidwayfiel तद्वत् स्वभावः कैवल्यं स भवान् केवलो हरे ॥ ६६ ॥ इति । Only You, Bhagavan Hari, are intrinsically of the nature of kaivalya [or supreme transcendence], a kaivalya that gods, debeginning with Brahma and Śiva, cannot attain. (Skanda Purana)10 7 bala-kriḍanakair yadvat kriḍate’smabhir acyutaḥ This verse is not found in the extant edition of the two Purāņas. 1 dis yam kamaye tam ugram kṛnomi tam brahmanam tam ṛṣim tam sumedham 8 mama yonir apsv antaḥ 9 apo nārā iti proktā āpo vai nara-sunavaḥ ayanam tasya tāḥ purvam tena nārāyaṇaḥ smṛtaḥmad kel 10 brahmeśānādibhir devair yat präptum naiva sakyaten hidupet tadvat svabhavaḥ kaivalyam sa bhavan kevalo hare This verse is untraceable in the extant works. 8 118 17 Visnu Is Inclusive of and Superior to Brahma and Śiva तथा विष्णुसामान्यदर्शिनां दोषश्च श्रूयते । यथा वैष्णवतन्त्रे anglea ado esels of basil 21809 e baratas orwave hafi va Furthermore, it is said that a defect persists in those who see Brahma and Śiva as equal to Visnu, as in the Vaisnava-tantra: yd besigolus bas न लभेयुः पुनर्भक्तिं हरेरैकान्तिकीं जडाः । एकाग्रमनसश्चापि विष्णुसामान्यदर्शिनः ॥ ६७ ॥ इति । batib Visnu The dull-headed who consider Brahma and Śiva equal to cannot attain exclusive devotion to Bhagavan Hari even by fixing their minds one-pointedly on Him. (Vaisnava-tantra)” अन्यत्र (पाद्मे ६ । २३५।९)- Elsewhere it is said: यस्तु नारायणं देवं ब्रह्मरुद्रादिदैवतैः । ॥ ६८ समत्वेनैव वीक्षेत स पाषण्डी भवेद्ध्रुवम् ॥ ६८ ॥ इति । M bm mid One who perceives gods like Brahma and Rudra as equal to Bha- -gavän Nārāyaṇa is certainly a heretic. (Padma Purana, Uttara-ar Orkhanda 235.9b-10a)12v तथा च मन्त्रवर्णः “मध्ये वामनमासीनं विश्वेदेवा उपासते " इति । pontour biber And there is the Śruti, “All the universal gods worship Bhagavan Vamana [Viṣṇu] who is sitting in the center” (KU 2.2.3).13 Hirwheesely gat bas Commentary ng Tagapa os saloga sv svia THE FIRST VERSE that Śrī Jiva discusses is spoken by Bhagavan Visnu Himself to Dakṣa (SB 4.7.54). Śiva’s throng had destroyed 11 na labheyuh punar bhaktim harer aikāntikim jaḍāḥ ekagra-manasaś capi viṣṇu-sāmānya-darśinaḥ 12 yas tu nārāyaṇam devam brahma-rudrādi-daivataiḥ samatvenaiva vikṣeta sa paşandi bhaved dhruvam Alternate reading: 13 samam anyair nirikṣeta śästra pāṣandi bhavet sadā madhye vāmanam āsīnam viśve devā upăsate smen bus brand-bala18 119 I The Ontology of Paramātmā - The Supreme Immanent Self Dakṣa’s sacrifice and cut off his head. Later on, Brahma and the other devas pacified Śiva, who fastened a goat’s head to Dakṣa’s torso, bringing him back to life. Then Dakṣa completed the sacri- fice in which Bhagavan Viṣṇu had appeared to accept the oblation. Vişņu was eulogized by the devas including Śiva and Brahma, and, after hearing their prayers, He answered them. The verse cited at the beginning of this section comes from that speech. Therein Vişņu appears to say that Brahma and Śiva are equal to Him, since all three are said to be the cause of the universe. It would thus seem improper to conclude that Visnu is superior to Brahma and Śiva. The next verse discussed by Śrī Jiva is spoken by Śiva to the sage Mārkaṇḍeya (SB 12.10.22). One day, Mārkaṇḍeya was meditating in his asrama on the bank of the Puspabhadra River in the Malaya Mountains. When Śiva and his wife Parvati were traveling through the sky, Parvati saw Märkandeya and felt compassionate toward him, and so she urged Śiva to bless him. Śiva replied that the sage had attained perfection and had no desires to fulfill, yet he agreed to descend into the aśrama just to benefit from his company. At that moment, the sage was in the state of samadhi and there- fore did not notice Śiva’s arrival. So, Śiva devised a technique to draw him out of his samadhi. He entered into the sage’s citta-vṛtti, or mental state, and thus the sage’s object of meditation suddenly disappeared and he saw Śiva in his heart. This was a surprise to him, and he wondered what had happened. In a huff, he opened his eyes and saw Śiva standing directly in front of him. He then offered worship to Śiva and Parvati and recited prayers. Being pleased with his reception, Śiva spoke to the sage. The present verse is part of that dialogue. This verse also speaks of the oneness of Brahma, Śiva, and Visņu. Many Puranic verses state that if one regards these three devas as different from one another, such a person will enter Naraka. For example, the Padma Purāņa says: 14 Agaricini mu It is an offense against the Holy Name to perceive the attributes and name of Śiva as different from those of Visnu. (Padma Purāṇa, Brahma-khanda 25.15)14 sivasya śrī vişnor ya iha guṇanāmādisakalamske mombas 120 17 Visņu Is Inclusive of and Superior to Brahma and Śiva And in the Narada Purāṇa: svi bna To disregard one’s guru, to criticize sadhus, to uphold a differ- ence between Hari and Śiva, and to criticize the Vedas, all on the strength of the Holy Name of Hari, is to strive simply for offenses. (Narada Purana 1.82.22)15 bas bemen 916 Laziv 10 201 Vos 0 2010love to at borIn response to all these verses, Śrī Jiva Gosvāmi argues that Brahma and Śiva are not separate from Visņu, yet they have dif- ferent roles in respect to the creation and dissolution. They are not independent controllers, but manifestations of Visnu for executing specific functions. However, this does not mean that Brahma and Śiva are equal to Visņu. For Śrī Jiva, that Brahma and Śiva are not different from Visnu means that they are not independent of Him. In GĪTĀ 7.19, Śrī Kṛṣṇa declares that one who sees everything as Vasudeva (a name for Visņu) is a rare exalted being. This does not mean that everything is Visnu in His complete form. Rather, it means that everything is a manifestation of Visnu’s energy and thus not independent of Him. Everything manifests from Him, but all manifestations are not equal to Him in all respects. There are varieties and gradations of manifestations - a fact that is borne out by our own experience. Visnu is the only independent entity, the Supreme Person, for which there is ample scriptural evidence. The simple principle of real causation is that an effect is both non- different from its cause and dependent upon it. A cause, however, is not identical to its effect and is independent of it. As was described in Anuccheda 10, the sage Atri prayed to the Supreme Regulator of the universe. In response to this plea, Brahma, Śiva, and Visnu each appeared before him and blessed him to have a son like themselves. By their blessings, three sons were born, named Soma, Durvāsā, and Dattatreya. Now, in the list of avatāras given in the First Canto, the son of Atri, named Dattatreya, is enumerated as the sixth, but the other two are not mentioned. Dattatreya was born by the blessing of Visnu, and his 15 dhiya bhinnam paśyet sa khalu harināmāhitakaraḥ guror avajñām sādhunam nindam bhedam hare harau veda-nindām harer nama-balāt papa-samihanam fi formim 121 1 The Ontology of Paramātmā - The Supreme Immanent Self inclusion in this list implies the superiority of Viṣṇu over Brahma and Śiva. blodg This demonstrates that the manifestations of Śiva and Brahma in the form of Durvāsā and Soma are not on a par with Dattatreya, a manifestation of Visņu. Moreover, it may further be noted that in all lists of avataras only the descents of Visnu are named, and not those of Śiva or Brahma, nor are these gods themselves named as avataras. In Bhagavad Gita (4.8), Kṛṣṇa says that He comes as an avatara to establish dharma. There are no such statements about Śiva or Brahma. bo There are also explicit statements declaring that it is highly improper to consider Brahma and Śiva as equal to Visņu. These apparently contradictory scriptural declarations, i.e., one should not consider Śiva and Brahma as different from Visņu, and one should not see Brahma or Śiva as equal to Visņu, must be rec- onciled in order to establish their real intent. This requires proper understanding, which Śrī Jīva attempts to provide in this anuccheda. 916 and nd lamps to sit am auri amod 17.2line Relativity of Śiva’s Supremacy 10 alqisaing sigenda er ननु क्वचिदन्यशास्त्रे शिवस्यैव परमदेवत्वमुच्यते ? सत्यं तथापि शास्त्रस्य सारासारत्व- विवेकेन तद्बाधितमिति । तथा च पाद्मशैवयोरुमां प्रति श्रीशिवेन श्रीविष्णुवाक्यमनुकृतम् (पाद्मे ६ । ७१ ।१०६-१०७) - A further doubt is raised: In some other scriptures, Śiva is described as the Supreme Deity. [In reply we say,] true, but that can be overridden if one considers the essential and non- essential elements of the scripture. In the Padma and Śiva Pură- nas, Śiva repeats the following words of Bhagavan Viṣṇu to Umā Devi: I tem त्वामाराध्य तथा शम्भो ग्रहीष्यामि वरं सदा ।flora wwwg द्वापरादौ युगे भूत्वा कलया मानुषादिषु ॥ ६९ ॥ and norther word. pratiman-alore 122 17 Visnu Is Inclusive of and Superior to Brahma and Śiva स्वागमैः कल्पितैस्त्वं तु जनान् मद्विमुखान् कुरु । मां च गोपय येन स्यात् सृष्टिरेषोत्तरोत्तरा ॥ ७० ॥ इति क O Sambhu, I continuously propitiate you to secure from you this boon, that in the beginning of Kali, you appear 07 among the human beings through your own partial expan-A asssion. Please divert people’s awareness away from Me byña your own invented scriptures, and conceal Me so that the creation will be perpetuated on and on. (Padma Purāṇa, Uttara-khanda 71.106-107)17 es unglV dalldatas tart esp! shisnal thepolooghofworl etoM sdi ni bisa al 11,003,08 (LMATTO) 920 वाराहे च (७०।३५-३६) -

In the Varaha Purana also: एष मोहं सृजाम्याशु यो जनान् मोहयिष्यति । त्वं च रुद्र महाबाहो मोहशास्त्राणि कारय ।। ७१ ।। अतथ्यानि वितथ्यानि दर्शयस्व महाभुज । प्रकाशं कुरु चात्मानमप्रकाशं च मां कुरु ॥ ७२ ॥ इति । I am quickly creating this illusion that will bewilder people. You also, O Rudra, O mighty-armed one, cause an illusory scrip- ture to be written. Establish untruths and falsehoods, advertise yourself and hide Me. (Varaha Purana 70.35-36) 16 Dväparadau (lit., at the beginning of Dvaparayuga) is to be taken as a bahuvrihi-samāsa, conveying the sense of dväpara adi yasya iti kaliḥ, meaning, “Kali is that [age] whose beginning (adi) is [at the end of] Dvapara.” baxin add ai segām iz t 17 tvām ārādhya taya sambho grahiṣyāmi varam sadā dvāparādau yuge bhutvā kalaya manuṣādiṣu svagamaiḥ kalpitais tvam tu janan mad-vimukhan kurum).(extiq) mam ca gopaya yena syat sṛṣṭir eşottarottară esa moham srjamy aśu yo janan mohayisyati ambo ni Sn] tvam ca rudra mahabaho moha-śāstrāṇi kāraya atathyäni vitathyani darśayasva mahābhuja prakāśaṁ kuru cātmānam aprakāśam ca māṁ kuru Of the two verses quoted under this footnote, the first consists of the second half of verse 35 and the first half of verse 36. The second verse is untraceable. Additionally, the second half of verse 36 and verse 37 are as follows: bay-hat alpāyāsaṁ darśayitva phalam dirgham pradarśaya kuhakam cendrajālāni viruddhācaraṇāni ca darsayitva janam sarvam mohayasu maheśvara 1231 The Ontology of Paramātmā - The Supreme Immanent Self पुराणानां च मध्ये यद्यत् सात्त्विककल्पकथामयं तत्तत् श्रीविष्णुमहिमपरम् । यद्यत् तामसकल्पकथामयं तत्तच्छिवादिमहिमपरमिति श्रीविष्णुप्रतिपादकपुराणस्यैव सम्य- ग्ज्ञानप्रदत्वम् । “सत्त्वात् सञ्जायते ज्ञानम्” (गीता १४ । १७ ) इति दर्शनात् । तथा च मात्स्ये (५३।६७-६८ ) - Among the Purāņas, those that discuss matters related to sättvika principles are devoted to the glory of Śrī Viṣṇu, whereas those that describe matters related to tamasika principles are devoted to the glory of Śiva, and so on. Therefore, only those Purāņas that establish Visņu as Supreme provide complete knowledge, for, as it is said: “Knowledge arises from sattva” (GĪTĀ 14.17). So, too, it is said in the Matsya Purāna: 19 cons सात्त्विकेषु च कल्पेषु माहात्म्यमधिकं हरेः । राजसेषु च माहात्म्यमधिकं ब्रह्मणो विदुः ॥ ७३ ॥ तद्वदग्नेश्च माहात्म्यं तामसेषु शिवस्य च । सङ्कीर्णेषु सरस्वत्याः पितॄणां च निगद्यते ॥ ७४ ॥ वैष्णवं नारदीयं च तथा भागवतं शुभे । गारुडं च तथा पाद्मं वाराहं शुभदर्शने ॥ ७५ ॥ ब्रह्माण्डं ब्रह्मवैवर्तं मार्कण्डेयं तथैव च । arguti भविष्यं वामनं ब्राह्म्यं राजसानि निगद्यते ॥ ७६ ॥ मात्स्यं कूर्मं तथा लैङ्गं शैवं स्कान्दं तथैव च । tup me 1 Out roads MoY ashtod of oxy our आग्नेयकं तथैतानि तामसानि निगद्यते ॥ ७७ ॥ इत्यादि । bid bng taasuo les of garbhognitingad saralailbo The sättvika Purānas primarily glorify Bhagavan Hari, the rāja- sika Purānas, Brahmā, and the tāmasika Purānas, Siva and Agni. Purānas in the mixed gunas glorify Sarasvati and the ancestors (pitrs). (Matsya Purāna 53.67-68) 20 [And in Padma Purāna: ] O beautiful lady, know that the sattvät sañjāyate jñānam 20 sāttvikeşu ca kalpesu mähätmyam adhikam hareh rajaseṣu ca mähätmyam adhikam brahmano viduḥ tad-vad agnes ca māhātmyam tamaseṣu śivasya ca sankirneşu sarasvatyāḥ pitṛṇāṁ ca nigadyate new to Tel 10 g Hindi inlan malici nirb 124 17 Visnu Is Inclusive of and Superior to Brahma and Śiva Vişņu, Närada, Bhagavata, Garuda, Padma, and Varaha Pura- nas embody the perspective born of sattva-guna (luminosity and being); the Brahmanda, Brahma-vaivarta, Märkandeya, Bhavisya, Vamana, and Brahma Puranas embody the perspec- tive born of rajo-guna (dynamism and conditional becoming), and the Matsya, Kurma, Linga, Śiva, Skanda, and Agni Pura- nas embody the perspective born of tamo-guna (ignorance and stasis). (Padma Purana, Uttara-khanda 236.19, 20, 21, 18)21 al Pissertions अत उक्तं स्कान्दे षण्मुखं प्रति श्रीशिवेन lie 903 al CH Head asnoyrave to Therefore, Śrī Śiva told Kärttikeya in Skanda Puraṇa: शिवशास्त्रेषु तद् ग्राह्यं भगवच्छास्त्रयोगि यत् । परमो विष्णुरेवैकस्तज्ज्ञानं मोक्षसाधनम् ॥ ७८ ॥ शास्त्राणां निर्णयस्त्वेष तदन्यन् मोहनाय हि ॥ ७९ ॥ इति । the In scriptures related to Śiva, one should accept only those por-h tions that support the conclusions presented in scriptures related to Bhagavan [Visnu]. Visnu alone is Supreme, and knowledge of Him is the sole means to liberation. This is the verdict of the scriptures, and everything else is only for the sake of bewilderment. (Skanda Purana)22 Commentary eng suade joomistat antwollot droom vs Dev M In some scriptures, Śiva is described as the Supreme Person. For example, in Skanda Purana, Kṛṣṇa tells Sudāmā: 21 vaiṣṇavaṁ nāradīyam ca tatha bhagavatam subhe gāruḍam ca tathā pādmaṁ vārāhaṁ subha-darśane Elemis o brahmaṇḍam brahma-vaivartaṁ märkandeyam tathaiva ca bhaviṣyam vāmanaṁ brahmyaṁ rājasäni nigadyate [nibodha me]edd mātsyaṁ kūrmaṁ tatha laingam saivam skändam tathaiva ca agneyakaṁ tathaitani tāmasäni nigadyate Alternate reading: agneyam ca șadetani tāmasäni nibodha me paramo vişnur evaikas taj-jñānam mokṣa-sādhanam squld be use 22 siva-sastresu tad grahyaṁ bhagavac-chastra-yogi yatad sind du śāstrāṇāṁ nirnayas tv esas tad anyan mohanaya hi This verse is untraceable in the extant versions. day by whe 125 1 The Ontology of Paramātmā - The Supreme Immanent Self The devas headed by Brahma and Myself are grantors of liberation from this material world only by the grace of Śiva. There is no doubt in this. Śiva is the Great God (Mahadeva) and great con- troller (Maheśvara), both in name and deed. O sinless one! Oth- ers are only gods, but not the Great God. (Skanda Purāṇa, Sūta- Apsamhita 25.47, 25.51)23 In Svetāśvatara Upanisad it is said: da Everywhere are his faces, heads, and necks. He is in the cavity of everyone’s heart. He is the all-pervading Bhagavan. Therefore, Śiva is everywhere. (śu 3.11)24 (atrā 14.37) 7) So, too, it i is said in the Matsya Purana: to He is stated to be the cause of Brahma and Visnu in Rudra- hṛdaya Upanisad: Visnu is the effect and Brahma the action, but Maheśvara (Śiva) is the cause. It is only for the purpose of creation that Śiva, who is one, manifests in three forms. (Rudra-hrdaya Upanisad 15)25 The Utpatti-tantra declares the worship of Śiva as compulsory for everyone: sloa ad bus asungima adi 3p jalbrev Whether one is a worshiper of Sakti, Viṣņu, Surya, or Ganapati, my dear, one cannot attain perfection without worshiping Śiva. (Utpatti-tantra)26 Vistremmo Moreover, Parvati Devi makes the following statement about herself to her father, Himalaya: 23 24 O Himalaya, all this world is pervaded by me in all directions. I am the supreme controller (Iśvara), the self that runs thread-like mama brahmadi-devaśca prasādāt tasya sulinaḥ bhoga-mokṣa-pradaḥ pumsām prasado jayate’nagha oman maglend nāmataścärthataścäpi mahadevo maheśvarah ghiol riot is inten tadanye kevalam deva mahadeva na te’nagha sarvanana-siro-grīvaḥ sarva-bhūta-guhaśayaḥ sarva-vyāpi sa bhagavāms tasmat sarva-gataḥ śivaḥ käryam vişnuḥ kriya brahmā kāraṇam tu maheśvaraḥ prayojanärtham rudreņa mürtir ekä tridhä kṛtā 26 sakto vā vaiṣṇavo vapi sauro va ganapo’thava sivarcana-vihinasya kutaḥ siddhir bhavet priye 25 desamor al d

126 1-17 Visņu Is Inclusive of and Superior to Brahma and Śiva through existence (sütrātmā), and the cosmic being (virat). I am im Brahma, Vişņu, Rudra, Gauri, Brahmi, and Vaiṣṇavī. I am the sun, the stars, and the moon. Whatever is seen or heard - inside or out - I am always situated there while pervading it. There is no manifest object, movable or immovable, that is abandoned by me. (Devi-bhāgavata Purana 7.33.12b, 13, 14a, 16-17a)27 H61 From the statements of Padma Purana and Varaha Purana cited in this anuccheda, it can be understood that scriptural assertions declaring Śiva, or any god other than Visnu, as supreme are set forth for persons whose faith and eligibility accords with the gunas of rajas and tamas. At the level of self-identity that is presently plugged into rajas and tamas, the nirguna truth that Visnu embod- ies either makes no sense at all or is seen to be without pragmatic relevance. For this reason, the above-mentioned scriptural asser- tions serve to divert consciousness away from the nirguna truth, and to stabilize faith and awareness in the specific level for which such a person has eligibility. In this way, too, the cycle of nat- ural creation is perpetuated. So, the statements regarding Śiva’s supremacy are relative in the sense that they have value for those at the lower to middle range of consciousness evolution. From the perspective of nirguna truth, however, they are not to be taken in their primary sense. This is also supported by other passages in the Devi-bhāgavata Purāṇa: In this world, whatever scriptures oppose Śruti and Smrti are surely tamasika. [The Tantra] scriptures, such as the Vāma, Kapā- Blaka, Kaulaka, and Bhairava Āgamas, are propounded by Śiva only V to bewilder people and not for anything else. Paris 27 In these books, there are also sometimes parts that do not oppose the Veda. Followers of the Veda incur no flaw in accepting those mayi sarvam idam protamotam ca dharani-dhara iśvaro’ham ca sūtrātmā virāḍ ātmāham asmi ca brahmaham viṣṇu-rudrau ca gauri brahmi ca vaiṣṇavī suryo’ham tārakāś cāhaṁ tārakeśas tathāsmy aham yac ca kiñcit kvacid vastu dṛśyate śruyate’pi vam antar bahis ca tat sarvam vyäpyahaṁ sarvadă sthitā vedrandom anvil bbunlõhey mist Bromid-abov bultov na tad asti maya tyaktam vastu kiñcic caracaramo sad ett bry 127 1 The Ontology of Paramātmā - The Supreme Immanent Self parts. A brāhmaṇa has no right at all to accept the other por- tions that are different from the Vedic teachings. A person who is not qualified to follow the Veda is eligible only for Tantra. (Devi-bhāgavata Purana 7.39.26-27, 31-32) 28 The division of the Puranas according to the three gunas is spo- ken of by Śiva to Parvati. Prior to this topic, Śiva explains the signif- icance of fasting on the eleventh day of the lunar fortnight (Ekādaśī- vrata) for the pleasure of Visņu. In this context, he explains the procedure for observing the fast and lists the things to be avoided. One of the prohibitions forbids not only the association of heretics (pāṣaṇḍīs), but even the act of merely looking upon them. Śiva then provides a lengthy list of people who fit his description of heretics. Included in the list are people who smear their bodies with ashes or adorn themselves with garlands of skulls. Hearing this description, Parvati raises a question about Śiva himself, as to why he adorns his body with ashes, skulls, bones, and leather - the very articles forbidden by him and considered unclean. On this inquiry, Śiva becomes very grave and replies that although it is the topmost secret, he will divulge it to Pārvati because she is extremely dear to him. 928 lbbim wol adt is Śiva relates that in the reign of Svayambhuva Manvantara, the great daityas like Namuci became devoted to Visnu and restrained themselves from all immoral acts. They devoted themselves to the Vedic principles and conduct. This greatly troubled the devas, headed by Indra, because they were consequently incapable of sub- duing the daityas. Being distressed, they approached Visnu and pleaded for His help. At that time, Viṣṇu ordered Śiva to behave like a heretic and propagate tāmasika scriptures. Hearing this, Śiva became sad and said, “O Lord, I will do as You command, but this axawollot Eb 28 anyāni yani śāstrāṇi loke’smin vividhani ca śruti-smṛti-viruddhani tāmasāny eva sarvaśaḥ vämaṁ kapalakaṁ caiva kaulakaṁ bhairavagamahḥ sivena mohanärthaya pranito nanya-hetukaḥhen-negie redundord tatra vedäviruddho’mso’pyukta eva kvacit kvacit vaidikais tad grahe doșo na bhavaty eva karhicit sarvathä veda-bhinnärthe nadhikari dvijo bhavet vedadhikara-hīnas tu bhavet tanträdhikāravān 128 117 Visnu Is Inclusive of and Superior to Brahma and Śiva will bring about my ruin.” Bhagavan Visņu conferred upon him a thousand of His Names and a six syllable mantra to chant. This would provide him protection. Śiva then describes how he propagated tamasika scriptures, the Māyāvāda doctrine, Saiva-śästra, and so on. He also lists the Purāņas according to the divisions of the gunas. He concludes: “The sättvika Purāņas lead to liberation, the rajasika Purāņas are ever inauspicious, and the tamasika Purāņas lead to hell, O Devi” (Padma Purana, Uttara-khanda 235.21-22). The verse cited from Varaha Purana is spoken by Bhagavan Visnu. In the same chapter, Śiva explains why it is that people are bewildered about the real spiritual path, which is bhakti to Hari. He tells sage Agastya that in the past, all human beings on earth were pious and engaged in bhakti to Kṛṣṇa. As a result, liberation became the normal state of affairs for all of them. Concerned about this, the devas approached Visnu and submitted to Him that the cre- ation would not be able to proceed in this manner, since everyone was engaged in bhakti. Hearing this, Visņu said that He would cre- ate delusion and ordered Śiva to propagate illusory scriptures. Śiva then relates the story of how sage Gautama cursed the brahmanas to become heretics in Kaliyuga and how they propagated delusory literature, being bewildered by Śiva. The hermeneutic principle that Jiva Gosvāmi proposes is that not all scriptures carry equal authority. Although different scrip- tures apparently seem to propound different deities or spiritual practices, their ultimate aim culminates in only one Absolute Real- ity. There is no conflict among the scriptures, as confirmed by Brahma-sutra (1.1.4): “But the truth that Brahman is knowable only through the Vedas is due to the fact that the Vedas are consistently reconciled in Him alone.“29 Śrī Jīva continues with this theme by citing from the Nārāyaṇīya section of Mahabharata. Unise Q 29 mammologs edi al slige syor fearg unt tat tu samanvayatingands of plody has age (no produ 129 I The Ontology of Paramātmā - The Supreme Immanent Self 173 qu yo boda gaird Hiw Bhagavan Nārāyaṇa Is the Ultimate End at bevorit of All Knowledge Systems hotsstoly mirstitvoro blow astigitalzoint hsingsqong of wod endinash mert vie तथैव च द्रष्टुं मोक्षधर्मे नारायणोपाख्याने । वैशम्पायन उवाच (मोक्षधर्मे ३४९ ।६४-७३) - The same [conclusion] is found in the Nārāyaṇiyopakhyāna of the Mokşa-dharma. Vaiśampāyana said: proc pro साङ्ख्यं योगं पञ्चरात्रं वेदाः पाशुपतं तथा । ज्ञानान्येतानि राजर्षे विद्धि नानामतानि वै ॥ ८० ॥ साङ्ख्यस्य वक्ता कपिलः परमर्षिः स उच्यते । हिरण्यगर्भो योगस्य वेत्ता नान्यः पुरातनः ॥ ८१ ॥ अपान्तरतमाश्चैव वेदाचार्यः स उच्यते । प्राचीनगर्भं तमृषिं प्रवदन्तीह केचन ॥ ८२ ॥ उमापतिर्भूतपतिः श्रीकन्ठो ब्रह्मणः सुतः । उक्तवानिदमव्यग्रो ज्ञानं पाशुपतं शिवः ॥ ८३ ॥ पञ्चरात्रस्य कृत्स्रस्य वक्ता तु भगवान् स्वयम् । सर्वेषु च नृपश्रेष्ठ ज्ञानेष्वेतेषु दृश्यते ॥ ८४ ॥ यथागमं यथाज्ञानं निष्ठा नारायणः प्रभुः । Ina baltaoda bambliwed wor न चैनमेवं जानन्ति तमोभूता विशां पते ।। ८५ ।। तमेव शास्त्रकर्तारः प्रवदन्ति मनीषिणः । 150 निष्ठां नारायणमृषिं नान्योऽस्तीति वचो मम ॥ ८६ ॥ निःसंशयेषु सर्वेषु नित्यं वसति वै हरिः । yd ससंशयान् हेतुबलान् नाध्यावसति माधवः ॥ ८७ ॥ पञ्चरात्रविदो ये तु यथाक्रमपरा नृप । एकान्तभावोपगतास्ते हरिं प्रविशन्ति वै ॥ ८८ ॥ d. gegna bne zroiq show sonarlained ansh.org REW phogpojaulphate Vuota साङ्ख्यं च योगं च सनातने द्वे वेदाश्च सर्वे निखिलेन राजन् । gated sapratil need any to 9. सर्वैः समस्तैऋषिभिर्निरुक्तो नारायणो विश्वमिदं पुराणम् ॥ ८९ ॥ इति । artola miH orda Flonopor O saintly King, these knowledge systems of Sānkhya, Yoga, Pan- of Säñikhya, Yoga, Pan-to caratra, Veda, and Pasupata should be known as various kinds of philosophical perspectives. The great sage Kapila is the spokesman for Sankhya, and he is known as the supreme seer (parama-rși). Hiranyagarbha is the authority on yoga, and there is no authority senior to himulgi s 130 17 Visnu Is Inclusive of and Superior to Brahma and Śiva Apäntaratamā is the grandmaster of the Veda; some call this$776 sage Präcīnagarbha. BP The son of Brahma, known as Umäpati, Bhutapati, Śrīkantha, or YOŚiva, who is of unwavering mind, spoke the body of knowledge called Pasupata. 98 The speaker of the entire Pañcarātra system is, however, the original complete Absolute Truth, Svayam Bhagavan, who is 92visible in all these different systems of knowledge, O best of kings. batio -80997 adi al odwyй hè vino nifi of 19bzo ni amataya In conformity to the respective scriptures and to the respective forms of knowledge, O Lord of the earth, Bhagavan Nārāyaṇa is the ultimate end [of all these systems], but people covered by ignorance do not understand this fact in this way. -gi AlbamiH The great thinkers and authors of the scriptures proclaim only Him, the sage Nārāyaṇa, as the original cause of the scriptures and no one else. This is my view. Bhagavan Hari ever abides in all those scriptures that speak of Him unambiguously. But Bhagavan Madhava [Hari] does not reside in any scripture that speaks with ambiguity or on the OM ho strength of reasoning alone. dgos godt fedt O King, those who are true knowers of the Pañcarātra, however, follow it in the proper sequence, and upon attaining exclusive devotion [to Bhagavan Hari], they verily enter into Him. TO King, both, Sänkhya and Yoga, as well as all the Vedas, are Meternal. All the sages combined together have concluded that this primeval creation is Nārāyaṇa. (Mahabharata, Śanti- parva 349.64-73)30 tion nilad-utad benton-o 30 sankhyam yogaṁ pañcarātraṁ vedäḥ pāśupataṁ tatha jñānāny etäni rājarṣe viddhi nana-matani vain th sankhyasya vaktā kapilaḥ paramarṣiḥ sa ucyate hiranyagarbho yogasya vettä nänyaḥ puratanaḥ apāntaratamās caiva vedacāryaḥ sa ucyatem prăcinagarbham tam rşim pravadantiha kecana umapatir bhutapatiḥ śrikantho brahmanaḥ sutaḥ uktavān idam avyagro jñānam pasupatam sivaḥ → mythmafing 131 I The Ontology of Paramātmā - The Supreme Immanent Self अत्र “अपान्तरतमाः” इति श्रीकृष्णद्वैपायनस्यैव जन्मान्तरनामविशेष इति तत्रैव ज्ञे- यम् । अत्रैवं व्याख्येयम - पञ्चरात्रसम्मतं श्रीनारायणमेव सर्वोत्तमत्वेन वक्तुं नानामतं दर्शयति “साङ्ख्यम्” इति । तत्र पञ्चरात्रमेव गरिष्ठमाचष्टे “पञ्चरात्रस्येत्यादौ भगवान् स्वयम्” इति । lo al odw To ybod selt esioga bnim go Here the appellation Apäntaratama is a specific name of Śrī Kṛṣṇa Dvaipayana in another birth. This [fact] is known from the same section of Mahabharata (Santi-parva 349.59). These [ten] verses should be explained as follows: [In the first verse cited above,] Śrī Vaiśampayana points out various philosophical systems in order to affirm only Śrī Nārāyaṇa, who is the recog- nized Deity of the Pañcaratra, as supreme above all. In the fifth verse, he establishes the superiority of the Pañcarātra [scrip- tural tradition] alone, saying that it is spoken by Bhagavan Himself. अथ " द्वौ भूतसर्गौ लोकेऽस्मिन् दैव आसुर एव च” (गीता १६ । ६) इति श्रीगीतासु श्रूयते । यदेव तानि “नानामतानि” इत्युक्तं तत् त्वासुरप्रकृत्यनुसारेणेत्येव ज्ञेयम् । दैवप्रकृतयस्तु तत्तत्सर्वावलोकनेन पञ्चरात्रप्रतिपाद्ये श्रीनारायण एव पर्यवस्यन्तीत्याह “सर्वेषु ” इति । आसुरांस्तु निन्दति “न चैनम्” इति । तदुक्तं विष्णुधर्माग्निपुराणयोः (अग्नि ३८१ । ३९) - add to mil Now, when it was said, “These are various kinds of philo- sophical perspectives” (first verse), it should be understood that they [come into being] in accordance with the secularist- materialistic (āsurika) nature, for it is said: “In this world, there are two types of created beings - divine and äsurika” (dvau bhūta-sargau loke’smin daiva asura eva ca, GĪTĀ 16.6). After care- fully examining all the various knowledge systems, people of pañcarātrasya kṛtsnasya vaktā tu bhagavan svayam sarveșu ca nṛpa-śrestha jñāneṣv eteṣu dṛśyate lavaming eids yathāgamam yatha-jñānam niṣṭhā nārāyaṇaḥ prabhuḥ(-ARE LO na cainam evaṁ jānanti tamo-bhūtā visām pate tam eva śāstra-kartāram pravadanti maniṣinaḥ niṣṭhām nārāyaṇam rşim nanyo’stiti vaco mama niḥsaṁsayeṣu sarveşu nityam vasati vai hariḥ sa-samsayan hetu-balan nädhyāvasati mādhavaḥ pañcaratra-vido ye tu yatha-krama-pară nṛpa ekanta-bhāvopagatās te harim praviśanti vai sankhyam ca yogam ca sanatane dve vedaś ca sarve nikhilena rājan sarvaiḥ samastair rşibhir nirukto narayano viśvam idam purāṇam 出し 132 17 Visnu Is Inclusive of and Superior to Brahma and Śiva the divine nature conclude that they all culminate only in Śrī Nārāyaṇa, who is propounded [as Bhagavan] in the Pañcaratra. This is stated in the fifth verse. In the second half of the sixth verse, sage Vaisampayana censures those of materialistic men- tality. This is reiterated in the Vişnu-dharma Purana and the Agni Purana: einmo ass odw odw saod bred todo ads no [audrgnivaaj oliastnd द्वौ भूतसर्गौ लोकेऽस्मिन् दैव आसुर एव च । विष्णुभक्तिपरो दैव आसुरस्तद्विपर्ययः ॥ ९० ॥ इति । In this world, there are two types of created beings - divine Brand materialistic. Those who are consummately engaged in devotion to Bhagavan Visnu are divine, whereas those preoccupied in exactly the opposite are materialistic. (Agni Purana 381.39)31 ननु तत्र तत्र नानामतय एव दृश्यन्ते तत्राह “तमेव” इति । पञ्चरात्रेतरशास्त्रकर्तारो हि द्विविधाः - किञ्चिज्ज्ञाः सर्वज्ञाश्च । तत्राद्या यथा-स्वस्वज्ञानानुसारेण यत् किञ्चित् तत्त्वैकदेशं वदन्ति तत् तु समुद्रैकदेशवर्णनं समुद्र इव पूर्णतत्त्वे श्रीनारायण एव पर्यव- स्यतीति ते तमेव किञ्चिद् वदन्ति । the It may be asked: In different scriptures, different opinions are expressed [so how can anyone know that Visnu is their pur- pose?]. In response, the sage speaks the seventh verse. The authors of scriptures other than the Pañcaratra are of two types - those with limited knowledge and the omniscient. The first are those who offer a partial [or one-dimensional] view of the Absolute Reality that accords with their own respective metaphysics. Just as a description of a part of the ocean is still a description of the ocean, their explanations also culminate in the complete reality, Bhagavan Nārāyaṇa, even though they speak of Him in a limited way. 31 dvau bhūta-sargau loke’smin daiva asura eva ca vişņu-bhakti-paro daiva asuras tad-viparyayaḥ Alternate reading: adt en badeil art al smeiqua tovopada homie odr and batasbenorquin dound ahimsādiḥ kṣamă caiva daivi-sampattito nṛṇām na saucam napi vācāro hy asurisampadodbhavaḥologs to tual art movi 1331 The Ontology of Paramātmā - The Supreme Immanent Self ये तु सर्वज्ञास्ते चैवमभिप्रयन्ति – नास्माभिरासुराणां मोहनार्थमेव कृतानि शास्त्राणि किन्तु दैवानां व्यतिरेकेण बोधनार्थम् । ते हि रजस्तमः शबलस्य खण्डस्य च तत्त्वस्य तथा क्लेशबहुलस्य साधनस्य च प्रतिपादकान्येतानि शास्त्राणि दृष्ट्वा वेदांश्च दुर्गमान् दृष्ट्वा च निर्विद्य सर्ववेदार्थसारस्य शुद्धाखण्डतत्त्व श्रीनारायणस्य सुखमयतदाराधनस्य च सुष्ठु प्रतिपादके पञ्चरात्रे एव गाढं प्रवेक्ष्यन्तीति । तदेतदाह “निःसंशयेषु ” इति । On the other hand, those who are omniscient have the following intention [saying thus]: “The scriptures have not been authored by us simply to confound the materialists, but to enlighten those of divine nature through negative inferential insight (vyati- reka). After examining these scriptures that propound a partial [and hence divided] view of reality that is mixed with rajas and tamas and that propose excessively arduous [spiritual] prac- tices, and after seeing that the Vedas are difficult to comprehend, people will lose interest [in these other texts]. They may then plunge deep into the Pañcarātra, which skillfully establishes the pure undivided [i.e., complete] Absolute Reality, Bhagavan Nārāyaṇa, who is the essence of all the Vedas and whose worship is easily executed.” It is to this end, then, that Vaiśampāyana speaks the eighth verse. तस्माज् झटिति वेदार्थप्रतिपत्तये पञ्चरात्रमेवाध्येतव्यमित्याह “पञ्चरात्र” इति । यत एवं तत उपसंहरति “साङ्ख्यं च योगं च ” इति । तदेवं पञ्चरात्रप्रतिपाद्यस्य श्रीभगवत एवमुत्कर्षे स्थिते “आत्मारामाश्च मुनयः” (भा० १।७।१०) इत्याद्यसकृदपूर्वमुपदिशता श्री- भागवतेन प्रतिपाद्यरूपस्य तस्य किमुतेत्यपि विवेचनीयम् । Consequently, in order to incite exclusive study of the Pañcara- tra for those who wish to quickly apprehend the true mean- ing of the Vedas, Vaiśampāyana goes on to speak the ninth verse. And because this is the situation, he concludes with the final verse. Thus, if the supremacy of Bhagavan is estab- lished as the teaching of the Pañcarātra, then how much more supreme is the form of Bhagavan that is established as such by the Srimad Bhagavatam, a [text] which time and again offers unprecedented teachings such as this: “The sages, though freed from the knot of egoic identity, and though delighting in the 134 17 Visnu Is Inclusive of and Superior to Brahma and Śiva Self alone, engage in causeless devotion to Śrī Kṛṣṇa, the majes- tic player. Such, indeed, are the entrancing qualities of Śrī Hari (Kṛṣṇa)” (SB 1.7.10).32 This specific form established by the Bhagavata Purana should be discussed. Commentary respect sadbgass sgoy sydne One may ask why śästra would involve the intention to bewilder people. In reply, Śrī Jīva says that not all scriptures carry equal authority. The scriptures are related to the three gunas of prakṛti, just as Vişņu, Brahma, and Śiva are also similarly related. As Visņu, the facilitator of sattva-guna, is superior to Brahma and Śiva, the scriptures connected to sattva are also superior to those of rajas and tamas. This is so because only sattva can release one from material bondage, as confirmed by Śiva, “A conditioned being is liberated by sattva, whose essence is Nārāyaṇa” (Varaha Purana 70.20).33 Peo- ple become attracted to deities and scriptures in correspondence to the guna, or nature, with which they are predominantly identified (sama-sila bhajanti vai, SB 1.2.27). Those who are under the influ- ence of rajas and tamas would naturally be attracted to the deities connected to those gunas, and the śästras provide them support by strengthening their faith in those particular deities. Bhagavan Śrī Kṛṣṇa also affirms this point: “I alone supply unwavering faith to the devotees of various deities toward whatever specific deity they wish to worship with faith” (GITA 7.21)34 True knowledge, however, comes only from sattva, which has an illuminating nature. The correct understanding of sastra can be known only when one is impelled by sattva. Furthermore, any statement that contradicts the sättvika scripture must be inter- preted to reconcile with it. The conclusion of all scripture is that Visnu is the Supreme Person and that devotion to Him alone is 32 34 ātmārāmāś ca munayo nirgrantha apy urukrame kurvanty ahaitukim bhaktim itthambhūta-guno hariḥ 33 sattvena mucyate jantuḥ sattvam nārāyaṇātmakam yo yo yam yam tanum bhaktaḥ śraddhayārcitum icchati tasya tasyacalaṁ śraddham tam eva vidadhamy aham 165 135 I The Ontology of Paramātmā - The Supreme Immanent Self both the means and the end. The various opinions exist because people with a materialistic nature do not accept Visņu as Supreme, so they are naturally attracted to scriptures related to other paths, even though those too lead to Visnu indirectly. T The verses cited here are spoken by sage Vaiśampāyana in response to King Janamejaya’s query about the ultimate purpose of Sankhya, Yoga, Pañcarātra, and Aranyaka. From the sage’s reply, it is evident that there are three divisions of sastra, namely, the Vedas (also called nigama), the Pañcaratra (also called agama), and the darśanas propagated by various sages. The intention of the authors of śästra is to bring people to the Absolute Reality, Bhaga- van. The Pañcarātra is written as an alternative to the Veda, which is very difficult to understand and follow. Nor is everyone eligible to follow it. The authors of sastra other than the Pañcarātra, are of two types - those who know Reality only in part and those who know it fully. The first group writes according to their own realizations, and that too is a description of the Ultimate Reality, albeit only in part. The second group writes to bring people to the Pañcaratra path, seeing that following the Veda is cumbersome and that the paths propagated by the first group are imperfect, being related to rajas and tamas. Sometimes competition is needed in order to realize an object’s worth. Bhagavan Rama’s prowess was known because of Rāvana. Without Rāvana, Śrī Rāma would have lived an ordinary life and people might not have appreciated His greatness. It is for this rea- son that many types of literature are written. One of their aims may be to keep the ãsurika people busy with some sort of discipline and practice so that they do not cause too much of a disturbance in society. As it is said, an idle mind is the devil’s workshop and the idle mind of a devil would be a devil’s factory! попоуз The other purpose is to provide those whose nature is primar- ily sättvika with a suitable context in which they may consider contradictory points of view presented in the form of an oppo- nent’s position (purva-pakṣa). By refuting such oppositional views, they come to understand the Pañcaratra theology more decisively. 136 17 Visņu Is Inclusive of and Superior to Brahma and Śiva Moreover, although it is said that there are two types of people, namely, daiva and asurika, the fact remains that the majority of peo- ple are a mixture of both. So the rajasika and tamasika inclinations persist even in those who are principally of divine nature. These inclinations need to be uprooted to intensify one’s faith and fixity in Visņu. Thus, the third category of literature aids in this respect by functioning as a counterpoint (pürva-paksa). The subject of the Pañcaratra is Vişņu. Therefore, according to Mahābhārata, one should follow the Pañcaratra system. Śrī Jīva is using this as an a fortiori argument to inspire people to study the Bhāgavatam, which describes Bhagavan in such an unprece- dented manner that even ātmārāmas like Sukadeva are captivated to study it. The ātmārama has no desires to fulfill and no aims to achieve, yet even such a self-realized sage is attracted to the study of the Bhāgavatam, a substantial book. How much more interest, then, should a common person take in it? For this reason, Śrī Jiva next investigates what the Bhagavata Purāna has to say about the relative superiority of the three devas. 17.4 om buiniz avle स्थित Sadasiva Is Not the Supreme of basis via ion aloitasug To digia di to senov तदेतदुक्तानुसारेण सदाशिवेश्वरत्रिदेवीरूपव्यूहोऽपि निरस्तः । तस्मादेव च श्रीभगवत्पु- रुषयोरेव शैवागमे सदाशिवादिसञ्ज्ञ तन्महिमख्यापनाय धृत इति गम्यते । सर्वशास्त्र- शिरोमणी श्रीभागवते तु त्रिदेव्यामेव तत्तारतम्यजिज्ञासा पुरुषभगवतोस्तु तत्प्रसङ्ग एव नास्ति । According to the above verses, the contention that Sadasiva is the supreme controller and that Brahma, Viṣṇu, and Śiva are his expansions is also refuted. It should also be understood that because of the above reasons [that Sadasiva is not supreme], the Śaiva Agama assigns appellations, such as Sadasiva, etc., to Bha- gavan and Purusa only for the purpose of glorifying Sadasiva. But in the Srimad Bhagavatam, the crest jewel of all scriptures, there is an inquiry into the gradation of the members of the 137 I The Ontology of Paramātmā - The Supreme Immanent Self trinity of gods, i.e., Brahma, Viṣṇu, and Śiva, [but] no mention at all of any such gradation between Bhagavan and the Purusa. भा० ३।१४।२८ - scort ni nava salaraq ब्रह्मादयो यत्कृतसेतुपाला यत्कारणं विश्वमिदं च माया । head 1.99 आज्ञाकरी यस्य पिशाचचर्या अहो विभूनश्चरितं विडम्बनम् ॥ ९१ ॥ इत्यत्र तृतीये गुणावतारत्वेन परमेश्वराभेददृष्ट्या तथात्वमुक्तमिति ज्ञेयम् । Josidual arith [In this context] it may be noted that the following statement in the Third Canto also indicates that Śiva is nondifferent from Parameśvara due to being a gunavatara: asb Even Brahma and the other gods respect the bounds set by [Lord Siva]. He is the cause of this universe and Māyā is his maidser- vant. And yet he behaves like a fiend (pisaca). Strange, indeed, dos Jasare the activities of the Almighty Lord! (SB 3.14.28)35 anos do ननु ( भा० ८।७।३१)- न ते गिरित्राखिललोकपालविरिञ्चवैकुण्ठसुरेन्द्रगम्यम् । ज्योतिः परं यत्र रजस्तमश्च सत्त्वं न यद् ब्रह्म निरस्तभेदम् ॥ ९२ ॥ इत्यत्र तस्य परत्वं श्रूयत एवाष्टमे ? sted asd Вход Question: Is not Śiva stated to be the Supreme in the following verse of the Eighth Canto? PO Giritra [protector of the mountains], Śiva, your supreme Weffulgence cannot be understood even by all the protectors of the planets, by Brahma, by Visņu, or by Indra, the ruler of on the gods. This effulgence is the Supreme Absolute, Brahman, utterly devoid of all distinctions, in which rajas, tamas, and sattva are entirely absent. (SB 8.7.31)36 DA मैवम् । “महिम्ना स्तूयमाना हि देवा वीर्येण वर्धन्ते” इति वैदिकन्यायेन तदयुक्तेः । स हि स्तवः कालकूटनाशार्थमेव । तत्रैव “प्रीते हरौ भगवति प्रीयेऽहं सचराचर” (भा० ८।७।४०) इति । 35 36 brahmadayo yat-kṛta-setu-pālā yat-kāraṇaṁ viśvam idam ca māyā övez ājñā-karī yasya piśāca-carya aho vibhumnas caritam viḍambanam add mi tud na te giri-trākhila-loka-pala- viriñca-vaikuntha-surendra-gamyam jyotiḥ param yatra rajas tamaś ca sattvam na yad brahma nirasta-bhedamarly 138 17 Visņu Is Inclusive of and Superior to Brahma and Śiva [Answer]: No, this is not the implication of the above verse. There is a Vedic principle, “Gods excel in power when they are praised through glorious words.“37 Thus, such a conclusion [that Śiva is Supreme] is improper. This prayer was uttered simply to induce Śiva to drink the deadly poison [called] kalakūṭa. In the same section, Śiva says: “When Bhagavan Hari is pleased, then I and all the moving and non-moving beings are pleased” (SB 8.7.40).38 bit तथा नवमे (भा० ९।४।५६ ) - (2.018) la sit ni tub loanlaiting Furthermore, in the Ninth Canto, Śiva tells Durvāsā: वयं न तात प्रभवाम भूम्नि यस्मिन् परेऽन्येऽप्यजजीवकोषाः । भवन्ति काले न भवन्ति हीदृशाः सहस्रशो यत्र वयं भ्रमामः ॥ ९३ ॥ इति । We [gods] have no power, dear son, over the all-pervading Supreme, in whom other universes, too, similar to this- and which are the amalgamated bodies of the jivas and Brahmā - appear and disappear in thousands at the appointed time. We wander in these universes. (SB 9.4.56)39 Sin Alfists “एते वयं यस्य वशे महात्मनः स्थिताः शकुन्ता इव सूत्रयन्त्रिताः” (भा०५।१७।२३) इति च तद्वाक्यविरोधात् । अथवा यत् शिवस्य ज्योतिस्तत्र स्थितं परमात्माख्यं चैतन्यं तत्स- म्यग्ज्ञाने तस्याप्यक्षमता युक्तैव । यदुक्तम् (भा० १० ८७ २४१) And [Śiva again says]: “Remaining under the control of that Supreme Person, we are like birds controlled by a string” (SB 5.17.23).40 So, it is not the case [that Śiva is Supreme, as might be inferred from SB 8.7.31 above], because such a conclusion is contradicted by the above statements of Śiva. Alternatively, the meaning [of that verse] can be taken as follows: It is indeed fit- ting that even He [Visnu] is unable to know completely the con- scious being called Paramātmā, situated within the effulgence of Śiva. As the Śrutis said to Bhagavan: 37 mahimnā stūyamānā hi devā vīryeṇa vardhante 38 prite harau bhagavati priye’ham sacaracaraḥa 39 vayam na tāta prabhavama bhümni yasmin pare’nye’py aja-jiva-koṣaḥ-for bhavanti kale na bhavanti hidṛśaḥ sahasraśo yatra vayam bhramamaḥ my by ete vayam yasya vase mahātmanaḥ sthitaḥ śakunta iva sutra-yantritāḥment O 139 I The Ontology of Paramātmā - The Supreme Immanent Self घुपतय एव ते न ययुरन्तमनन्ततया । okho[mrowiA] त्वमपि यदन्तराण्डनिचया ननु सावरणाः ॥ ९४ ॥ इति ।dr ahrow Bucholg duords banisiq Because You are without end or limit, the cosmic administra-vi altors [such as Brahma] simply cannot find any limit to You. of bs Moreover, even You cannot do so. Under the influence of dy time, the countless universes, each enveloped in its own seven- layered covering, float contemporaneously within You, like particles of dust in the sky. (SB 10.87.41)1 aa) ब्रह्मसंहितामते तु भगवदङ्गविशेष एव सदाशिवः । न त्वन्यः । यथा तत्रैव सर्वादिकारण- गोविन्दकथने (ब्र० सं०५/७-८ ) - Even On the other hand, according to Brahma-samhita, Sadasiva is nothing other than a special integrated part of Bhagavan. There, while describing Govinda as the original source [or the uncaused cause] of everything, it is said: al नियतिः सा रमादेवी तत्प्रिया तद्वशंवदा । owl mengua ama silt a dolfw Hogarth han sqqs तल्लिङ्गे भगवान् शम्भुर्ज्योतीरूपः सनातनः ।। ९५ । sw या योनिः सा परा शक्तिः ॥ ९६ ॥ इत्यादि । BF 130 BE FO Rama Devi, who is under Bhagavan’s intrinsic guidance (niyati), is His beloved and remains submissive to His will (tad-vaśam- vadā). The effulgent, eternal Bhagavan Sambhu is the causal agent (linga) of that primeval Bhagavan. That which is the gen- etrix (yoni) is the transcendental sakti. (Brahma-samhita 5.7- ayoda “तस्मिन्नाविरभूल्लिङ्गे महाविष्णुः " ( ब्र० सं० ५।१०) इत्याद्यन्तम् । aA que ed To] gainsm The sequence ends with, “Mahaviṣṇu appeared within that causal agency (linga)” (Brahma-samhita 5.10).43 ba For hiss etmekdi ak svie to 41 dyupataya eva te na yayur antam anantataya 42 43 tvam api yad-antarāṇḍa-nicaya nanu savaraṇāḥ niyatiḥ să ramā-devi tat-priya tad-vasaṁvadā tal-linge bhagavan sambhur jyoti rupaḥ sanatanaḥing m this ya yoniḥ să pară saktiḥ tasminn ävirabhul linge mahavisnuḥtise 140 17 Visnu Is Inclusive of and Superior to Brahma and Śiva तदेतदभिप्रेत्य सदाशिवत्वादिप्रसिद्धिमप्याक्षिप्याह ( भा० १।१८।२१) - viable With this intention [of showing the supremacy of Viṣṇu] while objecting to the widespread view that He is a form of Sadasiva or any other deva, Śrī Sūta said: अथापि यत्पदनखावसृष्टं जगद्विरिञ्चोपहृतार्हणाम्भः सेशं पुनात्यन्यतमो मुकुन्दात् को नाम लोके भगवत्पदार्थः ॥ ९७ ॥ Moreover, the water that was offered by the creator [Brahma] fanto wash the feet of Bhagavan and then flowed from the nails of for His toes sanctifies the whole universe including Lord Siva. Who RC else, then, but Bhagavan Śrī Kṛṣṇa is worthy of the appellation “Bhagavan” in this world? (SB 1.18.21)44 स्पष्टम् ॥ श्रीसूतः ॥ they gnelad soll abogadt The meaning of the above verse is self-evident.bod Commentary 150/61 In Śiva Purāna (4.41.4-5) Śiva, or Sadasiva, is described as the only deva capable of awarding mukti, as being beyond the three gunas, and as the Supreme Reality, Parabrahman.45 He is also charac- terized therein as the controller and source of Brahma, Rudra, and Visņu (Śiva Purana 7.6.3). But from the Bhāgavatam verses cited in this section, it is certain that Brahma, Viṣṇu, and Śiva are not expansions of Sadasiva. It is for this reason that in scrip- tures that describe Sadasiva as Supreme, it is said that Bhagavan and Puruşa are called Sadasiva and not the reverse. Bhagavan is everything, vasudevaḥ sarvam iti (GITA 7.19), and so He is also 44 ^^athāpi yat-pāda-nakhāvasṛṣṭaṁ jagad-viriñcopahṛtārhaṇāmbhaḥ sesam punaty anyatamo mukundät ko nama loke bhagavat-padarthaḥ 45 mukter dată muni-śreṣṭhāḥ kevalam siva ucyate brahmadya na hi te jñeya kevalam ca trivarga-daḥ brahmadyās triguṇādhiśāś śivas tri-gunatah parah nirvikäri para-brahma turyaḥ prakṛtitah parah brahma haris ca rudraś ca tathanye ca surāsurāḥ Beyat-kṛtam niyatim präpya prabhavo nativartitum forest brordni 141 1 The Ontology of Paramātmā - The Supreme Immanent Self Sadasiva. Consequently, statements, such as those referred to in Siva Purana, are there to explain the glory of Sadasiva and should not be taken to mean that Sadasiva is Bhagavan. But in Bhagavata Purāṇa, the cream of all scriptures, in the context of deciding who is supreme among this trinity, there is no mention that Bhagavan or the Purusa is Sadasiva. F If one carefully examines the verses from Śiva Purāņa cited here in their proper context, one can understand that the word siva in these verses refers to the Supreme Absolute Truth and not to the guṇāvatāra called Śiva. It is clearly stated therein that Brahman is called Śiva (Siva Purana 4.41.14). In Bhakti Sandarbha (Anuccheda 265), Śrī Jiva Gosvāmī explains, with support from the Purānas, that originally all names, such as Śiva and Brahma, belong to Svayam Bhagavan, Śrī Kṛṣṇa. Some of them are also used for gods like Śiva. In Śiva Purana, the name Śiva, referring to Kṛṣṇa, has been used so that the followers of Śiva can worship him with faith. An objection may be raised: In the verse spoken by Kasyapa to Diti (SB 3.14.28) and cited here, Bhagavan Siva is described as Supreme, as the cause of the universe and the master of gods like Brahmā. Śrī Jīva says that this statement means that Śiva is non- different from Vişņu, the Paramātmā. Kaśyapa spoke this verse to his wife Diti to dissuade her from cohabiting with him at an inappropriate time. He was decidedly trying to impress upon her the perilous repercussions of such an untimely act, so that she would give up the irreligious thought. In that moment, Kasyapa was certainly not expounding in any formal way the superiority of Śiva over Visņu. It is important to keep the context in mind while interpreting scripture. A further objection is raised: When the devas and asuras churned the Milk Ocean, a deadly poison came out. The poison posed a threat to the universe, and so the devas asked Bhagavan Śiva to drink it and bring it under control. In their prayers to him, the gods stated that Śiva is beyond Brahma and Visņu (SB 8.7.31). Śrī Jīva clarifies that the devas hoped that Śiva would take up the extraordinary feat of drinking the poison, and so they glorified 142 3:17 Visnu Is Inclusive of and Superior to Brahma and Śiva him, because “the power of the gods increases when they are glo- rified.” What this means is that a person becomes enthusiastic to attempt even a daunting task if he is praised. Praise does not pro- vide any real extra power to a person, but simply enthuses him. It is for this reason that kings were praised by bards in the past. Much encouragement is needed to effectively maintain a responsible post like that of a king, because the king has to face many enemies even from within his own coterie. There was always a danger to his life. In modern times, cheerleaders enthuse athletes. Psycholo- gists advise parents not to criticize their children lest they become stunted in their abilities. Motivational speakers recommend the power of positive thinking. Praising another means helping that person to maintain a beneficial positive attitude. ad lolsvise To these arguments one may respond that Śri Jiva is biased and therefore misinterpreting the Bhāgavata Purana verses to suit his purpose. Anticipating such an objection, Śrī Jiva responds with a few other verses from the Bhāgavatam in which Śiva per- sonally affirms his subordination to Visņu (in order of citation, 8.7.40, 9.4.56, and 5.17.23), whereas the earlier testimonials to Śiva’s supremacy were spoken by others. In fact, Śiva declares that he drinks the poison to please Bhagavan Viṣṇu, in whose pleasure he finds his own fulfillment. One may further argue that the Bhāga- vata Purana is itself biased in favor of Visņu. To this we reply that such is not the case. In Tattva Sandarbha (Anucchedas 18-26), the Bhāgavata Purana was established as the most authoritative scripture in the matter of the self-disclosure of the Absolute Real- ity, tattva. In this anuccheda, this conclusion is further corrobo- rated by the rationale that only sättvika scriptures can offer veridi- cal knowledge of the Absolute. Rajasika and tāmasika scriptures, including Śiva Purana, were never intended to do so, as they are meant to provide instructions for those at the corresponding level of self-identity. Jiva subsequently suggests an alternative meaning for SB 8.7.31, namely, that the conscious Self called Paramātmā, situated in the effulgence of Śiva, is not known completely even by Visnu Himself. This is corroborated in SB 10.87.41, a verse spoken by the personified 1431 The Ontology of Paramātmā - The Supreme Immanent Self Vedas. In this verse, the Vedas say that it is not only the devas who do not know the limits of the Supreme Person, even He Himself does not know the extent of His own powers, because He is limit- less. Furthermore, according to Brahma-samhita (5.8, 10), Sadasiva (therein referred to as Sambhu) is a part of Bhagavan, as described earlier in Anuccheda 2 of Paramatma Sandarbha. al tomog To summarize this section with conclusive evidence from the Bhagavatam, Śrī Jiva quotes a verse spoken by Sūta Gosvāmī (SB 1.18.21). The reference is to the story of Visnu as Bhagavan Vamana, wherein He begged three steps of land from Bali. When Bali agreed to donate the land to Vamana Deva, the latter expanded in size and covered the entire universe in two steps, reaching Satyaloka, the abode of Brahma. Lord Brahma washed His foot by pouring water on it and then stored the water in his sacred pot, kamandalu. This then became the holy river Ganga.toos In Hindu culture, the water that washes the feet of the deity of Bhagavan is called caraṇāmṛta, and it is revered as holy water. Peo- ple sip this water and sprinkle it on their heads whenever they visit a temple. When the Ganga descended to the Earth at the request of Bhagiratha, Lord Siva accepted her on his head. This shows that Śiva was eager to take Visnu’s caraṇāmṛta on his head out of respect for Him. Therefore, SB 1.18.21 concludes that only Mukunda (Visņu) is the Supreme Person, and not Brahma or Śiva. antrupiny With this verse, Śrī Jiva concludes his argument about the supe- riority of Visnu to the other guṇāvatāras and His identity with Paramātmā, the Immanent Self of the universe, and with Bhaga- vän, the Supreme Person. During this discussion, he also argued in favor of the superiority of sättvika scriptures. The portion of Para- mätma Sandarbha devoted to the gunavataras now concludes with a verse from Bhāgavata Purana in the following anuccheda. old hotmaid thaumwie? bold shanbadddds fadrylsman 144 Yoganando okenendy ивод Gosvám Gosvant in the first three Sundarbans, from Bhagratris comod Stma, to the jiva, and finally to prakti, on the basis of a descend ing order of importance, Blagavin being the only self-existent and bishi esloge Ava BERTORES bud avabsled enoa aga tono edats2 bonuiqso had oriwasver Anuccheda 18 bhq var stud waigen zil svetdes of smoo abrow dilw bahnogas 9H bns avotuit svabels8 sham all mil Balarama Too Is but a Part of a Partsmatrasda to og vino si evi bar kinderd enols to imple of Kṛṣṇa’s Potency 001 sdi gainesm sex to lo nobineti sdi dilw saisy selositing ands ascorb end evil ha to porque o trono pot aleeds gribllud 100 sob sexy aldi ber too el amotovom to vinho sdi ni univ १८ । तस्मात् " नाहं न च शिवोऽन्ये च तच्छक्त्येकांशभागिनः” (ब्रह्मवैवर्ते) इत्येवं साध्वेव इत्याह “ब्रह्मा भवोऽहमपि यस्य कलाः कलायाः” (भा० १० । ६८ । ३७) इति । arabtv 901 to 2010tova ad gnoms bojail af orw THEREFORE, it is rightly said [by Brahma], “Neither I nor Śiva nor others are even a portion of a single part of His full potency” (Brahma-vaivarta Purana). To confirm this, Balarama also said: “What is a worldly king’s throne to Kṛṣṇa, when Brahmā, Śiva, and even I Myself and Lakṣmi are but portions of His portions who perpetually carry on our heads the dust of His lotus feet, which sanctifies even the sacred waters of pilgrimage and which the cosmic administrators of all the worlds reverentially hold upon their beautifully adorned heads” (SB 10.68.37)?2 स्पष्टम् ॥ श्रीबलदेवः ||alodmoto olemicalb stins siff aged vil ti vitiseЯ studosdA ind) Gottesloeb br The meaning here is self-evident. Osvagend bhi naided.(..) lo vagaria bra ms169,smulov aids 30 galanged ads at dahma tovorila ni n 1 tasmän näham na ca sivo’nye ca tac-chakty-ekämśa-bhaginah wore an Surik This verse is not traceable in the extant editions. ad gotdeildata jollo yasyanghri-pankaja-rajo’khila-loka-palair 2 mauly-uttamair dhṛtam upasita-tirtha-tirtham brahma bhavo’ham api yasya kalaḥ kalāyāḥ de avit he mud Evśrīs codvahema ciram asya nṛpasanam kva eid mod subnet mas 145 I The Ontology of Paramātmā - The Supreme Immanent Self Commentary do nos Imow do Jatt It is not only the devas who self of His own powerty because He la limit KRSNA’S ELDER BROTHER BALADEVA spoke this verse to the Kau- ravas who had captured Samba, one of Kṛṣṇa’s sons. Baladeva had come to retrieve His nephew, but the Kauravas pridefully insulted Him. This made Baladeva furious, and He responded with words of chastisement. In this verse, Balarama clearly says that He and Lakṣmi, let alone Brahma and Śiva, are only portions of a portion of Krsna. Śrī Jiva has chosen this particular verse with the intention of building a basis for Śrī Kṛṣṇa Sandarbha. As far as the supremacy of Viṣṇu in the trinity of guṇāvatāras is concerned, this verse does not add much more than what has already been discussed. But it pro- vides the additional insight that Krsna is superior even to Balarama, who is listed among the avataras of the Puruşa, meaning that He too is Visņu. This means that Kṛṣṇa is beyond even Visņu, which will be the principal theme of Śrī Kṛṣṇa Sandarbha. Thus far, Śrī Jīva has discussed the three puruṣāvatāras of Viṣṇu and the three guṇāvatāras. Of the guṇāvatāras, Viṣṇu is shown to be supreme, and it is He who manifests as Brahma and Śiva. Next, in Anucchedas 19 to 47, Śrī Jiva will explain the jiva, the individual liv- ing being who is under the regulation of Paramātmā. This topic is subsidiary to the discussion of Paramātmā proper. This contiguity of subjects is known as prasanga-sangati, or contextual correlation. Śrī Jiva began the entire discussion of ontology (prameya) from the declaration that Absolute Reality (tattva) is one but express- ible in sound form as the three appellations Brahman, Paramātmā, and Bhagavan (SB 1.2.11). Brahman and Bhagavan were dealt with in Bhagavat Sandarbha. In the beginning of this volume, Param- ātmā was shown to be the regulator of the jivas and prakṛti. So, after establishing the ontology of Paramātmā, who is the regula- tor, Śrī Jiva takes up the ontology of the regulated, first discussing the status of the jiva, followed by an exposition of prakṛti. We can conclude from this that the order of topics discussed by Jiva 146 18 Balarama Too Is but a Part of a Part of Krsna’s Potency Gosvāmī in the first three Sandarbhas, from Bhagavan to Param- atma, to the jiva, and finally to prakṛti, is on the basis of a descend- ing order of importance, Bhagavan being the only self-existent and independent Reality. Ir The Ontology of the Jiva-Tatastha-salti 147 Svarupa-laksana of the Jiva - Twenty-one Tatrinsic Qualities II The Ontology of the Jiva - Taṭastha-sakti Svarupa-lakṣaṇa of the Jiva - Twenty-one Intrinsic Qualities Anucchedas 19-37 fattva THETIVA, the individual sell is counted among the attendants of Paramstma. Its extrinsic characteristle (tajastha-lakyapo) was stated earlier in Annecheda ] In sus, namely, that it is the conditionsl knower of the presentational Hold of its own body-mind complex. यथा The intrinsle characteristics (avarip-inksaya) (of the Jiva] were imparted by S17 Jity Munit, a very senior teacher of the Sti Valgeva Sampradays in the line of Set Romulcáry’s, who explaining prop lal-wo sadnionantivaltavimasRingh (dinijums Subaquinador(ajuste)ybodied to Mulinote body, zämtiments socialised his dogu to raven has vlooie vegada to svine vllanolitanos] Anuccheda 19 sobat mod woven a Introduction to Jiva-tattvaporož lant set to notsingorg at aldadarioqraf १९ । अथ परमात्मपरिकरेषु जीवस्तस्य च तटस्थलक्षणम् “क्षेत्रज्ञ एताः ” ( भा० ५ । ११ । १२) इत्यत्रोक्तम् । bou THE JIVA, or the individual self, is counted among the attendants of Paramātmā. Its extrinsic characteristic (tatastha-laksana ) was stated earlier [in Anuccheda 1] in SB 5.11.12, namely, that it is the conditional knower of the presentational field of its own body-mind complex. tant vizalimie ino Meme he स्वरूपलक्षणं पाद्मोत्तरखण्डादिकमनुसृत्य श्रीरामानुजाचार्यमताचार्यवरेण परमवृद्धश्री- वैष्णवसम्प्रदायगुरुणा श्रीजामातृमुनिनोपदिष्टम् । तत्र प्रणवव्याख्याने पाद्मोत्तरखण्डं यथा (पाद्मे ६।२२६।३४-३७) - The intrinsic characteristics (svarūpa-laksana) [of the jiva] were imparted by Śrī Jāmātṛ Muni, a very senior teacher of the Śrī Vaiṣṇava Sampradaya in the line of Śrī Rāmānujācārya, who has followed the Padma Purana, where it is said in the course of explaining pranava (Om ) : ज्ञानाश्रयो ज्ञानगुणश्चेतनः प्रकृतेः परः । न जातो निर्विकारश्च एकरूपः स्वरूपभाक् ॥ ९८ ॥ अणुर्नित्यो व्याप्तिशीलश्चिदानन्दात्मकस्तथा । TE htt अहमर्थोऽव्ययः क्षेत्री भिन्नरूपः सनातनः ।। ९९ ।। ॥toja अदाह्योऽच्छेद्यो ह्यक्लेद्यस्त्वशोष्योऽक्षर एव च । pado एवमादिगुणैर्युक्तः शेषभूतः परस्य वै ॥ १०० ॥ मकारेणोच्यते जीवः क्षेत्रज्ञः परवान् सदा । tely mybible yn oyhad dalin दासभूतो हरेरेव नान्यस्यैव कदाचन ॥ १०१ ॥ इति ।nd oth 153 II The Ontology of the Jiva - Taṭastha-śakti The letter m [in Om] signifies the jiva, “the witness of the presen- tational field of the body” (kṣetrajña), who is always dependent upon and subservient to the Supreme Self, Paramātmā. He is [constitutionally] a servant of Bhagavan Hari only and never of anyone else. He is the conscious substratum, endowed with the attribute of knowledge. He is conscious and beyond matter. He is never born, undergoes no modification, is of one [unchang- ing] form, and situated in his own essential identity (svarupa). He is atomic [i.e., the smallest particle without any parts], eter- nal, pervasive of the body, and intrinsically of the nature of consciousness and bliss. He is the referent of the pronoun “I,” imperishable, the proprietor of the body, distinct from all other (9 jivas, and never ending. The jiva cannot be burnt, cut, wetted, or dried, and is not subject to decay. He is endowed with these and other attributes. He is indeed the irreducible remainder ein(seṣa) [i.e., the integrated part] of the Complete Whole. (Padma T (Purana, Uttara-khanda 226.34-37) lands all timers to di Jadi vismen st.11.2 8e ni ni [tabarbounk ni] rates batata asw To sword! Istroliboo adi at xalqmos baim-ybod Śrī Jāmātṛ Muni similarly instructs [in four verses]: SUP odv आत्मा न देवो न नरो न तिर्यक् स्थावरो न च । । न देहो नेन्द्रियं नैव मनः प्राणो न नापि धीः ॥ १०२ ॥ (05-84129913 (21) न जडो न विकारी च ज्ञानमात्रात्मको न च sheendaiadr स्वस्मै स्वयम्प्रकाशः स्यादेकरूपः स्वरूपभाक् || १०३ || q चेतनो व्याप्तिशीलश्च चिदानन्दात्मकस्तथा ।sabgmse vegi अहमर्थः प्रतिक्षेत्रं भिन्नोऽणुर्नित्यनिर्मलः || १०४ || ambog ads bswollen asd तथा ज्ञातृत्वकर्तृत्वभोक्तृत्वनिजधर्मकः । :(MO) avanong gainislaxs परमात्मैकशेषत्वस्वभावः सर्वदा स्वतः || १०५ ॥ इति । एक 1 jñānāśrayo jñāna-gunas cetanaḥ prakṛteḥ paraḥ na jāto nirvikäraś ca eka-rupaḥ svarupa-bhāk शिला 154 anur nityo vyāpti-sīlas cid-anandātmakas tatha fieß ZIPPE aham-artho’vyayaḥ kṣetri bhinna-rupaḥ sanatanaḥafiarpe adahyo’cchedyo hy akledyas tv asosyo’kṣara eva ca evam ādi-gunair yuktaḥ śeṣa-bhūtaḥ parasya vai ma-kāreņocyate jivaḥ kṣetrajñaḥ paravan sada apoft copfun Shippy क of patien dasa-bhūto harer eva nanyasyaiva kadācanais si pia thyers 19 Introduction to Jiva-tattva The ātmā is neither god, nor human, nor subhuman, nor is it an immovable being [a tree, mountain, and so on]. It is not the body, nor the senses, mind, vital force, or the intellect. jogge It is not inert, not mutable, nor mere consciousness. It is to conscious of itself and self-luminous; it is of one form and is situated in its own essential nature. It is conscious, pervades the body, and is intrinsically of the nature of consciousness and bliss. It is the direct referent of the pronoun “I,” is distinct [from other individual selves] in each body, atomic [i.e., the smallest particle without further parts], eternal, and unblemished. It is intrinsically endowed with the characteristics of knower- ship [cognition], agency [conation], and experiential capacity [affectivity]. Its nature by its own inner constitution is to be always the unitary, irreducible remainder [i.e., the integrated the part] of the Complete Whole, Paramātmā? sang topics an 651 श्रीरामानुजभाष्यानुसारेण व्याख्या चेयम् । तत्र देवादित्वं निरस्तमेवास्ति तत्त्वसन्दर्भे ( भा० ११।३।३९ ) - This explanation is given in accordance with the commentary of Śrī Rāmānuja on the Brahma-sutra. Of these characteristics, the first, that the jiva [i.e., the ātmā] is not a god, a human, or any other species of life, was implied in Tattva Sandarbha (Anuccheda 54) from the following verse: अण्डेषु पेशिषु तरुष्वविनिश्चितेषु प्राणो हि जीवमुपधावति तत्र तत्र । सन्ने यदिन्द्रियगणेऽहमि च प्रसुप्ते कूटस्थ आशयमृते तदनुस्मृतिर्नः ॥ १०६ ॥ Bod 2207 2 ātmā na devo na naro na tiryak sthavaro na ca na deho nendriyam naiva manaḥ prano na napi dhiḥ na jado na vikari ca jñäna-mäträtmako na ca svasmai svayam-prakāśaḥ syad eka-rupaḥ svarupa-bhāk cetano vyapti-silaś ca cid-anandatmakas tatha aham-arthaḥ prati-kṣetram bhinno’nur nitya-nirmalaḥ tathā jñātṛtva-kartṛtva-bhoktṛtva-nija-dharmakahae paramātmaika-seṣatva-svabhavaḥ sarvadā svataḥ iti 155 II The Ontology of the Jiva - Taṭastha-sakti Just as the vital force (prāna) remains unchanging as it accom- panies the individual living being (jiva) in whichever different species it may appear, whether born from eggs, wombs, seeds, or perspiration, the ātmā is unchanging in the state of deep sleep when the senses and ego are deactivated and there is free- dom from the subtle body, which is the cause of transforma- tion. Yet, upon awakening, the remembrance comes to us that we slept peacefully without awareness of anything [and this indicates that in deep sleep the self is present as pure witness devoid of the content of sensual, mental, or egoic awareness]. (SB 11.3.39)3 इत्यनेन । देहादित्वं निरस्यन्नाह (भा० ११।१०।८) dan Balb The second characteristic, that the jiva is distinct from the body, the senses, and so on, is stated by Bhagavan Śrī Kṛṣṇa:swis Ramilmer slodW staigmoedt to [ring विलक्षणः स्थूलसूक्ष्माद् देहादात्मेक्षिता स्वदृक् । यथाग्निर्दारुणो दाह्याद् दाहकोऽन्यः प्रकाशकः ।। १०७ ।। 201 verses] (PE1 $1 59 6112) The ātmā, which is the witness and self-aware, is distinct from f of the subtle and gross bodies, in the same way that fire, which burns and illumines, is different from the wood that is burnt. bri(SB 11.10.8) il3o asinaga radio vas to wollol adi most (pa abarfoamA) विलक्षणत्वे हेतुः – ईक्षिता तस्य तस्य द्रष्टा प्रकाशकश्च स्वयं तु स्वदृक् स्वप्रकाश इति ॥ श्रीभगवान् ॥ 3 णार The reason the ātmā is distinct [from the subtle and gross bod- ies] is that he is their witness as well as their illuminator, but the ātmā itself is self-aware (sva-drk), meaning it is self-luminous. 4 andesu pesişu taruşv aviniściteşu prano hi jīvam upadhavati tatra tatran sanne yad indriya-gane’hami ca prasupte kuṭastha aśayam ṛte tad anusmṛtir nah vilakṣaṇaḥ sthüla-sukṣmād dehād ätmekṣitā sva-drkad dovran yathagnir dāruno dāhyād dahako’nyaḥ prakāśakaḥdve bying laddning 15619 Introduction to Jiva-tattva i Commentary fotoshab ssd abs mal sad at ataug 200 (andasin wardvilingos) qurierswoni laman biotique et botte UP TO THIS POINT, Śrī Jiva has described the ontology of Param- ātmā. In doing so, he has explained Paramātmā’s three manifesta- tions as the supreme regulator of the metacosm, the macrocosm, and the microcosm and also His identity among the trinity of gods. Paramātmā is the regulator of the innumerable jivas and of mate- rial nature (prakṛti). To understand the regulator, it is necessary to understand the regulated, just as to understand a manager one also needs to know his field of action. As such, realization of the jiva precedes that of Paramātmā. Śrī Jiva began his entire discussion of the knowable (prameya) with the famous vadanti verse (SB 1.2.11), cited first in Tattva Sanda- rbha (Anuccheda 51). His exposition of the knowable has contin- ued right through the Bhagavat and Paramätma Sandarbhas. On the basis of contextual correlation (prasanga-sangati), in which suc- ceeding topics are auxiliary to preceding ones, Śrī Jiva took up the discussion of Paramātmā first and not that of the jiva. For this reason, he now begins a new topic, delineating the essential nature and qualities of the jiva, beginning with this anuccheda and continuing to Anuccheda 47. dataandagi basin Śrī Jiva begins by first citing four verses from Padma Purāṇa, which describe the nature of the jiva. He then quotes four more verses of Jāmātṛ Muni, which paraphrase the Padma Purāņa verses. Ramya Jāmātṛ Muni (1370-1443) was a follower of Rāmānujācā- rya and popularly known as Varavara Muni. He was also called Mānavala Mahamuni and was the founder of one of the Śrī Sam- pradaya’s two main sects, the Tengalai School. We have not been able to trace the exact source of these versese dirigogine In the upcoming anucchedas, Śrī Jiva analyses the statements of Jāmātṛ Muni and provides supporting references from Bhāga- vata Purāna. Why does Śrī Jiva prefer Jāmātṛ Muni over Padma Purāṇa when Jāmātṛ virtually repeats the words of the Purāṇa? 5 Our guess is that the verses are taken from the commentary on some work of Lokācārya Pillai, who wrote 18 rahasyas (esoteric doctrines) on which Jämätṛ Muni has commented. 157 II The Ontology of the Jiva - Taṭastha-śakti Our guess is that Jāmātṛ adds three characteristics that are not stated there explicitly, namely, knowership (cognitive awareness), doership (conation), and experiential capacity (affectivity). The Advaita Vedantis do not accept these three as inherent capacities of the jiva, intrinsic to its very nature. Rather, they view them as limiting adjuncts (upadhis) of the self, having empirical validity only. These views stand diametrically opposed to the core teaching of theistic Vedanta, or in other words, of the Vaisnavas, including Jiva Gosvāmī. For Vaisnavas it is crucial to acknowledge the jiva as eternally distinct from and subservient to Paramātmā. For this to be possible, the jiva must be inherently endowed with knowership, agency, and experiential capacity.in aid naged svit h An object has two types of defining characteristics (lakṣaṇa), called taṭastha and svarupa. The purpose of defining the charac- teristics of an object is to distinguish it from others, both similar and dissimilar, in order to determine how to deal with it appro- priately (vyāvṛttir vyavahāro vā lakṣaṇasya prayojanam). Taṭastha, extrinsic or incidental defining characteristics, are those that are identifiable as extraneous to the object being defined, which do not belong to its essential nature but by which it is commonly recog- nized. Svarupa characteristics are those that are part of the object itself, essential, and intrinsic to it. The taṭastha characteristics of the jiva were given in SB 5.11.12, as cited in Anuccheda 1. There it was said that the jiva is condi- tioned by the mind and thus bound to the material world. The pure, unbound, unconditioned being is called the ātmā, whereas the con- ditioned being is called the jiva. The cause of conditioning is the beginningless ignorance (anadi avidya) of the self’s real identity, or svarupa, which results in absorption in the mental modifications (citta-vṛtti). In this anuccheda, Śrī Jiva begins a description of the jiva’s svarupa. Different schools of Indian philosophy have different concepts of the jiva. A summary of these views is presented here: edi lo abrow-odt atesget ylleurdy name) naw ng 1. The Carvāka, or Lokayata, School. 6 2. Buddhism. See Tattva Sandarbha, Anucchedas 32 and 63. 158 19 Introduction to Jiva-tattvad 3. Jainism.egions ahenequins you th4. Nyaya-Vaiśeṣika. 5. Mīmāmsā. 6. Yoga and Sankhya. 7. Advaita Vedanta. Deads for themaneanthiscalid dy.com comes to an end. In Vigiu mrviime) a sobreds hipoda wat tore of tud baths huge THE CARVĀKA, OR LOKAYATA, SCHOOL. There are no original works of this school available at present. Whatever is known about it is concluded from other schools who cite its views as pūrva-pakṣa and refute them. The Sarva-darśana-sangraha of Madhvācārya, a work belonging to the 14th century, provides a summary of the school in its first chapter. Prabodha-candrodaya (Act 2), an allegori- cal play, also depicts the salient features of the school. Şad-darśana- samuccaya, an eighth century work by Haribhadra Suri, also sum- marizes the doctrines of this school. Reference to Lokayata follow- ers is also found in the old works of Buddhism, such as Digha-nikāya (1) and Majjhima-nikaya (1). Bṛhaspati-sutra was supposed to be the original text of the Lokayata School. 289 The Carvaka School considers the body-mind complex itself to be the self. There is no ātmā, or self, separate from the body. Cārvāka holds that consciousness is an epiphenomenon, the out- come of the combination of material elements. They admit only four elements (tattva), namely, earth, water, fire, and air. It is a doctrine based exclusively on sensory data. Therefore, they do not acknowledge the existence of ether, the ātmā, and God. The elements are considered eternal but their combinations undergo different modifications and dissolution. Consciousness is a by- product of matter. It is produced when the elements combine into a particular coalescence, although the elements separately do not possess it, just as fermented yeast produces an intoxicating quality. In the Carvāka realism, consciousness is observed to be associ- ated with the body, and it disappears when the body disintegrates. The ātmā is just the conscious living body. The pronoun “I” refers to the empirical self. One uses the pronoun “I” to refer to the gross physical body when one makes statements, such as, “I am fat,” “I am thin,” “I am weak.” This is because the body alone is the true self. As such, it is very dear to all beings, and they try to protect it 159 II The Ontology of the Jiva - Taṭastha-sakti at any cost. A person can sacrifice anything for the sake of his body. It is also said: peitty erraM he AdOne should abandon a family member to protect the whole family, sacrifice a family for the sake of a village, disown a village to safe- guard a district, but to protect the self (the ātmā), one should give up the whole earth. (Pañcatantra 1.386)” Be The Carvaka School avers that the word ātmā (self) in this verse is used for the body. According to Siddhi-traya (12) of Yamunacă- rya, there are various theories of ātmā within the Lokayata School. Some consider the ātmā as the gross body, others as the senses, the mind, or the vital air. Because we do not have access to the orig- inal works of the school, it is hard to say what exactly their view entailed. The knowledge we have is only from the works of other schools who may have addressed only the weakest points in their metaphysics with a view to refute them. droidMhop (c) From the name Lokayata, it appears that their philosophy was materialism, like the modern scientists who treat consciousness as a by-product of the body. Dr. Radhakrishnana writes, “Lokay- ata, directed to the world of sense, is the Sanskrit word for mate- rialism.” The seed-conception of materialism can be found in the Upanisads. For example, the Taittiriya Upanisad says: “Indeed, this body, made of the essence of food, is the self (atma)” (TU 2.1.1) In Bṛhad-aranyaka Upanisad, the sage Yajnavalkya says: “A hus- band is not dear for the sake of the husband, but for the sake of the ātmā” (BAU 2.4.5). According to the Carvāka School, the word ātmā here refers to the body of the husband because the wife loves the husband’s body, not something invisible beyond the body. If one objects that the wife does not love the dead body of her husband, tyajed ekam kulasyarthe gramasyarthe kulam tyajet gramam janapadasyärthe svätmärthe prthivim tyajet ⚫ Indian Philosophy, Volume 1, footnote on p. 279. annat puruṣaḥon of “Too 1 sa vă eșa puruṣo’nna-rasa-mayaḥ… ayam ātmā Incluiques sof bao asdwybod lesiayrly 10 na va are patyuḥ kāmāya patiḥ priyo bhavati idow slaida me ātmanas tu kāmāya patiḥ priyo bhavati 160 bols 19 Introduction to Jiva-tattva od 1 Cārvāka replies that this is so only because the consciousness in the body ceases to function. Death for them means that conscious- ness, which is a by-product of the body, comes to an end. In Vişnu Purana (3.18.3-31), we find Mayamoha’s instructions to the Daityas, which conform to materialism. Similar instances are found in Rāmāyaṇa and Mahabharata (Santi-parva). This philosophy of the atma’s being equated with the body, the senses, the mind, or the vital air has been refuted in Tattva Sandarbha (Anucchedas 53-60). BUDDHISM. Gautama Buddha, the founder of the school, does not make any definitive statement about the atma’s existence. He spoke of five khandhas (skandhas), or aggregates, which constitute the body and mind of all sentient beings. The pronoun “I” may refer to any one of these or all of them collectively. These include:

1. Rupa, or form, consisting of the four primary elements - earth, dial water, fire, and air-which provide corporeality to the body and senses.
2. Vedana, or feelings, in the form of pleasure, pain, and indiffer- ence, arising out of contact with the five senses and the mind. 3. Sañña (sañjñā), or conceptual knowledge or perception, related to the five senses and the mind.
3. Sankhāra (samskāra), or volitional states, in connection with Inform, sound, smell, taste, touch, and mental objects.
4. Vijñāna, or consciousness, also related to the five senses and the gamind.” 区 As regards Buddha’s view on the ātmā, Dr. Radhakrishnana writes: 11 jeug foods pldT MEINIAL While agreeing with the Upanisads that the world of origination, decease, and suffering is not the true refuge of the soul, Buddha is silent about the atman enunciated in the Upanisads. He neither affirms nor denies its existence. […] Buddha contents himself with a psychical phenomenon, and does not venture to put forth any the- ory of the soul. […] To posit a soul seemed to Buddha to step beyond the descriptive standpoint. What we know is the phenomenal self. Buddha knows there is something else. He is never willing to admit Samyutta-nikaya 3.86 الاموات 161 II The Ontology of the Jiva - Taṭastha-sakti that the soul is only a combination of elements, but he refuses to speculate on what else it may be..mo ent univ nd has me of asmos vhod edilo jouborg-ed vbod sdt lo jouborg-yds at doldw 229m The reason for Buddha’s ambivalence in regard to the ātmā is that he disregarded the Vedic authority and sought to establish his path exclusively on the basis of experience and logic. However, the later followers of Buddha, like Nagarjuna, adopted a defini- tive stand on the atma’s non-existence in exclusion of the five skandhas 13 adalo nabrue? There are various schools of Buddhism having different opin- ions about the objective world and its perceiver. One of the most popular is called Vijñānavāda or Yogacara, regarded as a form of subjective idealism. This doctrine holds that consciousness alone exists and fluctuates at every moment. Every phenomenal appear- ance is momentary. Everything that arises out of causes and con- ditions is necessarily impermanent. The preceding moment is the cause of the succeeding moment. Change is the law of the universe. External objects do not exist outside of thought, or ideation. The empirical ego is also unreal. The apparent objects of the world are like a river that flows constantly. There is nothing in the world that is not momentary. Consciousness manifests itself both as sub- ject as well as object. It arises out of its own seed and then mani- fests itself as an external object. Just as in a dream mental objects are projected out of one’s own consciousness, so too in the waking state, empirical objects are but percepts projected out of the store of consciousness. There is neither subject nor object but only a succession of ideas.14 JAINISM. This school posits that in its pure state, the ātmā pos- sesses infinite perception, knowledge, bliss, and power. It is all- perfect and distinct from the body. The number of ātmās is infinite. The dimension of the self is considered to be neither atomic nor all- pervading. It is medium-sized and determined by the magnitude to yo 12 Indian Philosophy, Volume 1: 387-88 13 Based upon Nagarjuna’s commentary on Prajñāpāramitā-sutra, cited in Indian Philosophy, Volume 1, p. 387. H.nels gairemos at redaword silbbull 14 Based on Outlines of Indian Philosophy, Volume 1 (pp. 205-206), and Sarva-darśana-sangraha (Chapter 2). 162 Fl-19 Introduction to Jiva-tattva situ of the body it inhabits. The ātmā occupies the whole of the body. It is of very small size when it originates in the womb but goes on expanding as the body grows in size. In each successive transmi- gration, a particular jiva contracts or expands in its magnitudinal proportions. A bound self is vitiated by subtle particles of fine mat- ter (karma) that accrue to a jīva due to its former actions and inten- tions. The means through which karma clings to the self is called āśrava, or the influx of karma-matter, which is the effect of bodily, verbal, and mental actions, and is the cause of bondage of the self. This bondage is beginningless.5 NYAYA-VAISEṢIKA. The schools of Nyaya and Vaiseṣika share a common view about the ātmā. They both claim that the ātmā is an eternal substance devoid of parts or divisions and bereft of consciousness. Consciousness, therefore, is an incidental quality of the ātmā that arises only when it is in contact with the mind. The ātmā is an all-pervading substance, the substratum of knowl- edge (jñāna), or consciousness, and is motionless. These schools do not distinguish between knowledge and consciousness. When a self becomes liberated, which means disconnected from the mind, it remains as an inert substance. The self is a real subject of experi- ence, a real knower, and a real agent. Each self has a manas (or psy- chic instrument) during its empirical existence and is separated from it in liberation. It is distinct from the body, the senses, and the mind.” There is a separate ātmā in each body! Thus, there are an infinite number of ātmās. MĪMĀMSĀ. There are two major schools of Mīmāmsā, one founded by Kumarila Bhaṭṭa and the other by Prabhakara. Both admit the plurality of individual beings and consider the self as an eternal, all-pervading substance that is the substratum of con- sciousness. The self is a real knower, the subject of experience, and an agent. It is distinct from the body, the senses, the mind, and knowledge. dua e vlorem for all sent busybod ogs Josilatni 6 15 Based on Outlines of Indian Philosophy, Volume 1 (pp. 188-189). 2000 29282300 16 Tarka-bhāṣā, Uttara-bhāga 78, 91 17 Based on A History of Indian Philosophy, Volume 1 (pp. 362-363), and Nyaya-mañjarī (p. 432). bus og hath th 18 Nyaya-värttika-tätparya-ṭīkā 1.1.10; Nyaya-bhāṣya 3.1.148-erk.gg 163 II The Ontology of the Jiva - Taṭastha-sakti Prabhakara, like the Nyaya-Vaiseṣika School, accepts that the self is essentially unconscious. Consciousness is an incidental property of the self when it is in contact with the mind. Cognition, affect, volition, and agency are the properties of the self and arise due to merit and demerit in its conditioned state. In the liberated state, the self remains as a pure substance divested of its qualities, including consciousness and bliss. HOL Prabhakara says that the self is merely the substrate of the cog- nition, “I know,” but not as of the nature of consciousness. If the ātmā were of the nature of consciousness, it would result in the defect of consciousness being both support and supported, or in other words, subject and object. It is everyone’s experience that subject and object are distinct from each other. Therefore, the ātmā must be different from consciousness, implying that it is non- conscious, since consciousness does not constitute its essence. Kumārila Bhatta, however, accepts the ātmā as both partly con- scious and partly unconscious. He says that in deep sleep, there is both consciousness and unconsciousness. If all knowledge were lost during deep sleep, then one would not remember things on waking up. But such is not the case. Therefore, it must be accepted that there is a stable consciousness in deep sleep and this conscious- ness - when united with the impressions from past experiences makes us recognize and recollect. But like Prabhakara and the Nyaya-Vaiśeṣika, Kumārila too believes that in the liberated state, the self remains as a pure substance divested of its qualities of con- sciousness, agency, and bliss, though he adds that as in deep sleep, the self is then characterized by potential consciousness.99 28 YOGA AND SANKHYA. The schools of Yoga and Sankhya con- sider prakṛti (primordial nature) and puruşa (the conscious living being, or self) as the two fundamental principles of the cosmos. Puruşa is the principle of pure consciousness, distinct from mind, intellect, ego, body, and senses. It is not merely a substance that possesses consciousness as a quality. Rather, consciousness is its 19 Based upon Śāstra-dipikā, Ātmavāda, pp. 550-581, and Śloka-vārttikā, Ātmavāda, pp. 839-884. 164 -19 Introduction to Jiva-tattva affi very essence.20 It is the ultimate knower that is the foundation of all knowledge. It is the subject of knowledge and can never become its object. It is beyond time and space, and devoid of any activity or modification. It is eternal and all-pervading. Sankhya and Yoga believe in the plurality of purusas? Bliss is different from consciousness and is a product of sattva-guna (prityātmakaḥ sattva-gunah). Knowledge is a modification of the mind, called citta-vrtti?26 airboqmed to Wates altiinstababo ADVAITA VEDANTA. Advaita Vedanta proclaims that the jiva is nondifferent from Brahman.23 However, this identity with Brahman is realized only when the jiva transcends the self- identification with its temporary phenomenal body-mind com- plex. The jiva is of the nature of consciousness, eternal, beginning- less, and indestructible. But this reality is the truth of the jiva as Brahman, and not as a separate and independent entity. There are different views among the Advaita scholars as to how Brahman comes to be identified as the jiva. The most prominent among them hold that the jiva is Brahman, either covered by, delimited by, or reflected, in ignorance.ly belWorks loodad In his Brahma-sutra commentary (2.3.50), Sankara says, “And the self is only the reflection of the higher atman.“24 Later this concept became known as pratibimba-vada (“the theory of reflec- tion”) in the writings of Prakāśātmā and Vidyaranya. Sankara offers another explanation about the nature of the self while com- menting on Brahma-sutra (2.3.17). He gives the example of ākāśa (all-pervading space) being divided by various clay pots.25 As long 20 21 state ben purusas tu sukhadyananuṣangi cetanaḥ. Sankhya-tattva-kaumudi on Sänkhya-kärikā 5 Sānkhya-kārikā 17-20 and Sankhya-tattva-kaumudi on the same. 22 sattva-samudrekaḥ so’dhyavasaya iti vṛttir iti jñānam iti cākhyāyate. Sankhya-tattva-kaumudi on Sankhya-kārikā 5 23 tat tvam asi CHU 6.8.7 ayam ātmā brahma BAU 2.5.19 блюда ber 24 abhāsa eva caiṣa jivaḥ parasyātmano jala-suryakadivat pratipattavayḥ. na sa eva sākṣat. näpi vastvantaram. 25 buddhyādyupadhi nimittam tvasya pravibhāga-pratibhānam ākāśasyeva → 165 II The Ontology of the Jiva - Taṭastha-sakti as the pots are present, the one ākāśa appears to be divided. If the pots are removed or broken, the initial unity of ākāśa is reinstated. Even when the pots were present, space was still only one, but it appeared as many in different pots. espoires bamboodiation AngIn the same way, the one Brahman becomes divided by avidya, or ignorance. There is only one reality, i.e., Brahman. Brahman or ātman delimited by upadhis is the jiva, who suffers and enjoys in accordance with its acts. When the upadhis are dissolved, the jiva is established in its supreme glory as Brahman, just as one sees a rope as it is when the illusion of its being a snake is dispelled (Brahma-sūtra, Śānkara-bhāṣya 1.3.19).26 This theory later became known as avaccheda-vada (“the theory of limitation”) in the writ- ings of Vacaspati Miśra. Brahman as well as the jiva, or individual self, is neither inert, nor temporary, nor miserable. It is devoid of agency, experiential capacity, and knowership (Brahma-sutra, Sankara-bhāṣya 2.3.40)27 The above views of the different schools may be summarized as follows. With the exception of Advaita Vedanta, all the other schools acknowledge a plurality of ātmās. Naiyāyikas, Vaiseṣikas, Sankhyaites, Yaugas, and Advaitavādīs accept the ātmā as all- pervading. The Cārvākas and Jains believe the ātmā to be medium- sized, i.e., as proportionate to the size of the body. Vaiṣṇava Vedanta concludes that the ātmā is atomic in size. Naiyāyikas and Vaiseṣikas accept agency in the ātmā, while Sänkhya and Yoga schools claim that agency is in prakṛti. Advaitavada avows that the ātmā has agency only because of the external imposition of adjuncts, or upadhis, i.e., in the conditioned state. 26 Advaita Vedanta is the main obstacle to the path of bhakti, ghaṭādi-sambandha-nimittam. yat-param jyotirupasampattavyam śrutam tat-param brahma tac capahatapäpmatvädi dharmakam, tad eva jivasya pärmärthikam svarupam tat tvam asi ityādi sastrebhyaḥ, netarad aupadhi-kalpitam … tasmad yad avidyapratyupasthäpitam apamarthikam jaivam rūpam kartṛ-bhoktṛ-rāga- dveṣādi-doṣa-kaluṣitam anekanartha-yogi tad vilayanena tad viparitam WAS apahatapäpmatvädi vigunakaṁ pārmaiśvaram svarupaṁ vidyaya pratipadyate sarpadivilayaneneva rajjvādīn. 27 tasmad upadhi-dharmadhyasenaivātmanaḥ kartṛtvam na sväbhävikam. 16619 Introduction to Jiva-tattva fin because bhakti is not possible on the basis of the absolute iden- tity between the jiva and Brahman. It is, therefore, important to understand the position of Advaita Vedanta, which Śrī Jiva will attempt to refute. Since he does not state the opponent’s view, we will give a brief summary here. Advaita Vedanta accepts six elements as beginningless.28 These are the jiva, Iśvara, pure or para Brahman, māyā or avidya, the rela- tion of avidya to the jiva, and the relation of Isvara to avidya. Of these, Brahman and avidya are the main principles. An object that always exists in the past, present, and future is called sat, or real (Brahma-sutra, Sankara-bhāṣya 2.1.16). That which never exists is called asat, or unreal. Avidya, also called ajñāna or ignorance, is different both from sat (real) and asat (unreal). It consists of three gunas, i.e., sattva, rajas, and tamas. It has existence, but its exact nature cannot be specified?” It has two divisions, collective and individual. When Brahman is limited by the collective form of avidya, it is called Iśvara or God, and when it is delimited by the individual avidya, it is called jiva.30 Some Advaita scholars say that māyā has two divisions, called māyā and avidyā. Māyā is predominant in pure sattva and avidya in impure sattva. Brahman reflected in maya is called Iśvara, and reflected in avidya is called jiva.2 Iśvara is the Supreme Controller, the creator of the universe and immanent in it. The jiva is limited in knowledge and under the control of Isvara. Some Advaita scholars accept only one jiva, while others accept a plurality33 A question may be raised, that if Brahman is a self-luminous, conscious being, then how can it lose its luminosity? Moreover, 28 29 30 31 jiva iso viśuddha cit tatha jiveśayor-bhida. avidya tac citor yogaḥ ṣad-asmākam anādayaḥ. Source unknown believ at noirgsons to his son esame s ajñānam tu sasadbhyam anirvacaniyam triguṇātmakam jñānavirodhi bhāvarupaṁ yat kiñcit iti. Vedanta-sāra 6 Sankṣepa-śārīraka 3.148 ( sattva-suddhyaviśuddhibhyām māyāvidye ca te mate Pañcadaśī 1.16 32 See Pañcadaśī 1.17. 33 See Siddhanta-lesa (1.43-51) of Appaya Dikṣita. 167 II The Ontology of the Jiva - Taṭastha-sakti if Brahman is untouched by anything and is indifferent, then how can it create the world? In response to this, Advaita Vedānta says that avidya has two potencies. One is the potency of concealment (avaraṇa-sakti) that covers the real nature of an object, and the other is the potency of projection (vikṣepa-sakti) that manifests var- ious avastava, or illusory, forms. These potencies of māyā have a beginningless relation with Brahman. Consequently, the potency of concealment veils the cit (consciousness) and ananda (bliss) fea- tures of Brahman, and the potency of projection manifests the phe- nomenal world appearance. The potency of concealment veils only the cit and ananda features of Brahman and not the sat feature (or the quality of existence). For this reason, the sat feature pervades all objects of the universe. This is experienced by us as “the table exists, the chair exists,” but we do not experience the pervasion of cit and ananda in the objects of the material world. bien To One of the basic concepts used by Advaita Vedanta to explain the variety experienced by us in the temporal world, despite the unity of Ultimate Reality, is called the adhyāropa-vāda principle. Adhyäropa means superimposition of the non-real (avastu) on the real (vastu). Vastu is that which exists even when we are ignorant of it; avastu, on the other hand, exists only while we are aware of it. For example, to mistake a rope for a snake is an instance of adhya- ropa. In this example, the rope is the vastu, and the snake the avastu. The snake is superimposed onto the rope, so the rope exists even while misperceived as a snake, but the snake exists only as long as we superimpose “snakeness” upon the rope. When the mistake is corrected, one sees only the rope and not the snake.ind zooforo 34 The statement “this is a rope,” has two parts, i.e., “this” and “a rope.” When a rope is seen in semi-darkness and misperceived as a snake, the rope part of the perception is veiled by the covering potency of ajñāna (ignorance or misperception). The “this” part of the perception, however, is not veiled, meaning that there is indeed a phenomenal appearance (i.e., the object) present to the perceiv- ing subject. When we fail to perceive that the object present to 34 Vedanta-sära 20-21; Brahma-sutra, Sankara-bhāṣya 1.1.1 168 -19 Introduction to Jiva-tattva awareness is in fact a rope and mistake it for a snake, we still experi- ence the “this” part of the perception. In that moment, the vikṣepa- śakti (the projective potency of ajñāna) produces the appearance of a snake, but the “this” part (i.e., the object present to awareness) continues to exist. Therefore, one says, “This is a snake.“ly sti This is analogous to Brahman and phenomenal objects. The potency of concealment covers the cit and ananda aspects of Brahman, but the sat feature continues. Then the vikṣepa-sakti projects the phenomenal objects and one experiences them as sat, or existent, but devoid of cit and ananda. baba aquagpipango Advaita Vedanta posits three grades of existence (sattā), namely, päramärthika, or ontological reality, vyavahārika, or empirical reality, and pratibhāsika, or illusory reality5 Paramarthi- ka-satta can never be lost or negated. The vyavahārika-sattā is experienced in the empirical state of causally connected spatio- temporal existence, but it is sublated (i.e., set aside as false) in the päramärthika state of ultimate being. Empirical existence is visible in the pragmatic objects of our daily experience in the waking state. Material objects, which are effects of prior causes, are subject to destruction, but their existence, which inheres in their ultimate support (i.e., Brahman), is not sublated, badhita. Badha means the destruction of an effect along with its cause. In the course of the world manifestation, material objects are destroyed, but their ulti- mate cause, Brahman, is not destroyed. Therefore, they are called abadhya (non-sublatable). The pratibhāsika objects are abadhya only as long as they are misperceived as real, but they are negated as false, or badhita, at other times. When a rope that was previously misperceived as a snake is later correctly perceived as it is, then the illusory snake along with its cause, i.e., ignorance, is badhita, or negated.tem Brahman is devoid of any qualities, parts, or divisions. When we see a rope, it is actually Brahman covered by the avaraṇa- śakti of ignorance and projected as a rope by the vikṣepa-sakti of ajñāna. This is vyavahārika-sattā, or empirical reality. When we perceive a snake in a rope, the avaraṇa-sakti conceals the rope 35 Vedanta-paribhāṣā, Pratyakṣa-parice deda and Sankara-bhāṣya 1.1.14to 169 II The Ontology of the Jiva - Taṭastha-śakti and the vikṣepa-sakti projects a snake. This is prātibhāsika-sattā, or illusory reality. Brahman concealed by the covering potency of ajñāna manifests as the jiva, or the individual being, and then it projects - upon the jiva - the characteristics of agency, expe- riential capacity, happiness, misery, delusion, and so on, by the vikṣepa-sakti of ajñāna. Thus, according to Advaita Vedanta, the jiva is not inherently endowed with (or constituted of) the capaci- ties of knowership, agency, experiential capacity, or qualia (indi- vidual instances of subjective, conscious experience). It is mere consciousness. Indeed, it is more appropriate to say that it is not inert. hoWith the exception of Advaita Vedanta, all the schools described above base their theories primarily on logic. Among them, Advaita Vedanta is the only school that interprets śabda (scriptural revela- tion), albeit wrongly, to establish its theory of atma. Besides the radical interpretation of Vedanta propounded by Sankarācārya, there are Vaisnava schools of Vedanta, such as Visiṣṭa-advaitavada of Śrī Rāmānujācārya, Dvaitavada of Sri Madhvacārya, Svabhävika- bheda-abheda of Śrī Nimbārkācārya, Suddha-advaitavada of Śrī Vallabhācārya, and Acintya-bheda-abhedavāda of Śrī Caitanya Mahaprabhu. TedAll these Vaisnava schools consider the theories of the above schools as purva-paksa and refute them. There are two strategies to counter these theories. One is on the basis of logic alone and the other is through the authority of sabda assisted by logic. In Tattva Sandarbha (Anuccheda 11), Śrī Jiva Gosvāmi rejects the first option, because it is indecisive. He also states that in matters beyond sense perception, sabda is the sole means of valid knowing. More- over, even among the various scriptures accepted as śabda, Śrī Jiva argues in favor of Bhagavata Purana as the ultimate authority. In Bhagavad Gitā (2.25), Bhagavan Krsna includes transrational- ity (acintyatva) as one of the characteristics of the ātmā. In light of this, Śrī Jiva adopts the second strategy to refute all of the opposi- tional theories of the diverse schools. Although not stated explic- itly, his main opponent is Advaitavada. There are two reasons for this. The first is that Advaitavada bases its theories on the 170 Fl-19 Introduction to Jiva-tattva s same scriptural revelation (i.e., the Upanisads, the Gītā, and the Brahma-sutra). Thus, it is necessary to point out the limitations and defects in the Advaitavada interpretation in order to establish the real intent of scripture. The second reason is that Advaitavada has done an effective job of refuting the other schools. Consequently, if Advaitavada is refuted, all other views stand defeated. This is known as the principle of conquering the ace wrestler, pradhana- malla-barhana-nyaya.orist bas amulos fial sdt i borail 915 In addition to Śrī Jiva Gosvāmi’s elaboration of the intrinsic characteristics of the jiva based on Jāmātṛ Muni’s verses, Anucche- das 37-44 concentrate on the nature of the jiva as an integrated part of Paramātmā and on the jiva’s oneness with and distinc- tion from Paramātmā. Anucchedas 45-47 present various other characteristics of the jiva. Śrī Jiva Gosvāmī begins discussing sequentially the intrinsic qualities of the ātmā listed by Jāmātṛ Muni. He does so by cit- ing evidence from Bhāgavata Purana. Of these characteristics, the first, that the ātmā is not a god, a human, or any other species of life, mentioned in the first half of Jāmātṛ’s first verse, was implied in Tattva Sandarbha (Anuccheda 54). In this connection, the verse cited by Jiva Gosvāmī (SB 11.3.39) clearly states that the ātmā is dis- tinct from the physical body, being free from modifications and the witness of deep sleep. It is the physical body that assumes various appellations of a deva, a human being, an animal, or an immovable being, such as a tree. For an elaborate explanation of this verse, one should read the commentary on it given in Tattva Sandarbha. The second characteristic, mentioned in the second half of Jāmātṛ’s first verse, that the ātmā is distinct from the body, the senses, the mind, and the vital air, is confirmed by Śrī Kṛṣṇa (SB 11.10.8). He gives the example of fire and wood. Fire is hid- den in wood, but when wood is ignited, fire becomes visible and burns the wood. One can understand from this that fire is dis- tinct from wood. In the same way, the ātmā illuminates the body, the mind, and so on, while remaining invisible. Being inert, the psycho-somatic instruments cannot function without the ātmā. If the ātmā becomes aware of its true nature, it not only illuminates 171 II The Ontology of the Jiva - Taṭastha-śakti the body-mind complex but also brings to an end its bondage of identification with them. off We have inserted the following chart below for consultation purposes and for the reader’s information. It may be observed that many of the verses offered as pramāņa repeat many of the same characteristics, e.g., “witness,” etc. The intrinsic qualities of the jiva (or the ātmā), as given in the four verses of Jāmātṛ Muni, are listed in the left column, and their corresponding anuccheda headings and numbers appear on the right. gotni me es ovi sdt 30 se si no etenites QUALITY ANUCCHEDA Bartred

Not a god, a human, or any other species of life (ātmā na devo na naro na tiryak sthavaro na ca) Distinct from the body, the senses, and so on (na deho nendriyaṁ naiva manah prano na napi dhih) 21ste ves 3. Not inert (na jadah) 4. Not mutable (na vikari) 5. ba Not mere consciousness (jñāna-mäträtmako na ca) ef Introduction to Jiva-tattva (Anuccheda 19) bad yd The Jiva Is Not Inert (Anuccheda 20) The Jiva Is Free of Modifica- tions (Anuccheda 21) The Jiva Is Not Mere Conscious- ness (Anuccheda 22) The Jiva Has Potencies in addi- tion to Jñana (Anuccheda 23) The Jiva’s Potency Is Intrinsic Gangb (I-III) (Anucchedas 24-26) 6. Conscious of itself (svasmai The Jiva Is Self-Aware svayam-prakāśaḥ) 7. Self-luminous (svayam-prakāśa) 172 (Anuccheda 27.1) The Jiva Is Self-Luminous (Anuccheda 27.2) 8. batall buto adf Fl-19 Introduction to Jiva-tattva sli wadogo Of one form (eka-rupa) perlou The Jiva Is Uniform, Self- Situated, Conscious, Per- vasive, and of the Nature of Consciousness and Bliss (Anuccheda 28) 9. Situated in its own essential nature (svarupa-bhāk) 10. Conscious (cetana) 11. Pervades the body (vyapti-sila) 12. 13. 14. Intrinsically of the nature of consciousness and bliss (cid- anandātmaka) The referent of the pronoun “I” (aham-artha) Krypa skys Distinct in each body (prati- kṣetram bhinnaḥ) 15. Atomic (anu) 16. Eternal (nitya) The Jiva Is the Referent of “I” (I-III) (Anucchedas 29-31) A Distinct Jiva in Each Body (Anuccheda 32) The Jīva Is Atomic in Size (Anucchedas 33-34) ental The Jiva Is Eternal, Unblem- ished, and Endowed with Knowership and Agency (Anuccheda 35) 17. 18. Unblemished (nirmala) Endowed with knowership On the(jñātṛtva) that the self 19. 20. 21. Endowed with agency (kartṛ- tva) mentio Endowed with experiential capacity (bhoktṛtva) is nid, It is by nature always an integrated part of Paramātmā (paramātmaika-seṣatva- svabhäva) t, the Is found in Param Experiential Capacity Is Root- ed in the Jiva (Anuccheda 36) The Jiva Is an Integrated Part of Paramātmā (Anuccheda 37) Figure 19.1: The Intrinsic Qualities of the Jiva according to Jämätṛ Muni 173 II The Ontology of the Jiva - Tatastha-sakti Beginning from the next anuccheda up to Anuccheda 37, Śrī Jīva Gosvāmi discusses the remaining characteristics of the ātmā listed by Jāmātṛ Muni. formi chara the Java promina wybod ybod art asbeyrsT of the QUALITY “1” lo insole adi al svit an (Enes zahartus). ([II-D yboll dhe me nofcombine 30 surten sdi jo ylltenital hin) elld ban as (Northbroo “I” monor adlo syster adl any Introduction-made) v -) 9siz Hi Siro1A al evil od Distin(seganiay, the -moldal me at vi sitt deho daw word “Be 8521 Pro Not inert (for abhor) boshlatte Giannid (upo) simotA (ogtin) lamora ar The Not mutable (na vikart) qudaroword w Free of a bewobn Not креке ako na ca consciousness The Tiva Is Not Mere Corpclose Thu) yang diw, bowobod dooff al vriusqed Labusheqx3 (ag obsinA) svilent ni be to ma hoangotal as elavil s (vabadan) (out Kurs Tiva Ara Popencles in latastages of bowobr (vrlord) vibegeb al The Tivas Harency Is Tot seule de po 235 to hug bolagsin SPE GE Conscious of Steel (raamat Self-Jump noux svarvar (Amicheda nya touMal of gatos vio esitlen piential sill her sight 174 Intel-adiante Regul Jiva lua conscious being. While basunga poshind undergoes modificatiores Hopf spams by Hafligh fication of mind is called a vrti. experiences This In deep loop, the there Anuccheda 20 and grow senses are inactive! and more 19th to 1915 gagy The Jiva Is Not Inert road1” 10 gele ai iɔidw the abs 293 Bremsatz gaiwollo xpressible beca the in २० । जडत्वं निरस्यन्नाह (भा० ११ । १३।२७) - REJECTING that the self is essentially inert [na jadah, quality no. 3], Bhagavan Śrī Kṛṣṇa says: जाग्रत्स्वप्नसुषुप्तं च गुणतो बुद्धिवृत्तयः । Fr तासां विलक्षणो जीवः साक्षित्वेन विनिश्चितः ॥ १०८ ॥ of sleep la vloviantA to Wakefulness, dreaming, and deep sleep are [the three] condi- tional states (vrttis) of the mental faculty (buddhi), arising out of the gunas of material nature. The jiva, however, has been ascertained to be distinct from these states, due to its being their witness. (SB 11.13.27)1 या तु “मयि तुर्ये स्थितो जह्यात्” (भा० ११।१३ ।२८) इत्यादौ परमेश्वरेऽपि तुर्यत्वप्रसिद्धिः । On the other hand, that the self-nature of being transcendent, called turiyatva [lit., “being of the fourth state,” beyond the three conditional states mentioned above], is found in Param- ātmā also, is a fact that is widely acknowledged, as found in the [next verse, where it is said,] “Therefore, becoming estab- lished in Me, ’the fourth state,’ the jiva should abandon this identification [with the mental states]” (SB 11.13.28).2 सान्यथैव (भा० ११।१५।१६) - 1 ried Se Jaum Lovisado sdf bre d to 297832 99 and 10 29mw s al vi srit jāgrat-svapna-suşuptam ca gunato buddhi-vṛttayah tāsām vilakṣaṇo jivah säkṣitvena viniścitaḥ 2 mayi turye sthito jahyätupremal did to go 175 II The Ontology of the Jiva - Taṭastha-sakti विराड् हिरण्यगर्भश्च कारणं चेत्युपाधयः । ईश्वरस्य यत् त्रिभिर्हीनं तुरीयं तत्पदं विदुः ॥ १०९ ।। इत्याद्युक्तेः । 37. Set Jive isted But the transcendence [turiyatva] found in Paramātmā is alto- gether of a different category from that belonging to the jiva [which is also of “the fourth state,” i.e., transcendence, since it is distinct from the three conditional states], as indicated in the following statement: Virāt, Hiranyagarbha, and Karana are the three limiting adjuncts (upādhis) of God in His capacity as the Supreme Immanent (Iśvara). But He who is free from these is called Turiya, the fourth dimension, or in other words, the Supreme Transcendence. (Bhāvärtha-dipikā 11.15.16)3 navagedale om वासुदेवस्य चतुर्व्यूहे तुर्यकक्षाक्रान्तत्वाद्वा ॥ श्रीभगवान् ॥ ਜਦ ਤਕ ਸਹੀ ਸਿਹਤ Alternatively, Paramātmā’s turiyatva is distinct because Väsude- va occupies the position of transcendence [turya-kakṣa, i.e., of utter non-involvement with upädhis] among the members of the catur-vyuha [whereas Sankarṣaṇa, Pradyumna, and Aniruddha are said to be figuratively connected to the causal, subtle, and gross upādhis, respectively]. Silvestry Fleshy fans (18999 one) “pus fish by SIS Commentary misd to exten-lise adt tadt band redto sdt no aris broyed “sista dizuolodt to gnied” il vivid bollss THE THREE CONDITIONAL STATES - wakefulness, dreaming, and deep sleep are states of buddhi (intellect) or antaḥ-karana (the interior psychic apparatus), caused by the gunas of sattva, rajas, and tamas, respectively. But the jiva is distinct from these three states as their witness. An observer is distinct from the observed, and the observer must be a conscious being. According to Kṛṣṇa, the jiva is the witness of the three states of buddhi, therefore, the bbud ataque no motquin-ng-top 3 virad hiranyagarbhaś ca karanam cety upadhayaḥ iśasya yat tribhir hinam turiyam tat-padam viduḥ down only syn otra cu in 17620 The Jiva Is Not Inert jiva is a conscious being. While one is awake or dreaming, the mind undergoes modifications according to the external or internal experience. This modification of mind is called a vṛtti. plno vlage In deep sleep, the subtle and gross senses are inactive, and thus there is no vṛtti formed in the buddhi. In that state there is no aware- ness of oneself as happy or miserable, male or female, or any sen- sations from the outside world. This lack of any specific vṛtti is also called suşupti-vṛtti, or the mental state in which there is non- occurrence of other mental phenomena. In that state there is only the self-awareness of “I,” which is also inexpressible because of the absolute unawareness of anything else. “I”-consciousness (or in other words, subject-consciousness) has relevance only in relation to objects, or “non-I.” Upon awakening the remembrance comes, “I slept well.” This remembrance is possible only if the person who remembers has experienced a refreshing sleep, the suşupti-vṛtti. This means that even in deep sleep the witness of sleep is present. From this Śrī Jiva Gosvāmi concludes that the jiva is distinct from the three states of buddhi and is thus called turiya, or “the fourth.” Bhagavan Vasudeva is also called Turiya, not only because He too is transcendental to material nature, but also because He occu- pies the fourth position (turya-kakṣa), of non-involvement with upādhis, among the members of Svayam Bhagavan’s quadruple expansions (catur-vyuha). He is thus beyond the three puruṣāvată- ras, namely, Kāraṇodakaśāyī, Garbhodakaśāyi, and Kṣirodakaśāyi Visņu. As such, He is the source of these three puruşăvatāras. The verse referred to from the Bhāvārtha-dipikā is also cited twice in Bhagavat Sandarbha. As it relates to the present discus- sion, we include here an excerpt from the commentary to Bhagavat Sandarbha, Anuccheda 4: This Bhagavan is called Turiya (lit., “the fourth”), because He is free from any limiting adjuncts, or upadhis, which are of three types, as given in a verse quoted in Bhavärtha-dipikā 11.15.16: “Virat, Hiranyagarbha, and Kāraṇa are the three limiting adjuncts (upadhis) of God in His capacity as the Supreme Immanent, but He who is free from these is called Turiya, the fourth dimension, or in other words, the Supreme Transcendence.” 177 II The Ontology of the Jiva - Taṭastha-sakti bai Virat is the gross upadhi, Hiranyagarbha the subtle upadhi, and Karana is māyā (the causal upadhi). These three restrictions apply only to the Puruşa manifestations, who are known as Kṣiro- dakaśāyi, Garbhodakaśāyī, and Karaṇodakaśāyī Visņus, respec- tively. But Bhagavan, replete with six opulences, is beyond these three upadhis. In the following section, Śri Jiva Prabhu will explain the next characteristic of the jiva as given in the verses of Jāmātṛ Muni, “it is not mutable” (na vikari). monsig isinam 1970 to 99T beln ei risiriw"“lo zasneisws-19a edi ni 10) noitely mylno sonesaler wloads odwinog giniand Bondages end endmemer sasasig al geele to antiw odi qosla gaab ni nove tedi ancom aldr vitary Manu konulorosive evine aidi mort teladu 19 aut belle audi at bos ishbid to esteja soudy d propun adapted audio (y-uri) anolencqxs yanabonial basisènsleborde yaboxylsmen an abovuq od 929 to 901003 sdt al sel doue aA ugaiV Sell Sera bah Holiqib-olla di mon of borrelaz sa sit aubelb insasiq adt of estalen ji aA andinhne2 tovagi sol deep ites of d by the gunus of sattva, rajus, vit balls of physaldat anube gadimi soad pdf on sam bas sidangan JV of the Live States Odube Povolanibidabolles al saada mont soit et odw Maryyat teilbar hink fursarisbamamsique bow to ad milto 178 Halah-masallad lo golom s noom di vilest ni tud grinsw bas gris иOOM H auorev 200grabnu vhod sit vieo ghalimitans To zaw fon zob Jon Jud dinobi gabianimlup bas did driw galauiged esgned Anuccheda 21db9isiodorion af gulgadamu ataviadtad vilad The Jiva Is Free of Modifications Shady don be boodbling rodsugni doreamse all gaisa lo sonsizeqxs asgrado stan al smit intestinemu ai ding saodw teri so pov-obloqva bella evom adi visos vlasnih ton of stedt aan २१ । विकारित्वं निरस्यन्नाह (भा० ११।७।४८) - nadi tot frvalins) sense on sved SW Juods DENYING THE MUTABILITY of the jiva [na vikari, quality no. 4], Śri Dattatreya told Yadu: विसर्गाद्याः श्मशानान्ता भावा देहस्य नात्मनः । कलानामिव चन्द्रस्य कालेनाव्यक्तवर्त्मना ॥ ११० ॥ The various states beginning with birth and ending with death are caused by time, whose course cannot be ascertained. They belong to the body alone and not to the ātmā, just as the phases of the moon [come and go without affecting the moon itself].) Bile (SB 11.7.48)1 चन्द्रस्य जलमयमण्डलत्वात् कलानां सूर्यप्रतिच्छविरूपज्योतिरात्मकत्वाद् यथा कलानामेव जन्माद्या नाशान्ता भावाः । न तु चन्द्रस्य तथा देहस्यैव ते भावा अव्य- क्तवर्त्मना कालेन भवन्ति न त्वात्मन इत्यर्थः ॥ श्रीदत्तात्रेयो यदुम् ॥ Due to its being a fluid orb, the moon does nothing more than reflect the light of the sun according to its different phases. Its [apparent] waxing and waning are those of the phases and not of the moon itself. Similarly, the different states beginning with birth and ending with death are of the body alone, brought about by the passage of time, the course of which cannot be ascertained, and do not appertain to the ātmā. 1 visargādyāḥ śmaśānantā bhāvā dehasya nätmanaḥ kalānām iva candrasya kälenävyakta-vartmană 179 Commentary II The Ontology of the Jiva - Taṭastha-sakti WE SEE THE MOON waxing and waning, but in reality the moon does not wax or wane. Similarly, only the body undergoes various changes, beginning with birth and culminating in death, but not the jiva. That the jiva is unchanging is corroborated by our personal experience of being the same person throughout childhood, adoles- cence, youth, and maturity, even though the body has undergone changes.blema vellir). Time is here called avyakta-vartma, or that whose path is unmanifest. This means that we do not directly perceive the move- ment of time, but only infer its existence from the changes it brings about. We have no sense faculty that allows for the direct percep- tion of time, but we account for it by seeing change or movement in some object, such as the movement of the sun or a change in one’s own body. In truth, time does not move. It only effects changes in matter, which give us the sense of its movement, just as when sit- ting in a departing train the platform appears to be moving when it is only the train that moves. Time is one of the general causes behind all actions or changes. Damit a home yd Śrī Jiva refers to the moon as being fluid, or watery, in nature (jala-maya). This is the belief of Indian Jyotish, or astronomy, though not supported by modern scientific finding. One of the names of the moon in Sanskrit is abja (Amarakośa 1.3.14), which lit- erally means “water-born.” According to the popular myth of the churning of the ocean, samudra-manthana, the moon was one of the objects extracted from the churning of the sea (Mahābhārata, Adi-parva 18.37). Thus, the moon is believed to be watery, and it reflects the sun’s rays, which make it look effulgent.il or theftsy to In the next section, Śri Jiva will describe that the ātmā is not mere consciousness. boghalimiz 3lati noom ons lo idgword,smols vbod adilo era dissb diw galbas bas drild driw ad tous bidw to sexpos mit lo sgrassg sdr yd Juods An ars of mistr9qge zon ob hns,bonists9026 danonthe bmw-sage that mind 180 क Higgs &(sestory else) jorpio (CPTA S.15). Aby p swog daue and Hea adi tadt svods out mort sel yiostreq at t al Antto ad duodtis tedt ayse ser af sausaed antwoml lo Anuccheda 22 donqu) saab to surten art to vlavizuloxe instament odio astata oldsizy odt to amit o swords ai The Jiva Is Not Mere Consciousness aidero Marina na) mind from the m २२ । “ज्ञानमात्रात्मको न च” इति । किं तर्हि ? ज्ञानमात्रत्वेऽपि ज्ञानशक्तित्वं प्रकाशस्य प्रकाशनशक्तित्ववत् तादृशत्वमपि । भा० ११।३।३७- IT WAS SAID EARLIER by Jāmātṛ Muni, “The ātmā is not mere consciousness” [jñāna-mātrātmako na ca, quality no.5]. What exactly does this mean? It means that even while being purely of the nature of consciousness, the jiva has the capacity to know (jñāna-śaktitva), just as light, which is itself luminous, also has the power to illuminate [other objects]. This was demon- strated by the following verse, quoted in the Tattva Sandarbha (Anuccheda 53): नात्मा जजान न मरिष्यति नैधतेऽसौ न क्षीयते सवनविद् व्यभिचारिणां हि । सर्वत्र शश्वदनपाय्युपलब्धिमात्रं प्राणो यथेन्द्रियबलेन विकल्पितं सत् ।। १११ ।। Because it is the witness of the variable states [childhood, youth, and so on] of the transient material body, this ātmā is with- out birth, growth, decay, or death. Although the ātmā is exclu- sively of the nature of consciousness, present everywhere, eter- nal, and invariable, it appears to assume various forms under the influence of sense perception and cognition, just as the vital asforce (prāna) within the body, although one, appears as if manyd (in contact with the various senses. (SB 11.3.38)1s ad taum nātmā jajāna na marişyati naidhate’sau na kṣiyate savana-vid vyabhicāriņām hi sarvatra saśvad anapayy upalabdhi-matram prano yathendriya-balena vikalpitam sat Ould 181 II The Ontology of the Jiva - Taṭastha-sakti इत्यनेन तत्त्वसन्दर्भ एव दर्शितम् । अत्र उपलब्धिमात्रत्वेऽपि सवनवित्त्वेनोक्तेः स्पष्टमेव तादृशज्ञानशक्तित्वम् । अत एव “शुद्धो विचष्टे ह्यविशुद्धकर्तुः” (भा० ५।११।१२) इत्युक्तम् । It is perfectly clear from the above that the self has such power of knowing, because the verse says that although the ātmā is exclusively of the nature of consciousness (upalabdhi-matra), it is a knower, or witness, of the variable states of the transient material body (savana-vit). Therefore, it was said, “[The knower of the presentational field], being pure, merely perceives [these beginningless modifications] of the impure actor” (SB 5.11.12)? प्रकारान्तरेणापि तदाह (भा० ३।२६।५) - b किन Śrī Kapiladeva expresses this in a different way: …गुणैर्विचित्राः सृजतीं सरूपाः प्रकृतिं प्रजाः । nsid विलोक्य मुमुहे सद्यः स इह ज्ञानगूहया ॥ ११२ ॥ Upon seeing prakṛti create, through her gunas, varieties of progeny with forms corresponding to those gunas, he [the self], existing in this world, became immediately bewildered by prakrti’s power to conceal consciousness. (SB 3.26.5)3 aad अत्र “विलोक्य” इत्यनेन “मुमुहे” इत्यनेन “ज्ञानगूहया” इत्यनेन च पराग्भूतायाः प्रकृ- तेस्तत्कृतादज्ञानाच्च प्रत्यग्भूतं यज्ज्ञानं तत्तस्य स्वरूपशक्तिरेव स्यादिति गम्यते । श्री- गीतोपनिषदश्च तथा “अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः” (गीता ५।१५) इति ॥ श्रीकपिलदेवः ॥ In this verse, by the words “upon seeing,” “bewildered,” and “by the power to conceal consciousness,” the self’s knowing capacity (jñāna) is understood as interior to its being (pratyag- bhūta) and hence distinct from prakṛti and her self-generated ignorance, which [by contrast] is external to the self (parag- bhūtāyāḥ). It can thus be deduced that the self’s knowing capac- ity must be a function of its own innate power (svarupa-sakti) 2 suddho vicaste hy aviśuddha-kartuḥ 3 See Anuccheda 1. doublant fogom an arthiol Artis dowy bly-aring stogel on hann hvo alad-ibatay gunair vicitrāḥ srjatim svarupāḥ prakṛtim prajāḥ vilokya mumuhe sadyaḥ sa iha jñāna-gühaya 22 The Jiva Is Not Mere Consciousness alone. In the Gītā also, it is said, “Living beings are bewil- dered because their consciousness is covered by ignorance” (GĪTĀ 5.15).* Commentary du2 and sroterad: brow adl NAIYAYIKAS ACCEPT that the jiva is eternal, but not that it is inher- ently endowed with the quality of consciousness. They claim that consciousness appears only when the jiva is associated with the mind. When a jiva becomes liberated, dissociating permanently from the mind, it becomes devoid of consciousness. Sankhya, on the other hand, accepts consciousness as the inherent nature of the jiva, but not agency, kartṛtva. According to them, agency belongs to prakṛti. padura mi Advaita Vedāntis affirm that the jiva is consciousness alone. They do not consider consciousness to be a quality that the self, as substrate, possesses. Śrī Jīva, while still referring to Jāmātṛ Muni’s verses [in Anuccheda 19 above] and the Padma Purāṇa, says that the jiva is not mere consciousness, but also the possessor of the power to know. It has jñāna-sakti, or cognitive potency; it is savana-vit, or the knower of temporal changes. In support of this, Śrī Jīva cites Śrimad Bhagavatam (11.3.38), spoken by the sage Pippalāyana to King Nimi. The word jñāna is commonly translated as knowledge, but that is not the only meaning it carries. It will be helpful especially in this context to understand its various meanings. The word jñāna is derived from the verbal root √jñā, meaning “to know,” by applying the lyut suffix. One can derive three senses by applying lyut: 4 5 ajñānenävṛtaṁ jñānam tena muhyanti jantavah See Panini’s Aṣṭādhyayi (3.3.115), lyuț ca, “The affix lyut is added to the root when the action is denoted in the neuter gender.” And PANINI 3.3.117, karaṇa-adhikaranayos ca, “The affix lyut occurs after a root when a word’s relation with the verb denotes instrumentality or location” (translations based on Vasu 1894: 525-6). Commentators note that the last two are the instrumental cand locative cases, respectively. Jiva Gosvāmi calls the same suffix tan in Hari-nāmāmṛta-vyākaraṇa (5.458). (trional bas Ulsa adi asswded II The Ontology of the Jiva - Taṭastha-sakti

1. Verbal activity (bhāva).
2. Instrumentality (karana). 3. Substratum (adhikarana). (21.3 AriD) It is perfectly clear from the above that the self has such power The word jñāna, therefore, has three etymological meanings: a is exclusively of the nature of consciousnem (upainiestremo 11. Jñāptir jñānam - knowledge as understanding, awareness, experience, knowing, or consciousness. Jñana in this sense eth is awareness only, devoid of content. It illuminates only the subject itself and does not reveal any other object.
3. Jñāyate anena iti jñānam - knowledge as that by which an object is known. Jñana in this sense refers to the content of knowledge,i nos which is disclosed to a knowing subject. noood #bnim sri mon 3. Jñānam asti asminn iti - knowledge as that in which knowingert egnol inheres. This refers to the subject that knows or cognizes anovit object. Jñāna in this sense implies a subject that possesses of content-knowledge, or the one in whom cognitions reside. ebA of vadr Advaitavada accepts only the first meaning of jñāna in relation to the self. According to them, the true nature of the self is con- tentless awareness, which reveals the subject alone without any object. The Bhāgavatam’s view of the conscious nature of Bhaga- vän (specified as advaya-jñāna in SB 1.2.11) and that of the individ- ual self corresponds to the third definition of jñāna, since cognition inheres in both of them as a natural or innate feature of their being. This condition also entails the existence in them of knowledge as an instrument of cognizing objects, the second definition stated above. On this view, knowledge as an instrument is operative in the form of mental states (jñāna-vṛtti), whereas knowledge as the substratum, or that in which knowing inheres, refers to what Śrī Jiva Gosvāmi means by jñāna-svarupa, the subject’s innate capac- ity for knowledge, i.e., its capacity or qualitative potential to appre- hend. Thus, in his view the third meaning of jñāna refers to the essential nature of the self, whereas the second meaning indicates its quality (guna), which manifests when the self is conjoined to the body-mind complex. We are using the word guna (quality) loosely here. The relation between the self and its jñāna-vṛtti is similar to that of a magnet 184 22 The Jiva Is Not Mere Consciousness and the movement it induces in iron shavings. This relation can- not be precisely defined in terms of any of the categories of conven- tional relations postulated in Nyaya, such as of contact or inher- ence, because mental states (jñāna-vṛrtti) are external to the self, like the movements of iron fillings.f In summary, when Advaitavādīs use the word jñāna-svarupa, they have in mind the first meaning of jñāna, whereas Jiva Gosvāmi has in mind the third meaning. From the point of view of linguistic interpretation, one might say that the fundamental difference in ideology between Śrī Jīva Gosvāmī and Advaitavada is in the appli- cation of the affix lyut as adhikarana (the substratum) versus bhāva (verbal activity). For Śrī Jīva, knowledge thus belongs to a subject, and it is “content-filled,” meaning that it has reference to an object. Knowledge in the second sense, of mental states (jñāna-vṛtti), how- ever, is simply a fluctuation of psychic matter, or in other words, the inert functioning of mind-matter occurring in the embodied state. In the main verse of this anuccheda (SB 3.26.5), Bhagavan Kapila uses the phrases vilokya mumuhe, “upon seeing, the jiva is bewil- dered,” and jñāna-guhaya, “by that which conceals self-awareness.” These phrases indicate that the jiva must have the innate capacity to know, since it would be impossible to cover this capacity if it did not priorly exist. Matter is inert (parag-bhūta), whereas the jiva is conscious (pratyag-bhuta)’ by its very nature. But in the condi- tioned state, even while the jiva’s intrinsic capacity to know things in general is present, it does not extend to the point of true self- knowledge or unmediated awareness of God. Such transcenden- tal knowledge in potentia is covered by ignorance, while the jiva’s cognitive capacity is limited to the knowing of phenomena, be they external objects, or internal perceptions, or feelings. In Bhagavad Gītā (5.15), Śrī Kṛṣṇa says that the jñāna of the jiva is covered by ajñāna, and thus the jiva is bewildered. Once again, jñāna here ambalworl to smol avalotuniged zid 6 parasmai bhāsamānatvam praktvambwemplo gatavos adi” ballso at That which is knowable to others is called parak. 7svasmai bhāsamănatvam pratyaktvam That which is self-aware is called pratyak. svo od sesde adr palated ton bluoda 185 II The Ontology of the Jiva - Taṭastha-sakti means the jiva’s inherent cognitive potency to know things as they are. An objection may be raised here. How can the jiva’s inherent cognitive potency be covered? Even if it is covered, it cannot be lost to the self, otherwise there is no sense in calling it a natural or inherent power. In response, one can say that if sugar is mixed with mud, it will not taste sweet. Still, this does not mean that the sugar has lost its sweetness. If sugar were a conscious being, it would still know itself to be sweet although mixed with mud. nominal -ilq Another example is that if a light bulb is covered by an opaque screen, the bulb will not have lost its luminosity even if very little light can be seen. If it were a conscious being, it would know itself to be as luminous as it was when not covered. The covering of the bulb alters only the perception of external perceivers. Similarly, if the jiva is naturally endowed with jñāna, or awareness, then even if it is covered by ignorance, it cannot become ignorant of itself as a knowing or conscious being. Moreover, ignorance is like darkness whereas jñāna is like light. Since darkness has no power to cover light, how then can ignorance veil awareness?asing loftranery In response, it is said that this covering is possible because of the inconceivable power of maya, or the extrinsic potency (bahiranga-sakti) of Bhagavan, and that this covering has no begin- ning. Therefore, while commenting on the above-mentioned Gitā verse, Śrī Baladeva Vidyabhuṣaṇa writes that ignorance (ajñāna) is anadi, beginningless, and it assumes the form of directing atten- tion away from the Absolute, vaimukhya. The covering of con- sciousness means that the awareness (jñāna) of the jiva, though eternal (nitya), becomes unmanifest (anadi-tad-vaimukhyena ajñā- nena jīvānāṁ nityam api jñānam avṛtam tirohitam). In other words, in the conditioned state, the jiva lacks inherent awareness of its own svarupa, of Bhagavan, and of their relation. This lack of aware- ness has no beginning, but it can come to end when the self is surrendered to Bhagavan. This beginningless lacuna of knowledge is called “the covering of knowledge by ignorance.” The phrase, “the covering of knowledge” (jñānam āvṛtam), should not be taken in the literal sense of concealing self-knowledge 18622 The Jiva Is Not Mere Consciousness or God-knowledge that was originally present prior to the cov- ering. Rather, because this covering is beginningless, it refers instead to the as yet unbroken continuity of the absence of such truth-knowing. One may accordingly ask, “Then why not sim- ply admit that the jiva is devoid of self-awareness?” If, however, it were stated as such, the doubt would remain whether the jiva could acquire intrinsic self-knowing at all. If it could acquire self- knowing, then this capacity, being newly generated, would become an incidental quality. This is unacceptable, as it contradicts scrip- tural statements that affirm that the ātmā is conscious by nature. If, on the other hand, the jiva could not acquire self-awareness, then it would be reduced to an inert object, as is postulated by the Naiyayikas. For this reason, the word “covering” is used, which implies that the jiva is conscious by nature. Therefore, Śrī Jiva Gosvāmī writes in Bhakti Sandarbha (Anucche- da 1): “Although purely conscious by nature, the jiva’s knowledge of its own intrinsic nature is covered by Bhagavan’s extrinsic potency, Māyā, because she finds in the jiva the defect of obliviousness to Him, in the form of beginningless ignorance of the Absolute Real- ity.” That the jiva is intrinsically endowed with the power of know- ing is a crucial principle in Vaisnava theology. More broadly, it is one of the major points of contention between theistic Vedāntists and non-theistic Vedāntists. Therefore, Śrī Jiva continues to stress it in the next three sections. ns that the natural (Amanda) of the jiva has bee Belardoppilo saunad oviedio2adbine poday ada al abrow radio je da al sidgileb, ayam (Bio), umot oldatius eatgabe vodu daidw.foodd for bl 8 SB 7.7.19, SU 6.11 og hasyhed od daw asianobtai nitentbai (motogpros) paleider boog all 187 www.author/volginganqolanighpatkoghshiong-hothap azelor i asigninniged al quiavos aids saumped edtell hovawed 31 fe wemal dress Anuccheda 23 The Jiva Has Potencies in addition to Jñānand bluep Tsup latnsbiont ne bluee २३ । शक्त्यन्तरं चाहुः (भा० १०।८७।३८) - travo” brow adi brow add rozen aldi 201 IN THE BHAGAVATAM, the Śrutis speak of other potencies (śaktis) belonging to the jiva: स यदजया त्वजामनुशयीत गुणांश्च जुषन् । भजति सरूपतां तदनु मृत्युमपेतभगः ॥ ११३ ॥ इति । Yet, the jiva, due to the influence of Maya, embraces ignorance Wand, delighting in her qualities, adopts a suitable form [to enjoy them]. He thereby suffers death, all his good fortune being lost. (SB 10.87.38)1 ph टीका च - स तु जीवो यद् यस्मादजया मायया अजामविद्यामनुशयीत आलिङ्ग्येत ततो गुणांश्च देहेन्द्रियादीन् जुषन् सेवमान आत्मतया अध्यस्यन् तदनु तदनन्तरं सरूप- तां तद्धर्मयोगं च जुषनपेतभगः पिहितानन्दादिगुणः सन् मृत्युं संसारं भजति प्राप्नोति इत्येषा ॥ श्रुतयः ॥ Śridhara Svāmi comments, “Yet, the jiva, because of embracing (anuśayita) ignorance (aja) due to the influence of the unborn (ajaya) Māyā, delights in the gunas, or in other words, in the body and senses [which are products of the gunas], meaning that it identifies with them. Subsequently, it adopts a suitable form (sarūpatām), indicating that it takes on their nature and char- acteristics. Thus, its good fortune is lost (apeta-bhaga), which am dyrtom), 1 sa yad ajaya tv ajam anuśayita gunamś ca juşan bhajati sarūpatam tad anu mṛtyum apeta-bhagaḥ 188 23 The Jiva Has Potencies in addition to Jñāna means that its [intrinsic] qualities, such as bliss (ānanda), are obscured, and it suffers death, signifying that it is subjected to the cycle of birth and death.” Anuccheda 24 Commentary The Jiva’s Potericy Is Intrinsic JÑANA, OR THE CAPACITY TO KNOW, is not the only inherent potency of the jiva. It also has experiential capacity, which fur- ther implies agency. Śrī Jīva Gosvāmī cites the Śrutis’ prayers from the Bhāgavatam to make these potencies apparent. It is pre- cisely because the jiva has these capacities in its very nature that it can become identified with the empirical body-mind, becoming “outward-oriented” toward enjoyment of the world. Since empiri- cal identification is the common experience of humanity, it stands to reason that the jiva cannot be mere consciousness alone. If such were the case, then the jiva, being utterly transcendent of all phenomena, and being devoid of the powers of cognition, experi- ential capacity, and agency, would have no faculties whatsoever by which to become identified with phenomena or even to experience an empirical world at all. In the quoted verse, the Śrutis say that the jiva in the condi- tioned state is apeta-bhaga, it has lost its good fortune or opulence, which implies that the jiva’s other inherent śaktis, such as bliss and agency, are also concealed. According to Śrīdhara Svāmi, this means that the natural bliss (ānanda) of the jiva has been obscured because of its association with māyā. As it was argued in the pre- vious commentary, the loss or covering of jñāna indicates that the jiva is intrinsically endowed with the capacity for self-awareness, even though that capacity remains unactualized while steeped in beginningless ignorance. Similarly, the obscuration of its inher- ent opulence (apeta-bhaga) implies that the jiva is intrinsically endowed with other capacities, such as the experiential capacity for bliss, although such innate capabilities remain unpotentiated at present. This view stands in contrast to Advaitavada, which 189 II The Ontology of the Jiva - Taṭastha-sakti denies the existence of any inherent qualities or potencies in the gatytinga disa estius i bus berdo “dab bu druid to slays out ātmā.bejd Anucc vistasmmo The Jiva Has Potencies in addition to Jñana Junedai ylao sdt ton at wow OT YTIDAD Hт яоAИAй - doidwybugs latinetrees and oals II vildt to yousto exsying alfine art 291 Tv200 svi Heyonge zaigral tort ng the basis essor of matovapora ad mor guimosed brim-ybod Izorziqms sur dit befilmebi od miqnis sonic blow arb to inamyons brewol “barnsino-brewino” ad Ils to inshasan yhstu gaisdovit ont not sass ad anew dire Who are o add to y atild satdw flate blow leafrique s bonult Terbit of gnibroos balssono cels are ones han barmado need and pvi sdb to (abron) aalid leiutan sát tart asem A Month Robersoneel to bangbet 515aqi Tebqx younile sadening alightningar begitu ognu sinon esisildngeatsnot dous duodils aatid vol denotabibisvBA) imod bez welv ainf Jossiq de 190 Holm-beat-ullada to vgolofn ar bas sassy sift tog bacon adt at bool at dbidweswe limitata al atomne brow ads doidw of That Anuccheda 24 апог эд ававута похода в контраг ант из заяву ант The Jiva’s Potency Is Intrinsic on seed to

• I admor odial Tiedt SysM yd boubdue antemor ji as good as reol ai svog stammi a’avit as fastais proti od jeum 11 18d ansam teol ed of sw do -djiw gnidromos szol tons on istusto sedat batestinsmu २४ । तथा (भा० ६।५।१५) -hangu it vilautos af et aepl aishi jed FURTHERMORE, the Haryaśvas said: calm exun und tile and winged daug cts all logic for ute touts enige ali biw [by तत्सङ्गभ्रंशितैश्वर्यं संसरन्तं कुभार्यवत् । तद्गतीरबुधस्येह किमसत्कर्मभिर्भवेत् ॥ ११४ ॥ didgudr Aguout gailanginaned to sansa What is to be gained in this world through the unmeritori-id Бого ous deeds of a man who is unaware that he has fallen from Tow as his glory through association with her (Maya) and continu- bously follows her movements like the husband of an unchaste Bye woman? (SB 6.5.15) used a vd bazioand mam ansiged a soli pablod odw nemow griphone na of bangalil neflo al तस्याः पुंश्चलीरूपाया मायायाः सङ्गेन भ्रंशितमैश्वर्यं किञ्चित् स्वीयज्ञानादिसामर्थ्यं यस्य तम् । तस्या गतीः संसरन्तं गच्छन्तं जीवं स्वस्वरूपमबुधस्य अजानत इत्युत्तरेणान्वयः ॥ हर्यश्वाः ।। 1 Māyā is like an adulterous wife in whose association the living entity has lost its glory (aiśvarya), namely, some portion of its capacities, such as its own innate awareness. The word samsa- ranta here means the one who continuously follows her move- ments. This refers to the jiva, or in other words, the living entity in its own essential nature. So the jiva is the implied object of the relation expressed by the word abudhasya - of he who is tat-sanga-bhramsitaiśvaryam samsarantam kubharyavatand tad-gatir abudhasyeha kim asat-karmabhir bhavet 191 II The Ontology of the Jiva - Taṭastha-śakti unaware - which is found in the second part of the verse and to which the word samsaranta is syntactically connected.? Commentary abadapun A THE VERSE IN THIS SECTION is spoken by the Haryaśvas, the sons of Dakṣa who performed penances to beget children, as ordered by their father. From the verse it is clear that some portion of the jiva’s innate power is lost as long as it remains subdued by Māyā. For such power to be lost means that it must be priorly existent as unmanifested inherent potential. One cannot lose something with- out possessing it in the first place. Again, it has to be born in mind that this loss is in actuality the beginningless non-potentiation of such capacity. Thus, all it implies is that the jiva has such potential within its nature. Though the word samsaranta in the verse carries the added sense of “transmigrating through the various species birth after birth,” it should be read here as syntactically connected with the word abudhasya. The jiva is unaware of both its true identity and true capacities as an eternal spiritual being, and at the same time is unaware that it is bound by material nature, following its desires like a hapless man besotted by a beautiful but fickle wife. Māyā is often likened to an enticing woman who holds a man under her thrall, simply because such attraction is the most powerful force by which the conditioned self is bound by the material energy. A variant on the same example is given in Anuccheda 25 below. Jes gaivil adt mottatoos sodw at thw anoatlube na dit el ya atto mi smo isman (vi) volg ett reol and vins - brow ad assistews staani awo ett as doua triango om rod awollo? vlasoudito odw ero sdt ensom red at -Danz 2 Śrī Jiva is explaining the syntax of the verse: Abudhasya, “of a man who is 30 unaware,” in the second half of the verse has, as its object, the adverbial phrases ai in the accusative case from the first part, namely, the jiva (implied), who has s “fallen from his glory,” and who “continuously follows Maya’s movements.” In turn, tad-gatiḥ is the object of the present participle samsaranta, “running after her movements.” world wildomo ten minstedhudang-hai 192 Italo-arhesja - will at largoloinQ af i asanse vhod org.s) foxinoo of new mos end i redi ashingia al vil spa word at bas tos of wog and at bas (no os bas boo asmosed si aid to stiga af aws all to also juodthe lon -STA spill val nadoginmons on aurii ai bris vom vd ballont - red at bos sonsultai sya moil 991 ayewle at orlw am Anuccheda 25 ad dad solerede vil he allont al as anwog batimilinu son brts (fi) “almis” gainsam swo The Jiva’s Potency Is Intrinsic-II at a s २५ । तथा “ईश्वरस्य विमुक्तस्य कार्पण्यमुत बन्धनम् ” (भा० ३।७।९) इति । FURTHERMORE, Śrī Maitreya said: “Such is Bhagavan’s extrin- sic potency [māyā], which contradicts all logic, for [due to its influence] the living entity, who [by nature] is the ruler and liberated, experiences misery and bondage” (SB 3.7.9)! ईश्वरस्य किञ्चिज्ज्ञानादिशक्तिमतः ॥ श्रीमैत्रेयः ॥ ently imi Iśvarasya [lit., “of the ruler”] means “of one who is intrinsically endowed with some power,” such as the capacity to know. सन Commentary Being delud by qu Puran Purbljans THE WORD ISVARA is generally used for Paramātmā, or the Sup- reme Immanent Self. In this verse, it has been used instead for the jiva. It is formed by applying the varac suffix in the sense of “having the nature of” to the root √is (to rule, command, or govern). Consequently, the word isvara refers to one in whom there exists a natural capacity or a qualitative disposition to control, rule, com- mand, or govern. In this verse, the jiva is also called isvara, which 1 seyam bhagavato maya yan nayena virudhyate iśvarasya vimuktasya kārpaṇyam uta bandhanam Only the latter half of the verse is quoted by Śri Jiva. The whole verse has been given here to make clear the meaning and context. This verse is quoted again in full in Anuccheda 90 and commented on there at greater length. 193 II The Ontology of the Jiva - Taṭastha-sakti signifies that it has some power to control (e.g., the body, senses, and so on) and thus has power to act and to know; so, the jiva is not without potencies of its own. In spite of this, it becomes con- trolled by māyā and is thus not an omnipotent Iśvara like Param- ātmā, who is always free from Maya’s influence and is her con- troller. Śrī Jiva comments, therefore, that the jiva has only some power, meaning “a little” (kiñcit), and not unlimited powers, as is the case with Paramātmā? Their father From the It is clear that some portion of the Jonas it remains out For such by rent potent ntial, One be priorly mot lose som ething tent as with out possell (2) EFFE PURI PREGLAS that this lost is ip actually, the beginningless non pote tiation of -RITIES DAVsynde at done this syani e an 211 01 sub To? argol Ila sothatoo doidw[ has rely on at [onen yd] odw yn gaivil dt (sonsunt Though we we) gebod bus sense of of “transmigrating Igrating through the various species but th birch, it should be read he fou word abutharya. The lyn is unaware of both in tr ter Like a hapless man besotted by a beautiful I often th woman wh such attraction is the daty howphra kle with Maya Jo sanez es ni xifrat gaiviggs vd bamol at vi st (navog to basmm) sdt of “to stutenant gaived talks 979dt mod ni sno of erster mavi brow signupseno -mon alun fontos of notioqalb svitsillsup a so vtlases Isten doidwaal ballen pale al vitam seisvaldi al mayog ro haem Set frus if explaining the of the ver Unawant, in the cond half of duch hyd arabello batoupalchones ylio mayiger imaginash pule 2 SU 6.8emental tengjasti no botnet has op som at lun 194 yonatog dewibawohin linoleimabied jadi greibangall ady haloblemos ad oals bloode ate gatwollol odt, (iisine) [esitilsup planini anelled] avowed (aq) vagada to lliw bas gabbode foul bag bababa k tion with the intell Anuccheda 26 the lu the jiva la “cheated all must possess innate powers, overshadowed wh The Jiva’s Potency Is Intrinsic - III Jiva attabutes ure chacneed condi- oavami in which it is said that the seit chita) or male mandfest by the will of sbens tedi uoludani ms to finq al зян ORTIQ 3EREY SHT sbarakalar lastvogelle as to yew ya idadania goix of tequi REIFE (TORY&R)-shrod all him over to an ad antalqxe FURTHERMORE, Śri Narada said to Pracinabarhi:ogalls ad ni sto bella ssup aid sup aid of barsoll at (inbhud) follatni odt sonadw विप्रलब्धो महिष्यैवं सर्वप्रकृतिवञ्चितः । batilqsh at ovi ort indanej नेच्छन्ननुकरोत्यज्ञः क्लैब्यात् क्रीडामृगो यथा ॥ ११५ ॥ lots of swag wod nadW obaram oven art mol sezov si ni ovit ad no arl Thus deluded and cheated of his entire nature by the queen, the ave cignorant king impotently imitated his wife without wanting to, on like a pet animal. (SB 4.25.62)’tiweld to lostro sebou vlh abrow महिष्या पुरञ्जन्या विप्रलब्धः पुरञ्जनः सर्वया प्रकृत्या ज्ञानादिरूपया वञ्चितस्त्याजितः सन् नेच्छन् तदिच्छ्यैवेत्यर्थः । अनुकरोति तद्धर्ममात्मन्यध्यस्यति । blooda ano Being deluded (vipralabdha) by queen Purañjani, Purañjana was cheated of (vañcita), meaning that he was made to abandon (tyajita), his entire [true] nature in the form of self-awareness, and so on. The phrase “without wanting to,” means that he acted according to her desires alone. The verb “imitated” (anuka- roti) means that he superimposed her phenomenal characteris- tics (dharma) upon his own true self (atmani) [becoming thus identified with her qualitative nature]. wing brow 1 अत्र जीवस्य शक्तिमत्तायाम् “पराभिध्यानात् तु तिरोहितं ततो ह्यस्य बन्धविपर्ययौ ” (ब्र० सू० ३।२।५) इत्येतत् सूत्रमप्यनुसन्धेयम् ॥ श्रीनारदः श्रीप्राचीनबर्हिषम् ॥ diddord vipralabdho mahişyaivam sarva-prakṛti-vañcitaḥ bat gugur necchann anukaroty ajñaḥ klaibyat krīḍā-mrgo yathang-eat-dich-na 195 II The Ontology of the Jiva - Taṭastha-sakti Regarding the jiva’s being intrinsically endowed with potency (śakti), the following sutra should also be considered: “By the will of Bhagavan (para), however, [the jiva’s intrinsic qualities] are obscured, because from Him proceed the self’s bondage and liberation” (vs 3.2.5).3 troller. Sei Jiva contme the powers, as in power, meaning “a little (dicit), and not unl Commentary blanitial alone a’svil edi THE VERSE CITED HERE is part of an instruction that Narada imparts to King Pracinabarhi. By way of an allegorical tale, Närada explains the nature of the jiva and its bondage in the material body. In the allegory, the jiva is compared to a king, called Purañjana, whereas the intellect (buddhi) is likened to his queen, called Puran- jani. That the jiva is depicted as a king implies that it has some power to control and is a sort of ruler, or isvara, an adjective used for the jiva in the verse from the previous anuccheda. When, how- ever, the jiva identifies with the intellect, which gives rise to the notions of “I” and “mine,” he behaves just like a husband who is fully under the control of his wife. This is summed up in Narada’s own words: क 2 3 One should know Purañjana [“the creator of the city, i.e., the body”]* to be the jiva, who produces a city for himself [in the shape of a body] that has either one, two, three, four, or numerous feet, or no feet at all. (SB 4.29.2)stsson (athy) to baseado saw 8a9ews-Hes to mol and ni susa (3) sitas ir, (tip) ard One should know the young woman, Purañjani, to be conditioned as Dintellection (buddhi), which gives rise to the notions of “I” and “mine.” Identifying himself with this function, the jiva in the Hea suri wo airl The word para (lit., other, remote, or superior) is a pronoun and can thus b) sol refer either to Bhagavan or to His maya. Even if the second meaning is taken hi here, the sense of this sutra remains the same because maya follows the will of Bhagavan. " parabhidhyānāt tu tirohitam tato hy asya bandha-viparyayau 4 5 tatra sva-karmabhiḥ puram sariram janayatiti purañjano jivaḥ puruşaṁ puranjanam vidyad yad vyanakty ätmanaḥ puram to orbingly eka-dvi-tri-catus-pädam bahu-pādam apadakam da s 19626 The Jiva’s Potency Is Intrinsic - III In body experiences the various sense objects through the senses. sta (SB 4.29.5) For example, a lac lamp eye, makes both itself The explanation given here, namely, that through identifica- tion with the intellect the jiva is “cheated of his entire nature,” indicates that the self must possess innate powers, such as cogni- tive awareness, that are overshadowed when in contact with condi- tioned intellection (buddhi). This is confirmed by the Brahma-sūtra verse cited by Śri Jiva Gosvāmi in which it is said that the self’s attributes are obscured (tirohita) or made manifest by the will of Bhagavän. The atma, SISWA-1192 al Evil 9nT minates both Itself and others, SPROPI df In other words, bebanged min toworn, uolainen vale dudabraofoampo Jag tags oslony-mayor insane] anonimul-iles bas Heath ydraudimul se lo attestando alisa sdr [y bus on veiti a depende swingbourg jada) (Ben) toyogon (19me uits own operative function (ie., of illumlentin Dreitoss un any external source fajthat which, although ની તી તાસકમાં ગય directly, realized laparokpo nobelbodia hazadehnblaw Toel(dot) रा audeband’s biza (slijep) vallaupa as vilsonimul neewed sham donlw fadi zi vilaontatul to hobi yen sar (both) sonajedia до розмов disty’solem 6 buddhim tu pramadam vidyan mamāham iti yat-kṛtam yam adhiṣṭhāya dehe’smin pumän bhunkte kṣabhir gunän SISTER FAIR 197 Regesahang Hedgoobbarigdatne stroposfimonboks pubblicy (sakri), the following site should also be considerake Way)the will of Bhagavan (pa agavan (para) however, (the Jiva’s intrinsic qualities) gald 3 bedendo ai pvit sdt toolistai adi diw noit Anuccheda 27 wog steal cases term is edited 25165ibri ibno daw si mi new bewobsdarevo 978 jadi senews vid The Jiva Is Conscious of Itself bud) noitellati banon a Hea on Juni bisa al i roidw mitmeveod avil he yd hatis serv lo lliw sdi yd taslinem abem to (ntifort) bernado sus estudiants 27.1 VERSE CITED HERE IS part of an instruction that Virg The Jiva Is Self-Aware the nature of allego MAVERAME Narada २७ । पूर्वोक्तमेवार्थं व्यञ्जयितुं स्वस्मै स्वयम्प्रकाश इत्युक्तम् । तथाभूतत्वं च “विलक्षणः” इत्याद्युक्तपद्य एव “स्वदृक्” इत्यनेन व्यक्तमस्ति । TO CLARIFY the above meaning [i.e., that the ātmā is not mere consciousness but also intrinsically endowed with cognitive awareness] Jāmātṛ Muni [Anuccheda 19] said, “It is conscious of itself and self-luminous” [svasmai svayam-prakāśaḥ syat, qual- ities no. 6 and 7]. The self’s characteristic of self-luminosity was expressed [also in Anuccheda 19] by the word sva-drk (“self- aware”) in Bhagavatam (11.10.8) [the principal verse of that section]. ww Puranjahi Jiva, wh hape तत्र प्रकाशस्तावद् गुणद्रव्यभेदेन द्विविधः - प्रथमो निजाश्रयस्य स्फूर्तिरूपः । द्वितीयः स्वपरस्फूर्तिनिदानं वस्तुविशेषः । Luminosity (prakāśa) is of two kinds, based on the distinction made between luminosity as a quality (guna) and a luminous substance (dravya). The first kind of luminosity is that which makes visible the source of its own luminosity; the second kind is the specific [luminous] entity (vastu) itself that is instrumen- tal in making itself and other objects visible. तत्रात्मनो द्रव्यत्वादयमेव गृह्यते - यथा दीपश्चक्षुः प्रकाशयन् स्वपरस्फूर्तिं स्वयमेव करोति न तु घटादिप्रकाशवत् तदादिसापेक्षः । तस्मादयं स्वयम्प्रकाशः । तथापि स्वं प्रति न प्रकाशते यत एव जड इत्युच्यते । 198 27 The Jiva Is Conscious of Itself n In this particular instance, since the ātmā is accepted as a sub- stance (dravya), only the latter type of luminosity is applicable. For example, a lamp, in illuminating the eye, makes both itself and other objects visible of its own accord, without dependence on another light to reveal it, as would be the case for a clay pot. Therefore, the lamp is [called] self-luminous (svayam-prakāśa). It is not, however, self-revealing in regard to itself, and thus it is said to be inert or unconscious (jada). आत्मा तु स्वं परं च प्रकाशयन् स्वात्मानं प्रति प्रकाशमानत्वात् स्वस्मै स्वयम्प्रकाशः । यत एव चिद्रूप उच्यते । hghast ei The ātmā, on the other hand, illuminates both itself and others, but since it is also self-revealing in regard to its own self [i.e., because it is self-aware], it was said that it is “self-illuminating of its own self” (svasmai svayam-prakāśaḥ) - or in other words, self-aware and self-luminous. For this reason, it is said to be inherently of the nature of consciousness (cid-rupa)! तदुक्तमन्यैरपि–स्वयम्प्रकाशत्वं स्वव्यवहारे परानपेक्षत्वम् । अवेद्यत्वे सत्यपरोक्षव्य- वहारयोग्यत्वं वेति । w pandang has toyova Jomova abrow ad to Others [e.g., Citsukhācārya in his Tattva-pradipika] have also defined self-luminosity (svayam-prakāśatva) as being (1) that which, in its own operative function [i.e., of illuminating], is not dependent on any external source, or (2) that which, although imperceptible (avedya), is capable of being immediately, or directly, realized (aparokṣa-vyavahara-yogyatva). yonig The following is an alternate reading of this paragraph found in some editions of Paramatma Sandarbha: tatra prakāśaḥ … cid-rupa ucyate ity atra ka-kha-ga-na-karalipīnām tathā ja-granthasya ca pāṭhāntaram-prakāśo’pi nama svasya parasya vyavahara-yogyatäpädako vastu-viseṣaḥ. sa ca padarthāntare (ghaṭādau) dipädi-bhäsyamānatväd anyädhina iti na svayam-prakāśaḥ. alananyadhina-prakāśatā tu sva-svattayaiva sväśrayaṁ prati prakāśamănată yathā dipădau na hi dipädeḥ sva-bala-nirbhasitatvenäprakāśatvam-se fon al anyādhina-prakāśatvam vä. kintu tarhi dipaḥ prakāśa-svabhavaḥ svayam eva prakāśate anyān api prakāśayati. evam api dipadiḥ svayam yat prakasate tan na svärtham kintu parartham eva yata eva jaḍo’sau. ātmā tu svayam svātmānam praty api prakāśamānaḥ svasmai svayam prakāśaḥ. ata eväsyäjaḍatvam. alto auoise ai 199 II The Ontology of the Jiva - Taṭastha-śakti तत्र पूर्वत्र परानपेक्ष्यत्वस्वरूपलक्षणे दीपसाधर्म्यजडत्ववारणाय स्वस्मैपदमपेक्ष्यमुत्तरत्र तु स्पष्टतार्थम् । अतः स्वदृक् स्वस्मै स्वयम्प्रकाश इत्यर्थः । lno (ovarh) consta isati dod solent de gatentnolli at gmals eiqmaxs 201 In regard to the first definition, which specifies the intrinsic characteristic of self-luminosity as being “independent of any external source,” the word svasmai (“in regard to its own self”) is needed to avoid its being identified as inert, like a lamp [which is also luminous]. In regard to the second definition, it is evident that a lamp and other similar luminous objects are perceptible (vedya), which violates the definition. Hence, the word svasmai is needed to clarify the meaning of the word that succeeds it (svayam-prakāśa). Therefore, the word sva-drk (self-aware) means svasmai svayam-prakāśaḥ (self-revealing in regard to its own self). ad of bien ehema Commentary 15519 hise 1.news-a i ti sausoed (doeslong-mayore inmenve) “Hoe wo ati to IN THIS SECTION, Śrī Jīva Gosvāmī elaborates on the meaning of the words svasmai, svayam, and prakāśa, which appear in the second half of the second verse of Jämätṛ Muni quoted in Anuccheda 19. Svasmai means “to oneself” and svayam-prakāśa means “self-luminous.” Together these words signify that which is self-luminous and self-aware. The word prakāśa, which literally means “light,” can refer either to the quality of illumination or to the luminous object itself. As a quality, luminosity is that which illumines or reveals its own source. As a luminous object, it is instrumental in revealing itself and other objects, as a light bulb reveals itself to the eye and also illuminates objects in its vicinity. A light bulb, therefore, is self-luminous, svayam-prakāśa; whereas, objects like a table or book need a light source to be seen by the eye. Therefore, they are not self-luminous. But a light bulb is not self-aware, therefore Śrī Jiva calls it “inert.” The ātmā, how- ever, is not only self-luminous but also self-aware. Furthermore, the ātmā illuminates itself and other objects, and it is also con- scious of itself. This is indicated by the word svasmai. For this 200 27 The Jiva Is Conscious of Itself T reason, the ātmā is called cid-rupa, or inherently of the nature of consciousness. Śrī Jiva Gosvāmī cites the definition of svayam-prakāśa given by Citsukhācārya, a famous Advaitavadi of the 13th century CE. Cit- sukha begins his book called the Tattva-pradipika with the ques- tion: “What is the meaning of the term svayam-prakāśa?” He pro- vides eleven definitions and then refutes them one by one, show- ing that only the last one is flawless. Of the eleven, Śrī Jiva has here cited the ninth and eleventh definitions. In the last definition given by Citsukhācārya, the word yogyatva (capability) replaces the word vişayatva (objectivity) of the tenth definition, emphasizing that a self-luminous entity is capable of making itself visible but not in the way that an object is visible to the perceiver. Since the last defi- nition is an improvement upon the tenth, Śrī Jiva has not taken the latter into consideration. In addition, he has somewhat modified the ninth. Using these two definitions of svayam-prakāśa, Śrī Jīva explains the necessity of the word svasmai used in connection with svayam-prakāśa in Jāmātṛ Muni’s verses. charitra According to Tarka-sangraha, a definition is susceptible to three types of defects: 2

11. Avyapti, or underextension. 152. Ativyapti, or overextension.
12. Asambhava, or impossibility. gaived sawollol as badhesh z zait to stat al si Josido sansa a dilw If a definition applies only to some members of a class to be defined, while excluding others, it is underextended (avyäpti). For example, if one defines “man” as a being with two legs and black hair, this would exclude men with blond hair. If a definition applies not only to all members of a class to be defined but to non- members also, then it is overextended (ativyapti). For example, if one defines “man” as a being with two hands, this would include monkeys, etc. If a definition is not applicable to any member of a atha ko’yam svaprakāśa-śabdarthaḥ? svapratibaddha-vyavahäre sajätīya- bb parānapekṣatvaṁ va (9)? avedyatve saty aparokṣa-vyavahara- viṣayatvaṁ vă (10)? tad-yogyatvam vā (11)? Tattva-pradipikā, Pariccheda 1 plet hany 201 II The Ontology of the Jiva - Taṭastha-śakti class, then it entails impossibility (asambhava). For example, if one defines “man” as a being with three legs, this is the defect called asambhava. A flawless definition must be free from these three defects.d Śrī Jiva argues above that if the word svasmai is not used along with svayam-prakāśa, then the term self-luminous could apply to a light bulb, which is the defect of ativyapti. If the first definition (“not dependent on any other source for illumination”) is adopted, this can also apply to a lamp because we do not need another light source to see a lamp. Therefore, the word svasmai needs to be added to svayam-prakāśa. He she 10 (vissa) In the second of Citsukha’s definitions of svayam-prakasa, there are two stipulations: It should be avedyatva, or “imperceptible,” and aparokṣa-vyavahara-yogyatva, or “capable of being immedi- ately, or directly, realized.” If the literal meaning of avedyatva, as “unknowable,” were intended, then it would contradict the second condition, since anything that is unknowable cannot be directly perceived. But in Advaita Vedanta, the term avedyatva is used in the specific sense of “uncognizable through external sense perception.” ad prakása, the In Advaita Vedanta, “perception” (pratyakṣa) is understood as having two parts: vṛtti-vyāpyatva and phala-vyapyatva? The first of these is described as follows: When the eyes come in contact with a sense object, it is inferred that the antah-karana (the inter- nal organ), which is accepted as a luminous instrument, flows out through the eyes to reach the object. This mental luminous instrument envelops the object of vision, taking on its shape or form. This modification of the antaḥ-karana, or citta, in the form of the object of perception is called a vṛtti, or “mental modifica- tion.” The enveloping of the object by the internal organ is called vṛtti-vyäpyatva. In the second part of perception, the all-pervading conscious- ness (i.e., Brahman) reflects in the vṛtti, and this reflection is called cid-abhāsa or phala. So, the vṛtti removes the covering of the object of perception and the phala illuminates the object. This leads to 3 Vedanta-sära 29; Pañcadasi 7.91-92 202 Bolt 27 The Jiva Is Conscious of Itself!!! perception of the object by the eye. The same process occurs when we perceive a suitable object with any one of the five external senses. The illumination of an object by phala is called vedyatva (perceptibility or knowability). In regard to the direct realization of the atma, the citta takes the shape of the ātmā. This atma-vṛtti destroys the covering of the ātmā, but since the ātmā is self-luminous, there is no need for phala to illuminate it. Thus, the ātmā, although capable of being real- ized directly (aparokṣa-vyavahara-yogyatva), is said to be unknow- able (avedyatva), meaning “it is not an object of external sense perception.” According to this definition of svayam-prakāśa, the first stipulation of imperceptibility (avedyatva) excludes inert self- luminous objects, such as a lamp, and thus one may say that this particular definition doesn’t necessitate the addition of the word svasmai to qualify svayam-prakāśa. But in the case of Jāmātṛ Muni’s verses, Śrī Jiva Gosvāmī insists that svasmai must be used to make the meaning of svayam-prakāśa clear. In other words, if Citsukha’s second definition were accepted as the meaning of the term svayam- prakāśa, there would be really no need to add the word svasmai to it. Yet, in the case of Jāmātṛ Muni’s verses, Śrī Jiva is not being redundant, because svasmai has been used to make explicit that svayam-prakāśa does not mean a self-luminous inert object. ater 27.2 they The Jiva Is Self-Luminous ringtone moulac- of th bdf न चासौ परमात्मप्रकाश्यत्वे घटवत् परप्रकाश्यः परमात्मनस्तत्परमस्वरूपत्वेन परप्रका- श्यत्वाभावात् । एवमेवाह द्वाभ्याम् (भा० ११ । २२ । ३०-३१) - Just because the self is illuminated by Paramātmā, it should not be considered as para-prakāśya, or in other words, as some- thing requiring illumination from an external source, in the manner of [an inert object] like a clay pot. This is because Param- ātmā is the supreme intrinsic essence (parama-svarupa) of the individual self, and so in the case of the self’s illumination by Paramātmā, there is a complete absence of dependence on any 203 II The Ontology of the Jiva - Taṭastha-śakti external source for its illumination. This indeed is expressed by Bhagavan in two verses: 052 ममाङ्ग माया गुणमय्यनेकधा विकल्पबुद्धीश्च गुणैर्विधत्ते । oilding) वैकारिकस्त्रिविधोऽध्यात्ममेकमथाधिभूतमधिदैवमन्यत् ॥ ११६ ॥ g दृग्रूपमा वपुरत्र रन्ध्रे परस्परं सिध्यति यः स्वतः खे । आत्मा यदेषामपरो य आद्यः स्वयानुभूत्याखिलसिद्धसिद्धिः ॥ ११७ ॥ sidegeny greg My dear Uddhava, My maya, consisting of the three gunas, cre- Axl Manates by these gunas varieties of difference (vikalpa) and vari- eties of intellection related to difference [tad-buddhiḥ]. So, although [the psycho-somatic organism] is subject to many kinds of modifications (vaikärika), they are broadly speaking of three categories: One is adhyatma [modifications related 扫g to the psychological instruments of perception], then adhi- bhūta [those related to the physical objects perceived], and the other is adhidaiva [those related to the deistic, or environ- mental, encoding that correlates the instrument to the object].ir The faculty of sight [adhyatma], the visible forms [adhibhūta], and the individuated portion of the sun [that enters] here in Buthe aperture of the eye [adhidaiva] actualize their respective ted potentials (sidhyati) through mutual dependence and inter- relation. [On the other hand,] that which exists in the sky hay [i.e., the sun] realizes its potential of its own accord [mean- ing that it self-reveals itself without dependence on any other luminous source]. [Similarly,] the ātmā, because it is distinct from and prior to these [three, i.e., instrument, object, and out thre s to reach the f 4

• The adjective “deistic,” used here synonymously for adhidaiva, is to be understood in the sense of “in, of, or related to a deity.” With this intention, it is not to be taken as identical in all respects to the theological view known as Deism. In its usage here, it implies a universal, intelligent, personal order behind the operation of natural and moral laws (dharma). In this view, natural and moral laws do not operate mechanically or unintelligently, but have behind them devas, or universal “facilitators” of the law. So, “deistic encoding” refers S primarily to the initiative, administered by a deva, of formatting experience in Df such a way that subject, object, and environment can function as a synthetic whole, through mutual interdependence. As used here, adhidaiva refers specifically to the correlation of the psychic instruments of perception to their corresponding physical objects facilitated through “deistic, or environmental, encoding.” absqahko spreeds stalquos a al nods amass 204 bla 27 The Jiva Is Conscious of Itself deistic encoding], enables the actualization of the potentials of all interdependent categories (akhila-siddha-siddhi) through its own immediate experiential or conscious capacity (svayā anubhūtyä). (SB 11.22.30-31)5 विकल्पं भेदं तद्बुद्धीश्च । अनेकधात्वं प्रपञ्चयति – वैकारिक इति । अनेकविकारवान- प्यसौ स्थूलदृष्ट्या तावत् त्रिविधः । Vikalpa (manifoldness) means difference, and the intelligence [or discriminatory capacity] spoken of is that which is related to difference. The great variety [of these differences] is elab- orated in the second half of the first of these verses where it is said, “[the psycho-somatic organism] is subject to many kinds of modifications.” So, although it undergoes innumerable modifications, they are broadly speaking of three categories. त्रैविध्यमाह :- अध्यात्म इत्यादिना । तानि क्रमेणाह - दृगादित्रयेण । वपुरंशः । अत्र रन्ध्रे दृग्गोलोके प्रविष्टं तत् त्रयं च परस्परमेव सिध्यति न तु स्वतः । । । The threefold division is described as adhyatma (psychological instrument), adhibhūta (physical object), and adhidaiva (deis- tic encoding), [which are further specified] to be respectively the faculty of sight, the visible forms, and the embodiment of the sun. The word vapu (embodiment) means an individu- ated portion [of the sun]. “Here in the aperture” (atra randhre) means that when these three penetrate the eye-socket, they actualize their respective potentials [i.e., either as sense fac- ulty, sense object, or facilitator of the act of seeing] by mutual interdependence (parasparam), and not independently. Jom यस्तु खे आकाशे अर्को वर्तते स पुनः स्वतः सिध्यति । चक्षुर्विषयत्वेऽपि स्वविरोधिनः प्रतियोग्यपेक्षाभावमात्रेण स्वत इत्युक्तम् । On the other hand, that which exists in the sky, namely, the sun, realizes its potential independently. Even though the sun is gab taum ti 5 dind mamānga māyā guṇa-mayy anekadha vikalpa-buddhiś ca gunair vidhatte vaikarikas trividho’dhyatmam ekam athadhibhūtam adhidaiva anyat drg rupam ärkam vapur atra randhre parasparaṁ sidhyati yaḥ svataḥ khe ätma yad eṣām aparo ya adyaḥ svayanubhütyäkhila-siddha-siddhiḥanini sms OT 205 II The Ontology of the Jiva - Taṭastha-śakti also an object of sight, it is said to be independent (svataḥ), sim- ply because of the absence of dependence on any counterpart [e.g., another sun] in the matter of [dispelling] its antithesis [darkness]. एवं यथा मण्डलात्मार्कः स्वतः सिध्यति तथात्मापीत्याह - यद् यतः पूर्वोक्तदृष्टान्तहेतो- रात्मा एषामध्यात्मादीनां योऽपर आद्यस्तेषामाश्रयः सोऽपि स्वतः सिध्यति किन्तु स्वया- नुभूत्या इति चिद्रूपत्वाद् विशेषः । न केवलमेतावदपि तु अखिलानां परस्परसिद्धानां सिद्धिर्यस्मात् तथाभूतः सन्निति ।। श्रीभगवान् ।। In the same way, just as the sun, the “self” of the solar system, is independently self-revealing, so too is the ātmā. To indicate this, [Bhagavan Śrī Kṛṣṇa] says “because,” i.e., by virtue of the above example, the ātmā, which is different from and prior to these, being the support and foundation of the adhyatma, adhibhūta, and adhidaiva correlatives, is also independently self-revealing. The ātmā, however, is unique because of its conscious nature, as indicated by the words “through its own immediate experien- tial or conscious capacity” (svaya anubhutya). And this is not all; rather, the ātmā is that by which the actualization of the poten- tials of all interdependent categories [of the psycho-somatic organism] is enabled. Commentary 9d ant to Śri Jiva said that the jiva is self-luminous, which means that it is not dependent upon another source for its revelation or realization, just as we do not need another light bulb to see a luminated light bulb. A doubt may be raised about this definition of the jiva’s self- luminosity. Earlier on, it was said that the jiva is not independent but an integrated part of Paramātmā and thus dependent on its own Supreme Source. So, how can the jiva be called self-luminous, since it must depend upon Paramātmā? Just as a table is illumined by a bulb, the jiva is illumined by Paramātmā. To this, Śrī Jiva Gosvāmī responds that Paramātmā is the sup- reme intrinsic essence (parama-svarupa) of the jiva. In other words, 206Ipl 27 The Jiva Is Conscious of Itself the jiva is not an altogether separate entity (para) from Param- ātmā in the way that a table is a separate and independent object from a light bulb. Therefore, it is wrong to say that the jiva is “other-illuminated” (para-prakāśya) because Paramātmā is not, in fact, other to the jiva. To support this, Śrī Jiva refers to two verses spoken by Bhagavan Śrī Kṛṣṇa to Uddhava. In this context, Śrī Viśvanatha Cakravarti, while commenting upon SB 11.10.8, writes, “Though it is only Paramātmā who is self- luminous, whereas the jiva is revealed (prakasya) by Paramātmā, yet, even in the matter of its revelation by Paramātmā, the jīva also exhibits some degree of self-luminosity. This condition is compara- ble to metals, such as gold and silver, which have some capacity to reveal themselves and other objects even while being illuminated by the sun.” (to)luarent Here it is worth mentioning that according to the Nyaya School of philosophy, gold and silver are counted as fiery (taijasa) sub- stances (padartha), and not earthly, such as wood or clay, although they appear to be earthly. They are exceptions, just as in modern chemistry, mercury is an exception among metals, which are usu- ally solid at room temperature. Because gold and silver are treated as fiery substances, they are recognized as having some illuminat- ing power in them, albeit very minute in comparison to the sun. Similarly, the ātmā has minute self-luminosity in comparison to Paramātmā. This discussion begins when Uddhava asks Kṛṣṇa: 6 votheq teds to gainolton snib rig O Kṛṣṇa, though primordial nature (prakṛti) and the individual lo as self (purusa, or jiva) are both essentially distinct from one another, because they appear to be codependent on each other, the distinc- tion between them is not readily apparent. The self is observed [to be present] within nature, and nature is seen [to exist] within the self. O lotus-eyed Bhagavan, because You are omniscient, please dispel this great doubt in my heart with Your skillful words supported by logic. (SB 11.22.26-27)6th to gulus silt bo vo s laman-tremely 189 prakṛtiḥ purusas cobhau yady apy atma-vilakṣaṇau anyonyapäśrayāt kṛṣṇa dṛśyate na bhida tayoḥ w sff lens ni agniod gaivil prakṛtau lakṣyate hy ātmā prakṛtiś ca tathātmani evam me punḍarīkākṣa mahāntaṁ samsayaṁ hṛdi → lapiaishno galed 207 II The Ontology of the Jiva - Taṭastha-śakti In response, Bhagavan (using Sankhya-yoga terminology) explains that nature, and/or the psycho-somatic organism, under- goes many types of modifications that can be broadly divided into three categories, namely, adhyatma (psychological), adhibhūta (physical), and adhidaiva’ (deistic). The sense faculties, being instruments of the psyche, are adhyatma; the sense objects or visible forms, being physical in nature, are adhibhūta; and deis- tic encoding, being the sense-correlation presided over by a deva, is adhidaiva. But the purușa, or the jiva, illuminates all these and is different from them. This means that the puruşa is con- scious and self-luminous by its own nature, whereas prakṛti is “other-illuminated.” Adhibhūta, adhidaiva, and adhyatma are interdependent. The existence of psychical instrumentality (adhyatma), such as the fac- ulty of sight, is inferred because of the perception of visible objects. The existence of deistic, or environmental, encoding (adhidaiva), such as the formatting of sunlight to fit the visible range of electro- magnetic radiation, is inferred because of the eye’s ability to per- ceive objects. It is because of the involution of a portion of the presiding deity, such as the light of the sun penetrating the eye, that an instrument of sense, or adhyatma, is enabled to see. Other- wise, some other instrument, such as a hand, might also be able to see. According to the Sankhya metaphysics described in Bhagavata Purāņa (3.26.53-61), each sense faculty has a deva related to it who coordinates the functioning of that particular sense. The existence of physical forms (adhibhuta), such as a table, is known through sense perceptions (adhyatma). The sun, however, is exemplified as 7 chettum arhasi sarva-jña vacobhir naya-naipunaiḥ The words adhyatma, adhibhūta, and adhidaiva are used with varying imports. Etymologically, they are compounds of the avyayi-bhava type, in the sense of the locative (PANINI 2.1.6). Thus, the word adhyatma commonly means “in or related to the atma.” Since the word ātmā can mean the body, mind, intellect, ego, the self, or God, the meaning of adhyatma would differ accordingly. Similarly, ce it adhibhūta means “in or related to the bhūtas.” The word bhuta can mean the five bgreat elements - namely, earth, water, fire, air, and sky- or it could mean living beings in general. The word adhidaiva means “in, of, or related to daiva.” The word daiva can mean related to the gods, divine, celestial, fate, immanent We being, or deistic, as it has been defined in this anuccheda. 208 27 The 27 The Jiva Is Conscious of Itself Pervasive distinct from the eye, the object, and its own light-portion because of its self-effulgence. render palous other objects, such as the A doubt may be raised in this regard. To see the sun, the eye is needed. Why then is the sun said to be independent or self- luminous? Śrī Jiva answers that although the sun is an object of the eye’s perception, it does not need the light of another sun to be seen. It is seen by its own light, which exists both in the eye as well as outside it. Brahman is also called self-luminous, because to realize Brahman, there is need only of vṛtti-vyäpyatva (removal of the covering of the ātmā), but not of phala-vyäpyatva (illumination of the ātmā or Brahman). That the latter is not required is uncon- testable, because Brahman is always already self-illuminated. The same is understood here in regard to the ātmā. of Prahlada In the next section, Śrī Jīva explains the atma’s characteristics of being uniform (eka-rupa), situated in its own essential nature (svarupa-bhāk), rendering the body and senses conscious (cetana), and pervading the body (vyāpti-sila). stred -oquiova] szuten Istinsaas wo alt al batzulia gridlo brs.[8.om athised) baloge sit (kallons) wifi bavier soi dels sharstileup chathaibasqal for bab of inecariot)dobilobasaysa of its being the coun Ive of misery, it is of the nature the self is also of the nature of bli by Set Su od dguodala tadi asiingia aldr [or on villup nudeo] aroise The daling-ma 209 ១ serraad ghost wat bestofdaddys verds singi explains that nature, and/or the psychosomanoghile alertão site silt ut aut se huge and beaten ter Abidando Anuccheda 28 The Jiva Is Uniform, Self-Situated, Conscious, Pervasive, and of the Nature of Consciousness and Bliss ybeads eyswie et nismudera sausoed sidetast 1 २८ । यस्मात् स्वरूपभूतयैव शक्त्या तथा प्रकाशते तस्मादेकरूपस्वरूपभाक्त्वमपि दीपवदेव । “नात्मा जजान” (भा० ११।३।३८) इत्यादौ “उपलब्धिमात्रम्” इत्यनेनैवोक्तं मात्रपदं तद्धर्माणामपि स्वरूपानतिरिक्तत्वं ध्वनयति । BECAUSE THE JIVA ILLUMINES precisely in this manner, by the potency arising from its own essential nature [svasmai svayam- prakāśaḥ], its attributes of being uniform [eka-rupa, quality no. 8], and of being situated in its own essential nature [svarupa- bhāk, quality no. 9], are consequently also exactly like a lamp!’ The word matra (exclusively) in upalabdhi-matram [the self is exclusively of the nature of consciousness] in SB 11.3.38 [cited in Anuccheda 22] implies that these inherent qualities are also not separate from the jiva’s own essential identity (svarupa).fied as अथ चेतनत्वं नाम स्वस्य चिद्रूपत्वेऽप्यन्यस्य देहादेश्चेतयितृत्वं दीपादिप्रकाशस्य प्रका- शयितृत्ववत् । तदेतत् “विलक्षणः” (भा० ११।१०।८) इत्यादावेव दृष्टान्तेनोक्तम् । “प्रका- शकः” इति चेतयितृत्वे हेतुः । Next to be considered is the self’s characteristic of being con- scious [cetana, quality no. 10]. This signifies that although the eka-rupaḥ svarupa-bhak The wo leted This is from Jāmātṛ Muni’s second verse, quoted in Section 19, following svasmai svayam-prakāśaḥ. 210 28 The Jiva Is Uniform, Self-Situated, Conscious, Pervasive, and of the Nature of Consciousness and Bliss self is by its very own constitution exclusively of the nature of consciousness, it also renders conscious other objects, such as the body, just as a lamp [which is of the nature of light] illumi- nates other objects [as well as itself]. This idea was expressed by means of the example in SB 11.10.8 [also in Anuccheda 19], where the word “illuminator,” prakāśaka, is found, which can be taken to mean “that which is the cause of making an object conscious [just as fire makes an iron rod fiery hot].” व्याप्तिशीलत्वमुदाहरिष्यमाणे “आत्मा” (भा० ७/७/१९) इत्यादौ श्रीप्रह्लादवाक्ये व्यापक इत्यनेनोक्तं व्याप्तिशीलत्वमतिसूक्ष्मतया सर्वाचेतनान्तःप्रवेशस्वभावत्वम् । The jiva’s characteristic of pervasiveness [vyāpti-silatva, qual- ity no. 11] will be demonstrated in the statements of Prahlada [SB 7.7.19, quoted in Anuccheda 46 below] where the word vyāpaka is used. The term vyäpti-silatva means that the self’s nature is to pervade the interior of all unconscious phenomena in a highly subtle manner. “ज्ञानमात्रात्मको न च” इत्यत्र चिदानन्दात्मक इत्यपि हेत्वन्तरम् । तत्र तस्य जडप्र- तियोगित्वेन ज्ञानत्वं दुःखप्रतियोगित्वेन तु ज्ञानत्वमानन्दत्वं च । ज्ञानत्वं तूदाहृतम् । आनन्दत्वं च निरुपाधिप्रेमास्पदत्वेन साधयति । भा० १० । १४ ।५४ - 牌 I Another reason why the self is “not merely of the nature of con- sciousness” is that it is “intrinsically of the nature of conscious- ness and bliss” [cid-anandatmaka, quality no. 12]. Because the self is not inert [lit., because of its being the counter-positive of inertness], it is of the nature of consciousness, and because of its being the counter-positive of misery, it is of the nature of consciousness and bliss. That the self is of the nature of con- sciousness has already been illustrated [in Anuccheda 27]. That the self is also of the nature of bliss, anandatva, is established by Śri Suka by pointing out that it is the object of unadulterated love: 2 The ātmā, which is the witness and self-aware, is distinct from the subtle and gross bodies, in the same way that fire, which burns and illumines, is different from the wood that is burnt. 211 II The Ontology of the Jiva - Taṭastha-sakti । ३० तस्मात् प्रियतमः स्वात्मा सर्वेषामेव देहिनाम् | 03rwo all d el llsa year तदर्थमेव सकलं जगद् एतच् चराचरम् ॥ ११८ ॥ alsamairoberton -imulli [adgil to stran di lo si datdw] qamal aan ten bod sad vd Therefore, all embodied beings consider their own self to be sup- Seremely dear. The whole of this creation, moving and stationary, is loved for the sake of the self alone. (SB 10.14.54)” brow ad ne yablam to see out at doid tart” स्पष्टम् ॥ श्रीशुकः ॥ The meaning here is self-evident. Corner Commentary sof do t’avi odr sbalder lo BECAUSE THE JIVA does not undergo any modification and has inherent potencies, it is therefore eka-rupa, or fixed in form and uniform, and svarupa-bhāk, or situated in its own essential nature. Being conscious, it also imbues the body with consciousness sim- ply by its presence, just as a light bulb illuminates a room by its light. Being highly subtle, it has the ability to pervade everything. Just as subtle x-rays or magnetic rays can penetrate matter around them, similarly, the jiva pervades all phenomena in various forms. It is the conscious substrate, and it also possesses consciousness as its quality. The jiva is naturally endowed with consciousness and bliss, cid- änandätmaka. If it were mere consciousness, it would not be aware of anything, including ananda. Being cid-anandatmaka, the jiva is neither inert nor miserable. By its very nature, the jiva is free of all pain, unhappiness, sadness, or misery. Therefore, even the sad- dest or most miserable people obtain relief in deep sleep. Nobody experiences pain in deep sleep. Because the jiva is anandatmaka by nature, it is also the object of pure, unadulterated love. Nobody truly loves misery; rather, everyone seeks änanda. This is why people are enamored by sex. There is no intrinsic joy in sex, but while in union with another 3 loa bog nase tasmat priyatamaḥ svātmā sarveṣām eva dehinām tad-artham eva sakalam jagad etac carācaram insud ei tart boow and mol 212 28 The Jiva Is Uniform, Self-Situated, Conscious, Pervasive, and of the Nature of Consciousness and Bliss person, one’s bodily identification drops for a brief moment, and one experiences, in a sense, the exclusivity of the self. Ignorant people bewildered by maya think that sexual pleasure comes from the orgasm. Nature rewards people with a glimpse of the ananda of the self during the act of copulation to compensate for the ardu- ous task involved in procreation, because prakṛti is specifically pro- grammed to instill this sense of ananda. Moreover, a woman is rewarded with greater pleasure than a man because she has to endure the harder assignment of going through pregnancy, child- birth, and child rearing. So, Canakya and the Kama-śästra say that women experience eight times the pleasure of a man in orgasm, and they can have multiple orgasms, unlike men who are prone to sleep immediately after orgasm. 20 Actually, prakṛti means procreation. So, this is the trick of prakṛti by which people are duped. Otherwise the sexual act makes no sense to a wise person, and thus, there are always injunctions in the scriptures to restrain it. Consequently, everybody loves ananda and so, too, the jiva, who is ananda by nature. Love is not for sex or for another person, but for the self.dsto doses al Brit Nobody loves misery. The desire to live arises because the jiva is of the nature of bliss (anandātmaka). Since, at the time of death, there is an acute sense of loss and pain associated with the inevitable termination of life, no one wants to die. The fear of death is embedded in the unconscious from past experience. Enlightened beings, however, do not fear death because they have realized that there is no death for the ātmā. The attachments that a person develops for parents, spouse, children, society, wealth, and so on, follow as a consequence of the root attachment to one’s own self. Just as the attachment to children is based on the physical body, the attachment to the body is a result of the atma’s presence within it. As soon as the ātmā leaves the body, it ceases to hold any attraction; we simply burn or bury it. 919W amoa bad In the same way, our attachment to the self is because of the presence of Paramātmā immanent within it, not independently. Thus, Paramātmā is the real object of priti, or love. Paramātmā is the ātmā of our ātmā, the very source of the self. Consequently, the 213 II The Ontology of t ogy of the Jiva — Taṭastha-śakti 8s — word para in Paramātmā signifies that He is the Supreme Self or beyond the individual ātmā. In GĪTĀ 3.42, Bhagavan Śrī Kṛṣṇa states that the senses are superior to the gross body, the mind is superior to the senses, the intellect is superior to the mind, but greater even than the intellect is the ātmā. Carrying this sequence a step further, Paramātmā is superior to the ātmā. voorg beyloynt land zuo at To illustrate this, Śrī Jiva refers to an episode from the divine play (līlā) of Bhagavan Śrī Kṛṣṇa while He was personally present in Vṛndavan. As a young boy, He used to go to the forest along with His friends to tend the calves. Once, while He was eating lunch with them, Brahmä descended from his abode to test Krsna to see if He was actually Bhagavan. From the sky, he saw that Krsna was dressed as a cowherd boy, sitting on the ground surrounded by His friends and enjoying lunch with them. Brahmã could not believe that Bhagavan could be so simple. He decided to test Him by stealing all the calves that were grazing a little distance away. Not hearing any sound from the bells that encircled the calves’ necks and then not seeing them, the boys became alarmed and wanted to go in search of them. Kṛṣṇa told them not to spoil their lunch and volunteered to go Himself. He started looking for the calves but could not find any trace of them. Becoming worried, He returned to the place where they had been having their lunch, thinking to inform the others. But to His surprise, He saw that the boys were also missing. In the meantime, Brahma had kid- napped them as well. Krsna thought for a moment and understood Brahma’s game. To teach him a lesson, Kṛṣṇa expanded Himself into the same number of calves and boys that Brahma had stolen, with the same appearance, dress, and character. He then contin- ued His lilā as before. Except for Him, nobody knew anything about the episode. vhod art of 20smosis sybod One day, after a year had passed, Krsna’s elder brother Balarama and some other boys were grazing the calves near Govardhan Hill. It so happened that the senior cowherd men were also tending cows at the top of the hill. When the cows saw the calves, they were so overwhelmed with love that they rushed headlong toward their respective calves, making bellowing sounds and ignoring the 214 28 The Jiva Is Uniform, Self-Situated, Conscious, Pervasive, and of the Nature of Consciousness and Bliss cowherd men who were vainly trying to stop them. Out of love, the milk overflowed from their udders. The cows suckled their calves while licking their bodies with such intensity it seemed as though they would swallow them.adve Following the cows in great anger and shame over their inabil- ity to control them, the cowherd men suddenly saw their own chil- dren near the calves. As soon as they saw them, their minds were steeped in love and their anger disappeared. They lifted the boys in their arms, embraced them and experienced great joy by smelling their heads. They had tears in their eyes and their hair stood on end. Balarama witnessed this whole scene and was surprised that even the cows whose calves had been weaned long ago and had already given birth to their own younger calves were so affection- ate to the weaned calves. He pondered over this and finally under- stood that they were all Kṛṣṇa’s expansions; no wonder the cows and cowherd men had even greater affection for these calves and boys than they did for their actual progeny! This incident demon- strates that Paramātmā, or Kṛṣṇa, is the real object of love and that the ātmā, being an integrated part of Paramātmā, is also the object of love. By so doing, one By Hemingwffis to be Gains p derrainly stmetis top nonggos nosis диопото за od tagliative To instalan as avada” netto-ma so notiofly to-gulhass apitoligail hoo saliquam ho 215 lasyfo saila bua To crunt ad to hon woodwarsbtlwoD Anuccheda 29 The Jiva Is the Referent of “I” of “I” - I lunch with then ded from his AR lostion of y bets २९ । तस्मिंश्चानन्दात्मके ज्ञाने प्रतिबिम्बं युष्मदर्थत्वं न भवति किन्त्वात्मत्वादस्मदर्थत्व- मेव । तच्चास्मदर्थत्वमहम्भाव एव । THE INDIVIDUAL JIVA, who is conscious and of the nature of bliss, is not the referent of the pronoun “you,” which is but a reflec- tion [of the prototype of the self as “I”]2 Rather, it is indeed the referent of the pronoun “1” [quality no. 13], since it is intrinsi- cally of the nature of the self. The [jiva’s] state of being that exis- tent to which the pronoun “I” refers (asmad-arthatva), is indeed the experiential condition of being “I” (aham-bhava eva). ततोऽहमित्येतच्छब्दाभिधेयाकारमेव ज्ञानं शुद्ध आत्मा प्रकृत्यावेशोऽन्यथा नोपपद्यते । यत एवावेशात् तदीयसङ्घात एवाहमित्यहम्भावान्तरं प्राप्नोति तदेतदभिप्रेत्य तस्याहम- र्थत्वमाह (भा० ३ । २६।६ ) - 1 2 This is a reference to the maha-vakya, tat tvam asi. See the commentary. There is an alternate reading here for the word pratibimba (reflection) as pratisva (reverberation), either of which qualifies the pronoun yuşmad (you). In either case, the implication is that the pronoun “you,” being merely a “reflection” or a “reverberation” of the pronoun “I,” is derivative in nature. Consequently, the jiva is not the referent of the pronoun “you.” We have followed the first reading because the word “reflection” (of the self) communicates more effectively the ontological status of the self referred to by the pronoun “I.” By contrast, the word “reverberation” (of the pronoun “I”) might lend greater weight to the signification of grammatical or linguistic insight. Both ontology and linguistic theory are ultimately connected, which is the exact point being addressed here under the discussion of quality no. 13, aham-artha, “the jīva as referent of ‘I.”” So, taken together, the alternate readings of reflection or reverberation - perhaps suggest a knitting together theof metaphysics and linguistics. sounds and ignoring the 21629 The Jiva Is the Referent of “I”-I Thus, consciousness (jñāna), which alone is the primary mean- ing of the pronoun “I,” is the pure ātmā; otherwise, absorption in matter would not be possible. Because of this absorption, the jiva acquires an alternative sense of “I,” identified with the aggregate of the material elements [i.e., the body]. It is with this intention that Śrī Kapiladeva speaks about the self’s being the referent of “I”: एवं पराभिध्यानेन कर्तृत्वं प्रकृतेः पुमान् । कर्मसु क्रियमाणेषु गुणैरात्मनि मन्यते ॥ ११९ ॥ are That” (but an ad By thus identifying with that which is other than itself (parābhi- dhyänena) [namely, the body-mind complex], the self attributes to itself the doership of actions that are in fact carried out by the gunas of primordial nature. (SB 3.26.6)3 I पराभिध्यानेन प्रकृत्यावेशेन प्रकृतिरेवाहमिति मननेन प्रकृतेर्गुणैः क्रियमाणेषु कर्मसु कर्तृत्वमात्मनि मन्यते । अत्र निरहम्भावस्य पराभिध्यानासम्भवात् परावेशजाताहङ्कार- स्य चावरकत्वादस्त्येव तस्मिन्नन्योऽहम्भावविशेषः । स च शुद्धस्वरूपमात्रनिष्ठत्वान् न संसारहेतुरिति स्पष्टम् । एतदेवाहङ्कारद्वयम् “सन्ने यदिन्द्रियगणेऽहमि च प्रसुप्ते कूटस्थ आशयमृते तदनुस्मृतिर्न” ( भा० ११ | ३ | ३९) इत्यत्र दर्शितम् । Parābhidhyänena means “by identifying with material nature (prakṛti),” i.e., by believing “I am nothing other than prakṛti.” By so doing, one considers oneself to be the agent of actions conducted by the gunas of prakṛti. In this regard, because it would be impossible for an entity utterly devoid of the sense of “I” to become identified with another (para), and because the ahankara, or empirical ego, born of identification with the other [prakṛti] is a covering [of the primordial sense of self], there is certainly another distinct sense of “I” inherent within the self. Moreover, because that sense of “I” is grounded exclusively in the jiva’s pure identity, it is clearly not the cause of its material bondage. It is precisely these two kinds of ahankära that are indicated in the following verse [from the Eleventh Canto]: “The 3 evam parabhidhyänena kartṛtvam prakṛteḥ pumäng oghlani hog ann karmasu kriyamaneṣu gunair ātmani manyate nunAnavoda bo 217 II The Ontology of the Jiva Tatastha-sakti ātmā is unchanging in the state of deep sleep when the senses and ego are deactivated and there is freedom from the subtle body, which is the cause of transformation. Yet, upon awak- ening, the remembrance comes to us that we slept peacefully without awareness of anything [and this indicates that in deep sleep, the self is present as pure witness devoid of the content of sensual, mental, or egoic awareness]” (SB 11.3.39). Joszto terent उपाध्यभिमानात्मकस्याहङ्कारस्य प्रसुप्तत्वात् “तदनुस्मृतिर्नः” इत्यनेन “सुखमहमस्वा- प्स्वम्” इत्यात्मनोऽहन्तयैव परामर्शाच्च अत एव “मामहं नाज्ञासिषम् ” इत्यत्र पराम- र्शेऽपि उपाध्यभिमानिनोऽनुसन्धानाभावः । अन्यस्य त्वज्ञानसाक्षित्वेनानुसन्धानमिति दिक् ॥ श्रीकपिलदेवः ॥ Firstly, the artificial sense of “I” related to the body is inactive in deep sleep, and secondly, on awakening one deliberates on the basis of the [true] sense of “I” that “I slept happily,” because “such remembrance comes to us.” For these reasons, in the notion [conveyed by the statement] “I did not know myself,” what is being indicated is the absence of awareness of the phe- nomenal “I” related to the body. This further implies awareness of the other [true] “I” [in relation to the ātmā], because the latter is by contrast the witness of the non-awareness [of the phenomenal “I”]. Commentary gnivalled odrad ad of Ilsesno axshiano ano gutab os ya IN THIS SECTION, Śri Jiva establishes that the pure self has “I”- consciousness as its very nature. There is “I”-consciousness in rela- tion to the physical body because of which we make statements, such as “I am weak,” “I am slim,” or “I am tall.” In these sentences, “I” refers to the physical body. We also make statements such as, “I am happy,” and “I am angry.” “I” in these sentences refers to the mind, or the psychological self. Beyond these aspects of the phenomenal “I,” there is a real “I” inherent within the self. 4 andeşu peśişu taruşv aviniściteṣu prāno hi jīvam upadhāvati tatra tatra sanne yad indriya-gane’hami ca prasupte küṭastha aśayam ṛte tad-anusmṛtir naḥ Quoted above in Anuccheda 19. See also Tattva Sandarbha, Anucchedas 53-54. 218 29 The Jiva Is the Referent of “T”-I 11 The Advaitavādīs do not accept the existence of I-conscious- ness in the self. According to them, the “I” is manifest only when Brahman is limited by ajñāna and is called the jiva. When ajñāna is removed by the cultivation of jñāna, then the jiva is Brahman, which has no “I”-consciousness. They propose that Brahman is pure, uniform consciousness and bliss, and when it reflects in ajñāna, it is called the jiva. This jiva is signified by the pronoun “You” in the famous aphorism, “You are That” (tat tvam asi). In this statement, “That” (tat) refers to Brahman and “You” (tvam) to the jiva. On the basis of this assertion, they attempt to deny that there is an authentic sense of “I” that is intrinsic to the jiva, because, according to them, the pure jiva is identical to Brahman, which is devoid of “I”-consciousness. They consider the individ- uated conscious self as the suggested meaning of the pronoun “You,” viviktam pratyak-caitanyaṁ tvam-pada-lakṣārtho bhavati (Tattvānusandhāna 1.42). bib has sw jus o bib brs Ilswjqsla linamstata si n SŚrī Jiva Gosvāmi refutes this by arguing that the jiva is intrinsi- cally endowed with a real sense of “I.” Moreover, being conditioned by ajñāna, it cannot be identical to Brahman. Thus, it cannot be the referent of the pronoun “you,” which is interpreted in Advaita- vāda as referring to the individual jiva in the famous mahā-vākya, tat tvam asi. Śrī Jiva refers to the verse of Bhagavata Purana (11.3.39), which states that during deep sleep, the self is unaware of either the subtle or gross bodies. This means that the phenomenal “I” is non- functional at that time. Deep sleep is not possible without being disconnected from the phenomenal “I.” In the waking state, one is aware of the gross body, the senses, and the internal faculties (i.e., the components of the psyche), which include the phenomenal “I.” In the dream state, one is not aware of the gross body and the senses, but consciousness remains connected still to the internal or psychic faculties. In deep sleep, one is not aware of anything. Nevertheless, on awakening a person boz 5 etad upadhyupahitadhara-bhutam anupahitam caitanyaṁ tat-pada-lakṣyartho bhavati. devote todle Vedanta-sāra 22 219 II The Ontology of the Jiva-Tatastha-sakti remembers the pleasant experience of sleep. This pleasant experi- ence of sleep, in which one is unaware of anything, would not be possible if there were no “I” present as witness of that state. There can be no experience without a sense of “I,” the experiencer. Only a person who experiences something can have a recollection of the experience. Since one remembers having enjoyed deep sleep, it logically follows that there must be an experiencer. Consequently, there must be a real “I” besides the phenomenal “I.” On awakening, the phenomenal “I” is superimposed onto the real one. The experience of deep sleep entails an absence (abhava) of any material sensation. As such, it is not an experience involving posi- tive existence (bhava). According to the Vaiseṣika School, absence (abhāva) is one of the padarthas, or ontological categories, and thus liable to be experienced. Therefore, Patanjali rightly accepts deep sleep (nidra) as one of the states of the mind (citta-vṛttis). In the statement, “I slept well and did not know anything,” there are two parts. One is the knowledge of sleeping well and the other is the absence of knowing anything else. The absence of knowing anything else implies both non-awareness of the material ego, and the presence of the witness of this non-awareness who recollects on waking up. Thus, there is real “I”-consciousness in the ātmā, which is the referent of the pronoun “I,” and there is the phenome- nal “I,” which is part of the subtle material body. These are the two ahankaras, referring to “I”-consciousness or self-identity. Without a real “I,” it would not be possible to identify with the phenomenal “I.” 10 bet 6 SECTION To identify with something, there must first be someone who identifies. This superimposition of the phenomenal “I” onto the real “I” is called the knot in the heart, hṛdaya-granthi, or the knot tying consciousness to matter, cit-jaḍa-granthi. This is the basis of material bondage resulting in the cycle of birth and death, called samṁsāra.ter After the real “I” identifies with the material “I,” the fused “I” hoqu hots pramāṇa-viparyaya-vikalpa-nidra-smṛtayaḥ Yoga-sutra 1.6 220 29 The Jiva Is the Referent of “I” - I further identifies with the states of mind. Thus, it considers what- ever is experienced in the mind as its own experience. This is described in the next two anucchedas. of all actions. This shows that the self las albeit these inher through the body and ent and mind. According According to Sanskrit grafair, there are deshapin karte, or agent, namely independent. Impelling, and impaled: II-T to 1979 art al evil adr The agent is of three types i sald that any agent pliciter le bydependent. The “Umpelling agent” in de to perform an action. The impelled agent is one who perform an action (PHPRESOTH) 195 of If there were no roul in the selfind no real agency, then die self would not be able to identify with the fabian AWABA fut मरी The self in the setrand mind is the seen. By the force of the material takes the In the above verse, it 97211 52 F by as follow golgate ban gabe 219010 2.92 odw nem s to gap Water Hogu esinotios Iguoda se bo to a departing trole In ion 11 Framefle || ppby …i] aharum auolveig an ni asal serovaldito noitanalqxs ar Lansmonsdyedt mort badaugattaib nised at “1” Issa adi vbod en mi o anothell zuten y evitant Heat at AMTA SHT or to seussed ylao svitos ons baim bas vhod od 108 baim bas hluow yedi bb sdr lo spaseng art tuodiwmtart to some plans et bi ont tent batata aaw 11,85 abbon trai sd batm-vbod ad otni anaobando esautni bre (pontas) siden v to as oqquasi alitupeno xelqmos wat hoofuninntog orking data poto Hari-pāmāmpia-vyakaram cuno vodi isto is to had ov 221 areantsusingle two mas batons may be broasqullave there were no part tube without a sen hoexper Anuccheda 30 logically fellow on of the deep sleep, it Consequently, The Jiva Is the Referent of “I” - II"Onawakening, the ३० । तथा (भा० ११।२२।५२ ) one of the AS BHAGAVAN said: slee नृत्यतो गायतः पश्यन् यथैवानुकरोति तान् । onto the nial one. एवं बुद्धिगुणान् पश्यन्ननीहोऽप्यनुकार्यते ॥ १२० ॥ nice (nbláva) of airy erience involving post- sils School, absence Stegories, and thus rightly accept deep vitis) there other Just as a man who sees others dancing and singing imitates them, so the self, although actionless, upon witnessing thend the states of the intellect is impelled to follow them. (SB 11.22.52)1ect पूर्ववत् ॥ श्रीभगवान् ॥ The explanation of this verse is as in the previous anuccheda [i.e., the real “I” is herein distinguished from the phenomenal “I”]. Commentary with something, there identifies. This superimposition of the phenomenal “Ponte the THE ATMA is itself inactive by nature. All actions occur in the body and mind. But the body and mind are active only because of the presence of the ātmā. Without the presence of the ātmā, they would be inert. In Anuccheda 28, it was stated that the ātmā is conscious by nature (cetana) and infuses consciousness into the body-mind complex. Consequently, it is the support of all the actions of the 1 nṛtyato gãyataḥ pasyan yathaivānukaroti tän evam buddhi-gunan pasyann anîho’py anukaryate 222 30 The Jiva Is the Referent of “I” — II psycho-somatic organism. The self identifies with the modifica- tions of the mind and appropriates them as its own. Although inac- tive by itself, it is the instrumental cause of all actions. This shows that the self has its own intrinsic “I” and agency, albeit these inher- ent capacities of the self are manifest only through the body and mind. According to Sanskrit grammar, there are three types of kartā, or agents, namely, independent, impelling, and impelled: The agent is of three types. It is said that the “agent simpliciter” is independent. The “impelling agent” is one who causes another to perform an action. The “impelled agent” is one who is made to perform an action? If there were no real “I” in the self and no real agency, then the self would not be able to identify with the functions of the mind. The self is the seer and mind is the seen. By the force of the material gunas, the self mistakes the actions of the body and mind as its own. In the above verse, it is said that the self is impelled to follow. In reality, the self does not follow because it is actionless. It appears to follow only because of identification, just as a stationary train appears to its own passengers to be moving when in juxtaposition to a departing train. Tano han bahseded and want sob o lo estiw Parohiago mach doos dyradi neve anotherin alimle (01.c.ae) vallast odtw

11. pfife 1 draffie regs PE svitertenomshot bas “(“aasmiw ad o2”) dufenthaqu brow suff mesh adi to do so at Telex (“tedt of”) oyunin muonong ovind om al doidw yo dayarogle mih bahan gumbnie onsaltio-boy 2 karta svatantra ity ukto hetu-karta prayojakaḥ prayojakädhina-karta prayojya iti sa tridhā. ad viting an atmoque o Hari-nāmāmṛta-vyākaraṇa-vṛtti 4.13 be in dodriguorit 36” 223 I-To insists o Albom od lasaitasbi loa ad maiorgio oltsmoa-odayaq ant duodila awo attes meds 29lainqosqge bus balm sdi to anot awoda aidanobios Ils to save Istusmotani adt si ti anti vdovit sdatozadi 11odle yousga bas “Tolanion wo eat ead Hos ad ted bas ybod srit riguardi yao testamens Hea ad to an ins Anuccheda 31 98 99 mmg thulanse of guiboA brim thallequat bas gaillegra Jasbasqabat yaman etnoge to ht The Jiva Is the Referent of “I” - III — Bugania insge ST J 166 B Jo sotto al inege of aadion saves odw sno el “inage grillsqm of Jashasqebai al 01 sbam at odw are el “usgs balloqmal” sit noise as noring of nottos no artis ३१ । एवमेव स्वप्नदृष्टान्तमपि घटयन्नाह (भा० ३ । ७ । १०) – Iner on now estil adi dilw Altoshi of alde ad to blow Her for se SIMILARLY, while also applying the example of dreams, Śrī Maitreya said: ע the 15 dreadistain sa ad annup mila adap Jadi bice at 11 serv svoda sinl यदर्थेन विनामुष्य पुंस आत्मविपर्ययः Id wolion ton each llpearls validosr प्रतीयत उपद्रष्टुः स्वशिरश्छेदनादिकः || १२१ || [It is because of this maya] that the self assumes a positionality that is contrary to its inherent nature, just as it appears to the witness of the dream state that he has been beheaded and other similar contradictions, even though such dream cognitions are without reality. (SB 3.7.10)1 उपद्रष्टुरमुष्येति स्वप्नद्रष्ट्रा अमुना जीवेनेत्यर्थः ॥ श्रीमैत्रेयः ॥ The word upadraṣṭuḥ (“to the witness”)” and the demonstrative pronoun amuşya (“to that”) refer to the observer of the dream, mge of the atma, they woul by which is meant the jiva. 1 1 yad-arthena vināmuşya puṁsa ätma-viparyayaḥ pratiyata upadrastuh sva-siras-chedanädikaha 2 here the sense of “to” and not “of.” the atm the bod Although both upadraṣṭuḥ and amuşya appear in the genitive case, they convey ส 224 Commentary 31 The Jiva Is the Referent of “I” - III NO ONE CAN WITNESS his own head being chopped off. The eyes by which a person is enabled to see belong to the very same head that is beheaded. How could anyone witness such an event when deprived of the same eyes that would make its vision possible? But one can sometimes observe such contradictions in a dream. The head is not actually cut off, but such an illusion can be created in a dream. Bhagavan’s māyā is such that it can accomplish things that seem otherwise impossible. Similarly, by the power of māyā, the self can superimpose upon itself an action occurring external to itself. This example of a dream also demonstrates that the self has its own innate “I”-consciousness, distinct from its phenomenal sense of “I.” If the self did not have a real “I,” it would not be possible for illusion to be superimposed upon it. There is a saying in Sanskrit that one can paint only if there is a canvass on which to do so, sati kudye citram. Every illusion requires a basis (adhiṣṭhāna) on which it can be founded, just as a rope is the basis of its misidentification as a snake. Thus, if there were no real “I,” there would be no support for the illusion of misidentification with the phenomenal “I.” In the next anuccheda, Śrī Jiva explains the next characteristic of the jiva, that a distinct ātmā is present in each body. Eve Haitlum to bloyal par 15 1972 odt ballsa aynsledare ad M vigor lo glad si mot vidiazog blago no as ons gel And, Brahmono Pefing Shir of 225 vistasmmo Boys ad to beggods anied head wo eld aaи MAD MO baad se pov sds of gnoled 998 of boldens al noweg & doldwyd redw nave ne dora zasuti novas his wol babeaded at tedt Anuccheda 32olalvati alam bluow tadi asys se odt to bovigab drmbe ni anololberinos dous vasado asmids A Distinct Jiva in Each Body plans to at basd da t dous at byom anavegada masab s bbm to rewog styd ghslide aldizzomi siwasi mesa jadi ३२ । साधिते च स्वरूपभूतेऽहम्भावे प्रतिक्षेत्रं भिन्नत्वमपि साधितम् । यत् तु (भा० ११।१३।२२) - “1” stenni awo BY ESTABLISHING that “I”-consciousness is intrinsic to the self’s inherent identity, it is automatically established that the self is also distinct in each body [prati-kṣetram bhinnaḥ, quality no. 14]. Yet, the following reference [seems to support the oneness of the jīvas, which is contrary to the above conclusion. To the neces- sarily dualistic question of the jñāni Kumāras, “Who are you?” Bhagavan Hamsadeva replied]: softhusblaim to nozulliedzot वस्तुनो यद्यनानात्वमात्मनः प्रश्न ईदृशः । कथं घटेत वो विप्रा वक्तुर्वा मे क आश्रयः ॥ १२२ ॥ other ng are If the substantive called the Self is utterly devoid of multiplic- ity, then how could a question such as this even arise to you, O vipras? Furthermore, what particularities [such as race, quali- ties, and so on] could possibly form the basis of my reply [when the one Self is devoid of all such differentiation]? (SB 11.13.22)1 of all suc The rative इत्यादौ ज्ञानिलौकिकगुरुरीतिं तदीयप्राकृतदृष्टिं वानुसृत्य स्वस्य जीवान्तरसाधार- ण्यकल्पनामये श्रीहंसदेववाक्ये जीवात्मनामेकत्वं तत् खलु अंशभेदेऽपि ज्ञानेच्छून् प्रति ज्ञानोपयोगित्वेन तमविविच्यैव समानाकारत्वेनाभेदव्यपदेशो यथा तत्रैव ( भा० ११ ।१३।२३) - vastuno yady ananätvam ātmanaḥ praśna idṛśaḥn the ganivetase, they katham ghateta vo viprā vaktur va me ka āśrayaḥ 226inli 32 A Distinct Jiva in Each Body fir In this regard, the oneness of the jivātmās indicated in the words of Śrī Hamsadeva, who assumes the perspective of an ordinary jiva, is posited in accordance with the common fashion of a teacher of the jñāna-märga, or as a consequence of the mate- rial vision of the Kumāras [implied by their dualistic question]. So, although there is a difference among parts, or between the whole and its parts, this statement of the oneness of the jivas is indeed spoken as a means to jñāna for those desiring jñāna and is submitted with reference to the jivas’ common identity [of con- sciousness], without distinguishing their individuality. This type of undiscriminated reference to a single common attribute is expressed again in the very next verse: bas 30 sa पञ्चात्मकेषु भूतेषु समानेष्वपि वस्तुतः । को भवानिति वः प्रश्नो वाचारम्भो ह्यनर्थकः ॥ १२३ ॥ इति । (inamford sing) Your question, “Who are you?” [if it relates to the physical body], REVis indeed just a meaningless sequence of words, since the bodies of the living beings are identical, constituted in reality of the five elements. (SB 11.13.23)2 तत्राप्यंशभेदोऽस्त्येव । अत उक्तं स्वयं भगवता “शुनि चैव श्वपाके च पण्डिताः समदर्शिनः” (गीता ५।१८) इति । “निर्दोषं हि समं ब्रह्म” (गीता ५ । १९) इत्यादि च । अत्र ब्रह्मेति जीवब्रह्मैवोच्यते । यथा “ययाहमेतत् सदसत् स्वमायया पश्ये मयि ब्रह्मणि कल्पितं परे” ( भा० १।५।२७) इति । Even in this regard, a difference exists among individuated parts. Therefore, Bhagavan Kṛṣṇa Himself says: “The wise see with equal vision a brahmana endowed with education and humility, a cow, an elephant, a dog, and a dog-eater” (GĪTĀ 5.18) And, “Brahman is equipoised and faultless” (GĪTĀ 5.19). Here the word brahman refers to the jiva. As Śrī Narada said: “By the influence of enlightened intuition, I could perceive that 2 pañcătmakeşu bhüteşu samăneșv api vastutaḥ od ni sonsaib arido aland ko bhavan iti vaḥ praśno vācarambho hy anarthakaḥasy af baxuanes al vidya-vinaya-sampanne brahmane gavi hastini 3 4 śuni caiva śvapake ca panditaḥ sama-darśinaḥ nirdoṣam hi samam brahma ove to be tub 227 II The Ontology of the Jiva - Taṭastha-śakti this cause-effect aggregate [in the form of my body or the uni- verse] is merely assumed out of self-ignorance as existing in me, [which is to say] in Parabrahman” (SB 1.5.27). bestsog al vit मयि ब्रह्मणि देहात्मकं परे ब्रह्मणि च जगदात्मकं सदसत् कार्यकारणसङ्घातं स्वविषयक- मायया जीवमायाख्यया देह एवाहं तथा इन्द्रचन्द्राद्यात्मकं जगदेवेश्वर इतीदं कल्पितमेव यया मत्या पश्ये पश्यामीत्यर्थः । airtetzeq ati hus blodw The meaning of this statement is as follows: This cause-effect aggregate (sad-asat-sanghata) in the form of my body is merely assumed out of self-ignorance as existing in me, the [individu- ated] Brahman (mayi brahmani). Additionally, in the form of the universe, it is assumed as existing in the Supreme Brahman (pare brahmani). Because of the ignorance related to the self, called jiva-māyā, I conceived that “I am the body alone,” and that “the universe alone, consisting of gods, such as Indra and Candra, is the supreme regulating agency (iśvara).” By the influ- ence of enlightened intuition (mati), I realized that all this was merely conceptually constructed (kalpita). समानकारणत्वादेव पूर्ववदन्यत्र च सोऽहं स च त्वमिति । It is only because of the jivas’ common identity [of conscious- ness], indicated above as well as elsewhere, that we find identity statements, such as, “I am That” and “You are That.” तदेवं सर्वेषामेव जीवानामेकाकारत्वे सति (भा० ११ । १० १३२) - यावत् स्याद् गुणवैषम्यं तावन् नानात्वमात्मनः । b. नानात्वमात्मनो यावत् पारतन्त्र्यं तदैव हि ॥ १२४ ॥ orary isups, diwas इत्यादिषु देवादिदेहभेदकृतागन्तुकनानात्वं निन्द्यते mama buA In this way, since the oneness of identity of all jivas whatsoever has been established, the incidental plurality presumed on the basis of the difference in bodies, such as gods and human beings, is censured in verses such as the following: to 5 bel yayaham etat sad-asat sva-mayaya paśye mayi brahmani kalpitaṁ parei 228 in 32 A Distinct Jiva in Each Body As long as there is diversity of the gunas, there will be multi-H noiplicity of the ātmā. And as long as there is multiplicity of the) ad ātmā, the state of [karmic] dependence will certainly remain. (SB 11.10.32) वि०पु० २।१४ । ३२ - da वेणुरन्ध्रविभेदेन भेदः षड्जादिसञ्ज्ञितः । अभेदव्यापिनो वायोस्तथास्य परमात्मनः ॥ १२५ ॥ इत्यादिकं तु परमात्मविषयकमेव । 30 Lodome geneida ni dugh al 30 waly ads si molileng On the other hand, statements, such as the one below, are specif- ically in reference to Paramātmā: Just as air, which is one without distinction and pervasive, is designated by names, such as sadja (“born of six”) to indicate the difference it assumes when passing through the six differ- ent holes of the venu flute, so too it is with the Supreme Self [the Supreme Immanent, Paramātmā, who is one but manifests in many ways]. (VP 2.14.32)” तदेतत् सर्वमभिप्रेत्य जीवानां प्रतिक्षेत्रं भिन्नत्वं स्वपक्षत्वेन निर्दिशन्ति “अपरिमिता ध्रु- वास्तनुभृतो यदि सर्वगताः” (भा० १० । ८७ । ३०) इति । Intending all this, the Śrutis submit their own view that there is a different jiva in each body: “If the embodied beings [jivas], who are innumerable and eternal, were to be admitted as all- pervading…” (SB 10.87.30). तु अत्र यदिशब्दात् पूर्वपाठेन अपरिमितत्वं ध्रुवत्वं चासन्दिग्धमिति । तत्र स्वपक्षत्वं पश्चा- त्पाठेन सर्वगतत्वं तु सन्दिग्धमिति । तत्र परपक्षत्वं स्पष्टमेव । अत एव “एको देवः सर्वभूतेषु गूढः” (श्वे० ६।११) इत्यादिकं परमात्मपरं वाक्यं जीवानामनेकत्वं बोधयति ॥ श्रुतयः ॥ 6 yavat syad guṇa-vaiṣamyam tavan nänātvam ātmanaḥ nānātvam ātmano yavat päratantryam tadaiva hi 7 veņurandhraprabhedena bhedaḥ ṣadjādisañjñitaḥ abhedavyāpino vayos tathasya paramātmanaḥ aparimită dhruvās tanu-bhṛto yadi sarva-gatāḥ This verse will be quoted in full in Section 34 (q.v.). 8 229 II The Ontology of the Jiva - Taṭastha-sakti Here, because innumerability (aparimitatva) and eternality (dhruvatva) are read as prior to the hypothetical conjunction yadi (if), there is no doubt about their [being attributes of the jiva]. This is the view of the Śrutis. But all-pervasiveness (sarva- gatatva) is read after yadi [in the verse], indicating that there is doubt in this regard. This clearly shows that the latter sup- position is the view of others [and not that of the Śrutis]. For this reason, the statement describing Paramātmā, “One Divin- ity remains hidden in all beings,”” informs us of the plurality of the jivas. Commentary Because of the igno the the self. IF THE JĪVA HAS real “I”-consciousness, then this must lead us to the conclusion that there is a separate jiva in each body. Otherwise, there would be no meaning to the jiva having a real “I.” As a possible objection to this conclusion, Śrīla Jiva Gosvāmi refers to an episode from the Eleventh Canto, Chapter 13.) [ yem While Bhagavan Śrī Kṛṣṇa was instructing Uddhava, the latter inquired about the instructions of the Hamsa avatara to the Four Kumāras. Kṛṣṇa replied that the Four Kumāras once questioned their father, Brahma, about the unfailing and highest consumma- tion of yoga. They asked, “The mind becomes absorbed in sense objects and the sense objects enter the mind as impressions, so how can a person desiring liberation separate them from each other” (SB 11.13.17)?10 Brahma was unable to respond to the Kumāras and meditated on Bhagavan Kṛṣṇa, who appeared as a hamsa, a swan. In Indian poetics, a swan is depicted as possessing the ability to separate milk from water. Bhagavan appeared in the form of Hamsa to sig- nify this ability of discernment between the ātmā and matter. The Kumāras along with their father, Brahma, approached Bhagavan in 9eko devaḥ sarva-bhūteṣu gūḍhaḥ SU 6.11 10 duramabmang ochdi zove oninayolida guneṣv avisate ceto gunas cetasi ca prabhoe bold-und avirul bilmisno katham anyonya-santyāgo mumuksor atititirṣoḥ 230 Ha 32 A Distinct Jiva in Each Body T this form and paid respects to Him. The Kumāras then asked, “Who are you?” face Jai Bhagavan began His response with verse 11.13.22, quoted at the beginning of this section. From His reply, it may appear that there is no difference among the various jivas. This is contrary to the conclusion of the plurality of the jivas brought out in the previous section. Alimielinen badhabab Śrī Jiva explains that such a response by Hamsa was put forth in view of the convictions of the Kumāras, who were teachers of the jñāna-märga, in which the jiva is accepted as entirely one with and nondifferent from Brahman. It is as if Hamsa were asking, “How can you, the topmost brahma-jñānis, possibly pose such a question to Me?” If, however, their question was posed addressing Hamsa as just another jīva, it would still make no sense, because according to them, all jivas are of one identity (samän-äkära) and devoid of dis- tinguishing features. If the question was raised considering Him to be Brahman, that too would make no sense, because there is noth- ing other than Brahman. If one holds such convictions, it would be futile to ask, “Who are you?”, since there would be no difference between the questioner and the questioned. bi Moreover, if the question was related to the body, then again it would make no sense, because everyone’s body is made of the same five tattvas, namely, earth, water, fire, air, and ether. There would be nothing unique about Hamsa’s body. This was known to the Kumāras and thus their question was simply a formality, just as people ask, “How are you?”, and the reply commonly given is, “I am fine, thank you.” So, the intention of Hamsa’s reply to the Kumāras was to address their own presuppositions, rooted in the monistic view. The fact is, however, that all jivas are individuals. This is clear from GĪTĀ 5.18 where Krsna says that whoever sees the equality of the jivas in all bodies, whether that of a brahmana, a cow, an ele- phant, a dog, or dog-eater, is genuinely wise. The differences per- tain to the body, not to the ātmā. If there were only one ātmā in all of these bodies, then Kṛṣṇa would have said that a person who recog- nizes the one Brahman in all of them, is truly wise. He would have 231 II The Ontology of the Jiva - Taṭastha-sakti used the words brahma-darsinah or eka-darśinah instead of sama- darsinah. Therefore, in the next verse (GĪTĀ 5.19), Kṛṣṇa says that a jiva (brahman) becomes faultless (nirdosa) when established in this vision of equality (sama).ra In this verse, the word brahman is used for the jiva, which is unusual. As such, Śrī Jiva refers to the samadhi of Śrī Nārada described in SB 1.5.17, where the word brahman is similarly used for the jiva. Because both Brahman and the jiva are conscious by nature, the word brahman can also be used for the jiva, even though it is primarily used to denote the Supreme Consciousness. It is used in this way because the jiva is an integrated part of Brahman. It is not unusual for a word that generally designates the whole to be used instead to denote its part. For example, when we say, “There is not enough sun in this room,” the word “sun” is used to mean “sunlight.” It is because the ātmā and Brahman share an identity in terms of consciousness that some statements are found in scripture equat- ing the individual self with the Supreme Self, such as, “I am Brah- man,”” and, “You are that Brahman.“12 The intention of such state- ments is to emphasize the jiva’s identity as pure consciousness, dis- tinct from matter, not to convey absolute oneness of the jiva and Brahman. By way of contrast, the word jiva is also sometimes used for the Supreme Consciousness, as in the following verse: Time merges into the cosmic being (jiva), the regulator of māyā, and the cosmic being (jiva) merges into Me, the unborn Self. (SB 11.24.27)13 From the point of view of bodily distinction, there is a differ- ence from one person to another. Because of differences in appear- ance, there is favoritism, hatred, and exploitation. For this reason, śästra teaches us to give up envy, hatred, and jealousy by informing us that all jīvas are the same by nature. Unless we realize this unity, we will remain bound by the gunas of nature, which are the cause ads ads or son ybod sift of nisi He and blow say modestod sead 11 BAU 1.4.10 CHU 6.8.7 120 13 kālo māyā-maye jive jiva ātmani mayy aje to ni namera so odt assin 232 this 32 A Distinct Jiva in Each Body of the varieties apparent to the eye. The first step on the spiritual path is to become aware of the existence of spirit beyond matter. It is on this account that the variety resulting from bodily differences is censured. This is the intention behind verse SB 11.10.32. Where there is no plurality, there is no dependency or control by anyone, and thus there is no cause of fear. alunod to reboose T ad In the Visnu Purāṇa verse cited next, however, even though the language is similar, it is indicated that everything is a manifesta- tion of Paramātmā. The self being referred to here by the com- pound mahātmanaḥ, “the Supreme Self,” is Paramātmā and not the jiva. The verse is spoken by Jada Bharata to King Rahugaṇa, while instructing the latter on the supreme object of human attainment. He stated this earlier, “O King, hear from me in brief about the sup- reme goal.“14 From this it is evident that Jada Bharata’s statement is about Paramātmā and not the individual ātmā. The verse declares that just as the air, which is one without distinction, is auditorily experienced as different when passing through the various holes of a flute, so also the one Supreme Being manifests in diverse ways. Consequently, this verse from the Visnu Purana should not be inter- preted to support the idea that there is only one ātmā in various bodies. her mensa atomic (partmine), which means that To further emphasize the plurality of the jivas, Śrī Jīva Gosvāmī cites a verse from the prayers of the personified Vedas, which is the principal quotation in this anuccheda. The verse says that if the embodied beings [jivas], who are innumerable and eternal, were to be admitted as all-pervading, they could not be under the regulation of any Supreme Being. po Śrī Jiva Gosvāmi analyzes this statement as having two parts - that which is given and that which expresses the supposition. The given is the fact that the jivas are innumerable and eternal. In the Sanskrit verse, this part appears before the hypothetical conjunc- tion “if,” thus there can be no doubt as to the jivas’ attributes men- tioned here of innumerability and eternality. This being the sub- ject, or that which is given in sentential construction, its certainty 14 “O King, hear from me in brief about the Truth,” paramarthas tu bhūpāla sankṣepac chrüyatam mama (VP 2.14.28). 233 II The Ontology of the Jiva - Tatastha-sakti is not in question. A simple sentence is composed of a subject and a predicate. The subject expresses what is given or known, and the predicate proceeds to tell us something unknown about the subject. It is for this reason that Śri Jiva takes this part of the statement as the opinion of the Vedas personified. ozud The second part of the Śrutis’ statement expresses the supposi- tion, “If the jivas were to be admitted as all-pervading.” This part is doubtful because it is introduced with the hypothetical “if.” Śri Jiva concludes on the basis of this doubt that the supposition is not the opinion of the Śrutis. Moreover, if the jivas were truly all- pervading, they could not be subservient to any Supreme Being, a view which is unacceptable to the Śrutis, as is clear from their prayers.d DdeaH The statement from Svetāśvatara Upanisad (6.11) also implies that there are many jivas. If there were only one jiva, it would be meaningless to say that one Divinity resides in all beings. Śrī Jīva Gosvām next continues to examine the attributes of the jiva listed in Jāmātṛ Muni’s verses. fact from matter, not no convey absal oneness of the albed Talipasha boathogens Lonely joy & st 11 on eyes may off hob aidi ni nonstoup Inqioning ori gnia smsaqu? yns lo nobalugen www pokedes ma Tootingquaedam did anda hove подана [hidw ted) dintie an allidason gad bagoit ta do so inoltoutes latest ni nevig at doid prus ad Buldana od tod att seda 234 Lingaidh [loch (zalnih((4) The lobes ovato-todom at me I MILL) “avitodt me Anuccheda 33 The Jiva Is Atomic in Size एक allest diy be further subdivided vttlemissstoloi lo tictil sidingbawal sdt al ovi sut 97019red 100 vtom die brow add salt (angalun ३३ । प्रतिक्षेत्रभिन्नत्वे हेत्वन्तरम् “अणुः” इति । अणुः परमाणुरित्यर्थः । परमाणुश्च यस्य दिग्भेदेऽप्यंशो न कल्पयितुं शक्यते स एवांशस्य परा काष्ठेति तद्विदः । अणोरप्यखण्डदे- हचेतयितृत्वं प्रभावविशेषरूपाद् गुणादेव भवति । यथा शिरआदौ धार्यमाणस्य जतुज- टितस्यापि महौषधिखण्डस्याखण्डदेहपुष्टीकरणादिहेतुः प्रभावः । यथा वायस्कान्तादे- र्लोहचालनादिहेतुः प्रभाव एव तद्वत् । JĀMĀTṚ MUNI OFFERS another reason why there is a different jiva in each body - namely, because it is anu [quality no. 15]. The word anu here means atomic (paramāņu), which means that it cannot be further subdivided even with respect to spatial dimen- sions [like a point]. This indeed is the irreducible limit of a par- ticle according to authorities in this particular field [i.e., the Vaiseṣika philosophers]. Although atomic, it infuses conscious- ness into the whole body because this is its innate quality man- ifesting as a unique potency. This potency is like that of a dose of mahauṣadhi (a type of medicinal herb), which nourishes the entire body even if it is embedded in lac and kept on a single part of the body, such as the head. Or it is like that of a magnet, which induces a piece of iron to move.qgos besilered of al se avit ni bensins and (b) soto) Latv तदेतदणुत्वमाह “सूक्ष्माणामप्यहं जीवः” (भा० ११ । १६।११) इति । qua al sozol letiv med en as al ad bluoda nvitadt 1 n The word “atom” here is used to signify an entity that is limited, partless, and hence indivisible. 235 II The Ontology of the Jiva - Tatastha-sakti Its atomicity is spoken of by Śrī Kṛṣṇa: “Among immense objects I am the mahat-tattva, and of subtle [i.e., infinitesimal] things I am the jiva” (SB 11.16.11).2 तस्मात् सूक्ष्मतापराकाष्ठाप्राप्तो जीव इत्यर्थः । दुर्ज्ञेयत्वाद् यत् सूक्ष्मत्वं तदत्र न विवक्षि- तम् “महतां च महानहं सूक्ष्माणामप्यहं जीवः” (भा० ११ । १६ । ११) इति परस्परप्रतियोगि- त्वेन वाक्यद्वयस्यानन्तर्योक्तौ स्वारस्यभङ्गात् । प्रपञ्चमध्ये हि सर्वकारणत्वान् महत्तत्त्व- स्य महत्त्वं नाम व्यापकत्वं न तु पृथिव्याद्यपेक्षया सुज्ञेयत्वं यथा तद्वत् प्रपञ्चे जीवानामपि सूक्ष्मत्वं परमाणुत्वमेवेति स्वारस्यम् । of this hi diat Therefore, the jiva is the irreducible limit of infinitesimality (sūkṣmatā). Here the word sükṣmatva is meant not in the sense of subtleness due to incomprehensibility [but rather, in the sense of infinitesimality or minuteness]. Otherwise, the nat- ural flow of these two statements, “Among immense objects I am the mahat-tattva, and of subtle [i.e., infinitesimal] things I am the jiva,” spoken of consecutively in mutual contrast, would be lost. In regard to the manifested cosmos, the mahat-tattva’s quality of immensity (mahattva) actually refers to its perva- siveness because it is the cause of all subsequent phenomenal appearances. [So just as the suksmatva of the jiva here does not refer to subtleness due to incomprehensibility,] the mahattva of the mahat-tattva does not imply that it is easily comprehensible in comparison to other elements, such as earth. Similarly, the subtleness of the jivas in the world refers specifically to their atomicity. This is the natural meaning. dqosolid ali -nen viilsup pad vbod afodwars 3890 श्रुतयश्च “एषोऽणुरात्मा चेतसा वेदितव्यो यस्मिन् प्राणः पञ्चधा संविवेश” (मु०३।१।९) इति । “बालाग्रशतभागस्य शतधा कल्पितस्य च भागो जीवः स विज्ञेयः” (श्वे० ५।९) इति । “आराग्रमात्रो ह्यपरोऽपि दृष्टः” (श्वे० ५।८) इति च ॥ श्रीभगवान् ||god vitins The following Śruti statements also support this: “This atomic self is to be realized through pure intelligence into which the vital force (prāna) has entered in five forms [implying that the vital force is supported by the ātmā]” (MUU 3.1.9); “The size of the jiva should be known as one ten-thousandth part of the tip 2 mahatam ca mahän ahaṁ sūkṣmaṇām apy aham jivaḥ stored “mots” browsi eşo’nur ātmā cetasã veditavyo yasmin praṇaḥ pañcadha samvivesa vibal oned 3 23633 The Jiva Is Atomic in Size of a hair” (su 5.9);* and “The jiva is perceived as of the size of the tip of an awl [or knife]” (su 5.8)5 estudi tiros der Commentary ONE OF THE CHARACTERISTICS of the jiva is its atomic size, anutva. An anu is defined as an infinitesimal particle that is without further parts. The Bhāgavata Purana (3.11.1) also defines a paramāņu as the smallest division of matter, which cannot be further subdivided. It is not even possible to make spatial or directional references to the aņu, such as speaking of its eastern or western side. Indeed, it is more like a geometrical point that has location but no dimension. Being atomic in size, one jiva cannot exist in all bodies, and so there must be a different jiva in each body. This is further evidence as to the multiplicity of the jīvas. An objection may be raised to this statement. If the jiva is the sole source of consciousness in the body and yet is atomic, then how does it render the entire body conscious? Should it not affect only that part of the body in which it is present? To this, Śrī Jiva replies that the jiva has a special innate characteristic by which it extends its consciousness throughout the whole body although situated in just one part of it. In this respect, it is like a light bulb that illumi- nates the whole room while occupying just one part of it. In Bhaga- vad Gita, Śrī Kṛṣṇa gives the example of the sun, which although one, illuminates this entire universe (GĪTĀ 13.33)? 4 plmos Śrī Jiva offers the additional example of a type of medicinal herb, called mahauṣadhi. If this herb touches one part of the body, it spreads its influence over the body as a whole. It appears that in the

• bālāgra-śata-bhāgasya satadha kalpitasya ca unohtakam fecitos bhago jivaḥ sa vijñeyaḥasada en ārāgra-mātro hy aparo’pi dṛṣṭaḥ 5 6 murtatve sati niravayavaḥ W galusem bertela er phil) gainsem-brow so shem Tarka-kaumudi, cited in Nyaya-kośa, p. 470.9qobatni zo ston.(play) niravayaḥ kriyāvān paramānuḥ Sapta-padarthi “yatha prakāśayaty ekaḥ kṛtsnam lokam imam ravih hogomb in Bitar tevmihrap dolarity odave-plow-aphil-tek pukarintroni kṣetram kṣetri tatha kṛtsnaṁ prakāśayati bhārata 237 II The Ontology of the Jiva - Taṭastha-sakti past, people would apply this herb to their hair with the help of lac or resin. A similar herb, often mentioned in Sanskrit literature, is hari-candana, a type of sandalwood that, if applied anywhere on the skin, would cool the whole body. Brahma-sutra (2.3.25) contributes the example of a flower’s fragrance to convey the same idea. Śrī Jiva then directs us to the principal verse of this anuccheda. While describing His vibhutis to Uddhava, Śrī Kṛṣṇa said that among subtle (sükṣmaṇām), or in other words infinitesimal, things, He is the jiva. The word sūkṣma can mean subtle, small, or diffi- cult to comprehend. Here the latter meaning is not applicable, because in the verse it has been contrasted with the word mahat, or immense. Among immense objects, Kṛṣṇa is the mahat-tattva. The mahat-tattva is all-pervading, whereas the jiva is aņu, or atomic in size. Since the two are being juxtaposed here, if sūkṣma were to mean incomprehensible, then mahat-tattva would have to mean “easy to comprehend.” But such is not the case. On the other hand, to take the meaning of sukṣma as difficult to understand and that of mahat as all-pervading, would be a mismatch and would disrupt the flow of meaning. Moreover, there are numerous corroborat- ing statements in the Śruti that describe the jiva as aņu. Śrīla Jīva Gosvāmi has cited three such references. The first of these is from the Mundaka Upanisad, which also states that the self is atomic. It might be objected that the subject under discussion here is Paramātmā and that, therefore, the word anu does not mean atomic but difficult to comprehend. The verse would then be read as, “This Paramātmā is difficult to understand and is to be realized through pure intelligence.” This view, however, cannot be accepted, because according to Jaimini-sūtra (3.3.14), in deter- mining the hermeneutical strength of scriptural statements, the contextual meaning (prakarana) is weaker in force than linga, or the inferred meaning: “When direct statement (śruti), inferential mark or word-meaning (linga), sentence or syntactical connection (vākya), context or interdependence (prakarana), position or order one ten-than 8 9 vyatireko gandhavat tatha hi darśayati śruti-linga-väkya-prakaraṇa-sthāna-samakhyānāṁ samaväye para-daurbalyam artha-viprakarṣāt 238 33 The Jiva Is Atomic in Size of words (sthāna), and name (samakhyā) are present simultane- ously, each member is progressively weaker in interpretive force, because of increasing remoteness from the meaning.” In the same statement of Mundaka Upanisad, the inferential mark (linga) is prāna (the vital force), which overrides the context. The inferential mark is that reason, or cause, by virtue of which the conclusion can be validly inferred. In the reference cited, it is only in the individual ātmā, or in other words, in the jiva, that there is pervasion of the vital force in its five forms. Thus, there is invariable concomitance between prāņa and the jīva (just as there is invariable concomitance between smoke and fire). So, where prāṇa is mentioned, it is clear that the reference must be to the jiva and not to Paramātmā. In other The second quotation is from Śvetāśvatara Upanisad (5.9). The last part of this verse reads, “[The self] is destined for infinity” (sa canantyāya kalpate). This could be interpreted to mean that the self is unlimited (ananta), whereby its being anu, or atomic, would only be an illusion, the reality being its all-pervasiveness. But this can- not be the case because the word anantya here refers to liberation, and thus the intended meaning of the verse is “the self is eligible for liberation.” Anta means “end” or “death.” Ananta means “with- out death,” i.e., immortal, and thus anantyāya means “immortality” or “liberation.” Or, an alternative interpretation is that by coming into contact with Brahman in the liberated state, the jiva becomes as if all-pervading by the power of Brahman. These statements referring to the ātmā as being one ten- thousandth the size of the tip of a hair or an awl are not meant to be taken literally, since its atomic nature has been defined as having no dimension. Next, Śri Jiva Gosvāmī refers to the prayers of the Vedas personified to further demonstrate the atomicity of the jiva. महान enge the orld-unt zhvilliminen an id Aittar pradh optin into isworld and purin het hacm-noy no incolo atoms boy hotnture momoz yuto od brand bhandal phytoph-tom 239 Uzednicom Anuccheda 34 The colpisné ni vil ha Yale alle abou gadas partes The Śrutis Argue for the Atomicity of the Jiva ३४ । तथा (भा० १० । ८७/३० ) - the SO THE ŚRUTIS said: अपरिमिता ध्रुवास्तनुभृतो यदि सर्वगतास kafeefa toldmeup bhoose adfe to daci (Shoghool.intity tenido. (hidenheid अजनि च यन्मयं तदविमुच्य नियन्तृ भवेत् सममनुजानतां यदमतं मतदुष्टतया ॥ १२६ ॥ od nerada ad ton O eternal one [Bhagavan], if the embodied beings [jīvas], Tuwho are innumerable and eternal, were to be admitted as all- pervading, then their subordination to another could not be maintained, [for that] is possible only in the opposite case [of their being atomic in size and not all-pervading]. You, from whom all these jivas have come, being their cause, pervade them unrestrictedly [i.e., completely]; thus You are their regulator. Those who consider You as equal to others have not understood You due to adopting a faulty view. (SB 10.87.30)1 अयमर्थः - परमात्मनोऽंशत्वं तस्माज् जायमानत्वं च जीवस्य श्रूयते । तत्र “ममैवांशो जीवलोके” (गीता १५।७) इत्यादिसिद्धेऽंशत्वे तावत् तस्य विभुत्वमयुक्तमित्याहुः अपरिमिता वस्तुत एवानन्तसङ्ख्या नित्याश्च ये तनुभृतो जीवास्ते यदि सर्वगता विभवः 1 aparimită dhruvās tanu-bhṛto yadi sarva-gatās tarhi na śäsyateti niyamo dhruva netarathā ajani ca yan-mayam tad avimucya niyantṛ bhavet samam anujänatam yad amatam mata-duṣṭataya 240 34 The śrutis Argue for the Atomicity of the Jiva स्युस्तर्हि तेषां व्याप्यत्वाभावेन समत्वात् शास्यतेति नियमो न स्यात् । ईश्वरो नियन्ता जीवो नियम्य इति वेदकृतनियमो न घटत इत्यर्थः । This verse is to be understood as follows: It is described [in the Śrutis] that the jiva is an integrated part of Paramātmā and is thus an emanation from Him. Since texts like GĪTĀ 15.7 (mamai- vārśo jiva-loke) establish the jiva as a part [of Paramātmā], it is improper to consider it as all-pervading. To correct this miscon- ception, the śrutis speak this verse. In reality, the jivas (tanu- bhṛta, lit., “embodied beings”) are countless in number (apari- mitā) and eternal ( dhruvā ). If they were all-pervading (sarva- gatāḥ), then they would not be subject to anyone else’s control (na śāsyatā), because in that case, they would all be equal, not being pervaded by anyone. In other words, the Vedic principle that Iśvara is the regulator and the jiva the regulated would not apply. (13 हे ध्रुव ! इतरथा जीवस्याणुत्वेन व्याप्यत्वभावे तु सति न तन्नियम इति न । अपि तु स घटत एवेत्यर्थः । अथ “यतो वा इमानि भूतानि जायन्ते " ( तै०३।१) इति जायमानत्वाव- स्थायामपि व्याप्यव्यापकत्वेनैव नियम्यनियन्तृत्वं भवति । On the other hand, O eternal Bhagavān (Dhruva), because the jiva is atomic and is thus undoubtedly pervaded, the non- application of the above Vedic principle is itself negated, mean- ing that it is most certainly applicable. Moreover, it is said, “He from whom all these beings are born” (TU 3.1.1), indicating that even in the jiva’s state of being an emanation, the principle of the regulated and the regulator is valid, because one is the pervaded while the other is the pervader. सर्वत्रैव कार्यकारणयोस्तथाभावदर्शनादित्याहुः - अजनीति । यन्मयं यदुपादानकं यदजनि जातं जायत इत्यर्थः । तदुपादानं कर्तृ तस्य जायमानस्य यन् नियन्तृ भवेत् तदविमुच्य किञ्चिदप्यमुक्त्वा व्याप्यैवेत्यर्थः । किं च यदुपादानरूपं परमात्माख्यं तत्त्वं केनाप्यपरेण समं समानमित्यनुजानतां यः कश्चित् तथा वदति । तत्रानुज्ञामपि ददताममतं ज्ञातं न भवतीत्यर्थः । तत्र हेतुः - मतदुष्टतया तस्य मतस्याशुद्धत्वेन । 2 yato vā imāni bhūtāni jāyante stovesh gadin Hadid mind boy romoted and sto bämand nit vinnodd howsound • 241 11 The Ontology of the Jiva - Tatastha-sakti Because such a relation between effect and cause is seen in all cases, therefore, the Śrutis speak the second half of the verse: Whatever is the material cause (yan-maya) of that which is generated (ajani), that cause, being the agent, is the regula- tor (niyanty) of the generated entity. It pervades the gener- ated entity completely, not leaving any part of it aside (avimu- cya). Moreover, should someone claim that the entity called Paramātmā, assuming the form of the material cause, is equal to some other being (sama), then even the person who endorses such a statement (anujānatām) does not know (amata) Param- ātmā [in truth]. The reason is that their opinion is faulty (mata-duṣṭataya), meaning that it is impure. don तत्राशुद्धत्वं श्रुत्या च विरोधात् । श्रुतिश्च “असमो वा एष परो न हि कश्चिदेव दृश्यते सर्वे त्वेते न वा जायन्ते च म्रियते सर्वे ह्यपूर्णाश्च भवन्ति” इति चतुर्वेदशिखायाम् । “न तत्स- मश्चाभ्यधिकश्च दृश्यते” (श्वे० ६।८) इति । “अथ कस्मादुच्यते ब्रह्म बृंहति बृंहयति च” इति चान्यत्र । “बृहत्वाद् बृंहणत्वाच्च यद् ब्रह्म परमं विदुः” (वि० पु०१।१२ ।५७) इति श्रीविष्णुपुराणे । The impurity in this regard is that it contradicts the Vedic canons, such as the following Vedic statements: “This, the Sup- reme Being, is utterly without equal; no one at all is seen to be like Him. All these beings take birth, die, and are incomplete. Whereas, the Supreme Being [Bhagavan] neither takes birth nor dies. All others are incomplete” (Caturveda-sikha Upani- sad); “There is none equal or superior to Him” (su 6.8); “Why is He called Brahman? Because He expands (bṛmhati) and causes others to evolve (brmhayati)” (Atharva-sira Upanisad 3.4). In the Vişņu Purāna also [it is stated]: “They know Brahman as the Sup- reme because of His immensity (bṛhatva) and because of being the cause of others evolvement (brmhaṇatva)” (VP 1.12.57). asamo vă eșa paro na hi kaścid eva dṛśyate sarve tv ete na va jayante ca mriyate sarve hy apurnaś ca bhavanti 4 na tat-samaś cabhyadhikaś ca dṛśyate 5 atha kasmäd ucyate brahma bṛmhati bṛmhayati ca 6 ⚫ bṛhattväd bṛmhaṇatvac ca yad brahma paramam viduḥldi bu otoy 242 34 The Śrutis Argue for the Atomicity of the Jiva अतः परमात्मन एव सर्वव्यापकत्वम् “एको देवः सर्वभूतेषु गूढः सर्वव्यापी सर्वभूतान्त- रात्मा” (श्वे० ६।११) इत्यादौ । तस्मादणुरेव जीव इति । यत् तु श्रीभगवद्गीतासु “नित्यः सर्वगतः स्थाणुः” (गीता २ । २४) इत्यादिना जीवनिरूपणं तत्र सर्वगतः श्रीभगवानेव तत्स्थ- स्तदाश्रितश्चासावणुश्च इति सर्वगतः स्थाणुर्जीवः प्रोक्तः ॥ श्रुतयः ॥ dif Therefore, only Paramātmā is all-pervading, as is said: “One Divinity remains hidden in all beings. He is all-pervading and the indwelling Self of all beings” (su 6.11)? Therefore, the jiva is certainly atomic. But what, then, is intended by the description of the jiva in Śri Bhagavad Gita, wherein it is said, “It is eternal, all-pervading, and stable” (GĪTĀ 2.24)? Here “all-pervading” (sarvagata) indeed refers to Śrī Bhagavän. Situated in Him and being under His shelter, the atomic jiva is [also] referred to as all-pervading and stable. Commentary from the mantra of Sublogannat dreamclan of gabroteralidW doplnenval pudem sinoming to stuley Jamary Muni TO FURTHER FORTIFY HIS ARGUMENT about the atomic nature of the jiva, Śrīla Jiva Gosvāmī refers to the prayers of the Vedas per- sonified at the beginning of creation. The logic set forth by the Vedas is that if the jivas were all-pervading like Paramātmā or Brah- man, then there would be no principle of ruler and ruled, or regu- lator and regulated. This would contradict Vedic statements, such as, “He is one, the controller, and the indwelling Self of all beings” (KU 2.2.12), and, “He alone is the one who fulfills the desires of the many” (KU 2.2.13) 10 Therefore, it is improper to adduce that the jiva is all-pervading. According to the Bhagavad Gită verse cited at the beginning of this section (15.7), the jiva is an integrated part of Bhagavan. A part cannot be all-pervading; anything that is all-pervading cannot be part of anything else. 7 8 The Śrutis offer another reason why the jiva is not to be taken as all-pervading. They declare that Bhagavan is He from whom all eko devaḥ sarva-bhüteşu gudhaḥ sarva-vyäpi sarva-bhūtāntarātmā nityaḥ sarva-gataḥ sthānuḥ 9 eko vaši sarva-bhūtāntarātmā muslaren mineralne byen min hainutsel 10 eko bahūnām yo vidadhāti kāmān motivoqiy ongentot mov 243 II The Ontology of the Jiva - Tatastha-sakti jīvas have come and is thus their source. He is both the material cause (upādāna) as well as the efficient cause (nimitta), abhinna- nimitta-upādāna-karana. To generate an object, there is need of some material ingredients (upādāna) and a sentient agent (nimi- tta), who manipulates the ingredients to produce the object. Usu- ally, these two causal factors refer to two distinct entities or sub- stances. For example, gold is the material cause of a golden bracelet, whereas a goldsmith is its efficient cause. Bhagavan, however, is in an entirely unique category of causality in relation to the material world. In the beginning, only He existed, and thus He alone is both the material and efficient cause. Logically, a material cause per- vades the effect. For example, gold is the material cause of a golden bracelet. The bracelet is pervaded by gold; there is no part of it that is not gold. While referring to prakṛti as the cause of the mahat, which is the first evolute of primordial nature, Iśvarakṛṣṇa writes: The manifest [i.e., the evolute] is caused, non-eternal, non- to pervasive, mobile, manifold, dependent, mergent [i.e., subject OT to dissolution back into its originating cause], made up of parts, and subordinate. The unmanifest is just the opposite of this. (Sankhya-kärikā 10)11 This kārikā clearly states that the effect is non-pervasive (avyāpi), meaning that it is pervaded by its cause, and subordinate (paratantra), meaning that it is governed by another. The cause, on the other hand, is just the opposite of these attributes, meaning that it is pervasive (vyapi) and independent (svatantra), or in other words, the regulator. Therefore, the jiva cannot be all-pervading. It is anu, as stated in the various Upanisadic statements cited in the previous section. Śrī Jiva Gosvāmī next draws attention to a verse of Bhagavad Gitā (2.24), in which Śrī Kṛṣṇa refers to the jiva as sarva-gata, or all- pervading. If this is the case, then how can the jiva be accepted as aņu, or atomic? Jiva Gosvāmī responds that the compound 11 hetumad anityam avyapi sakriyam anekam äśritam lingam savayavaṁ paratantraṁ vyaktaṁ viparītam avyaktam bahroated 244 34 The Śrutis Argue for the Atomicity of the Jiva sarva-gata (“gone everywhere”) does not mean that the jiva is all-pervading, but since it is situated within Bhagavan who is all- pervading and is dependent upon Him, the jiva is also referred to as all-pervading. Śrīla Viśvanatha Cakravarti comments that sarva-gata means that the jivas enter into all the various forms of life according to their karma.2 Two other possible interpretations for sarva-gata have been provided. Rāmānuja in his commentary to this Gitä verse and to 2.17 says that it means that the individual jīvas are present everywhere since consciousness is more subtle than matter13 Viś- vanatha Cakravarti, on the other hand, interprets it to mean that the jiva is all-pervading in the body by virtue of consciousness.”” It is, therefore, concluded that the jiva is aņu, whereas Paramātmā is all-pervading, as is explicit from the mantra of Śvetāśvatara Upanisad (6.11) cited in this anuccheda. F TE WE In the section that follows, Śrī Jiva explains the next four charac- teristics of the jiva listed by Jāmātṛ Muni, namely, it is nitya (eter- nal), nirmala (unblemished), jñātṛtva (endowed with the capacity to know), and kartṛtva (endowed with agency, or the capacity to act). bim and 10 sing to sobom olgninniged माताको राजनि निर्गुणी मदपाश्रयः ॥ २२७ ॥ Jedi awode tadual titsmette some avait davostom 12 sarva-gataḥ sva-karma-vaśād deva-manusya-tiryag-adi-sarva-deha-gataḥ…. svarga-naraka-nana-yoniṣu gamanaṁ ca tasyopadhi-päravasyad eva. of ISārārtha-varṣiņi 2.24, 2.17 13 sarva-gatatvad ätmanaḥ sarva-tattva-vyāpaka-svabhāvatayā sarvebhyas diris tattvebhyaḥ sükṣmatvad asya tair vyāpty-anarhatvad vyapya-kartavyatvāc ca chedana-dahana-kledana-soṣaṇānām…. ogrebn 14 yena ätma-tattvena cetanena tad-vyatiriktam idam acetana-tattvaṁ sarvaṁ tataṁ vyäptam. tat jivātma-svarupaṁ yena sarvam idam sariram tatam vyāptam. … sampurna- deha-vyapi-śaktimattvam jatu-jatitasya maha-maner mahauṣadhi-khandasya vā śirasy urasi vă dhṛtasya sampūrṇa-deha-puṣṭi-karaṇa-śaktimattvam iva (13913 nāsamañjasam. Sārārtha-varṣiņi 2.17 dobivenale orthu 245 well scooping long d bedded to sob Condor se atop-sector hemipuinny lis die si odpanavegada Anuccheda 35 The Jiva Is Eternal, Unblemished, and Endowed with Knowership no poil 102 and Agency To non si mort titles al as goibsving-lia al ३५ । अथ शुद्धस्वरूपत्वान् नित्यनिर्मलत्वमुदाहृतमेव “शुद्धो विचष्टे ह्यविशुद्धकर्तुः” (भा० ५।११।१२) इत्यनेन । THE JIVA is eternal [nitya, quality no. 16] and unblemished [nirmala, quality no. 17] because it is intrinsically pure by nature, as demonstrated already in SB 5.11.12 (Anuccheda 2): “The pure knower of the presentational field merely witnesses these beginningless modifications of the impure actor, the mind.“1 तथा तेनैव शुद्धस्यापि ज्ञातृत्वमप्युदाहृतम् । ज्ञानं च नित्यस्य स्वाभाविकधर्मत्वान् नित्यम् । अत एव न विक्रियात्मकमपि । 1 Moreover, by the very same statement it is further shown that the capacity to know [jñātṛtva, quality no. 18] also belongs even to the pure ātmā [by virtue of its being a knower of the pre- sentational field]. And this cognitive capacity, being a natural attribute of the eternal self, is also eternal and thus does not undergo modifications. तथा चैतन्यसम्बन्धेन देहादेः कर्तृत्वदर्शनात् । क्वचिदचेतनस्य कर्तृत्वं च “न ऋते तत् क्रियते किञ्चनारे” इत्यादावन्तर्यामिचैतन्यसम्बन्धेन भवतीत्यङ्गीकाराच्च शुद्धादेव कर्तृ- त्वं प्रवर्तते । तदुक्तम् “देहेन्द्रियप्राणमनोधियोऽमी यदंशविद्धाः प्रचरन्ति कर्मसु " (भा० ६।१६।२४) इति । śuddho vicaşte hy aviśuddha-kartuḥ 24635 The Jiva Is Eternal, Unblemished, and Endowed with Knowership and Agency Because the body is seen to have agency [kartṛtva, quality no. 19] as a result of its relation to the [individual] conscious being, and because inert objects are also acknowledged as some- times exhibiting agency due to the presence of the indwelling [Supreme] consciousness, in accordance with the statement, “without whom nothing is accomplished,” [it is concluded that] agency ensues only from the pure [i.e., only from the individual or from the Supreme Consciousness]. Thus, it is said: “Being infused with whose [conscious] portion, the body, senses, vital force, mind, and intellect perform their respective functions” (SB 6.16.24)2 तत् तूपाधिप्राधान्येन प्रवर्तमानमुपाधिधर्मत्वेन व्यपदिश्यते । यथा “कार्यकारणकर्तृत्वे कारणं प्रकृतिं विदुः” (भा० ३।२६।८) इत्यादौ । परमात्मप्राधान्येन प्रवर्तमानं तु निरुपा- धिकमेवेत्याह (भा० ११ । २५।२६) - When this agency comes about primarily due to the adjuncts (upädhis), it is said to be an attribute of the adjuncts, as is stated, “The cause of agency in the body and senses is known to be prakṛti” (SB 3.26.8). When, however, agency comes about pre- dominantly due to Paramātmā, it is free from those adjuncts (nirupadhi) [meaning that it is transcendental]. As Bhagavan Kṛṣṇa said: सात्त्विकः कारकोऽसङ्गी रागान्धो राजसः स्मृतः । तामसः स्मृतिविभ्रष्टो निर्गुणो मदपाश्रयः ॥ १२७ ॥ QhAn y An unattached agent is sättvika, one blinded by attachment is rajasika, and one whose discrimination has been altogether lost 03 ai is tāmasika; but the agent who works under My shelter is free ad all from the material guņas. (SB 11.25.26) (0.81) 45 hpvognda vbod anti bna yonsys to biovab erow saujA lo lles adtestovah स्पष्टम् || श्रीभगवान् ॥ at sorpt nodi gillsup done bees9220g anals The meaning is clear. lam di gattasporto al maelyninsem prove to bevingeb now Hos od 11 Joy sadovab alH 2 dehendriya-prana-mano-dhiyo’mi yad-amsa-viddhäḥ pracaranti karmasu karya-karaṇa-kartṛtve käranaṁ prakṛtim viduḥau ingat 3 4
• sättvikaḥ kārako’sangī rāgāndho rājasaḥ smṛtaḥa tāmasaḥ smṛti-vibhrasto nirguno mad-apāśrayaḥ Nabohada took brual 247 II The Ontology of the Jiva - Tatastha-sakti Commentary] yoga oved of nose at ybod ad eansose anobanos [[subtvibat ads of noticed at to lands as [er.on THE PURE JIVA is intrinsically endowed with cognitive capacity (jñātṛtva) and agency (kartṛtva). He is the witness of the actions of the mind and body and thus has the capacity to know. It is not that knowership is acquired only when the jiva is bound by the material body. Cognitive awareness is a natural characteristic of the jiva. Since the jiva is eternal, its cognitive awareness is also eternal by the principle, nityam gatam nityam, “The attributes of an eternal object are also eternal.” ada org alliant bas brim sorol Like knowership, agency is also an eternal attribute of the jiva. The material body does not have independent agency. The body is inert and acquires its awareness and capacity to act from the con- scious self. When it is said that the body is the agent of actions, it is meant only in a secondary sense. ab In Bhagavad Gita, Bhagavan Śrī Kṛṣṇa affirms that a person deluded by the separate self-sense (ahankara) thinks himself to be the doer, although all actions are effected by the gunas of prakṛti (3.27). But even in this statement, it should also be noted that if the jiva did not have agency as part of its intrinsic nature, he would not be able to think of himself as the doer. Thinking is also an action, and so by saying, “he thinks himself to be the doer,” Kṛṣṇa implies that the pure self has agency. The agency of the pure self is also stated in Brahma-sutra (2.3.31): “The self must be an agent, because then only the scripture can be purposeful.” If the self had no agency, and if agency belonged only to prakṛti, then the injunctions of scripture would become futile, because they would not be applicable to anyone. For example, in Bhagavad Gitä (18.65), Śrī Kṛṣṇa commands Arjuna to become His devotee. If the self of Arjuna were devoid of agency, and if the body alone possessed such quality, then Kṛṣṇa’s instruction would be meaningless. Kṛṣṇa is not requesting the material body to become His devotee, yet, if the self were deprived of agency, it could not 5 prakṛteḥ kriyamaṇāni gunaiḥ karmāņi sarvaśaḥ ahankara-vimūḍhātmā kartāham iti manyate th ⚫ kartā śātrārthavattvät 248 35 The Jiva Is Eternal, Unblemished, and Endowed with Knowership and Agency become a devotee. Since Kṛṣṇa’s statement is made in full knowl- edge, it cannot be futile. Consequently, it must be accepted that the self has agency. Agency also implies will. An agent can choose to follow an injunction or not. If an agent lacked the capacity of choice, and were thus deprived even of the possibility of rejecting an injunction, there would be no need for such injunctions in the first place. The very word injunction would be rendered obsolete. Śrī Jiva goes on to explain that when an action is undertaken for the pleasure of the body and senses, then the action is considered to be material, i.e., under the gunas of prakṛti. If, however, the action is performed for the pleasure of the Supreme Person, it is nirguna, or beyond the material qualities. From this, it must be concluded that action is possible for the jiva even in the liberated state. In the principal verse of this section (SB 11.25.26), although it is said that an agent may be sättvika, rājasika, or tāmasika, it should be understood that it is only the activity that is characterized by those qualities and not the pure agent, or jiva. The physical body is said to be the immediate agent. The body is not just sättvika, rājasika, or tāmasika alone, but a combination of all three gunas. There is a rule that an injunction or prohibition is first applied to a qualified object, and if that is not possible, then it is to be applied to its quality or modifier? Because the agent (i.e., the pure self) who is qualified by the activity cannot be colored by the gunas, it is only the activity that is described as sättvika, and so on. yaad of 98 asall owd sas on.ya Next, Śrī Jiva explains that experiential capacity or affectivity (bhoktṛtva) is inherent in the ātmā. -дор ad of asd оризов до тиамутогиз язичка от Jonas ani gated,baim bas ybod Ishvatam adi stolene aube eded at bisz esmitomos el vhod sa spastroqks to tajdua adr ed lo gled edt diw vhod surf 00 olis sarmed tege und ganiton al vowed yiosque Isiastisquesansa bas baim 7 merino Ardory tirpay the thirst-be sa-viseṣane vidhi-niṣedhau viseṣaṇam upa-sankramataḥ sati visesye badhe T Kālāpa-paribhāṣā-sūtra 2 249 yanaga bas qidswork at Tweak thisbent et tuomelade aegypt sai setovah & amood tart hotqsoas ad sam se lined sona tieghe 11 linen moodoo magoliw nailymionlainngth younge and sor Igaytion Anuccheda 36 and Experiential Capacity Is Rooted in the Jiva missiyadi Istretem ad ३६ । अथ भोक्तृत्वं संवेदनरूपत्वेन यथा तथा तत्रैव चिद्रूपे पर्यवस्यतीत्याह “भोक्तृत्वे सुखदुःखानां पुरुषं प्रकृतेः परम्” (भा० ३ । २६।८) इति । NEXT TO BE CONSIDERED is experiential capacity [bhoktṛtva, quality no. 20], which is in the form of feeling, or affect (samve- dana), and which culminates in the jiva alone, who is conscious by nature. As Bhagavan Kapila says in the same section of the Third Canto [referred to above]: “[Know] the purusa, who is transcendental to prakṛti [to be the cause] in experiencing happiness and misery” (SB 3.26.8). “कारणं विदुः” इति पूर्वेणैवान्वयः ॥ श्रीकपिलदेवः ।। add yd bezolon ad torso vivioned yd These two lines are to be syntactically connected with the words “know to be the cause” found in the previous line of the verse? Commentary because they would futile, in TO EXPERIENCE ENJOYMENT OR SUFFERING, one has to be con- scious. Therefore, the material body and mind, being inert, cannot be the subject of experience. The body is sometimes said to be the agent, because actions occur through the body with the help of the mind and senses. Experiential capacity, however, is nothing but 1 bhoktṛtve sukha-duḥkhänäṁ puruşam prakṛteḥ param 2 The first line of the verse is: karya-käraṇa-kartṛtve käraṇam prakṛtim viduḥ, cited in the previous anuccheda. 250 36 Experiential Capacity Is Rooted in the Jiva the awareness of the feelings of happiness and misery, for which there must be a conscious being. Therefore, experiential capacity cannot belong to the inert body or mind.art even of the material Here it may be noted that just as all actions occur in the physical body, the senses, and the mind, so too the feelings of happiness and misery are also experienced in the mind. This is the common expe- rience of all human beings in life. As was explained earlier, every experience is a form of citta-vṛtti, a state or modification of the mind. Why then does Bhagavan Kapila make a distinction between agency and experience, relegating the first to prakṛti and the sec- ond to the puruşa (the conscious self)? The ultimate cause for both is the purusa, but while action, and hence agency, is visible even in the material body, feelings are deeper and more subtle, being experienced only within the mind. Moreover, it is obvious that a machine that is capable of performing some work cannot have feel- ings. The body is comparable to a machine that carries the puruşa (GĪTĀ 15.7). ing that is the inherent car birogmon 901 also radio ai or vites on of “Janam (“subissa ashater) na brow at bas Heroldhuhbank and hins (nds) din path dodateng yallages nostih dan how al-() to fasy bstergsini no quetion A mi el (world) obliboo leiteteto ati has agat-liamtamang as -ibnoop dat 9263 Safet dark or gay de ovoga-olajtomato belies a planiniai atl as noit (alovina) guted to stata inansm vd stan pianistol aidt eed ovi sdT stata bataredil sdt ni nevs indi galisem (be, wbqotors) Holubars want bust ell 20 From, Inheren and melano] 251 svit si ni bstoc al longe lattroinsq3 ag doidw no visai bus aaonigged to agnifest art to zeenews act Valoages Iritustreges sholoten gaiad audiendo a od tam start bain soybod and art of groled torneo Lepiady sa ai do enotos Ils as a Jar botom od you 11 919 bas zapnigged to egileal and oot or balansda bassene er ghod Anuccheda 37 en el aid boim sit al boonstroque cale ere yuseim eve botlare bonislaxe asw All ni agaled namod listo p The Jiva Is an Integrated Part of Paramātmā deewed nobornath a slam aliqe navegada sob mort ydw.bnim -992 adi bire itplan of tar dignitagalan sanshaque ban vones (tise albedo od) ning say of boo rifod 101 savas stamblood ३७ । अथ परमात्मैकशेषत्वस्वभावश्चेति व्याख्येयम् । एकः परमात्मनोऽन्यः शेषोऽंशः । स चासौ स च एकशेषः । परमात्मन एकशेषः परमात्मैकशेषः । तस्य भावस्तत्त्वम् । तदेव स्वभावः प्रकृतिर्यस्य स परमात्मैकशेषत्वस्वभावः । तथाभूतश्चायं सर्वदा मोक्षदशायाम- पीत्यर्थः । एतादृशत्वं चास्य स्वतः स्वरूपत एव न तु परिच्छेदादिना । NEXT TO BE EXPLAINED is the meaning of paramätmaika-seṣatva- svabhāva, i.e., “the jiva is by nature the unitary, irreducible remainder of Paramātmā” [quality no. 21]. In the compound paramātmaika-seṣatva-svabhava, the word eka (“a unit”) refers to an entity who is other than, or distinct from, Paramātmā, and the word śeşa (“remainder,” “residue”) means “a part.” That entity who is both a distinct unit (eka) and an irreducible part (śeşa) is eka-sesa, a part of Paramātmā that is yet different from Him. A unitary, or integrated, part of Paramātmā is known as paramātmaika-śeșa, and its existential condition (bhava) is called paramätmaika-seṣatva. So, that which has this condi- tion as its intrinsic nature (svabhava) is called paramātmaika- śeşatva-svabhāva [referring to the jiva]. Moreover, this is its per- manent state of being (sarvada), implying that such is the case even in the liberated state. The jiva has this intrinsic nature by its very own inner constitution (svarüpata eva), meaning that it is not the outcome of some covering or limitation (pariccheda) [on Brahman by māyā]. dental cap तदीयस्वाभाविकाचिन्त्यशक्त्या स्वाभाविकतदीयरश्मिपरमाणुस्थानीयत्वादौपाधि- कावस्थायां त्वंशेन प्रकृतिशेषत्वमपि भवती इति च स्वत इत्यस्य भावः । 252 37 The Jiva Is an Integrated Part of Paramātmā By virtue of Paramātmā’s natural inconceivable potency, the jiva is by nature like a particle of His rays, but in its conditioned state, it becomes to a certain degree a part even of the material energy, prakṛti (prakṛti-seṣatvam api). This is the [double] sense of the word svataḥ, “by its own inner constitution” [in the verses of Jāmātṛ Muni in Anuccheda 19]. शक्तिरूपत्वं चास्य तटस्थशक्त्यात्मकत्वात् तथा तदीयरश्मिस्थानीयत्वेऽपि नित्यतदा- श्रयित्वात् तद्व्यतिरेकेण व्यतिरेकात् “हेतुर्जीवोऽस्य सर्गादिः” (भा० १२ ।७।१८) इत्यनुसा- रेण जगत्सृष्टौ तत्साधनत्वाद् द्रव्यरूपत्वेऽपि प्रधानसाम्याच् चावगम्यते । DA Web Hpling VM af aldr ogs bus tellstai.bnim The jiva is understood to be of the nature of energy, because (1) it is the intermediary potency (taṭastha-sakti) [of Param- ātmā]; (2) though it is like a ray of Paramātmā, it is still ever under His shelter, meaning that it cannot exist without Him; (3) it is the means [sadhanatva]’ by which the universal creation takes place, as is said: “The jiva is the cause of this creation” (SB 12.7.18); and (4) although it is a substance [dravya, signify- ing that it is the inherent cause of effects, or the substratum of qualities], it is similar to pradhana [which is energy]. 1 उक्तं च प्रकृतिविशेषत्वेन तस्य शक्तित्वम् (वि० पु०६ । ७ । ६१, ६३ ) - The jiva is also said to be an energy (śakti) due to being a spe- cific fundamental power (prakṛti) [of Paramātmā], as it is said in Vişņu Purāna: Inametste svods art ted slant to surry va ady to roko vsillosga (royo) dog to विष्णुशक्तिः परा प्रोक्ता क्षेत्रज्ञाख्या तथा परा । अविद्याकर्मसञ्ज्ञाख्या तृतीया शक्तिरुच्यते ॥ १२८ ॥ Studylosin तया तिरोहितत्वाच्च शक्तिः क्षेत्रज्ञसञ्ज्ञिता । mo villsaurs to 1909 an सर्वभूतेषु भूपाल तारतम्येन वर्तते ॥ १२९ ॥d past aodies batutor Visņu’s energies are designated as “the potency of inherent transcendence” (para), “the potency that is other than, or apart from, inherent transcendence” (apara), which is also called The word sadhanatva here implies that the jiva is the instrumental cause (nimitta), as explained in Tattva Sandarbha (Anuccheda 63). 2 hetur jivo’sya sargādeḥ 253 II The Ontology of the Jiva - Taṭastha-sakti sithe knower of the field (kṣetrajña), and a third potency called va be avidya-karma (ignorance as causal entanglement). (VP 6.7.61)3 vi of its Being covered by ignorance (avidya), O King, the potency called perthe knower of the field” (kşetrajña) exists in graded stages of 292 evolution throughout all species of life. (VP 6.7.63)+ve brow sto Jer aharounAni in mo इति च विष्णुपुराणे । “भूमिरापोऽनलो वायुः” (गीता ७।४) इत्यादौ । “भिन्ना प्रकृतिर- ष्टधा” इत्यनन्तरम् । गीता ७।५- And in the Gitā, after stating, “Earth, water, fire, air, sky, mind, intellect, and ego - this is My prakṛti divided into eight categories” (GĪTĀ 7.4), Bhagavan says:t bootarsbnu al pvij dr अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् । जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥ १३० ॥ इति श्रीगीतोपनिषत्सु च । Other than this [eightfold (bhinna) material] nature (prakṛti), O mighty-armed, know that I have a superior nature in the form of the individual self, the jiva, by which this universe is Tarsustained. (GĪTĀ 7.5) eshilcop “विष्णुशक्तिः परा प्रोक्ता” (वि० पु० ६।७।६१) इत्यादि विष्णुपुराणवचने तु तिसृणामेव पृथक् शक्तित्वनिर्देशात् क्षेत्रज्ञस्याविद्याकर्मसम्बन्धेनैव शक्तित्वमिति परास्तं किन्तु स्वरूपेनैवेत्यायातम् । plom By virtue of the fact that the above statement of Viṣṇu Purana (6.7.61) specifies each of the three categories as distinct poten- cies, the [erroneous] view that the kṣetrajña’s being a potency is merely attributed to it only due to its relation with the exter- nal energy of causally conditioned ignorance (avidya-karma), is refuted. Rather, it is so by its very own intrinsic nature. this intrinsic 3 by 4 vişņu-saktiḥ pară proktā kṣetrajñākhya tathā parā avidya karma-sañjñākhyā tṛtīya śaktir ucyate taya tirohitatvac ca saktiḥ kṣetra-jña-sañjñitā donghat sarva-bhüteşu bhupala taratamyena vartatebaya tostadal mod 5 bhūmir āpo’nalo vayuḥ kham mano buddhir eva ca ahankara itiyaṁ me bhinnä prakṛtir aṣṭadhā apareyam itas tv anyam prakṛtim viddhi me param jiva-bhūtām mahabaho yayedam dharyate jagatd (ortimin) 254 37 The Jiva Is an Integrated Part of Paramātmā तथा च श्रीभगवद्गीतायाम् “ममैवांशः” (गीता १५।७) इति । अत एव “अपरेयमितस्त्व- न्याम्” (गीता ७।५ ) इत्युक्तम् । Similarly, [it is said] in the Gitā, “The living being (jiva) in this conditioned world is an eternal integrated part of Me alone.” Therefore, it was said: “Other than this [eightfold (bhinna) mate- rial] nature (prakṛti), I have a superior nature in the form of the jiva…” (GĪTĀ 7.5). ol ass “क्षेत्रज्ञ एता मनसो विभूतीः” (भा० ५।११।१२) इत्यादी क्षेत्रज्ञशब्दश्च शुद्धेऽपि प्रवर्तते क्षेत्रशब्दस्योपलक्षणमात्रत्वात् । ene The word kṣetrajña in SB 5.11.12 is also used for the pure self, since the word kṣetra in the compound functions merely as an inci- dental distinguishing mark (upalakṣaṇa) [for the pure self, and hence is not applicable in its primary sense] तदेवं शक्तित्वेऽप्यन्यत्वमस्य तटस्थत्वात् । तटस्थत्वं च मायाशक्त्यतीतत्वात् । अस्या- विद्यापराभवादिरूपेण दोषेण परमात्मनो लेपाभावाच् चोभयकोटावप्रवेशात् । तस्य तच्छक्तित्वे सत्यपि परमात्मनस्तल्लेपाभावश्च यथा क्वचिदेकदेशस्थे रश्मौ छायया तिरस्कृतेऽपि सूर्यस्यातिरस्कारस्तद्वत् । उक्तं च तटस्थत्वं श्रीनारदपञ्चरात्रे - of dist In this way, although the jiva is an energy, it is distinct from the other two [intrinsic and extrinsic] due to being intermediately situated (taṭastha). It is intermediate because it cannot be sub- sumed under either of the other two categories. The reason for this is that it is superior to the māyā energy; [but at the same time,] it is subject to the defect of being overpowered by igno- rance, which does not influence Paramātmā. Although the jiva is the energy of Paramātmā, the latter is not tainted by [māyā, or ignorance, like the jiva], just as the sun rays in a particular area may be covered by an object that shades them from view, mamaiväṁso jiva-loke GĪTĀ 15.7 The idea here is similar to that conveyed by the phrase “the village in the Ganges,” which does not literally mean that the village is in the water but on the shore. So the word kṣetra (i.e., the body) in kṣetrajña should be taken merely as an indicator of the pure self present within the body, and not that the jiva is inherently or constitutionally limited by the body.mod omsland and 255 II The Ontology of the Jiva - Tatastha-sakti but the sun [itself] remains uncovered. The intermediary status (taṭastha) of the jiva is stated in Sri Narada Pañcaratra: यत् तटस्थं तु चिद्रूपं स्वसंवेद्याद् विनिर्गतम् । रञ्जितं गुणरागेण स जीव इति कथ्यते ॥ १३१ ॥ इत्यादौ । That entity which is intermediately situated, conscious by nature, whose self-awareness has been lost, and who is taintedit by attachment to the material gunas, is called the jiva. (Nārada Pañcarātra)9 TIME THE अतो विष्णुपुराणेऽप्यन्तराल एव पठितोऽसौ । अन्यत्वं च श्रुतौ “अस्मान् मायी सृजते विश्वमेतत् तस्मिंश्चान्यो मायया सन्निरुद्धः” (श्वे०४ । ९ ) “तयोरन्यः पिप्पलं स्वाद्वत्ति” (मु० ३ | १|१) इत्यादौ । 92 brow adt drem gaidaingabeib letash As such, in Visnu Purana also, the jiva has been mentioned as situated in the middle [between the material and spiritual ener- gies of Bhagavan]. The jiva’s being other [than, or distinct from, Paramātmā] is also stated in the Śrutis, “So the Lord of māyā cre- ates this universe and the other [the jiva] becomes bound in it by māyā” (su 4.9),10 and, “The other of these two [the jiva] eats the divergent fruits of fruits of karma” (MUU 3.1.1).” अत एवोक्तं वैष्णवे (वि० पु० ६ । ७ ।९४) - Sub] Thedro Thus, it is said in Visnu Purana: edo sdi to radio zobou bemua 9 DVIT statement of asthe Pirand ry of Torisque ar ji tedd ar ami विभेदजनकेऽज्ञाने नाशमात्यन्तिकं गते । आत्मनो ब्रह्मणो भेदमसन्तं कः करिष्यति ॥ १३२ ॥ इति । noter potency Even if the ignorance that produces the perception of dif- ference were completely destroyed, who could render non- 20 existent (asanta) the difference between the [individual] selfis and Brahman? (VP 6.7.94)12 yat taṭastham tu cid-rupaṁ sva-samvedyad vinirgatam salol-nvit mbviamom rañjitaṁ guṇa-rāgena sa jiva iti kathyateco led of alinda al bied esi suff 10 asman māyi sṛjate viśvam etat tasmimś canyo mayaya sanniruddhaḥ 11 tayor anyaḥ pippalam svadv atti a bad ed 12 vibheda-janake’jñāne nāśam atyantikam gate ang brow orb 02.0 and to oth to torsda atmano brahmano bhedam asantam kah karisyati llanoushan 25637 The Jiva Is an Integrated Part of Paramātmā देवत्वमनुष्यत्वादिलक्षणो विशेषतो यो भेदस्तस्य जनकेऽप्यज्ञाने नाशं गते ब्रह्मणः परमात्मनः सकाशादात्मनो जीवस्य यो भेदः स्वाभाविकस्तं भेदमसन्तं कः करिष्यति ? अपि तु सन्तं विद्यमानमेव सर्व एव करिष्यतीत्यर्थः । Ingle Ignorance is the cause of the perception of difference (bheda), which here refers to cognitive awareness of distinctions (visesa) based on the unique characteristics by which individuals are defined, such as those that determine the nature of a god, a human being, or a lower creature. Even if this ignorance were destroyed, who would be able to render non-existent (asanta) the innate (svabhävika) difference between the jiva (ātmā) and Paramātmā [here indicated by the word brahman]? In other words, everyone would affirm that their difference does indeed exist. उत्तरत्र पाठेनासन्तमित्येतस्य विधेयत्वादन्यार्थः कष्टसृष्ट एवेति मोक्षदायामपि तदंश- त्वाव्यभिचारः स्वाभाविकशक्तित्वादेव । अत एवाविद्याविमोक्षपूर्वकस्वरूपावस्थिति- लक्षणायां मुक्तौ तल्लीनस्य तत्साधर्म्यापत्तिर्भवति “निरञ्जनः परमं साम्यमुपैति” (मु० ३।१।३) इत्यादिश्रुतिभ्यः । गीता १४ । २- biopos ni al 9msz Because the principle to be predicated in the subsequent part [of the sentence] is the negation of the “non-existence” (na-asanta) of distinction [between the jiva and Paramātmā], any contrary interpretation would certainly be a stretch of the imagination.13 Thus, because the jiva is the inherent (svabhävika) energy of Paramātmā, it is never divorced from its constitutional nature of being an integrated part of Him, even in the liberated state. Therefore, in final liberation, which is characterized by estab- lishment in the self’s intrinsic identity (svarupa) after being freed from ignorance, the merging of the self in the Absolute actually refers to entrance into the state of identity with the nature and qualities of Bhagavan, as is seen from the Śruti statements such as, “The illuminated seer, free from the condi- tioned state, attains the supreme sameness (paramam samyam)” (MUU 3.1.3), and from the words of the Gitā: 13 An instance of such a contrary interpretation is found in the auto-commentary of verse 1.40 of Siddhanta-leśa-sangraha of Appaya Dikṣita. Śri Jiva Gosvāmi refutes his explanation. is also 14 nirañjanaḥ paramam samyam upaiti dabiltyd bodaidug 257 II The Ontology of the Jiva Tatastha-sakti इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः । (स्वर्गेऽपि नोपजायते प्रलये न व्यथन्ति च ॥ १३३ ॥ STE GS FROTRO कृि Those who, by resorting to this knowledge, have attained same- ness with My nature and qualities are not born again at the time of creation nor are they distressed at the time of dissolution. doldw (GĪTĀ 14.2)15 sdp supinu ada ao baasd इति श्रीगीतोपनिषद्भ्यश्च । अत एव “ब्रह्म वेद ब्रह्मैव भवति” (मु०३।२।९) इत्यादिषु च ब्रह्मतादात्म्यमेव बोधयति । स्वेनाचिन्तनीयज्ञानं भवति । तत्स्वाभाव्यापत्तिः “उपपत्तेः” (ब्र० सू० ३।१।२३) इतिवत् । wind 93 (olivbridore) stanni I Therefore, statements such as, “The knower of Brahman becomes Brahman indeed,“16 indicate that such a knower specifically attains sameness of nature (tād-atmya) with Brahman. This is to say that the transrational intuition of the Supreme self- manifests of its own accord [in correspondence with the specific intent of the worshiper].” So, attainment of the inherent nature of the Supreme is in accordance with the principle outlined in Brahma-sutra: “The aspired-for result of a person’s contempla- tion manifests in exact accordance with his or her conviction because such a position is logically justifiable” (vs 3.1.23).18 blnow not Hão dots तदेवं शक्तित्वे सिद्धे शक्तिशक्तिमतोः परस्परानुप्रवेशात् । शक्तिमद्व्यतिरेके शक्तिव्यति- रेकात् । चित्त्वाविशेषाच्च क्वचिदभेदनिर्देशः । एकस्मिन्नपि वस्तुनि शक्तिवैविध्यदर्शनाद् भेदनिर्देशश्च नासमञ्जसः । nd as gated to It has, therefore, been established that the jiva is the potency of Paramātmā. Sometimes the two are described as being with- out distinction, because (1) there is mutual interpenetration of energy and energetic; (2) energy cannot exist without its ener- getic source; and (3) energy and energetic are nondistinct from 15 idaṁ jñānam upăśritya mama sadharmyam agatähtis, stala benott svarge’pi nopajayate pralaye na vyathanti ca 16 brahma veda brahmaiva bhavati MUU 3.2.9 mont bus*(E.LE DUM) 17 The sentence svenacintaniya-jñānam bhavati (“The transrational intuition of the Supreme self-manifests of its own accord”) inserted here is found in the edition published by Śrī Haridasa Śāstrī, but not in all editions. nalgas ad magte morta donna 18 tat-sabhävyäpattir upapatteḥ 258 37 The Jiva Is an Integrated Part of Paramātmā the point of view that both are of the nature of consciousness. [Nevertheless,] it is also not improper to describe them as dif- ferent, because varieties of energy can be seen even in a single object. श्रीरामानुजीयास्तु अधिष्ठानाधिष्ठात्रोरपि जीवेशयोरभेदव्यपदेशो व्यक्तिजात्योर्गवादि- व्यपदेशवदिति मन्यन्ते । यथा श्रीविष्णुपुराणे (वि० पु० १ १९ १६९). On the other hand, the followers of Sri Ramanujācārya consider statements portraying the nondifference of the jiva and Param- ātmā - who are distinct, nonetheless, as the seat (adhiṣṭhāna) and its occupier (adhiṣṭhātṛ) - to be comparable to the use of a word like “cow” for both an individual as well as its universal class. As stated in Visnu Purāṇa: योऽयं तवागतो देव समीपं देवतागणः । स त्वमेव जगत्स्रष्टा यतः सर्वगतो भवान् ॥ १३४ ॥ इति । 30 aland ried namdend to sta on,.9.1,nam O Bhagavan, these gods who have come near You are also You,rob To the creator of the universe, because You are all-pervading. 193 (VP 1.9.69) 19 yns vd viilidstianish musant mon atomex που श्रीगीतासु च “सर्वं समाप्नोषि ततोऽसि सर्वः” (गीता ११।४०) इति । तत्र ज्ञानेच्छून् प्रति शास्त्रमभेदमुपदिशति भक्तीच्छून् प्रति तु भेदमेव । It is also said in the Gita, “You pervade everything, and so You are everything” (GĪTĀ 11.40).20 The scriptures instruct nondiffer- ence to those who desire jñāna, but to those who desire bhakti, they exclusively instruct difference. क्वचित् तु परमात्मप्रतिबिम्बत्वं यदस्य श्रूयते । यथा ( भा० ४ । २८।६३) - At times, however, the jiva is described as a reflection (prati- bimba) of Paramātmā, as in the following text [in which Paramātmā tells King Purañjana]: 19 dogach mu yo’yam tavagato deva-samipaṁ devatā-gaṇaḥ sa tvam eva jagat-sraṣṭa yataḥ sarva-gato bhavan 20 sarvam samăpnoși tato’si sarvaḥ thedepo bonido nda boa all 259 • II The Ontology of the Jiva - Taṭastha-śakti यथा पुरुष आत्मानमेकमादर्शचक्षुषोः । tood taila waly to anlog onli श्री द्विधाभूतमवेक्षेत तथैवान्तरमावयोः ॥ १३५ ॥ इति ।aj[anasM] signia & ai nav nese od mes grans to asitas sensat ni The difference between us exists in the same way that a person do perceives himself as one [when reflected] in a mirror [which Siis large and clear] or as two in the pupil of someone else’s eye fle [which is small and unclear]. (SB 4.28.63)21 STESS तदपि ज्ञानेच्छून् प्रत्यभेददृष्टिपोषणार्थमेवोच्यते न वास्तववृत्त्यैव प्रतिबिम्बत्वेन । अद्व- यवादगुरुमतेऽपि “अम्बुवदग्रहणात् ” ( ब्र० सू० ३।२।१९) इति न्यायविरोधात् । Such statements are also spoken only to nourish the view of non- difference in those who desire jñāna, [and do not mean] that the jiva is factually a reflection. This is because accepting the jiva as a reflection [of Brahman] is contrary even to the opin- ion of the preceptor of the radical nondualists [Sankara], on the basis of the sutra, “But there is no ‘suchness’ (tathatva) [of Brah- man, i.e., no state of Brahman being like the reflected sun or the demarcated earth], because of the non-apprehension (agraha- nāt) [of Brahman’s remoteness from the reflecting medium or delimitability by any circumscription], as in the case of water [which is remote from the sun or which demarcates the earth]” (VS 3.2.19).22 “वृद्धिहासभाक्त्वमन्तर्भावादुभयसामञ्जस्यादेवम्” (ब्र० सू० ३।२।२० ) इति न्यायेन यथाकथञ्चित् प्रतिबिम्बसादृश्यमात्राङ्गीकाराच्च । 1910 Moreover, similarity to a reflection is accepted only in a restricted sense according to the principle stated in the sub- sequent sutra, “There is, however, participation in [appar- ent] increase or decrease on account of [Brahman’s] imma- nence [within everything], because there is then compatibil- ity between both [i.e., the thing illustrated (Brahman) and the illustration (the increase or decrease of the sun’s reflection or of gab allot sämst 21 yatha puruşa ātmānam ekam ādarśa-cakṣusoh dvidha-bhūtam avekṣeta tathaivāntaram āvayoḥ 22 ambuvad agrahaṇāt This and the next sutra have been discussed extensively in Tattva Sandarbha, Anuccheda 42. the 260 37 The Jiva Is an Integrated Part of Paramātmā demarcated land)] and thus [the purport of scripture is thereby fulfilled]” (vs 3.2.20).23 तदेतत् तस्य परमात्मांशरूपताया नित्यत्वं श्रीगीतोपनिषद्भिरपि दर्शितम् “ममैवांशो जीवलोके जीवभूतः सनातनः” (गीता १५ । ६) इति । Therefore, Bhagavad Gitä also affirms the eternality of the jiva’s identity as an integrated part of Paramātmā: “The living being (jiva) in this conditioned world is an eternal integrated part of Me alone” (GĪTĀ 15.7). तदेवमंशत्वं तावदाह तत्र समष्टेः (भा० ३।६।८) - And so, the jiva is described as being a part [both collectively as well as individually]. Śrī Suka speaks of the collective, or aggregate, jiva (samaşti-jiva) as follows: एष ह्यशेषसत्त्वानामात्मांशः परमात्मनः । आद्योऽवतारो यत्रासौ भूतग्रामो विभाव्यते ॥ १३६ ॥ Wiemen Brew (bearing) 65g ibodat vil edt tert gabissibal abrow duThis [Hiranyagarbha] is the Self of all beings; He is a portion of Paramātmā and the original avatara in whom all creatures are made to appear. (SB 3.6.8) 24 टीका च - अशेषसत्त्वानाम् प्राणिनामात्मा व्यष्टीनां तदंशत्वात् । अंशो जीवः । अवता- रोक्तिस्तस्मिन् नारायणाविर्भावाभिप्रायेण । इत्येषा ॥ श्रीशुकः ॥ ad bluow Śrīdhara Svāmi comments: “The word sattva here refers to the living beings [and not all existing things]. This [Hiranyagarbha] is the Self of all living beings because the individual beings are His parts. The word amsa (“a part”) means the jiva. The word avatara is used with the intent of saying that Bhagavan Nārāyaṇa manifests in the [samaşți-]jiva.“alb hats or solisque of 23 vṛddhi-hrāsa-bhaktvam antar-bhāvād ubhaya-samañjasyād evamb brow hill 24 esa hy aseṣa-sattvānām ātmāṁśaḥ paramātmanaḥ adyo’vatāro yatrasau bhūta-grāmo vibhavyate tom” o at tuli obidade ligan labrego 261 Commentary II The Ontology of the Jiva - Taṭastha-sakti anong unit] and buk (basi botonamsh ghof (os.s.sev) “[bellati JĀMĀTṚ MUNI STATED that the jiva is by nature an integrated part of Paramātmā (paramātmaika-seṣatva-svabhava). This is the jiva’s eternal constitutional identity and not merely an adventitious con- dition arising only in the conditioned state. The Advaitavādīs pro- pose that the jiva’s separate individuality is not an eternal state, for when liberated, it is directly Brahman and thus not a part of Param- ātmā. This would make the path of bhakti only a means to liberation, which is not the Bhagavatam conclusion. Therefore, in this section, Śri Jiva establishes that the jiva is eternally part of Paramātmā, even jiva is eternally part of Paramātmā in the liberated state. It was earlier explained that Paramātmā is an expansion of Bhagavan, whose purpose is to regulate the jiva and the mate- rial energy (Anuccheda 1). Bhagavan has three types of energies, namely, the intrinsic, extrinsic, and intermediary. The jiva is part of the intermediary energy of Paramātmā. Paramātmā is like the sun and the jiva like a ray-particle, raśmi- paramāņu. It is interesting to note that Śrī Jiva Gosvāmī uses these words, indicating that the jiva is both a particle (paramāņu) and a wave (raśmi), simultaneously. It also means that it is both sub- stance and energy, for which reason he uses the words dravya (matter) and sakti (energy) 25 The Advaitavādīs consider the jiva to exist only in the condi- tioned state, under the influence of avidya. But Śrī Jiva cites two verses (VP 6.7.61, 63) to refute this, because if the jiva were to merge into Brahman upon liberation, it would be wrong to count it as one of Visņu’s three distinct energies. Moreover, in GĪTĀ 15.7, Śrī Kṛṣṇa calls the jiva His eternal part. If the jiva existed only in the conditioned state, it would be improper to define it as an eternal part, because it would cease to be so when liberated. Furthermore, in GĪTĀ 7.5, Kṛṣṇa specifically counts the jiva as a separate energy, superior to and distinct from the inferior material energy. 25 The word dravya (matter) here does not signify material objects per se, but any substance that is the substratum of qualities. In this sense, the ātmā may be regarded as spiritual “matter.” oddiy on-aid unto other ohn 262 37 The Jiva Is an Integrated Part of Paramātmā The word kṣetrajña in SB 5.11.12 refers to the self in either the conditioned or pure states of existence. Literally, it means “one who knows or witnesses a kṣetra, or body.” Kṣetrajñas are of two types, the individual living being and Paramātmā. The first of these exists in two states, namely, conditioned and liberated. Usually, the word kṣetrajña is used for the conditioned jiva. But in the above- cited verse, it indicates the pure self. In such a case, the kṣetra, or body, is but an incidental distinguishing mark (upalakṣaṇa) for the pure self. An upalakṣaṇa is defined as an incidental mark, which although not intrinsic to an object, nevertheless serves to distin- guish it from other objects.26 The body indicates the presence of the ātmā, but it is not a permanent or intrinsic part of the ātmā, which, by contrast, is eternal. Therefore, the living body is only an indicator of the ātmā.-oreans The jiva is called the intermediary energy (taṭastha-sakti) because it cannot be subsumed under either of the other two cate- gories. Being conscious, it cannot be part of the material, or extrin- sic, energy, and being influenced by maya, it cannot be counted within the intrinsic energy or in the same category as Paramātmā, who is ever transcendental to māyā.

8. Thus, the difference between the jiva and Paramātmā is innate (svabhävika), both in the conditioned as well as the liberated states. This is supported by Visnu Purana (6.7.94), which states that even when the perception of distinction caused by ignorance has been dispelled, no one can remove the distinction between the jiva and Paramātmā in the liberated state:ab Even if the ignorance that produces the perception of differ- ence were completely destroyed, who could render non-existent (asanta) the difference between the [individual] self and Brahman? (VP 6.7.94)27 The second line of this verse is liable to misinterpretation as, “Who 26 avidyamănatve sati itara-vyävartakatvam upalakṣaṇam Nyaya-kośa: 171 ho bria gated maande es gras bule orgiasb 27 vibheda-janake’jñāne näśam atyantikaṁ gate atmano brahmano bhedam asantam kah karisyati 263 II The Ontology of the Jiva - Taṭastha-sakti would conceive a difference (bhedam kaḥ karisyati) between the individual self and Brahman when it is non-existent (asanta)?” This reading, however, would be improper. In any sentence, the predi- cate is that which is unknown, meaning that it provides new infor- mation about the subject, which is already known or stated. The first line reminds us of our empirical experience that we perceive a difference between subject and object, or between the seer and the seen, and we also conceive a difference between the apparently sep- arate self and God. The cause of this apparent duality is ignorance. What is not known is what happens to the difference between the true self (the ātmā) and Brahman when ignorance is dispelled.g In the latter part of the verse, non-existence is being predicated of the difference between the self and Brahman, but the question, “Who could render this difference non-existent?” clearly intends the negation of the non-existence of difference (na-asanta). If, however, we read asanta (“non-existent”) as an adjective qualify- ing the difference, indicating that the difference is inherently or naturally non-existent, then the sentence construction becomes problematic, being read as, “Who would create a non-existent bheda, or distinction, between the ātmā and Brahman?“28 There- fore, this verse must be seen to affirm that the difference between the individual self and the Supreme Self continues to exist even in the liberated state. (a) ungry yd behoqque ab aldr This is in consonance with GITA 15.7, which says that the jiva is an eternal part of Paramātmā. In the liberated state, being free of ignorance, the jiva shares an identity of nature (sadharmya) with Brahman or Paramātmā. This does not mean that the jiva is Brah- man in all respects, but only that it has tād-atmya, or oneness of nature, with Brahman. In Vedanta, the concept of tad-atmya is con- sidered as bheda-sahisnu, or accommodative of some difference.29 28 Even if the second reading is admitted, it would signify the following: “Who on would conceive a non-existent distinction between Brahman and the liberated ātmā, when the ignorance that gives rise to distinctions [such as being a deva and so on] is completely destroyed?” In the liberated state, the ātmā is devoid of designations, such as being a deva, a human being, and so on. It is of the same conscious nature as Brahman and in this sense is nondistinct from Brahman. 29 bheda-sahiṣṇur abhedas tād-atmyam iti kecid vedantina āhuḥ (Nyāya-kośa: 328) 264 37 The Jiva Is an Integrated Part of Paramātmā The jiva is an energy, and Brahman is the energetic. The jiva is within Paramātmā, and Paramātmā is within the jiva. The jiva cannot exist independently of Paramātmā, and Paramātmā has no meaning without the jiva. It is for this reason that the jiva and Brahman are sometimes said to be one.bod ad ni enottoillbom vd yd Śrī Rāmānujācārya considers the oneness of the jiva with Brah- man to be like that of an individual object with its universal class.30 An individual object, such as a cow, is the substratum for its class, “cowness.” The word “cow” refers to both the cow as well as the cowness inherent in it, even though the individual cow is different from its universal class of cowness. Therefore, Param- ātmā is present in everything, whereas everything else is but His attribute. This oneness is evidently not the same oneness spoken of in Advaitavada, where there are no attributes, or prakāra, in Brahman. at noise aritmi bati(8.0.g) serv matovopora ad Why then does scripture (sastra) speak of both oneness and difference? Śrī Jiva Gosvāmī reasons that the scriptures do so in order to instruct two different kinds of people, namely, jñānīs and bhaktas. Jñānis aspire to realize their oneness with the Absolute, whereas the bhaktas long for loving exchanges with Bhagavan. It should again be noted that the oneness spoken of in the scriptures is not absolute identity, to svēИ asvagada balsto Advaitavādīs may object that there are some statements in the śāstras that describe the jiva as a mere reflection of the Supreme. This would mean that the jiva has no independent existence in the ultimate sense. But this also is untrue, for it has already been stated that the jiva is an eternal part of the Supreme Self. Such statements that speak of the jiva as a mere reflection or as one with Brahman are provided only to nourish the sentiments of the adherents of the jñāna-marga. They cannot mean that the jiva is a reflection of Paramātmā in the real sense, for Brahma-sutra (3.2.19) denies this, sh-nteplovaly 30 ata eva “gaur aśvo manusyah” ity adi-prakara-bhütäkṛrti-vacinaḥ śabda-prakariņi Topinde paryavasyantah pindasya api cetana-sariratvena tat-prakaratvatn 592 pinda-sarira-cetanasyapi paramatma-prakaratvāc ca paramātmany eva sat paryavasyantīti sarva-śabdānāṁ paramatmaiva vācya iti paramatma-vaci-sabdena sämänyādhikaranyam mukhyam eva. (Śri-bhäşya 1.1.6) during dov och 265 II The Ontology of the Jiva - Tatastha-sakti and even Śrī Śankarācārya, while commenting on the latter, argues that Brahman, being incorporeal and omnipresent, is incapable of being reflected.1 The example of a reflection is given to show that the ātmā is dependent on Paramātmā and that it is not influenced by modifications in the body32 The conclusion is that the jiva is an eternal part of Paramātmā. The Bhāgavata Purana verse (4.28.63) cited in this anuccheda is part of an allegory related by sage Narada to King Pracinabarhi. The present verse is spoken by a brahmana to Vaidarbhi, who was bemoaning the death of her husband. The brāhmaṇa represents Paramātmā, and Vaidarbhi, a conditioned self. The example of a reflection in this verse is to show the intimacy between the jiva and Paramātmā. Paramātmā is a friend of the jiva, as Kṛṣṇa states in GĪTĀ 5.29, “I am the friend of all living beings.” The Bhagavatam verse (3.6.8) 33 cited in this section is spoken by sage Maitreya to Vidura. It describes the cosmic being (Hiranya- garbha) who is the Self for all living beings in the universe. The gross universal form, called Virat, consists of twenty-three ele- ments, which include mahat-tattva, ahankara, manas, the ten senses, the five tan-matras, and the five mahābhūtas. The sub- tle universal form is Hiranyagarbha, within which all jivas are contained. Bhagavan Nārāyaṇa, or Paramātmā, enters the jīvas by His kriya-sakti, awakens their karmic inheritances, and com- bines the elements. The cosmic being is called an avatara in this verse because Bhagavan Nārāyaṇa manifests Himself therein as Garbhodakaśāyi Viṣṇu. trition 31 na jala-suryädika-tulyatvam ihopapadyate tadvad agrahaṇāt. süryädibhyo hi mürtebhyah pṛthag-bhūtam viprakṛṣṭa-deśam mürtam jalam grhyate. tatra yuktaḥ suryadi-pratibimbodayaḥ. na tv ātmā murto na cäsmät pṛthag-bhūtā viprakṛṣṭa-deśas copadhayaḥ, sarva-gatatvāt sarvananyatvāc ca. tasmāde ayukto’yam dṛṣṭäntah.Ma 32 See Tattva Sandarbha (Anuccheda 42, commentary) for a detailed explanation of these two Brahma-sūtras. 33 esa hy aseṣa-sattvänām ātmāmśaḥ paramätmanaḥ adyo’vatāro yatrasau bhūta-grāmo vibhavyate tegib 266Oneness and Distinction of the Jiva and Paramātmā Anucchedas 38-44 Paramātmā As to the individual self being a par Paramarma), Bhagavan Kiena saya! एकस्यैव समाशस्य जीवस्यैव महामते । धन्योऽस्यानिद्ययानादिविधा व मद ॥ १३७ ॥ o highly Intelligent (Uddhava], bond ge through beginning lets ignorance and its alternative through knowledge exist only for this jive, who fa inileed a unitary Dongrated] part of Me रमपदमाशुस्थानीय भमानी कवित On The “alternative” (itara) [to bondage means liberati the one hand, there is the individuated self (vpust), who is like an atomic ray of light (rafml-paramam), implying that on the other hand, there (must be] a collective ne cosmic being (samasti), who is identified with all lenividuals (sarvabhimded) and even Sri Starleys, while combating on the latter argues that Brahman, baling noorporeal and onipresent, is incapable of being reflected” The emple of a reflection is given to show thin the and is dependent on Parmatma and that it is not influenced by modifications in the body? The eclusion in that the jiva in eternal part of Payn Sitto notonitzia bris 229900 The Bhagavata Pun verw (868) cited in this anghel Is part of an allegory related by sage Navades bas The present verse is spoken by a bhinaya to Vaidarbhi, who was bemonning the death of her husband. The brahman res Parandma, and Vaidurbbt, a conditioned self. reflection in this verse is to show the fndmacy between the five and Paranám. Parmatma is friend of the jive, as Krupa states in ofra sam the fend of all living beings.” 8530R The Bhagavatam verse (3.5.8)” cited in this section is spoken by sage Maitreya to Vidura. It describes the cosmie being (Hiranya garbha) who is the Self for all Bring beings in the universe. The gross universal form, called Vinit, consists of twenty-three ele- ents, which include, mahat tatten, uhankara, manas, the ten senses, the five pasmains, and the five amhobhitas. The sub- the universal form is Higanyagaricha, within which all jivas are contained. Bhagavan Narayana, or Paramatma, enters the jivas by ia kriya Sakti, awakens their karmic loberitances, and com- bines the elements. The cosmic being is called an avantra in this vecse because Bhagavin Niniyana manifests Himself therein an Garbhodaku tayi Visnu Sce thes In adamaTvisit to golosno Ti of red bear (albiraq yer s) DAMARAS IMEAR HUOMAT brow off modose auoivery sit ni bazarbeib asw.nvited editorsb Asteysiggs” en mozasadw “leubivibot sem in valuiting to cost la aseasqmoons odw nyit Anuccheda 38 (5.1) ang sa arbiy boggtups audi al busybod ald The Individuated Jīva Is a Part of Paramātmā tagda sill no sow navegard tad mng sildutaus ina-pitantot add to them borms sit alti saused aval -engga adi tadi betartanomab vil ha nisu rolvang sdt 30 mod of HealHar damen od agrolad (nuit-itzone) Mez sing ३८ । अथ व्यष्टेः (भा० ११।११।४) - aworla won avi noieaubatb terit Jasmsly bas ads 1A As To the individual self [being a part of Paramātmā], Bhagavan Krsna says: एकस्यैव ममांशस्य जीवस्यैव महामते । बन्धोऽस्याविद्ययानादिर्विद्यया च तथेतरः ॥ १३७ ॥ otencies. In In real- tyo highly intelligent [Uddhava], bondage through beginning- co less ignorance and its alternative through knowledge exist only for this jiva, who is indeed a unitary [integrated] part of Me. (SB 11.11.4)1 कार्यकारण इतरो मोक्षः । अत्र रश्मिपरमाणुस्थानीयो व्यष्टिः । तत्र सर्वाभिमानी कश्चित् समष्टिरिति ज्ञेयम् ॥ श्रीभगवान् ॥ The “alternative” (itara) [to bondage] means liberation. On the one hand, there is the individuated self (vyaşți), who is like an atomic ray of light (raśmi-paramāņu), implying that on the other hand, there [must be] a collective or cosmic being (samaşți), who is identified with all individuals (sarvābhimāni). Hory of unlimited potencies (ak 1 ekasyaiva mamāṁśasya jivasyaiva maha-mate bandho’syävidyayanadir vidyaya ca tathetaraḥ 269 Commentary II The Ontology of the Jiva - Taṭastha-sakti THE COMPOUND RAŚMI-PARAMĀŅU (a ray-particle), used here to describe the jiva, was discussed in the previous section. The word vyaşți means “individual,” whereas samaşți means “aggregate.” A jiva who encompasses all the jivas of a particular universe within his body and is thus equipped with a self-concept (i.e., ego) corre- sponding to the aggregate of all beings is called samasti-jiva. The Kaustubha gem that Bhagavan wears on His chest is also a samaşti- jiva because it is the embodiment of the taṭastha-sakti. At the end of the previous anuccheda, Śrī Jiva demonstrated that the aggre- gate self (samaşți-jiva) belongs to Paramātmā as His part. To com- plement that discussion, Jīva now shows that the individuated self (vyaşți-jiva), too, is a part of Paramātmā. Thus, the discussion here is a continuation of the subject of the previous anuccheda, namely, paramātmaika-seṣatva-svabhāva. In the next anuccheda, Śrī Jīva shows that the jiva is part of Paramātmā because of being His energy.laefio pasien play guinniged dguords sgabaod [avadhhu] tuslisini vingid O ylao Jatus sghalworldgronds seansill has sonsongi Res oM to taq [botargatai] vadina bashui at orlw all sili zol Sitios putas fascinees die fefense ing ।। ।। nottandil nasm [sgabaod 03] (nil) “avitails” adl el odw (znyv) se botanbivibni ant al snad band sno sdt Jsdt gaivlgari (ugimoring-iment) adgil to yes simots as dil gaied stra00 zo svitpollosa (ed tarm] 9a9d1,baad nedito sit no (Inamiddama) alsobivihat lie dow baltashi el odw (gamaa) stor fotove moving 270 Taro gaidimas Have doub क delobeto y tesading cul [Anime?] Anuccheda 39 The Śrutis Confirm the Jīva as Part of Paramātmā gabtem Ve be ३९ । तत्र शक्तित्वेनैवांशत्वं व्यञ्जयन्ति “स्वकृतपुरेष्वमीष्वबहिरन्तरसंवरणं तव पुरुष वदन्त्यखिलशक्तिधृतोऽशकृतम्” (भा० १०।८७।२०) इति । THE ŚRUTIS EXPLAIN that the jivas are integrated parts of Param- ātmā because they are a potency belonging to Him: “The Vedas speak of the puruşa, or the conscious being, dwelling in these bodies that are shaped by its own actions, as a part of You and as made out of You, the repository of unlimited potencies. In real- ity, however, the conscious being is without external or internal covering” (SB 10.87.20) ignora अबहिरन्तरसंवरणं बहिर्बहिरङ्गाणि कार्याणि अन्तः अन्तरङ्गानि कारणानि तैरसंवरणं कार्यकारणैरसंस्पृष्टम् । अंशकृतमंशमित्यर्थः । अखिलशक्तिधृतः सर्वशक्तिधरस्येति विशेषणम् । In the adjectival phrase “without external or internal cover- ing” (abahir-antar-asamvarana), the word “external” (bahir) refers to the outwardly existing [or non-essential] effects, and the word “internal” (antar), to the inwardly existing [or essen- tial] causes. That the purușa is free from both of these cov- erings means that it is untouched either by cause or effect. “Made a part” (amsa-kṛta) [simply] means a part. “The repos- itory of unlimited potencies” (akhila-śakti-dhṛta), meaning “He 1 sva-kṛta-pureşv amişv abahir-antar-asaṁvaraṇaṁ tava puruşam vadanty akhila-śakti-dhṛto’msa-kṛtam brainoda on 992 FS badciona 271 II The Ontology of the Jiva - Taṭastha-śakti who possesses all potencies,” is a qualifier describing “You” [Paramātmā]. जीवशक्तिविशिष्टस्यैव तव जीवोऽशः न तु शुद्धस्येति गमयित्वा जीवस्य तच्छक्तिरूपत्वे- नैवांशत्वमित्येतद् व्यञ्जयन्ति । By making it clear that the jiva is a part only of that [form of God] which is qualified by the jiva potency [i.e., Paramātmā], and not of the pure, or Absolute, [i.e., not of Bhagavan directly, who is without the attribute of the jiva potency], the Śrutis are here explaining that the jiva is an integrated part of Paramātmā specifically by virtue of being His energy. gute self belong waro that the To अथ तटस्थत्वं च “स यदजया त्वजामनुशयीत” (भा० १०।८७।३८) इत्यादौ व्यक्तमस्ति । उभयकोटावप्रविष्टत्वादेव || श्रुतयः श्रीभगवन्तम् ॥ “2 Now [the jiva’s] intermediary status (taṭasthatva) has been clearly depicted, as in verse SB 10.87.38 (Anuccheda 23): “Yet the jiva, due to the influence of māyā, embraces ignorance,’ because [according to this statement] it cannot be counted as part of either the intrinsic or extrinsic potencies.sibod 1891 al asianstoq batimilnu la notizogoz odtwoX 3o two abam Ismetni ro Istetxe juodaiwai grisd arobaros ad revewody Commentary (os.ca.orge) “gninsvoo IN THIS ANUCCHEDA, Śrī Jīva refers to the prayers of the personi- fied Vedas to further establish that the jiva is a part of Paramātmā. He also clarifies that the jiva is not a part of Bhagavan directly, whom he refers to by the word śuddha, “the pure or Absolute,” but of Paramātmā, who is endowed with the jiva-sakti. The word “pure” (suddha) here is to be understood as referring to the origi- nal primal source; otherwise, taking it in its conventional or pop- ular sense would imply that Paramātmā is impure. It also signi- fies that Bhagavan, being directly involved only with His intrinsic potency, is utterly transcendental to prakṛti, whereas Paramātmā, blo) “esionstog batimilar to prot 2 sa yad ajaya tv ajam anusayīta nusavita See also Bhagavat Sandarbha, Anuccheda 24, and Paramätma Sandarbha, mato-pam’orb-in-roboy ng pand Anuccheda 23. 272 39 The Śrutis Confirm the Jiva as Part of Paramātmā being immanent within the cosmos, has both prakṛti and the jiva as His qualifiers.non to anobaums sad celowo abarbonat Here a doubt may be raised. In GĪTĀ 15.7, Kṛṣṇa says that the jiva is a part of Him alone (mama eva aṁśaḥ). Kṛṣṇa is Svayam Bhaga- vän, God in His own original form and essence, the fountainhead of all avatāras. Then why does Jiva Gosvāmi say that the jiva is part of Paramātmā and not of Kṛṣṇa? In fact, however, there is no contra- diction in the two statements. The jiva is a part of Paramātmā, and Paramātmā is an expansion of Kṛṣṇa. So, by the principle of tran- sitivity, the jiva is also a part of Kṛṣṇa. The indeclinable “only” (in mama eva) is to stress that the jiva is not a part of Brahma, Rudra, or any other god. Alternatively, the word “only” (eva) may be taken as qualifying the word amsa (part), in which case it would mean that in relation to Śrī Kṛṣṇa, the jiva is only a part and thus neither equal to nor nondifferent from Him. 6693 Jiva Gosvāmi makes it clear that the jiva is not a part in the lit- eral sense, like a drop of water is to the ocean. In other words, it is not a part whose removal would reduce or alter the Whole in some way. It is a part simply because it belongs to one of the potencies of Paramātmā. Moreover, because the jiva is a conscious being, it cannot be part of the extrinsic energy, but because it comes under the influence of māyā, or ignorance, it does not belong to the intrin- sic potency. Therefore, it belongs to the intermediate category, or tatastha energy. This completes the explanation of the 21 characteristics of the jīva listed by Jāmātṛ Muni in Anuccheda 19. On the basis of those verses, Śrī Jiva Prabhu has established that the jiva is conscious, real, eternal, and a part of Paramātmā. The jīva is inherently endowed with the capacity to know, act, will, and experience. This refutes the concept of its being absolutely identical with Brahman, as propounded by Advaitavada. 3 Naivävilos con- There are, however, many statements in the Bhāgavatam and other scriptures that seem to establish the individual self as iden- tical with the Supreme Self. In the three following anucchedas, jivaḥ sarveśvarasya mamaivāmśo na tu brahma-rudräder isvarasya. Gita-bhūṣaṇa commentary (15.7) by Baladeva Vidyabhūṣaṇa 273 RII The Ontology of the Jiva - Taṭastha-sakti e Śrīla Jiva Gosvāmi offers an explanation for such statements. First in Anuccheda 40, we learn that affirmations of nondifference are in general meant for those who aspire for jñāna. In Anuccheda 41, we are then reminded of the three reasons given in Anuccheda 37 to account for such affirmations, expressed there in these words: “It has, therefore, been established that the jiva is the potency of Paramātmā. Sometimes the two are described as being with- out distinction because, (1) there is mutual interpenetration of energy and energetic; (2) energy cannot exist without its ener- getic source; and (3) energy and energetic are nondistinct from the point of view that both are of the nature of consciousness.” In the same anuccheda, Jīva Gosvāmi then goes on to discuss the first reason, the interpenetration of energy and energetic or of cause and effect. In Anuccheda 42, he elaborates on the second and third reasons for the statements of nondistinction. boo the me erme 2011 903 017789 s jou al vient for telepem imao sv dearly depicta in very all abrow into gl 600 901 916w to gotb a 9st sansa Ista to to the Firence dosnya, curates ignorance, amoa ni slonWaded to sorber blow Isvome spdw mag & Jon Because Lecording to this sto ferdent cannot be counted poio todod and 10 900 of gooled sesso vigmie 16 & 11 W part of either the murin forex trinsic poteners dignied avrolet sausoodvozoMammers lo ashmir asmos si semned and viss planindast to rise od 100 Guiadtoygoled to asob ti,somongin mo multi ad 10 progains stulberatai edi of agnoled tiroler SE IN THIS ANUCCHEDA, ŠE Jiva refers to the gedio ular serse would imply that Painable bebaungong en Ens Soc ga disse teftatuigiman 區 gaiwollo) sault sdt al sa smenque ad diw lenty dov ngsandyby shalall yd (21) immm al-D 274 barstvarnom lijning och tab the are suite of saique (mainom ssuloads to mailsubnon Isolber) fadt hos Leoy at sauso di tadi augne ved namden driw assu -Tibпon to anemetsiz terisial you or bas,asmistä ylleer at Anuccheda 40 sob evil me aanse visting to stuloads en son based noitsnals stamisils as areño has revewar wely s dous of The Oneness of the Jiva and Paramātmā no ad no mer toflib srada aasneno stuloads on al eredt nguodtls avi e os gaibroosA 10 yillidizzog a Ilha at event Use Inubivibat sd) bas bo risswted ४० । अथ ज्ञानेच्छ्रं प्रति जीवेशयोरभेदमाह (भा० ४।२८।६२ ) - shigrisiissr 1 -oppilaartyd betqopos ai disq aidi.(oythm-onant) triglani svitimat Now the nondifference of the jiva and Paramātmā is shown for those who desire jñāna, as Paramātmā told King Purañjana: 1 अहं भवान् न चान्यस्त्वं त्वमेवाहं विचक्ष्व भोः। नौ पश्यन्ति कवयश्छिद्रं जातु मनागपि ॥ १३८ ॥ que aspivong all boyopard at list to bпsta isdi I am you and you are no other than Me. Know decisively that you Len are the same as I. The wise see not the least difference between 199 cus. (SB 4.28.62)100 to 99gab Tergids zavlovni davewod mot est lano2regati edi goibloins visilgai nously Fotot grig og al se insesig || Baim rogalis nemow The sense is clear. as dguardi idredsa gabi gaituent asw sharan ogs e as mods need bed sastaen gaixotan tant al Commentary dad ted to disab sdt gainom zaw ba agonlords to seigart names yd mid of asaloga as senov CAUSE AND EFFECT share a relation of difference as well as non- difference. Depending upon the vision of a particular philosopher, one or the other standpoint is given prominence. Naiyāyikas con- sider an effect to be different from its cause, but Sankhya theorists adopt the opposite position. Therefore, both types of statements are found in the scriptures in relation to the jiva and Paramātmā. aham bhavan na canyas tvaṁ tvam evāham vicakṣva bhoḥ na nau pasyanti kavayaś chidraṁ jātu manāg apichon mit we 275 II The Ontology of the Jiva - Taṭastha-sakti Adherents of the popular jñāna-marga, known as Advaitavāda (radical nondualism or absolute monism), aspire to realize their oneness with Brahman. They argue that the cause is real and that the effect is merely the cause appearing as effect. For them, the jiva is really Brahman, and so they interpret statements of nondiffer- ence in an absolute or primary sense. Śrī Jīva does not subscribe to such a view, however, and offers an alternate explanation based on the oneness of cause and effect, while simultaneously accepting some difference between them. cannot exist without its ener According to Śri Jiva, although there is no absolute oneness between God and the individual self, there is still a possibility of realizing an identity with Brahman by following the path of direct intuitive insight (jñāna-märga). This path is accepted by the Bhāga- vata Purana, but should not be confused with the Advaitavada of Śankara, which, as Jiva will show, finds no place in the scriptures. In Bhagavad Gita (4.11), Krsna says that He reveals Himself to every aspirant exactly in accordance with the core disposition of their surrender or faith. He provides support to all by maintain- ing their respective faith. Therefore, He has both qualified (i.e., personal) and unqualified (i.e., impersonal) features. His personal form, however, involves a higher degree of complexity and com- pletion, implicitly enfolding the impersonal feature within it. The present verse is spoken keeping the followers of the jñāna path in mind. 169 ai san92 ST Sage Narada was instructing King Pracīnabarhi through an allegory. In that narration, King Purañjana had been reborn as a woman and was mourning the death of her husband. The present verse was spoken to him by Paramātmā in the guise of a brahmana as llew as 2 boy. TOE CA EUAJ 19It should again b noted here that absolute oneness of the jiva and Paramātmā is impossible. If such identity were the actual sit- uation, there would be no need to instruct anyone in this matter. Indeed, who would instruct whom? The very fact that Paramātmā is instructing another individual about their oneness proves that Hold ove trave mot huvt any on sold ye yatha mam prapadyante tams tathaiva bhajamy ahammed kogu om 27640 The Oneness of the Jiva and Paramātmā they are different, one liable to the covering of ignorance and the other not. (parva) or the speaker melated either is lou in tomber (apira), in ord with the intent of Commentary Isbadban A dos basses to alterieneqratal er AFTER STATING, in the previousanucchuda, that the scriptural dec larations of oneness are meant for those pursuing jano-marga, in this and the next anuccheda. Sri Jiva elaborates on the three reasons Sriva other and so Le counted p Pheer ording to the intent of the speaker, Jalady ERT Avada gada braid hapubab ad nap from an earlier part of the same shucheda, Krynja lista& fattas. Kepe asks Set Kruna about the big Ing from praky. He inquires as to why Gages have pro addadan dada foy spit is dood ent bhawk bidoneinto lavorquntmgang being hands-on 277 orb blis.conmed bnout (radical nondualism de absolute monton), aspire to reston hdto oneness with Brahman. They argue that the cause is real and that the effect is merely the cause apping effect. For them, the jiva is really Brahman, and so diey interpret statements of nondiffer Anuccheda 41 hate or primary sense. Sri Tiva does low, however, and offers an alternate The Interpenetration of Cause and Effect some difference betw bet Śrī Jiva, ind there is sed epting ness of ४१ । तत्र पूर्वोक्तरीत्या प्रथमं तावत् सर्वेषामेव तत्त्वानां परस्परानुप्रवेशविवक्षयैक्यं प्रती- यते इत्येवं शक्तिमति परमात्मनि जीवाख्यशक्त्यनुप्रवेशविवक्षैव तयोरैक्यपक्षे हेतुरित्य- भिप्रैति श्रीभगवान् (भा० ११।२२।७ ) - PREVIOUSLY [IN ANUCCHEDA 37], three reasons were given [for statements describing the jiva and Paramātmā as nondifferent]. According to the principle enunciated there, the first of these suggests that from the intent to speak of the mutual interpene- tration of all the phenomenal evolutes (tattvas) [of primordial nature as a whole], their oneness, or identity (aikya), is appar- ently seen to be the case. Similarly, from the wish to express that the energy known as the jiva interpenetrates its energetic source, Paramātmā, the reason for upholding their identity can be deduced. To this end, then, Bhagavan Kṛṣṇa speaks [the following verse]: structing King Pri inabarhi through an had bea ory. परस्परानुप्रवेशात् तत्त्वानां पुरुषर्षभ । вент पौर्वापर्यप्रसङ्ख्यानं यथा वक्तुर्विवक्षितम् ॥ १३९ ॥ the glee of a brahmana Because all the evolutes inhere in each other, O best of men, the order (paurvaparya) in which they are enumerated is under-wi taken according to the intention of the speaker. (SB 11.22.7)1 टीका च–अन्योन्यस्मिन्ननुप्रवेशाद् वक्तुर्यथा विवक्षितं तथा पूर्वा अल्पसङ्ख्या अपरा अधिकसङ्ख्या तयोर्भावः पौर्वापर्यं तेन प्रसङ्ख्यानं गणनम् । इत्येषा ॥ श्रीभगवान् ॥ 1 parasparanupraveśāt tattvānāṁ puruşarṣabha paurvaparya-prasankhyānam yatha vaktur vivakṣitam 278 41 The Interpenetration of Cause and Effect Svāmi also comments: “Since the evolutes interpenetrate one another, they are enumerated either as less in number (pūrva) or as more (apara), in accordance with the intent of the speaker.” di asilor of siqa od dreq onamed to mowol stuloadA sit to Anutcheda 42 Commentary Inseparability and Nondistinction AFTER STATING, in the previous anuccheda, that the scriptural dec- larations of oneness are meant for those pursuing jñāna-märga, in this and the next anuccheda, Śrī Jiva elaborates on the three reasons given in Section 37 to account for the affirmations of nondifference. The first of these arguments is that the jiva and Paramātmā inhere in one another and so can be counted either as one or as distinct, according to the intent of the speaker. In the Indian schools of philosophy and theology (darśanas), dif- ferent seers have attempted to explain reality by positing differ- ent numbers of tattvas, or ontological categories of being. San- khya is probably the most popular system for such enumeration of the tattvas. It is one of the oldest philosophical schools, and there have been many different ācāryas of Sankhya, each of whom has explained the system slightly differently, proposing varying num- bers of tattvas. In the Third Canto, Chapter 26, Bhagavan Kapila enumerates 27 tattvas, whereas in Chapter 13 of the Gītā, Bhagavān Śrī Kṛṣṇa mentions only 26. Contrastingly, in a verse (SB 11.19.14)2 from an earlier part of the same discussion that is continued in this anuccheda, Kṛṣṇa lists 28 tattvas. Keeping all this in mind, Uddhava asks Śrī Kṛṣṇa about the number of tattvas, or evolutes, manifest- ing from prakṛti. He inquires as to why different sages have pro- posed different enumerations. Bhagavan Kṛṣṇa speaks the present verse (SB 11.22.7) as part of His response. speaks this verse in 2 res According to the sat-karya-vāda theory of the Sankhya School, an effect inheres in its cause. By this principle, the number of elements can be estimated as greater or lesser depending on the navaikadaśa pañca trin bhävän bhuteṣu yena vai ikṣetäthaikam apy esu taj jñānam mama niścitam 279 II The Ontology of the Jiva - Taṭastha-śakti speaker’s intent either to count an evolute separately or to include it with its cause. Śrī Jiva refers to this principle to show the oneness of the jiva with Paramātmā. Such statements are made for the fol- lowers of the jñāna path who aspire to realize the Brahman aspect of the Absolute. Anuccheda 40 The Interpenetration of Cause and Effect -bob intuiglos ad adobado aolvangad niortATE SETIA ai norb-onöfit gaining soft rol 108 91689sno to anoliesel sex sted no astmodels vitro da bra air edT tie betrugo ad ass or bus odione sito ni seed to treat edt of gribOODS alty igrisdean Shax vino Thorsmale he ob at 1st molaruoath mga sto susifies ne mor svadhhu boim naujai avtot asail ang barbou alimatulovero lo good she als -ong ever asga tushib yw of 26 297iupal 9H ploy mort gui the order (paraparya) Imenoghol alloys (tadavad) se19v 280 old broto pabalinn yalipomt of us go incoliose Aptstand why do JP et sonitehdatulaedats add rabiza de malahatan yo entological categories?” Krema responds with the pealguineam: do so by counting the five and Farmara anne, due to theiy Anuccheda 42 die, is shown by the similarity and no ity and mondhatine- Inseparability and Nondistinction of the Jiva and Paramātmā referred to earlier. ४२ । अथाव्यतिरेकेण चिद्रूपत्वाविशेषेणापि तयोरैक्यमुपदिशति ( भा० ११ । २२ ।११) - THEREAFTER, Bhagavan Kṛṣṇa expounds the unity of the two [the jiva and Paramātmā], by virtue of their inseparability (avyatireka) [as sakti and śaktimän], as well as due to their nondistinction in regard to their conscious nature: to jail s vioiosa aidi ni wonbarbound test odt ni bsazumatb asw ad पुरुषेश्वरयोरत्र न वैलक्षण्यमण्वपि ।ans hapons ali aardgildgirl imāvaod न तदन्यकल्पनापार्था ज्ञानं च प्रकृतेर्गुणः ॥ १४० ॥ इति । barme ergo apoiares to stiem ar ni moltonitalbrion adi bus son oltag There is not even a minute dissimilarity between the jiva and sa Paramātmā here [in this body]. To imagine that they are dis- tinct from one another is meaningless. Moreover, jñāna too is an intrinsic quality (guna) of primordial nature [i.e., it is of the glen nature of sattva]. (SB 11.22.11)1 1 e 12 2011 2010 word basilcen a al odw notes lo टीका च - कथं तर्हि पञ्चविंशतिपक्षः ? तत्राह “पुरुष” इति । वैलक्षण्यं विसदृशत्वं नास्ति द्वयोरपि चिद्रूपत्वात् । अतस्तयोरत्यन्तमन्यत्वकल्पनापार्था । इत्येषा । von bato 918 Emma has vit ar modti as ad bloode asinogs Śrīdhara Svāmī also comments: “Śrī Kṛṣṇa speaks this verse in response to the question of why there is a theory of 25 onto- logical categories. There is no dissimilarity (vailakṣanya) [between the jiva and Paramātmā], because both are conscious Inman) beim (alfado) sense-“I lemonade puruşesvarayor atra na vailakṣanyam anv apimane svingo evito, (irlblad) tad-anya-kalpanaparthā jñānam ca prakṛter gunah best-and) sinemala 281 II The Ontology of the Jiva - Taṭastha-sakti by nature. Therefore, to consider them as absolutely distinct is meaningless.” of the live with Par nts are made for the fol- अत्र सदृशत्वानन्यत्वाभ्यां तयोः शक्तिशक्तिमत्त्वं च दर्शितम् । तेनाव्यतिरेकोऽपि ॥ श्रीभगवान् ॥ blue SA sborbourA Here, by virtue of their similarity and nondistinction, their intrinsic relation as potency (śakti) and potent (śaktiman) is also shown. By doing so, their inseparability (avyatireka) is also made evident. Commentary TOWARD THE END OF ANUCCHEDA 37, Jiva Gosvāmi offers three reasons to explain the intent behind scriptural statements advo- cating the nondistinction of the jiva and Paramātmā (or Brahman). The first of these - the interpenetration of energy and energetic- was discussed in the last anuccheda. Now, in this section, Jiva Gosvāmi highlights the second and third reasons, which may be summed up, respectively, as the inseparability of energy and ener- getic source, and the nondistinction in the matter of conscious nature. Whelimi In the verse prior to this one (SB 11.22.10, see Anuccheda 44), Bhagavan Kṛṣṇa informs Uddhava that the jiva is captivated by beginningless ignorance and cannot be liberated without the help of a person who is a realized knower of the truth. This illustrates the main difference between the jiva and Paramātmā, who is never bound by māyā. Therefore, the number of ontological cat- egories should be 26, if both the jiva and Paramātmā are counted separately? alsaqe saphelusion als imav stadbire omo as to proslin at exed) ydw to noltasup sri of sanoqass 2 The 26 tattvas, or ontological categories, are the jiva, Paramātmā, primordialgol ar nature as a whole (prakṛti), cosmic, or collective, intellect (mahat), ego, or the phenomenal “I”-sense (ahankära), mind (manas), individuated intellect (buddhi), the five cognitive senses, the five conative senses, the five subtle elements (tan-mātrās), and the five gross elements (mahābhūtas).-bod 282 42 Inseparability and Nondistinction of the Jiva and Paramātmā Co The question is then raised, “So why do some say that there are 25 ontological categories?” Kṛṣṇa responds with the present verse: “They do so by counting the jiva and Paramātmā as one, due to their similarity as conscious beings (purusa).” Jiva Gosvāmi concludes that the relation of oneness between the jiva and Paramātmā, as energy and energetic, is shown by their similarity and nondistinc- tion as conscious beings. Moreover, from this relation, their insep- arability is also evident. Thus, from this brief passage, Śrī Jiva is able to deduce both the inseparability of energy and energetic, and their nondistinction in terms of conscious nature, the second and third reasons referred to earlier. bhakti For those who ace foundation for एतर ki, knowledge of the thuaniayashodaddyalties and love and service between lover and beloved cannot find support in singularity. Rather devotion implique Afjointsman alves el (druya) and Bhagavan Rasmalsaung webbd of his gisingasan distar He, thus, fav bhakti over jana. SODE DEE TOFER fefto man was to manosis bicising phone flame stufe passings bey somal sal no os bus atremals leisten sd to blovsh the sur nwo att ni hotinu anasin “Mgning vil suig ads of -hina) sorrowinstood.Miw (asinya) viliwahi-Wee sirs wol odi] ansom (tv) vinginevoito-ovi odsto (n batesdil adr to Jebe es dona moltsradi! (spoltovah to ababl navegada to jeds of elimia sanalugo ni aliagiza to stata dingalhoung-nghieman motion horay into squamosios 283 1 Mariano albomisal berbandingen sp bynsarbeteifhyrahimoto qida hai alkalinityslipsEt in citygad diw abnoqes an astrogatio Isolgoletno es aid of subano es Entre ban volt gatos y or ob ver abbrigtos malevede svit “antinagrind robados es prisidė 67 has ovijedi needed senso to notelor editad Anuccheda 43 viisalimia riadi yd mwoda at,obtegrans bits grans asistiron aktris The Jiva Is Distinct from Paramātmā al area auoienos to enrial ni noltonitalbron Tisd 1969 of beIsles anosser brida ४३ । अथ भक्तीच्छ्रं प्रति तयोर्भेदमुपदिशति (भा० ३।९।३३) - Now, for those desiring bhakti, Bhagavan Garbhodaśāyi instructs Brahma in the distinction between the jiva and Paramātmā: ree the Inter यदा रहितमात्मानं भूतेन्द्रियगुणाशयैः । Th स्वरूपेण मयोपेतं पश्यन् स्वाराज्यमृच्छति ॥ १४१ ॥ was disc men anuccheda Now, in this section, Jiva Go On recognizing the self to be devoid of the five gross elements, be Sunthe senses, the gunas, and the inner receptacle of thoughts get and feelings; and, simultaneously, as accompanying Me in its mus natown true self-identity, one attains to sovereignty (svārājya). (SB 3.9.33)1 भूतादिभिर्विरहितमात्मानं जीवं स्वरूपेण तस्या जीवशक्तेराश्रयभूतेन शक्तिमता मयोपेतं युक्तम् । स्वाराज्यं साष्टर्घ्यादिकम् ॥ श्रीगर्भोदशायी ब्रह्माणम् ॥ The self devoid of the material elements and so on is a reference to the pure jiva. “Accompanying Me” means united, in its own true self-identity (svarupena), with Me, the potent source (śakti- män) of the jiva-sakti. Sovereignty (sväräjya) means [the four kinds of devotional] liberation, such as sārṣṭi, or the liberated state of participation in opulence similar to that of Bhagavan. yada rahitam ātmānam bhütendriya-guṇāśayaiḥ svarupeņa mayopetam pasyan svärajyam rcchati 284 Commentary 43 The Jiva Is Distinct from Paramātmā P e of knowledge” (junda tinct both from anch IN SECTION 37, Śrī Jiva argued that the reason why scriptures describe the jiva sometimes as one with Paramātmā and some- times as distinct from Him is that such contrasting instructions are actually intended for two different types of spiritual aspirants. In the two previous sections (Anucchedas 41-42), Śrī Jīva cited state- ments from the Bhāgavatam that laid stress on the identity of the jīva and Paramātmā, explaining that their purpose is to provide a basis for those who desire brahma-jñāna. Now he discusses other verses that speak of their distinction to serve as a foundation for bhakti. imaginary prod norance, then For those who are sincerely drawn to bhakti, knowledge of the distinction between the individual self and God is essential, for without it there can be no bhakti. Devotion, involving the flow of love and service between lover and beloved, cannot find support in singularity. Rather, devotion implies a distinction between its ves- sel (āśraya) and its object (visaya). The former is the jiva, the latter, former is a miss Bhagavan.ened The present verse was spoken by Bhagavan Viṣṇu to His son Brahma at the beginning of a new creation cycle. It is significant to note that Bhagavan instructed the first being of the universe on the distinction between Himself and the jiva, and not on their oneness. He, thus, favors bhakti over jñāna. al ngistad(the) Heed a mod (n) fomitell al atnemele as ago odwodzolidy szort to notistai ar si The (35159172 OTH) paterfire tensile at Fafa beginning and highly-b shpepa En bende at ot 285 Kimara moldavit or tommo audre vil nosser erit dari beg vil he TE MOTO32 smos be amantes diw sno sa sambamos vi odt sdtrash anollaudant gobernos dous iad at min mor orbeib as comb Anuccheda 44 iga lo sgy) instanti ows 103 bebasini ylleute e batio evil - zobarbounA) anobiosa auolvang owl sdi al The Logic of the Distinction between mo the Jiva and Paramātmāgatare Anament bus vi 1910 29220baibed woont mind siesh or sorr tot bizad 101 пobabпuot s 28 visa of notontalb ist to lasqa tant eserv प्रतियोदनुपदिशति (३१९३५- Hlorld 107 ४४ । तत्र भेदे हेतुमाह (भा० ११।२२।१०) - some mms ofy stock tot IAATTEE — Now Bhagavan Kṛṣṇa states the reason for describing the distinction between the jiva and Paramātmā: ed solvise bas evol lumi noltovebde vizslagale 235 अनाद्यविद्यायुक्तस्य पुरुषस्यात्मवेदनम् । स्वतो न सम्भवादन्यस्तत्त्वज्ञो ज्ञानदो भवेत् ॥ १४२ ॥ ido esi bas (open) loa navegada Self-realization for the jiva, who is saddled with beginningless ignorance, is not possible by his own efforts. It is possible only if knowledge is imparted to him by another who knows the reality. (SB 11.22.10) Jobs (and pita sem anon revo slord 2novel aurs SH टीका च - स्वतो न सम्भवति । अन्यतस्तु सम्भवात् । स्वतः सर्वज्ञः परमेश्वरोऽन्यो भवेदिति षड्विंशतितत्त्वपक्षाभिप्रायः । इत्येषा । apr Śrīdhara Svāmi also comments: “[Knowledge of the self] is not possible by one’s own endeavor (svataḥ), but is possible to be received from another. Therefore, the omniscient Parameśvara is distinct (anya) from one’s own self (svataḥ), i.e., the jiva. This is the intention of those philosophers who accept 26 elements.” ज्ञानदत्वमत्र ज्ञानाज् ज्ञातुश्च वैलक्षण्यमीश्वरस्य बोधयत्येवेति भावः । एवम् " त्वत्तो ज्ञानं हि जीवानां प्रमोषस्तेऽत्र शक्तितः” (भा० ११।२२।२८) इत्युद्भववाक्यं चाग्रे । 1 anady-avidya-yuktasya puruṣasyatma-vedanam svato na sambhavad anyas tattvajño jñānado bhavet 28644 The Logic of the Distinction between the Jiva and Paramātmā Iśvara’s status of being “the bestower of knowledge” (jñānada- tva) here informs us that He is distinct both from such knowl- edge and its knower. In a similar vein, Uddhava says further on [in this chapter of the Bhagavatam]: “The jivas’ knowledge verily comes from you, and it is stolen away by Your potency [of māyā]” (SB 11.22.28)? अत्र यदि जीवाज्ञानकल्पितमेव तस्य परमेश्वरत्वं स्यात् तर्हि स्थाणुपुरुषवत् तस्य ज्ञान- दत्वमपि न स्यादित्यतः सत्य एव जीवेश्वरभेद इत्येवं श्रीमदीश्वरेणैव स्वयं स्वस्य पारम- र्थिकेश्वराभिमानित्वेनैवास्तित्वं मूढान् प्रति बोधितमिति स्पष्टम् । If Iśvara’s supremacy (parameśvaratva) is considered to be noth- ing more than an imaginary product of the jiva’s ignorance, then His imparting of knowledge (jñānadatva) would also not be fea- sible any more than the “humanness” of a tree stump mistaken for a man. Consequently, the distinction between the jiva and Iśvara is real. In this way, it is self-evident that it can be only Śrīmad Iśvara Himself, endowed with the transcendental self- identity of being the Supreme Regulator, who thus informs the unenlightened of His existence. nd Pa भेदवादिनश्चात्रैव प्रकरणे “यथा विविक्तं यद् वक्त्रं गृह्णीमो युक्तिसम्भवात्” (भा० ११।२२।९) इत्यत्र परमविवेकजस्तु भेद एवेति । Those who uphold the view that a distinction exists [between the jiva and Paramātmā] accept that [such awareness of] distinc- tion is the result of supreme discrimination (parama-viveka), as indicated in the very same discussion: “Whatever views have been put forth [regarding the classification of tattvas] by dif- ferent philosophers in accordance with discriminated wisdom (viveka), we accept as valid, because each assertion is born of its own logical reasoning” (SB 11.22.9)3 तथा “मायां मदीयामुद्गृह्य वदतां किं नु दुर्घटम्” (भा० ११।२२।४) इत्यत्र । तथापि भगवच्छक्त्यैव तत्र तत्र नानावादावकाश इति च मन्यते । 2 tvatto jñānam hi jīvānāṁ pramoṣas te’tra śaktitaḥ 3 yathā viviktam yad vaktram grhnimo yukti-sambhavat 287 RII The Ontology of the Jiva - Taṭastha-sakti Isl At the same time, however, they also acknowledge that the occa- sion for such a variety of standpoints in all these cases is due only to Bhagavan’s potency (māyā), as expressed in these words: “What indeed is difficult to establish for philosophers who put forth their views by accepting My extrinsic potency (māyā)” (SB 11.22.4)?4 ननु (भा० ११।१९।१७) - A question is raised - the following verse seems to completely refute any difference whatsoever [between them]: -dion ed 319 blanc श्रुतिः प्रत्यक्षमैतिह्यमनुमानं चतुष्टयम् । Target as as? som gni प्रमाणेष्वनवस्थानाद् विकल्पात् स विरज्यते ॥ १४३ ॥ logalH med stor vns aldia Revealed sound (Śruti), direct perception (pratyakṣa), tradition (aitihya), and inference (anumāna) are the four means to valid knowledge. Recognizing that in all these pramānas [the reality vel of transitory objects] finds no support (anavasthana), a person oris becomes indifferent to all phenomenal objects, their existence ht being a matter of conceptual construction and hence doubt (vikalpa). (SB 11.19.17)5 इत्यत्र भेदमात्रं निषिध्यते विकल्पशब्दस्य संशयार्थत्वात् । संशयं परित्यज्य वस्तुन्येव निष्ठाम् करोतीत्यर्थः । alb stadt wety sdt blodqu odw saoril [The reply is as follows:] In this verse, it is only phenomenal dis- tinction (bheda-matra) that is denied, because the word vikalpa (“conceptual construction”) [qualifying the existence of such phenomenal distinction] implies a doubt [about its validity]. Thus, the meaning [of the verse] is that upon abandoning all such doubt [about the existence or non-existence of phenom- ena], one’s conviction becomes firmly established in the [one] real Existent alone [which is inclusive of all variety].ements, PRIPE I RISE IPTE TISF अत एव (भा० ११ । १९।१८) - 155 15 4 māyāṁ madiyām udgṛhya vadatām kim nu durghaṭam 5 śrutiḥ pratyakşam aitihyam anumanam catuṣṭayam pramāņeṣv anavasthānād vikalpät sa virajyate ni mt offart or boy motivi oft 288 44 The Logic of the Distinction between the Jiva and Paramātmā कर्मणां परिणामित्वादाविरिञ्च्यादमङ्गलम् | विपश्चिन् नश्वरं पश्येददृष्टमपि दृष्टवत् ॥ १४४ ॥ aplaaintenantiegated ashutoonse इत्यत्रास्योत्तरश्लोकेऽपि विरिञ्च्यमेवावधिं कृत्वा नश्वरत्वदृष्टिरुक्ता न तु वैकुण्ठादिक- मपीति ॥ श्रीभगवान् ॥ Therefore, in the next verse, Bhagavan emphasizes the vision of the perishability of phenomena, taking the abode of Brahma as the upper limit of such transitoriness, but not including the Vaikuntha worlds: emi Since all actions are transient, a discriminating person should consider even the unseen [celestial] world, up to and including the realm of Brahmã, to be miserable and perishable, just like the visible world. (SB 11.19.18)6 st world to Commentary ed varle From these stuloadA vino IN ANUCCHEDAS 41 AND 42, Śrīla Jīva Gosvāmī substantiated his three rationales for scriptural statements describing the oneness of the jiva and Paramātmā, which he had listed in Anuccheda 37. In Anuccheda 43, he contrasted this view by providing an instance in the Bhāgavatam where Bhagavan explicitly speaks of the distinc- tion between Himself and the jiva. Now, in this anuccheda, Śrī Jiva explains the reason for describing this distinction. As given here, the primary reason for making this distinction is that the jiva is liable to the influence of Bhagavan’s māyā. Kṛṣṇa tells Uddhava (SB 11.22.10) that no one can become enlightened by his own endeavor. One needs the grace of an enlightened person. The reason for this is that the ignorance of the jiva is beginningless, and hence, causeless; it is not the outcome of some particular act on the part of the jiva or Paramātmā. If it were caused, one could get rid of it by removing the cause, but since this is not the case, one can get out of the clutches of maya only by the self-disclosure of revealed truth, transmitted through contact with an enlightened 6 karmanām pariņāmitväd äviriñcyad amangalam bogatonno ingin vipaścin naśvaram paśyed adṛṣṭam api dṛṣṭavathidh me twel 289 AII The Ontology of the Jiva - Taṭastha-saktid being. This transmission is made possible exclusively through the agency of surrender. It is in the total dedication of thought, feeling, will, and attention - which surrender to Bhagavan entails - that immediate intuition of the self can be brought to light. Therefore, in Bhagavad Gita (5.15, 7.14), Kṛṣṇa affirms that the deluded self can transcend māyā only through surrender to Him. This means that Iśvara, namely, Paramātmā or Bhagavan, is distinct from the jiva. Isvara is a real instructor, as in Bhagavad Gita, and is endowed with His own authentic sense of identity. He is not the product of anyone’s imagination. Advaita Vedanta claims that Iśvara is not real in the ontological sense, considering Him to be but a concep- tual construct of the jiva imagined under the influence of ignorance. Most modern philosophers also propound that God is an invention of the human brain. It is said in Pañcadaśī: 289 tion That which is eternal, conscious, and unlimited is Brahman, the only Absolute Reality. That very Brahman has two features, called Iśvara and jiva, which are imagined due to the two upādhis of māyā. (Pañcadasi 3.37)’ In this doctrine, the only difference between the jiva and Iśvara is that of their respective upadhis. Iśvara has the upadhi of pure sattva, the jiva that of impure sattva. In essence, both are Brahman, but out of ignorance, the jiva imagines a separate Ïśvara. When the jiva becomes realized, he transcends the conception of God. Śrī Jiva Gosvāmi challenges that if this were true, then how could Iśvara impart any instructions to the jiva in texts such as Bhagavad Gitä? Sometimes a person looking from afar may mistake a tree trunk for a man in semi-darkness, but just as this imagined man is devoid of factual “humanness,” so too, an imagined Iśvara would be altogether devoid of the capacity to impart knowledge (jñānadatva) to anyone. But Iśvara does indeed transmit knowl- edge for the jiva’s enlightenment, and therefore, the difference between the jiva and Iśvara is real. Moreover, why would Iśvara 7 satyam jñānam anantam yad brahma tad vastu tasya tat iśvaratvam ca jivatvam upadhi-dvaya-kalpitambo bag trans 290 44 The Logic of the Distinction between the Jiva and Paramātmā even bother to instruct the jiva if there were no ultimate difference between them?liv brow sa chovatievbA to nolauions and r to In the second part of this anuccheda, Śrī Jīva explains that dif- ferent scholars expound different philosophies under the influ- ence of Bhagavan’s māyā. The fact remains, however, that the jivas are not identical to Isvara or Brahman. As a possible objection to this, he cites SB 11.19.17 spoken by Kṛṣṇa. There are four means of valid knowledge (pramaņas) stated in this verse, namely, revealed sound, direct perception, tradition, and inference. By any of these methods, one can come to the conclusion that Brahman is the only reality.qrai ad to lewoveath a as oled od fon bluoda served 300Let us consider each of these in turn, beginning with revealed sound (Śruti). In the Upanisads, it is said, “This entire phenom- enal world is indeed Brahman” (CHU 3.14.1), and, “In this visible world, there is no variety whatsoever” (BAU 4.4.19)? From these statements, it is clear that Śruti supports the view that Brahman is the only reality. In regard to perception (pratyakṣa), we directly apprehend, for example, that golden ornaments are nothing but gold. Its names and forms, such as a gold necklace or gold earrings, are temporary appearances of the enduring substance. Thus, it is concluded that the world is nothing other than Brahman, and all names and forms are only temporary appearances.eu”.duob” From the point of view of tradition (aitihya), it is widely known that great ācāryas, like Śri Sankara, have subscribed to the view that all is Brahman. Similarly, the same conclusion can also be reached through the following inference (anumana): The universe is unreal (mithya) because it is visible. Anything that is visible is unreal, like the misperception of a rope as a snake. Since the universe is visible, it too is ultimately unreal. This line of argu- ment is an instance of positive inference (anvaya-vyapti). The same point can be argued from the perspective of negative inference (vyatireka-vyāpti) as follows: The world is unreal because it is vis- ible. That which is real is invisible, such as the ātmā. Because the world is visible, it cannot be real. 14 motoroparia sit at benoitnem 8 sarvam khalv idam brahma 9 neha nänästi kiñcana 291 AII The Ontology of the Jiva - Taṭastha-saktio In light of these four pramānas, Kṛṣṇa’s statement seems to sup- port the conclusion of Advaitavada. The word vikalpa in this verse is a reference to phenomenal objects, whose existence is a matter of doubt or conceptual construction. It seems that when a person becomes free of all doubt through means of these pramāņas, he becomes indifferent to all duality. This may be taken to mean that the only reality is Brahman and that duality is merely imaginary. belŚrī Jiva concludes, however, that such is not the case. The plu- ralistic world of phenomenal variety is denied as real only from the point of view that it is perishable (naśvara). Consequently, the verse should not be taken as a disavowal of the imperishable transphenomenal variety that exists in the spiritual domain, nor does it negate the distinction between the jiva and Paramātmā. This is evident from the subsequent verse, also spoken by Kṛṣṇa (SB 11.19.18). In that verse, it is clearly stated that all regions of the universe, up to and including the abode of Brahma, are perishable (naśvara). This implies two things. First, the universe is tempo- rary, yet not unreal (mithya), as wrongly concluded by Advaitava- dis. Second, the regions beyond Brahmaloka, i.e., Vaikuntha, are permanent and thus not subject to passing away. VISTORIST 978 Śrī Jiva explains that the word vikalpa (in SB 11.19.17) means “doubt.” Thus, the meaning of the verse is that through the insight gained from the four stated pramāņas, one is freed of doubt about the nature of reality. That this interpretation is valid is supported by Kṛṣṇa’s recommending the path of bhakti in the verses begin- ning with SB 11.19.19. Even if it is admitted that the previous two verses delineate the path of jñāna, bhakti is to be understood as superior and as the recommended path, because the hermeneuti- cal principle of scriptural interpretation establishes that the item appearing last in a sequence is of greatest significance. 2009 The explanation of Jāmātṛ Muni’s verses describing the char- acteristics of the jiva is now complete. In the next two sec- tions (Anucchedas 45-46), two other lists of similar characteristics mentioned in the Bhagavatam are examined separately.val brow 292 Additional Characteristics of the Jiva Ten Att Anucchedas 45-47 ELSEWHERE. ALSO, Bhagavan Kapiladeva describes the va in three verses, which are support of the definition of the jiva imparted by the sage Set Jamit Muni [in Anuccheda 19] नोट- कामलोभादिमि मानम ज्ञानवैराग्ययुक्तेन भक्तियुक्तेन चा परिपश्यत्युदासीन प्राकृति च हत्तीजसम्॥ ९४७ ॥ When the mind la pulged of its impurities like hit and greed, which arise from identification with the nodons of “1” and “mine,” it becomes pare, indifferent to pleasure and pain and squlpotted. Then the conscious being juriga) perceives Hitself as a monad (havala), as beyond iteral natine (prakrtel param), perpetually self-effulgent (nfrantoran sayail jyotik). atomic (aplmána), and indivisible (anita). Being alowed The word spots by Selbally m material on which another text is bred. This mind, mtr Man used the Shigestio his we live Anuccheda 45 Halek Akhandity, Jndivisible,“signi because it Ten Attributes of the Jiva yllsarado af hmto odt ted) ashlagia sarev ter odf, maslo al min brow sdf (2g abobbon alamin-actin) bedatmaldnu nonong art to insister at of avij od tadt sailqmi mon ४५ । अन्यत्रापि श्रीजामातृमुनिभिरुपदिष्टस्य जीवलक्षणस्यैवोपजीव्यत्वेन तं लक्षयति त्रिभिः (भा० ३।२५।१६-१८) - ELSEWHERE ALSO, Bhagavan Kapiladeva describes the jiva in three verses, which are supportive’ of the definition of the jiva imparted by the sage Śri Jämätṛ Muni [in Anuccheda 19]: अहं ममाभिमानोत्थैः कामलोभादिभिर्मलैः । वीतं यदा मनः शुद्धमदुःखमसुखं समम् ॥ १४५ ।। तदा पुरुष आत्मानं केवलं प्रकृतेः परम् । निरन्तरं स्वयञ्ज्योतिरणिमानमखण्डितम् ॥ १४६ ॥ ज्ञानवैराग्ययुक्तेन भक्तियुक्तेन चात्मना । परिपश्यत्युदासीनं प्रकृतिं च हतौजसम् ॥ १४७ ॥ astiqu ॥ कलागिक f When the mind is purged of its impurities like lust and greed, which arise from identification with the notions of “I” and “mine,” it becomes pure, indifferent to pleasure and pain, -and equipoised. Then the conscious being (purusa) perceivesed la itself as a monad (kevala), as beyond material nature (prakṛteḥ of param), perpetually self-effulgent (nirantaram svayañ-jyotiḥ), s Jonatomic (animana), and indivisible (akhandita). Being endowed 1 The word upajivya used by Śrī Jiva usually means, in such a context, the source material on which another text is based. This would indicate that in Śrī Jiva’s mind, Jāmātṛ Muni used the Bhāgavatam text cited here as the source for his own verses. Since, as shown in Anuccheda 19, Jāmātṛ Muni seems to have based his own verses on those of Padma Purana, this seems highly unlikely. Therefore, we have translated upajivya as “supportive of,” rather than as “the basis of.” 295 II The Ontology of the Jiva - Taṭastha-śakti in the self with knowledge and dispassion, as well as with devo- tion, it sees itself in all respects as unattached (udāsīna), and material nature as having lost all power over it. (SB 3.25.16-18)2 I स्पष्टैव योजना । तत्राहमिति पद्येन स आत्मा नित्यनिर्मल इति । आत्मानमित्यनेनैवाहम- र्थ इति । अन्यथा ह्यात्मत्वप्रतीत्यभावः स्यात् । केवलमित्यनेन एकरूपस्वरूपभागिति । प्रकृतेः परमित्यनेन विकाररहित इति । The syntax [of the three verses, which form a single sentence] is clear. The first verse signifies that the ātmā is eternally unblemished (nitya-nirmala, Anuccheda 35). The word ātmā- nam implies that the jiva is the referent of the pronoun “I” (aham-artha, Anuccheda 29); otherwise, there would be no perception of the self. The word kevala, “a monad,” indicates the self’s establishment in its own unique identity (eka-rupa- svarupa-bhāk, Anuccheda 28). Prakrteḥ param, “beyond material nature,” means that it is free from modifications (vikara-rahita, Anuccheda 21). ] in tāmē sgae sdtyd batreqmi भक्तियुक्तेनेत्यनेन परमात्मप्रसादाधीनतत्प्रकाशत्वात् । निरन्तरमित्यनेन नित्यत्वात् परमात्मैकशेषत्वमिति । स्वयञ्ज्योतिरित्यनेन स्वस्मै स्वयम्प्रकाश इति । “ज्ञानमात्रा- त्मको न च” इति च । अणिमानमित्यनेनाणुरेवेति प्रतिक्षेत्रं भिन्न इति च । अखण्डितमित्य- नेनाविच्छिन्नज्ञानादिशक्तित्वात् । ज्ञातृत्वकर्तृत्वभोक्तृत्वनिजधर्मक इति व्यञ्जितम् ॥ श्रीकपिलदेवः ॥ 1 The compound bhakti-yuktena, “endowed with devotion,” implies that because the self’s manifestation [prakāśa, i.e., its existence] is dependent upon the grace of Paramātmā, and because of the eternality of such existence, indicated by the word nirantara, the jiva is to be understood as an integrated part of Param- ātmā (paramātmaika-seṣatva, Anuccheda 37). Svayañ-jyoti, “self- effulgent,” means that the jiva is self-luminous in regard to itself (svasmai svayam-prakāśaḥ, Anuccheda 27) and also not 2 ahaṁ mamābhimanotthaiḥ kama-lobhadibhir malaiḥ hear by pq brow T vitam yada manaḥ śuddham aduḥkham asukham samamos doid no leisdam tada puruşa ātmānam kevalam prakṛteḥ paramod boar in nirantaram svayañ-jyotir aṇimānam akhanditam awole as 3012 O jñāna-vairagya-yuktena bhakti-yuktena catmana paripasyaty udāsīnam prakṛtim ca hataujasama brim od novo ald os betalenet oved ow 296 45 Ten Attributes of the Jiva merely of the nature of consciousness (jñāna-mäträtmako na ca, Anuccheda 22). Aṇimāna, “atomic,” means that it is anu in dimension (Anuccheda 33) and [also] distinct in each body (prati- kṣetre bhinnaḥ, Anuccheda 32). Akhandita, “indivisible,” signi- fies that it is inherently endowed with the capacities of know- ership (jñātṛtva), agency (kartṛtva), and experiential capacity (bhoktṛtva), because it has potencies, such as consciousness, that are inseparable (avicchinna) from its being (Anucchedas 35-36). Commentary IN ANUCCHEDA 19, Śrī Jīva Gosvāmī cited four verses by Jāmātṛ Muni, delineating the intrinsic characteristics of the jiva. He then discussed each of them, supplying references from Bhāga- vata Purāṇa. To conclude his analysis of jiva-tattva, he now refers to three verses spoken by Bhagavan Kapila to His mother Devahūti and shows how they coincide with Jāmātṛ Muni’s description. Since the Bhagavata Purana is the highest pramāņa for Śrī Jīva, he summarizes his argument with verses taken from there. In the next anuccheda, he presents other citations from Bhāgavata Purāṇa that match with Jāmātṛ Muni’s description of the jiva. vas menite slade odt bis su 20 The dringbok shodantigonevestegunk datusel. whale) the shotile polition (05-917.3 83) tod (adhikarana) int body and mind, such notions being the result Intrinsic T related & This characteristic of the the proboun “I” (aham-agensi trader atay This was cited as ng the referent of dotycno veldig ng tinit d’orain pan gave cholivo by iddolobbyists mooi la mé-hon-dam-fin 297Anatomi) asmaneisputada Balsomr nl on a designated How) bad duensel mit()b(gabdian) oth ingle “oldieivin” etibunda (eg baru dannirid risasi Howobas Bas rohm el 37 vady 250 Anuccheda 46 doua aslanstogandi samsond, (oviblold) Twelve Transcendental Attributes of the Self is clear. The last verse signifies that the Afma is eternally unblemished (nitya-nirmela, Anucched Anuccheda 35). The shinob Implies that the five is the referent of the pronoun ४६ । तथेदमपि प्राक्तनलक्षणाविरुद्धम् (भा० ७।७।१९-२० ) – bold ba, ng THE FOLLOWING WORDS of Prahlada to the sons of the asuras do not contradict the characteristics of the jiva delineated by Jāmātṛ Muni: 1 93 29275 99ml of 0 yard won awora bas dod-com? आत्मा नित्योऽव्ययः शुद्ध एकः क्षेत्रज्ञ आश्रयः । अविक्रियः स्वदृग् हेतुर्व्यापकोऽसङ्ग्यनावृतः ॥ १४८ ॥ एतैर्द्वादशभिर्विद्वानात्मनो लक्षणैः परैः । अहं ममेत्यसद्भावं देहादौ मोहजं त्यजेत् ॥ १४९ ॥। The ātmā is eternal, imperishable, pure, unitary, the knower of the field, the shelter, without any modifications, and self-les witnessing. It is the cause, pervasive, unattached, and with- out any covering. By virtue of these twelve transcendental attributes of the self, a wise person should give up the false notions of “I” and “mine,” which are a product of delusion the rooted in the identification with the body and things related Kunto it. (SB 7.7.19-20)1- अव्ययोऽपक्षयशून्यः । एकः न तु देहेन्द्रियादिसङ्घातरूपः । क्षेत्रज्ञो ज्ञातृत्वादिधर्मकः । इन्द्रियादीनामाश्रयः । स्वाभाविकज्ञातृत्वादेवाविक्रियः । ātmā nityo’vyayaḥ śuddha ekah kṣetra-jña āśrayaḥ avikriyah sva-drg hetur vyäpako’sangy anavṛtaḥ etair dvädaśabhir vidvän ätmano lakṣaṇaih paraiḥ aham-mamety-asad-bhavam dehadau mohajam tyajet 298 46 Twelve Transcendental Attributes of the Self The word “imperishable” (avyaya) means that the jiva is without any degeneration; “unitary” (eka) means it is one, not a conglom- eration of the body, senses, and so on. Its being the knower of the field (kṣetrajña) signifies that it is inherently endowed with the attributes of knowership, agency, and experiential capacity. It is the shelter (äśraya) of the senses and other faculties. It is free of all modifications (avikriya), because it is inherently endowed with the quality of knowership. स्वदृक् स्वस्मै स्वयम्प्रकाशः । हेतुः सर्गादिनिमित्तम् । तदुक्तं श्रीसूतेन " हेतुर्जीवोऽस्य सर्गादरविद्याकर्मकारकः” (भा० १२।७।१८) इति । व्यापको व्याप्तिशीलः । असङ्गी अनावृतश्च स्वतःप्रकाशरूपत्वात् । The word “self-witnessing” (sva-drk) refers to its self-awareness and self-luminosity (svasmai svayam-prakāśaḥ, Anuccheda 27). It is the cause (hetu) behind the creation and so on, as stated by Śri Sūta, “The jiva, the agent of actions performed in ignorance, is the cause of this creation” (SB 12.7.18)? The word “pervasive” (vyapaka) means that the jiva has the capacity to pervade [the body]. It is unattached (asangi) and also without any covering (anāvṛta), due to its attribute of being self-effulgent. “अहम्ममेत्यसद्भावं देहादौ मोहजं त्यजेत्” इति देहाद्यधिकरणकस्य मोहजस्यैव त्यागो न तु स्वरूपभूतस्येत्यहमर्थ इति व्यज्यते । До дочь в The implied meaning [of the second half of the second verse], “A wise person should give up the false notions of ‘I’ and ‘mine,’ which are a product of delusion rooted in the identification with the body and things related to it,” is that one should abandon the false notions of “I” and “mine” as attributed to their location (adhikarana) in the body and mind, such notions being the result of delusion alone. On the other hand, however, the authentic intrinsic “I”-sense related to the true self is not to be given up. This characteristic of the self relates to its being the referent of the pronoun “I” (aham-artha, Anuccheda 29). الماء 2 hetur jivo’sya sargāder avidya-karma-kārakaḥ This verse was cited earlier in Anuccheda 37. t-mpled Amend mobil 299 TII The Ontology of the Jiva - Taṭastha-śakti तदेवं जीवस्तदंशत्वात् सूक्ष्मज्योतीरूप इत्येके । तथैव हि कौस्तुभांशत्वेन व्यञ्जितम् । तथा च स्कान्दप्रभासखण्डे जीवनिरूपणे- bas vhod add to noise In this way, some claim that the jiva, being an integrated part of Paramātmā, is of the nature of subtle [immaterial] effulgence (sükṣma-jyoti-rupa). It is specifically for this reason that it has been depicted as a part of the Kaustubha gem. Similarly, in the description of the jiva found in the Prabhasa-khanda of Skanda Purāṇa, it is said: न तस्य रूपं वर्णा वा प्रमाणं दृश्यते क्वचित् । 9) न शक्यं कथितुं वापि सूक्ष्मश्चानन्तविग्रहः || १५० ।। बालाग्रशतभागस्य शतधा कल्पितस्य च । STRERSEY BERIFIE तस्मात् सूक्ष्मतरो देवः स चानन्त्याय कल्प्यते ॥ १५१ ॥ wala brow or आदित्यवर्णं सूक्ष्माभब्बिन्दुमिव पुष्करे । नक्षत्रमिव पश्यन्ति योगिनो ज्ञानचक्षुषा ।। १५२ ।। (red इति ॥ श्रीप्रह्लादोऽसुरबालकान् ॥ To tags adt Dvije lad 08 od oldesto aid to an ad al The color, form, or size of the jiva can never be seen. No one can describe it either, because it is subtle [immaterial] and assumes unlimited forms. The jiva is finer in dimension than one ten- thousandth part of the tip of a hair, and yet it is eligible for the limitlessness [of liberation]. The yogis, endowed with the eye of wisdom, see it as having a subtle radiance the color of the sun, like a drop of water on a lotus flower, or like a star shining in the sky. (Skanda Purāṇa, Prabhasa-khaṇḍa) bas По здобол d vig Blade norisa’sliw A Commentary bagh my baroos notarilan id tubong Esta faid mohande blode a product of og hotelor egnir bar bod od: IN THIS SECTION, Śrī Jīva cites two more verses describing the nature of the jiva. These verses leave no doubt that the jiva is a subtle energy of Paramātmā, that it is superior to inert matter, betalsx se blanizin 130 bitzizstored sid na tasya rupaṁ varṇā vā pramānam dṛśyate kvacit na śakyaṁ kathituṁ vāpi sūkṣmaś cananta-vigrahaḥ bälägra-sata-bhāgasya satadha kalpitasya can-mado) “1” monor ada tasmat sükṣmataro devaḥ sa canantyaya kalpyte aditya-varṇaṁ sükṣmābham ab-bindum iva puşkare biva abopine oyelovit utal nakṣatram iva pasyanti yogino jñāna-cakṣuṣā Cat alles bano saw sana air 300 46 Twelve Transcendental Attributes of the Self conscious, eternal, changeless, that it possesses intrinsic agency, knowership, and experiential capacity, and that it is the referent of the pronoun “I.” In spite of all this, the jiva is liable to be influenced by māyā. This analysis completely uproots the Advaitavāda view of the jiva as being nothing other than deluded Brahman, devoid of an authentic intrinsic “I”-sense. Śrī Jīva makes the additional comment that the jiva potency is upheld by Bhagavan on His chest in the form of the Kaustubha gem. Śrī Sūta refers to this fact in Bhagavata Purana (12.11.10). In this verse, the Kaustubha gem is referred to as the effulgence of the self, atma-jyoti. This implies that the ātmā is self-effulgent. The fact that it rests on the chest of Bhagavan implies that the pure self is very dear to Him and that it is not part of His intrinsic potency. This hereby completes the description of the intrinsic charac- teristics of the jiva that began in Anuccheda 19. 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• kaustubha-vyapadesena svätma-jyotir bibharty ajah ollen lo tat-prabha vyāpini sākṣāt śrīvatsam urasă vibhuhe-htmlord as 301 Wits planqua Intimissaxe bus qidarwood boospital ad of alded plovil orb air is to adige of” 1” uning ed Is specifically Anuccheda 47 the Kapstulbage, Similarly in the amos noribb. sdi geolognaval, ind Two Types of Jivas do all o navega y blanqu opotovogada ni tol air of ersten 2102 hè el mog additio nasilgai aint hom Usa Jarit do ४७ । तदेवमनन्ता एव जीवाख्यास्तटस्थाः शक्तयः । तत्र तासां वर्गद्वयम् । एको वर्गोऽना- दित एव भगवदुन्मुखः । अन्यस्त्वनादित एव भगवत्पराङ्मुखः – स्वभावतस्तदीयज्ञान- भावात् तदीयज्ञानाभावाच्च ।

ust IN THIS WAY, there are verily unlimited intermediary poten- cies (taṭastha-saktis), called jivas. They form two groups. One consists of those whose consciousness is turned toward Bhaga- vän (bhagavad-unmukha) without beginning; the other consists of those whose consciousness is turned away from Bhagavan (bhagavat-parān-mukha) with no beginning. This division is according to whether or not they are intrinsically endowed with experiential awareness, or direct knowing, of Bhagavan. तत्र प्रथमोऽन्तरङ्गाशक्तिविलासानुगृहीतो नित्यभगवत्परिकररूपो गरुडादिकः । यथोक्तं पाद्मोत्तरखण्डे “त्रिपाद्विभूतेर्लोकास्तु” इत्यादौ भगवत्सन्दर्भोदाहृते । Jivas of the first group are favored by the blessings of Bhaga- vān’s intrinsic potency and are His eternal associates, such as Garuda, as stated in the Uttara-khanda of Padma Purana, previ- ously also cited in Bhagavat Sandarbha (Anuccheda 78.1): “There are unlimited worlds and beings in the tripad-vibhuti, or the transcendental abode characterized by threefold dimensional- ity of being [i.e., immortality, fearlessness, and all-auspicious worship of the Absolute]. All inhabitants of this realm are of the nature of unalloyed being (śuddha-sattva) and are known as brahmananda-sukha, the joy and bliss of Brahman. They are 302 47 Two Types of Jivas I all eternal, immutable, and devoid of the lower gunas; they are golden, pure, and brilliant as a million suns. They are all full of Vedic knowledge, divine, and free from the attributes of lust and greed. They relish only the nectar of unalloyed devotional ser- vice to Bhagavan Nārāyaṇa’s lotus feet. They are always filled with the bliss of the sweet chanting of the Sama Veda and are effulgent with the Vedic knowledge. They are the personifi- cations of the fivefold worship of Bhagavan” (Padma Purana, Uttara-khanda 228.1-4)? rily the attal अस्य च तटस्थत्वं जीवत्वप्रसिद्धेरीश्वरत्वकोटावप्रवेशात् । The jivas of the first category [those eternally devoted to Bha- gavān] are also classified as part of the intermediary potency (taṭastha), because the widely acknowledged condition that “jiva-hood” (jivatva) entails necessarily excludes them from being included in the same category as Ïśvara Himself. gnist atre (on अपरस्तु तत्पराङ्मुखत्वदोषेण लब्धच्छिद्रया मायया परिभूतः संसारी । यथोक्तं हंसगुह्य- स्तवे “सर्वं पुमान् वेद गुणांश्च तज्ज्ञो न वेद सर्वज्ञमनन्तमीडे” (भा० ६।४।२५) इति । By contrast, the jivas of the second category are those bound to empirical existence, being overpowered by māyā, which takes advantage of their flaw of indifference to Bhagavan. This con- dition is depicted in the Hamsa-guhya-stava: “The jiva knows all these [the body, the vital force, and so on] as well as the gunas, but though it is the knower of all these, it does not know the omniscient, unlimited [Bhagavan], whom I worship” (SB 6.4.25)? एकादशे च “भयं द्वितीयाभिनिवेशतः स्यात्” (भा० ११ १२ १३७) इति 1 tripäd-vibhüter lokās tu asankhyāḥ parikirtitäḥ Sabogor śuddha-sattva-mayaḥ sarve brahmananda-sukhāhvayāḥ 3sarve nityä nirvikära heya-rāga-vivarjitāḥ 2 sarve hiranmayaḥ śuddhaḥ koti-sürya-sama-prabhāḥ sarve vedamaya divyaḥ kama-krodhādi-varjitāḥ nārāyaṇa-padambhoja-bhakty-eka-rasa-sevinah nirantaram sama-gāna-paripürṇa-sukham śritāḥ sarve pañcopaniṣat-sva-rupaya veda-varcasaḥ Tigai voda be toup bel gorld an sarvam puman veda guņāmś ca taj-jño na veda sarvajñam anantam ide up onla 303 II The Ontology of the Jiva - Taṭastha-sakti And also in the Eleventh Canto: “A living being who is set apart from Bhagavan becomes absorbed in separativeness (dvitiya). As a consequence, he is overpowered by fear, his conception of being is reversed, and he becomes forgetful of his constitutional position. All this takes place by Bhagavan’s extrinsic potency. Therefore, one who is actually wise worships Him by the pro- cess of unalloyed devotion, considering his spiritual teacher as an embodiment of the Divine and as his very self” (SB 11.2.37). यथोक्तं च वैष्णवे (वि० पु० ६/७ /६३) - SITY BRE And as said in Visņu Purāna: ada ot batovab vllenasta 020d तया तिरोहितत्वाच्च शक्तिः क्षेत्रज्ञसञ्ज्ञिता ।

1. सर्वभूतेषु भूपाल तारतम्येन वर्तते ॥ १५३ ॥ इति । sarsood.(orihina) vlinseason slicine (avtovi) “boor-nu Being covered by ignorance (avidya), O King, the potency called “the knower of the field” (kṣetrajña) exists in graded stages of evolution throughout all species of life. (VP 6.7.63)* PENET तद्वर्गद्वयमेवोक्तं श्रीविदुरेणापि (भा० ३।७।३७) - consists Śrī Vidura has also made reference to these two very same categories of jīvas in the following verse: तत्त्वानां भगवंस्तेषां कतिधा प्रतिसङ्क्रमः ।ly off क उपासीरन क उ स्विदनुशेरते ॥ १५४ ॥ aiqubit nohtib bod srii] sasra Ile gurudangalg inrao and wom! Please describe, O great sage, in how many ways do the ele- ments of material nature dissolve into their source? Who wor- varships Him even during dissolution? And who follows Him into Garrepose? (SB 3.7.37)5 3 4 bhayam dvitiyabhiniveśataḥ syad iśäd apetasya viparyayo’smṛtiḥ tan-mayayāto budha abhajet tam bhaktyaikayeśam guru-devatātmā taya tirohitatvāc ca saktiḥ kṣetra-jña-sañjñitā sarva-bhūteṣu bhūpāla taratamyena vartate Also quoted above in Anuccheda 37. tattvānāṁ bhagavams teṣām katidha pratisankramaḥ tatremam ka upasiran ka u svid anuserate Also quoted in Bhagavat Sandarbha, Anuccheda 96.3. ahisional- of 304 47 Two Types of Jivas nali इत्यनेन । तत्र परमेश्वरपराङ्कखानां शुद्धानामपि तच्छक्तिविशिष्टात् परमेश्वरात् सोपाधिकं जन्म भवति । तच्च जन्म निजोपाधिजन्मना निजजन्माभिमानहेतुकाध्यात्मिकावस्थात्व- प्राप्तिरेव । 9370l Istiv sidrald diod ylamen (wen Although the jivas whose attention is directed away from Parameśvara are pure [in their inherent nature], they are sub- jected to taking birth along with their upadhis [i.e., the body- mind complex] from Parameśvara [i.e., Paramātmā] who is intrinsically endowed with the jiva potency. And that birth is verily the attainment of the state of empirical selfhood (ādhyā- tmikatva) [in relation to the body], caused by the phenome- nal identification (abhimana) that mistakes the birth of one’s limiting conditions (upādhis) for the birth of the self. तदेतदाहुः (भा० १०।८७।३१) - [To this end,] the Śrutis say the following: -न घटत उद्भवः प्रकृतिपुरुषयोरजयोर boigna ada ang gitaalibom aut to goi उभययुजा भवन्त्यसुभृतो जलबुद्बुदवत् । of banio non sna adi 2015 त्वयि न इमे ततो विविधनामगुणैः परमे sd anobleogah led anobs सरित इवार्णवे मधुनि लिल्युरशेषरसाः || १५५ ॥ .bata.bsmolaibno No generation of prakṛti or of puruşa ever takes place, because they are both birthless. Rather, the coming into existence of the embodied living beings is like the appearance of bubbles don the surface of water, occurring only when the two [prakṛti via and puruşa] are conjoined together. During dissolution, they enter into You, the Supreme, with all their various names and attributes, just as rivers enter into the sea or just as the nectar of unlimited numbers of flowers is dissolved in honey. (SB 10.87.31)6 प्रकृतेस्त्रैगुण्यम् । पुरुषः शुद्धो जीवस्तयोर्द्वयोरप्यजत्वादुद्भवो न घटते । ये चासुभृत आध्यात्मिकरूपाः सोपाधयो जीवा जायन्ते तत्तदुभयशक्तियुजा परमात्मनैव कारणेन जायन्ते । 6 na ghatata udbhavaḥ prakṛti-puruṣayor ajayor ubhaya-yuja bhavanty asu-bhṛto jala-budbudavat tvayi ta ime tato vividha-nama-gunaiḥ parame sarita ivārnave madhuni lilyur aśesa-rasāḥ οποίος βιβ and tush shizh as niwapend babounes.az 305 II The Ontology of the Jiva - Taṭastha-śakti Prakṛti consists of the three gunas [in their equilibrated state]. The puruşa [here means] the jiva in its pure state. Since they are both birthless (aja), they are not created [udbhava, generated]. But those who are equipped with the vital force (asu), namely, the embodied beings (jivas) who are conditioned by their lim- iting adjuncts that provide shape to their sense of empirical selfhood (adhyatmika), are subjected to birth. It is due only to Paramātmā, the cause, who is endowed with both these energies [i.e., prakṛti and puruşa] that the jivas take birth. lieninial प्रकृतिविकारप्रलयेण सुप्तवासनत्वात् शुद्धास्ताः परमात्मनि लीना जीवाख्याः शक्तयः सृष्टिकाले विकारिणीं प्रकृतिमासृज्य क्षुभितवासनाः सत्यः सोपाधिकावस्थां प्राप्नुवन्त्य एव व्युच्चरन्तीत्यर्थः qu) an 102 [During the period of dissolution,] the energies (sakti) called the jīvas, who are merged in Paramātmā, are said to be pure because their dispositions (vāsanās) are then dormant due to the dissolu- tion of the modifications of prakṛti. At the time of creation, how- ever, they are conjoined to prakṛti, which is undergoing modifi- cations. Their dispositions being revived, they relapse into the conditioned state and spread forth [i.e., manifest in the world]. de एतदभिप्रेत्यैव “भगवानेक आसेदम्” (भा० ३।५।२३) इत्यादि तृतीयस्कन्धप्रकरणे (भा० ३।५।२६) – at agated garell halbodas ori It is with this intent alone that it is said in the section of the Third Canto starting with “Prior to creation there was only Bhagavan: “7 कालवृत्त्या तु मायायां गुणमय्यामधोक्षजः । पुरुषेणात्मभूतेन वीर्यमाधत्त वीर्यवान् ॥ १५६ ॥ mophotigu 7 When the equilibrium of the three gunas that constitute the The māyā potency was displaced by the force of time, the transcen- dent Bhagavan, who is beyond the senses and endowed with bhagavän eka äsedam SB 3.5.23, Anuccheda 50 lil indham svo Albom svob 306 47 Two Types of Jivas His own intrinsic potency, placed His seed (virya) [i.e., His con- scious parts] into that māyā through the Purusa, who is His own 55 self-expansion. (SB 3.5.26, Anuccheda 58.4)8 इत्यनेन वीर्यशब्दोक्तस्य जीवस्य प्रकृतावाधानमुक्तम् । एवं श्रीगीतोपनिषत्स्वपि “मम योनिर्महद् ब्रह्म तस्मिन् गर्भं दधाम्यहम् ” (गीता १४।३) इत्यत्रोक्तम् । al 30 bua si atexiault of vino a Taldded to In this verse, it is said that the jiva, referred to by the word virya (“seed,” “semen,” or “potency”), was placed within prakṛti. Sim- ilarly, in Gitopanisad, it is also said: “The immeasurable material nature, called Brahman, is My womb (yoni), into which I sow the seed of living beings (garbham dadhāmi)” (GĪTĀ 14.3). टीकाकारैश्च ब्रह्मशब्देन प्रकृतिर्व्याख्याता गर्भशब्देन जीव इति । The revered commentator [Śrīdhara] has also explained that the word brahman here means prakṛti [because it is the material cause of the unfolding of its own evolutes], and garbha (embryo) refers to the jiva [which is a conscious reflection (cid-ābhāsa) as the cause of world evolution].10 to tins ses bosseada nij gnola egiam yada ylisupse पुनरेष एव तृतीये (भा० ३।२६।१९ ) - bas This is repeated in the Third Canto: 8 9 ava se to vas zalogale s die bos esmen troroltub risdt iod? as low asabog” as doura दैवात् क्षभितधर्मिण्यां स्वस्यां योनौ परः पुमान् । आधत्त वीर्यं सासूत महत् तत्त्वं हिरण्मयम् ॥ १५७ ॥ ettilaup anoiros Bartolby at odw adjoini isins SH” ing up Their When the Supreme Person placed His seed (virya) in His IS own womb, whose equilibrium had been displaced by destiny (daivāt), she [prakṛti] gave birth to the golden mahat-tattva. (SB 3.26.19)11 dal gimos envied to sasa ni as] ovoda aA tiesib lo so at ni navigste anoitet kala-vṛttyä tu māyāyām guṇa-mayyam adhokṣajaḥ bas “saad ji ne puruşenātma-bhütena viryam adhatta viryavān mama yonir mahad brahma tasmin garbham dadhamy ahamiel esswall to 10 brmhitatvät sva-karyānāṁ vṛddhi-hetutvad va brahma prakṛtir ity arthaḥ, tana mahad brahma mama parameśvarasya yonir garbhadhana-sthānaṁ tasminn ahaṁ garbham jagad-vistara-hetum cid-abhasam dadhāmi nikṣipāmi. “daivät kṣubhita-dharminyaṁ svasyaṁ yonau paraḥ puman ādhatta viryaṁ sāsūta mahat tattvam hiranmayameld mebaut galtaiks 307II The Ontology of the Jiva - Tatastha-śakti इत्यत्र वीर्यं चिच्छक्तिमिति टीकायां व्याख्यातमतः शक्तित्वमप्यस्य टीकासम्मतम् । ततोऽकस्मादुद्भवमात्रांशे दृष्टान्तः - जलबुद्बुदवदिति । Here Svāmi explains that virya means the cit potency; therefore, his commentary confirms that the jiva is a potency of Param- ātmā. Hence, the example [in SB 10.87.31], “ like the appearance of bubbles on the surface of water,” is only to illustrate the sud- denness of the jiva’s appearance (udbhava) [and not its creation out of a conglomeration of factors].dogo अतः पुनरपि प्रलयसमये त इमे सोपाधिका जीवास्त्वयि बिम्बस्थानीयमूलचिद्रूपे रश्मि- स्थानीयचिदेकलक्षणशुद्धजीवशक्तिमये । तत एव “स्वमपीतो भवति” ( छा० ६।८।१) इत्यादि श्रुतौ स्वशब्दाभिधेये परमे परमात्मनि विविधनामगुणैर्विविधाभिर्देवादिसञ्ज्ञा- भिर्विविधैः शुभाशुभगुणैश्च सह लिल्युर्लीयन्ते । एकी Thereafter, at the time of dissolution, all these jivas along with their limiting adjuncts [again merge into You], who are the orig- inal conscious source comparable to the sun orb, and who are intrinsically self-endowed with the potency known as the pure jīva, characterized as a unit of consciousness and comparable to a singular ray of the sun. Consequently, they merge along with their different names and attributes, their various appellations such as “gods,” as well as their various meritorious and unmer- itorious qualities, into You, the Supreme, meaning Paramātmā, who is referred to by the word “Self” (sva) in Śruti texts such as, “He enters into the Self ” ( svam apito bhavati, CHU 6.8.1). (svam । पूर्ववत् प्रलयेऽपि दृष्टान्तः “सरित इवार्णव” इति । “अशेषरसा इव मधुनि” इति च । अत्र देवमनुष्यादिनामरूपपरित्यागेन तस्मिन् लीनेऽपि स्वरूपभेदोऽस्त्येव तत्तदंशसद्भा- वादित्यभिप्रायः । bail diftups dmow nwo ald, svag [Htplay) ade (lovinb) As above [as in the case of the jivas’ coming into existence], illus- trations are given in the case of dissolution as well: “as rivers enter into the sea” and “just as the nectar of unlimited numbers of flowers is dissolved in honey.” The intention here is to say that even though they merge into Him by giving up their names and forms, such as [those of] gods and human beings, their fundamental distinctness remains due to their being factually existing [irreducible] parts of Paramātmā mahotsa 308 lab-47 Two Types of Jivas T अत्र श्रुतयः “हन्तेमास्तिस्रो देवता अनेन जीवेनात्मनानुप्रविश्य नामरूपे व्याकरवाणीति” इति ( छा० ६।३।२) । Some statements from the Upanisads confirm this: “Let Me manifest names and forms by entering into these three gods, as the Immanent Self (ātmā) along with the jivas” (CHU 6.3.2).2 श्वे०४१५- They do not bodies [Similarly, Śvetāśvatara Upanisad says:] अजामेकां लोहितशुक्लकृष्णां बह्वीः प्रजाः सृजमानां सरूपाः । thus they web Pit is solanta अजो ह्येको जुषमाणोऽनुशेते जहात्येनां भुक्तभोगामजोऽन्यः ॥ १५८ ॥ इति । подиг There is a red, black, and white she-goat [“the unborn”] that produces offspring all of the same nature as herself. There is also a ram [the jiva, also “unborn”] who is captivated and enjoys sen her, but yet another ram [the unborn Paramātmā] abandons this she-goat as one already having been enjoyed. (SU 4.5)13 मु०३।२१८- [Mundaka Upanisad also says:] Tblugw यथा नद्यः स्यन्दमानाः समुद्रेऽस्तं गच्छन्ति नामरूपे विहाय । तथा विद्वान् नामरूपाद् विमुक्तः परात् परं पुरुषमुपैति दिव्यम् ॥ १५९ ॥ इति । Just as flowing rivers merge into the ocean giving up their the names and forms, similarly a wise person, becoming free from WE Haname and form, etc., attains the self-effulgent Purușa, who is behind the beyond. (MUU 3.2.8)14 छा० ६।९।१–२– diledi at anied bouwbivi [And Chandogya Upanisad says:] 12 hantemās tisro devată anena jivenātmanānupraviśya nama-rupe vyākaravāṇīti ajām ekām lohita-sukla-kṛṣṇām bahviḥ prajaḥ sṛjamānām sarupāḥ 14 ajo hy eko juşamano’nusete jahaty enam bhukta-bhogam ajo’nyaḥ yatha nadyaḥ syandamānāḥ samudre’stam gacchanti nama-rūpe vihāya tathā vidvän näma-rūpād vimuktaḥ parat param puruşam upaiti divyam 309 II The Ontology of the Jiva - Taṭastha-śakti यथा सौम्येमा मधु मधुकृतो निस्तिष्ठन्ति तं नानारूपाणां वृक्षाणां रसान् समवहारमेकतां रसं गमयन्ति ॥ १६० ॥ ३ ते यथा तत्र विवेकं न लभन्तेऽमुष्याहं वृक्षस्य रसोऽस्म्यमुष्याहं वृक्षस्य रसोऽस्मीति । एवमेव खलु सौम्येमाः सर्वाः प्रजाः सति सम्पद्य न विदुः सति सम्पद्यामहे ॥ १६१ || of h श्रुतयः श्रीभगवन्तम् ॥ fits to illustrate the sud- O dear one, just as honeybees extract the nectar from variouse] are trees of different shapes and bring them together to produce a single taste [i.e., honey], [and] at that time those individual nec- tars cannot identify themselves [saying], “I am the nectar from this tree or that flower,” so, upon reabsorption within the Exis- tent (sat), all these created beings do not discern that they have so entered. (CHU 6.9.1-2)15 Commentary IN THIS SECTION, Śrī Jiva concludes the description of the taṭastha- śakti of Paramātmā. Jīvas exist both in the material creation as well as in the spiritual world. Their consciousness, however, is differ- ent. Those in the material creation are under the influence of māyā and thus are not devoted to Bhagavan. They are ignorant of Bhaga- vān and consider themselves as independent of any superior real- ity. In contrast, the liberated jīvas in the spiritual world are in full awareness of Bhagavan and are whole-heartedly devoted to Him. This is contrary to the Advaitavada theory, according to which the jiva in the liberated state ceases to exist as an individual being, distinct from any other jiva or from Brahman. In Advaitavada, the jiva, or individuated being, is thought to exist only in the conditioned state. 15 ฟอง yatha saumyema madhu madhu-kṛto nistiṣṭhanti nānā-rūpāṇām vṛkṣāṇāṁ rasān thesamavahāram ekatām rasam gamayanti te yatha tatra vivekam na labhante’musyaham vṛkṣasya raso’smy amuṣyähaṁ vrkṣasya raso’smiti mno evam eva khalu saumyemāḥ sarvāḥ prajaḥ sati sampadya na viduḥ sati sampadyamahe whiy bito 310 Ilsbad 47 Two Types of Jīvas ol Although the jiva is never in fact born, it comes into existence in the material world because of its being conditioned by māyā. Birth, therefore, is only of its upadhi, the psycho-somatic organism. Because of its identification with the body, the jiva thinks of the body’s genesis as its own birth. bib In their prayers to Paramātmā, the Śrutis state that during the dissolution, the jivas are in a dormant state, merged within Param- ātmā. They do not have physical bodies at that time and thus they can neither perceive nor experience anything external. When it is time for the next cycle of creation, the gunas of prakṛti are thrown into disequilibrium, and the dispositions (vāsanās) of the jivas are thus revived. This process is described in an allegorical manner: Paramātmā impregnates prakṛti by injecting her with the jivas. The jivas are compared to semen and prakṛti to a woman’s womb. When a man unites with a woman, he also injects the jivas contained in his semen into her womb. 10 bod snoothie (2014) When it is time for dissolution, all jīvas merge back into Param- ātmā, devoid of all names or forms. This does not mean, however, that they become one with Him and thereby lose their individual existence. The Śrutis offer two examples to illustrate this occur- rence: that of rivers merging into the ocean and that of pollen brought by honeybees from various flowers to make honey. Once the rivers enter the ocean, they lose their respective names and forms, but this does not mean that the rivers themselves are lost. We are not able to distinguish between the water of the river and that of the ocean, but both exist separately, simultaneously. Simi- larly, although honey appears to be a uniform substance, in reality it is composed of parts from various types of flowers.ol even vedt Bot These examples should not be misunderstood to mean that the jiva and Brahman are one without any differentiation. If such were the case, then the jivas would not be able to take birth again in the next cycle of creation. When the jivas merge into Paramātmā, they lose their material identities. The examples of rivers merg- ing into the ocean and pollen into honey are to convey only this aspect of the analogy. The jivas enter into Paramātmā, losing their names and forms. They remain individual beings, however, along 311 II The Ontology of the Jiva - Taṭastha-sakti with their daiva (translated as “destiny” in SB 3.26.19 above), or karmic inheritance. This daiva is the cause behind the creation. Paramātmā brings forth the universe to mete out the results of the jivas’ past karma, which was accumulated in the previous cycle of creation. ritid nwo at an alasnog aybod adiŚrī Jiva cites various relevant statements from the Upanisadic texts to show the distinction between the jiva and Paramātmā even at the transcendental level. In the citation from Chandogya Upani- şad (6.3.2), the word jivena is used in the instrumental case, which implies that Paramātmā enters the three devatās along with the jiva. This is self-evident, as both the jiva and the ātmā (i.e., Param- ātmā) are mentioned separately in the verse. The instrumental case (in the word jivena) conveys the idea that the jiva is secondary to Paramātmā and accompanies Him.” The three devatās, under- stood from the previous section, are earth (anna), water (ap), and fire (tejas), which constitute the bodies of all beings.ad otni nomee 17 The quote from Svetäśvatara Upanisad (4.5) clearly states that there are two types of ajas, or rams, to be understood as the jiva and Paramātmā. The verse from Mundaka Upanisad (3.2.8) says that a wise person, becoming free of material name and form, attains the self-effulgent Purușa. It does not say that he merges into or becomes one with Him. 308REY HIS The last quote, taken from Chandogya Upanisad (6.9.1-2), says that (at the time of dissolution) after reabsorption into the Sup- reme Existent (sat), the jivas are unable to discern that they have so entered. Their cognitive awareness being dormant at that time, they are in ignorance about their state, but this does not mean that they have lost their individuality.s The example is given of honey in which the pollen extracted from different flowers is indistinguishable. Indistinguishability should not be equated with the loss of individuality. If we mix papaya seeds with black pepper corns, we may not be able to tell esitiinabi lansim led seol yedi 16 Śrīdhara Svāmi glosses daivät as jīvädṛṣṭāt, the unseen consequences [of prior karma] of the jiva. 17 sahärthairapradhane tṛtiya lo Joaqas Hari-nāmāmṛta-vyākarana 4.111 vibni mimer your arrot bus sman 312 47 Two Types of Jivas one from the other, but it does not mean that the papaya seeds have become black pepper. This concludes the description of the jiva, the intermediary potency. The basic points discussed are as follows:
2. The jiva is the knower of the field of the psychosomatic organism and is thus called kṣetrajña.
3. Paramātmā is also a kṣetrajña, but He is the knower of the field of all bodies.
4. Paramātmā is the primary kṣetrajña, because He does not depend on anyone else.
5. The jiva is an integrated part of Paramatma’s intermediary potency.
6. The jiva is ever distinct from Paramātmā, both in its conditioned as well as liberated states.
7. The Advaitavāda view that Brahman alone is real and that the jivas are merely a product of Brahman’s conditioning by māyā is not supported by scripture.
8. The jiva is atomic in dimension, eternal, conscious, the ref- erent of the pronoun “I,” endowed with agency, knower- ship, and experiential capacity, imperishable and free of all modifications.
9. There is a distinct jiva in each body.
10. In the state of dissolution, the conditioned jīvas remain within the body of Paramātmā along with their karmic inheritance, daiva.
11. There are two types of jivas, those eternally liberated and devoted to Bhagavan (nitya-mukta), and those in the beginning- less state of bondage to phenomenal existence (nitya-baddha). 11. The nitya-baddha jivas can become liberated by surrendering to Bhagavan. In the next section, Śrī Jīva Prabhu begins a new topic to delineate the nature of the extrinsic potency, bahiranga-sakti. 313 sich abess sig Karmic faharitat am this toob koht hoo his date is the causinggay blondamise Peatbotinski bay buhab to houquet armew juns past harn volunt creation text to show the distinction betwes bled pdf to new seals and grase scale af mism sibod He to 記 The dary To And fired every 20vit The st from Sepoyptare Unisa 14. suutensa yo bedrogque 200 that than coming becat Banditibnon add notuloseib to sja that fat the time of dissolution) after re sorption ante or Thed Sup Cosultive awarenes Dibbed-nyin sonstats lensmonang of agrono lo state anel they The example ged wriders navegada pat ven of honey in which the pollen extracted papaya seeds with black pepper corns, we may not be able to tell The Instrumental (Nimitta) and Constituent (Upādāna) Aspects of Maya Anucchedas 48-55 III The Ontology of Maya - Bahiranga-sakti The Instrumental (Nimitta) and Constituent (Upādāna) Aspects of Māyā Anucchedas 48-55 T Alma ban been gil) shoul या शक्तिविवृता । अन्तरा mediary (tapastha) potency of Param. The potency called Intrinsic (antard a previously [expla Bhagavat Sundarban, ef. Anuccheda 7). the potency known as “extrinsic (bahiran Sage Antarikan bold King Nimi विवणी वर्णितामा We have deverbed this tricolored may of Bhagar wens, petal, and discover the universe. What more do you ale to war? (m.) परवान ग भरावन स्वरुपभूयदि पूर्वी रिणी माया शक्ति यो वर्णागुण वसा तथाचापर्वणि पठन्ति सिता सिता व कृष्णा च सर्वकामदुधा दिशा इति । उक्तं च देवी होया गुणी माया दुयथा (गीता ७११४) इत्यत्र गुणमयीति ॥ अन्तरीक्ष विदेहम् || Bhagavatah (“of Bhagavan) Here ‘means of Preamstima, who has divina majesty and power (niferya) that are rooted in His blanganinsutitanoƆ bas (stimi) Istremurdani edT Aу&M to atosqRA (sпëbëqU) 22-8p zubarbounA lab-agostitella loro sd an alal ngo al doirwm balls you tog aid tutan planini wo alb bus connatalem] olinsan olan totta a ni svije orado sinabant loan las of harsh w [nobal luptattoo-it as wom al dl (prol-ontant) adala as a dato badusitanos si doid tedt gaivingle bezo Anuccheda 48 BadA ads to aswollot erit yd hatigab Jadr box has bould aid ai rieb is elliotdwaveg The Extrinsic Energy sit qu shr et at ov al annue ont to gnilalaro aniM to bym Hositib yuav al anug (ALS ATID) ४८ । तदेवं परमात्मनस्तटस्थाख्या शक्तिर्विवृता । अन्तराङ्गाख्या तु पूर्ववदेव ज्ञेया । अथ बहिरङ्गाख्या विव्रियते (भा० ११।३।१६) - IN THIS WAY, the intermediary (taṭastha) potency of Param- ātmā has been described. The potency called intrinsic (antara- nga) should be known as previously [explained in the Bhagavat Sandarbha, cf. Anuccheda 7]. Now we shall discuss the potency known as “extrinsic” (bahiranga). Sage Antarikṣa told King Nimi: otos to blah 2 blo एषा माया भगवतः सृष्टिस्थित्यन्तकारिणी । त्रिवर्णा वर्णितास्माभिः किं भूयः श्रोतुमिच्छसि ॥ १६२ ॥ 25 We have described this tricolored maya of Bhagavan that cre- ates, sustains, and dissolves the universe. What more do young -200wish to hear? (SB 11.3.16) of 1ster itin 1 but sadly ifgodila nobulosaib has 50 भगवतः स्वरूपभूतैश्वर्यादेः परमात्मन । एषा तटस्थलक्षणेन पूर्वोक्ता जगत्सृष्ट्यादिका- रिणी मायाख्या शक्तिः । त्रयो वर्णा गुणा यस्याः सा । तथा चाथर्वणिकाः पठन्ति “सिता- सिता च कृष्णा च सर्वकामदुघा विभोः” इति । उक्तं च “दैवी ह्येषा गुणमयी मम माया दुरत्यया” (गीता ७ । १४) इत्यत्र गुणमयीति ॥ अन्तरीक्षो विदेहम् ॥ Bhagavataḥ (“of Bhagavan”) here means “of Paramātmā,” who has divine majesty and power (aiśvarya) that are rooted in His eṣā māyā bhagavataḥ srsti-sthity-anta-kāriņi tri-varṇā varṇitäsmäbhiḥ kim bhūyaḥ śrotum icchasi sidne stranu spo es vol einh 319 III The Ontology of Maya - Bahiranga-śakti own intrinsic nature. This potency, called māyā, which is oper- ative in the matter of cosmic creation [maintenance and disso- lution], was referred to earlier in terms of its incidental charac- teristics (taṭastha-lakṣaṇa). It is known as tri-varṇā, or tricol- ored, signifying that which is constituted of the three gunas, as depicted by the followers of the Atharva: “The potency of Bha- gavan, which fulfills all desires, is white, black, and red.“2 That it is made up of the gunas is also stated in the Gītā, “This divine māyā of Mine consisting of the gunas is very difficult to cross” (GĪTĀ 7.14).3 Commentary US$5138 -(291 €159 OTF) first orgas IN THIS SECTION, Śrī Jiva begins a new topic, the description of the bahiranga-sakti, or the extrinsic potency. This account continues till Anuccheda 55. Paramātmā presides over both the taṭastha and bahiranga-śaktis. Having defined the incidental and intrinsic char- acteristics of the taṭastha-sakti, Śrī Jīva now begins his explanation of the extrinsic energy, or bahiranga-sakti, which is the taṭastha- śakti’s field of action (kṣetra). This is called prasanga-sangati, or contextual correlation. The antaranga-sakti, which manifests the transcendental abode, associates, and divine play of Bhagavan, was already explained in Bhagavat Sandarbha (Anucchedas 13 ff.). The bahiranga potency is known by different names, such as prakṛti, māyā, and Durga. The incidental characteristics (taṭastha- lakṣaṇa) of the bahiranga-sakti refer to its role in the matter of cos- mic creation, sustenance, and dissolution. Although these func- tions are ultimately conducted by Paramātmā, who manifests as the three guṇāvatāras, they are executed in a secondary sense by the bahiranga-sakti consisting of the three gunas. 11 passt faire fifismug king (8910 Tafit) T odw “Emax to” anseman (“nevagada to”) dotovogoria aiH ni batoor erstedt (provžio) won has vastam enivib and 2 sităsită ca kṛṣṇā ca sarva-kama-dugha vibhoḥ 3 Source untraceable Tons-n-dinle-hez dotovogod daivi hy eṣā guṇa-mayi mama māyā duratyaya adam how-h 320 pichael ola sull fach fandtaylabaddishwanaofeng bas and brow did the grinniged.blogg.no fele pooled ad oral fyrstove moopdail van), the Self Anucchedas 49-52 places, hd Absolute solute Reality object Two Divisions of the Bahiranga-saktid) at made quite evident 15018 Idasce ४९-५२ । तस्या मायायाश्चांशद्वयम् । तत्र गुणरूपस्य मायाख्यस्य निमित्तांशस्य द्रव्यरू- पस्य प्रधानाख्यस्योपादानांशस्य च परस्परं भेदमाह चतुर्भिः (भा० ११ ।२४ ।१) THIS MAYA also has two parts. In four verses Bhagavan describes the mutual difference between the instrumental part (nimitta- amśa), called māyā, in the form of the gunas, and the constituent part (upādāna-aṁśa), called pradhana, in the form of primordial matter: अथ ते सम्प्रवक्ष्यामि साङ्ख्यं पूर्वविनिश्चितम् । यद् विज्ञाय पुमान् सद्यो जह्याद् वैकल्पिकं भ्रमम् ॥ १६३ ॥ mos imava 980 979W I shall now explain to you the principles of Sänkhya as estab- lished by the teachers of the past, realizing which a per- son should immediately give up the delusion of difference. (SB 11.24.1)1 o mi show [assa bne 1998] ters gaines.(otiql टीका च - अद्वितीयात् परमात्मनो मायया प्रकृतिपुरुषद्वारा सर्वं द्वैतमुदेति पुनस्तत्रैव लीयते इत्यनुसन्दधानस्य पुरुषस्य द्वन्द्वभ्रमो निवर्तते इति वक्तुं साङ्ख्यं प्रस्तौति “अथ” इति । इत्येषा । अत्र प्रधानपर्यायः प्रकृतिशब्दः ॥ FOR FISH F Svāmi comments: “All dualities spring forth from and again merge back into Paramātmā, who is one without a second, through the influence of maya or [the combination of] prakṛti atha te sampravakṣyāmi sänkhyaṁ pūrva-viniścitam The oito manab yad vijñāya puman sadyo jahyad vaikalpikam bhramamoto bugin-naviy boy 321 III The Ontology of Maya - Bahiranga-sakti and puruşa. For one who deliberates on this, the delusion of dual- ity is dispelled. With this intent, Bhagavan begins His discourse on Sankhya, beginning with this verse.” The word prakṛti here [in the commentary] is [to be taken as] a synonym of pradhana. ored, भा० ११।२४।२ – filia all fulfilia [Thereafter, it is stated:] the Athuryd gun ck, and red. That editoreroizivia owT as lu very difficult to cross” (आसीज् ज्ञानमथो अर्थ एकमेवाविकल्पितम् । यदा विवेकनिपुणा आदौ कृतयुगे युगे ॥ १६४ ॥ In the period of dissolution prior to the new cycle of yugas (ayuga) and in the beginning, during Satyayuga, when discrim- ination was highly evolved, consciousness [the seer] as well as presentational phenomena [the seen] were one only and undifferentiated. (SB 11.24.2)2ESTOGE balles, De टीका च – अथोशब्दः कार्त्स्न्ये । ज्ञानं द्रष्टृ । तेन दृश्यरूपः कृत्स्रोऽप्यर्थश्च विकल्पशून्य- मेकमेव ब्रह्मण्येव लीनमासीदित्यर्थः । इत्येषा । fakti’s field of Svāmi comments: “Atho (‘as well as’) is used here in the sense of ’total’ [i.e., the totality of conscious subjects together with the totality of presentational phenomena]. Here, ‘consciousness’ (jñāna) refers to the seer (draṣṭā), with which the totality of pre- sentational phenomena (artha) in the form of the seen (dṛśya) were one only, without any differentiation whatsoever (avika- lpita), meaning that [seer and seen] were in complete identity in Brahman.” तृतीयस्कन्धे च “भगवानेक आसेदमग्र आत्मात्मनां विभुः” (भा० ३।५।२३) इत्यादौ यद् भगवत्त्वेन शब्द्यते तदेवात्र ब्रह्मत्वेन शब्द्यते इति । " वदन्ति” ( भा० १ २ ।११) इत्यादिवदु- भयत्रैकमेव वस्तु प्रतिपाद्यम् । अन्ते तु “एष साङ्ख्यविधिः प्रोक्तः” इत्यादौ । “परावरदृशा मया” (भा० ११।२४।२९) इत्यन्तेन भगवद्रूपेणाप्यवस्थितिः स्पष्टैव ।dagrom 30 notienidmo od] to a 3o s 2 won’t on shima, dught wilho asij jñānam atho artha ekam evävikalpitam yada viveka-nipună adau kṛta-yuge’yuge tai ant diguord Imingens ndio ohanmug nybitty boy 322 49-52 Two Divisions of the Bahiranga-śakti That [Reality] which is here referred to [by Śrīdhara in his com- mentary] as Brahman is the same [Truth] referred to as Bhaga- vän in the verse of the Third Canto, “Prior to the world appear- ance, there was only the all-pervading Complete Person (Bhaga- vän), the Self of all selves” (SB 3.5.23). In both places, the object of exposition is verily the same one Reality, as stated in the verse: “Those who have realized Absolute Reality, which is nondual consciousness (advaya-jñāna), refer to It as Brahman, Param- ātmā, and Bhagavan” (SB 1.2.11). This will be made quite evident at the end of this chapter [SB 11.24], where that Reality is clearly [described] as existing in the form of Bhagavan, with the words “[has been explained] by Me, who am the witness of the ‘such- ness’ of cause and effect [or of consciousness and phenomena]” (paravara-dṛśa maya): “Thus, the process of Sänkhya, which cuts all the knots of doubt, has been explained through positive and negative inferential insight by Me [Bhagavan], who am the witness of the ‘suchness’ of cause and effect [or of consciousness and phenomena]” (SB 11.24.29).5 कदा ? इत्यपेक्षायामाह-यदा आदौ कृतयुगे विवेकनिपुणा जना भवन्ति तस्मिन्नयुगे तत्पूर्वस्मिन् प्रलयसमय इत्यर्थः ॥ In anticipation of the question, “When [were the seer and seen one without distinction]?” Bhagavan responds [in SB 11.24.2], “In the beginning, during Satyayuga, when discrimination was highly evolved; and in that interim period (ayuga), i.e., during the period of dissolution prior to the new cycle of yugas.” भा० ११।२४।३- [It is further said:] तन्मायाफलरूपेण केवलं निर्विकल्पितम् । ि वाङ्मनोऽगोचरं सत्यं द्विधा समभवद् बृहत् || १६५ ।। 3 bhagavän eka asedam agra ātmātmanām vibhuḥ vadanti tat tattva-vidas tattvam yaj jñānam advayam 5 brahmeti paramatmeti bhagavan iti sabdyate barved esa sankhya-vidhiḥ proktaḥ samsaya-granthi-bhedanaḥo ni gaile JÜ pratilomänulomabhyaṁ paravara-dṛśa mayai eldingssung smosed 323 III The Ontology of Maya - Bahiranga-śakti That one great (bṛhat) undivided and singular Truth, which is beyond speech and mind, was divided into two in the form of Its mayä [the perceptible world] and Its result [Its individuated expansions, the jivas]. (SB 11.24.3) टीका च - तद् बृहद् ब्रह्म वाङ्मनोगोचरं यथा भवति । तथा माया दृश्यं फलं तत्प्रकाशः । तद्रूपेण मायारूपेण विलासरूपेण वा द्विधाभूत् । इत्येषा । eved odw Svāmi comments: “In order that the Great (brhat) Brahman could become accessible to speech and the mind, It became divided into two forms, as māyā and as Its individuated expan- sion (vilāsa), where maya means ‘what is perceptible’ (drsya) and the result (phala) means ‘Its manifestation’ (prakāśa).” अत्र माया दृश्यमिति । फलं तत्प्रकाश इति छेदः । तेन ब्रह्मणा यद् दृश्यं वस्तु तन् माया तस्य ब्रह्मणो यः प्रकाशविशेषः स फलमित्यर्थः ॥ Here [in Sridhara Svami’s commentary] the compound tan- māyā-phala-rūpena is broken into two [with the pronoun tat (“Its,” i.e., “of Brahman”) being applied to both the terms that follow], where mayă refers to the phenomenal world as an object of perception (dṛśya), and phala (“result” or “fruit”), to a manifestation of Brahman (tat-prakāśa). This means that the object that is perceptible to Brahman is His māyā, whereas that which is a specific, or individuated, manifestation of Brahman (prakāśa-viśeşa) is the result (phala). भा० ११।२४।४- Thereafter it is stated: 6 7 तयोरेकतरो ह्यर्थः प्रकृतिः सोभयात्मिका । ai has hovlove were in complete lényone ज्ञानं त्वन्यतमो भावः पुरुषः सोऽभिधीयते ॥ १६६ ॥ tan-maya-phala-rupena kevalam nirvikalpitam [:bise nedut atal] मा०त्यादी द van-mano’gocaram satyam dvidhä samabhavad bṛhat apo mais nos novapild The verse is read either as van-mano-gocaram, “accessible to speech and mind,” or as van-mano’gocaram, “beyond speech and mind.” Śrīdhara here prefers the first reading. In other words, the One Truth is divided in two so that it can become perceptible to speech and mind.ng maridamolanolitong 324 49-52 Two Divisions of the Bahiranga-śakti boll of these two, the [one referred to in SB 11.24.2 as] “presen- tational phenomena” (artha) refers to prakṛti consisting of b two aspects [namely, cause and effect], while “consciousness” (jñāna) refers to a completely different status of being, which is called puruşa. (SB 11.24.4) टीका च – तयोर्द्विधाभूतयोरंशयोर्मध्ये उभयात्मिका कार्यकारणरूपिणी । इत्येषा । vinb Here Svāmi comments: “Out of these two individuated parts, tayoḥ, one is prakṛti, which has two aspects in the form of cause and effect.” buthandede and fresh एवं श्रीविष्णुपुराणे “विष्णोः स्वरूपात् परतो हि तेऽन्ये रूपे प्रधानं पुरुषश्च विप्र ” (वि० पु० १।२।२४) इत्यत्र तेषामेव टीका च-परतो निरुपाधेर्विष्णोः स्वरूपात् ते प्रागुक्ते प्रधानं पुरुषश्च इति द्वे रूपे अन्ये मायाकृते । इति ॥ श्रीभगवान् ॥ Similarly, in Visnu Purana it is said: “O brahmana, two other forms, pradhana and purusa, appeared from the intrinsic nature of Visņu, who is transcendental” (VP 1.2.24). Svāmī also com- ments on this statement: “From the intrinsic nature of Visņu, who is transcendental (parataḥ), i.e., devoid of any condition- ing (nirupadheḥ), [appeared] these two other forms, pradhāna and puruşa, which were described earlier. The pronoun ‘other’ (anye) means ‘made out of [or through the influence of] māyā.”” lenists all Ila yd beinsgmosos al senols even al H voworl Commentary THE EXTRINSIC ENERGY, called māyā, has two divisions, namely, nimitta and upādāna. The three gunas are the nimitta, or instru- mental cause, and pradhana, which transforms as matter, is the upādāna, or the constituent cause. To explain this, Śrī Jīva refers to Bhagavan Śrī Kṛṣṇa’s instructions on Sankhya philosophy to Uddhava.ey on svisoisg audi bas nup-ovinz mi batentie ni 6 -de Sankhya posits that prakṛti undergoes various stages of mod- ification. Under the influence of Paramatma’s time energy, the livtite sd of sgbalword todt 9 8 tayor ekataro hy arthaḥ prakṛtiḥ sobhayātmikā jñānam tv anyatamo bhavaḥ puruṣaḥ so’bhidhiyate viṣṇoḥ svarüpät parato hi te’nye rupe pradhanam puruşaś ca vipra bisimlend 325 III The Ontology of Maya - Bahiranga-sakti material world undergoes cycles of creation and dissolution, like day and night. During the creation, jivas perform actions and suf- fer or enjoy the outcome of their meritorious and unmeritorious deeds. At the time of dissolution, the evolutes of prakṛti merge back into their respective causes and ultimately back into prakṛti, which remains in an inactive state. During this period, the jivas have no physical bodies and their residual karma, called destiny or daiva, remains with them. This daiva is instrumental in bringing forth corresponding new bodies in the next cycle of creation. Verse SB 11.24.2 describes that when the jivas along with their destiny and prakṛti are in the dormant state within Paramātmā, there are no divisions of seer and seen. This state is described in the Upanisads by statements such as, “In the beginning, there was only the ātmā” (BAU 1.4.1) 10 The word ātmā here refers to Paramātmā. The Bhagavatam verse 3.5.23, “Prior to the world appearance, there was only the all-pervading Complete Person (Bhagavan), the Self of all selves,” cited in the present as well as in the previ- ous anuccheda, refers to the period of cosmic dissolution. Because prakṛti and the purusas are all merged in Paramātmā at that time, it is said that He alone existed. His “aloneness” is only in reference to the material creation, which is non-manifest at that time. From the point of view of the eternally self-manifest spiritual domain, however, He is never alone. He is accompanied by all His eternal associates. In this verse (SB 11.24.2), it is said that prakṛti and puruşa were one, not only during the period of dissolution, but in Satyayuga as well. How is that? It was so because in that yuga, people were fully endowed with wisdom, and thus they envisioned only Brah- man without any variety, as is proclaimed in the Mundaka Upani- sad (2.2.11), “This world is Brahman alone.”” People in Satyayuga are situated in sattva-guna and thus perceive no variety, as Kṛṣṇa says in GĪTĀ 18.20, “The knowledge by which one sees one imperish- able and indivisible Reality in all the diverse species of life, know that knowledge to be sättvika.” 10 atmaivedam agra āsīt 11 brahmaiveidam visvam 326 49-52 Two Divisions of the Bahiranga-sakti In verse SB 11.24.3, the word maya refers to the world appear- ance from prakṛti, and phala (“fruit,” “result”) refers to the jiva. The jiva is called phala, or the result, because it is the jiva that suffers or enjoys the results of its actions. Prakṛti itself is inert and thus inca- pable of suffering or enjoying. The word phala can also be under- stood to mean “aim,” “object,” or “purpose,” which would indicate that the purpose of the extrinsic energy is to unfold the individual self’s karma, as stated in the Bhagavatam (10.87.2). Both prakṛti and puruşa manifest from Brahman or Paramātmā. This is made explicit in the next verse (SB 11.24.4). Here prakṛti refers to the upādāna, or constituent, part of māyā. Although the puruşa is not part of māyā, the residual karma or destiny (daiva) of the puruşa is maya’s nimitta, or instrumental, part. It is to show these two divisions of maya that Śrī Jiva has cited these four verses from the Eleventh Canto. The verse from Vişnu Purāna makes the same point even more explicit. Here again, prakṛti refers to the upādāna part of māyā, and the purusa’s conditioned state implies its nimitta part. In the following anuccheda, Śrī Jiva cites additional pramāņas about the two divisions of māyā. In altd TASTIC I FIRES TOTE ents), if the is made up possess part of the श ency (nim mine old an ab(oväddnin) moitiéquipo jo bollanzi hà The corales despi SE-seng-stay-old sorgine to 327dildo antecipe fine diplombo volarly bowldringniwothsciolgars Anuccheda 53 loveldeg babouda The Upādāna and Nimitta Divisions of Māyā ie fgoochl bling diod piatlontorborin baju se ohly ५३ । अन्यत्र तयोरुपादाननिमित्तरूपयोरंशयोर्वृत्तिभेदेन भेदानप्याह (भा० १० १६३।२६) - for sear bet ELSEWHERE, Jvara (“fever personified”) speaks to Bhagavan about the distinction between these two parts [of māyā] in the form of upādāna and nimitta, by [describing] their differing functions: कालो दैवं कर्म जीवः स्वभावो द्रव्यं क्षेत्रं प्राण आत्मा विकारः । तत्सङ्घातो बीजरोहप्रवाहस्तन्मायैषा तन् निषेधं प्रपद्ये ॥ १६७ ॥ to the Time, destiny, karma, the jiva, innate disposition, subtle mat- horter, the presentational field, the vital force, the empirical self (ātmā), the modifications of prakṛti, the body, the continuous flow in the form of seed and sprout - all these constitute Your māyā. I take shelter in You, the prohibitor of māyā. (SB 10.63.26)1 टीकाच – कालः क्षोभकः । कर्म निमित्तम् । तदेव फलाभिमुखमभिव्यक्तं दैवम् । स्वभा- वस्तत्संस्कारः । जीवस्तद्वान् । द्रव्यं भूतसूक्ष्माणि । क्षेत्रं प्रकृतिः । प्राणः सूत्रम् । आत्मा अहङ्कारः । Satyay Svāmi comments: “Time (kāla) is the precipitator (kṣobhaka); previous action (karma) is the instrumental cause (nimitta); the same karma, when manifest as on the verge of delivering its fruit, is called daiva, or destiny; innate disposition (svabhava) is 1 kalo daivam karma jivaḥ svabhavo dravyam kṣetram präṇa ātmā vikāraḥ tat-sanghato bija-roha-pravāhas tan-mayaiṣā tan-niṣedham prapadye 328 53 The Upādāna and Nimitta Divisions of Māyā [made up of] the unconscious impressions left by karma; the jiva is that entity to whom these attributes belong (tad-vän); matter (dravya) means the subtle or causal elements; the presentational field (kşetra) is material nature [as a whole] (prakṛti); the vital force (prāna) means ‘sutra,” [or the first modification of prakṛti predominated by rajas]; ’the empirical self’ (ātmā) [here] means ’ego’ or “I”-consciousness’ (ahankara). विकार एकादशेन्द्रियाणि महाभूतानि चेति षोडशकः । तत्सङ्घातो देहः । तस्य च बीजरो- हवत् प्रवाहः । रोहोऽङ्कुरः । देहाद् बीजरूपं कर्म । ततोऽङ्कुररूपो देहः । ततः पुनरेवमिति प्रवाहः । तत् त्वां निषेधावधिभूतं प्रपद्ये भजे इति । इत्येषा । “The modifications (vikāra) of prakṛti are sixteen, namely, the eleven senses and the five gross material elements; their combi- nation (tat-sanghata) is the body; the body is implicated in a con- tinuously repeated flow or series, like that of seed and sprout (bija-roha-pravaha); roha means ‘a sprout,’ whereas the karma performed by the body is like a seed, bija; from this seed arises a body like a sprout (roha); from this again the seed emerges in the form of karma. All this is [called] ’the flow,’ pravaha. I worship (prapadye) You (Visņu), who are the ultimate or final prohibitor of all this [māyā].” Here ends Śrīdhara’s comment. अत्र कालदैवकर्मस्वभावा निमित्तांशाः । अन्ये उपादानांशास्तद्वान् जीवस्तूभयात्मक- स्तथोपादानवर्गे निमित्तशक्त्यंशोऽप्यनुवर्तते । यथा जीवोपाधिलक्षणेऽहमाख्ये तत्त्वे तदीयाहम्भावः । स ह्यविद्यापरिणाम इत्यादि । यथोक्तं तृतीयस्य षष्ठे (भा० ३।६।२५) - In this verse, kala, daiva, karma, and svabhāva are the nimitta (instrumental) part of māyā [or the extrinsic energy, bahiranga- śakti]; the rest are the upādāna part (the constituent ingredi- ents). But the jiva, who possesses all these properties (tad-vān), is made up of both. A part of the instrumental potency (nimitta- śakti) also proceeds correspondingly into the set of constituent ingredients (upādāna), such as the “I”-consciousness (aham- bhava) of the jiva entering into the element called aham, which characterizes the limitation (upadhi) of the jiva. This is the 2 The concept of sutra is discussed in greater detail in Anuccheda 58, especially SB 11.9.19-20, quoted there. 329 III The Ontology of Maya - Bahiranga-sakti result of avidya, ignorance, as is said in the sixth chapter of the Third Canto: ht) Lanoli groled estudiats atremals leaves art modw of vitne tort al alidnast ensam (h) List आत्मानं चास्य निर्भिन्नमभिमानोऽविशत् पदम् ।mal (prises) bisi कर्मणांशेन येनासौ कर्तव्यं प्रतिपद्यते ॥ १६८ ॥ इति । ( 90 (Both) [antan yd hetunimoberg After that, [Rudra, the deity of] self-identity (abhimana),s entered the seat of the individuated ego (ātmānam) [of the virat-puruşa], along with a portion of his [Rudra’s] active sense (karmaṇā) [i.e., his “I”-awareness], by means of which the jiva is endowed with the sense of what is to be done. (SB 3.6.25)3 | STER अत्र “आत्मानमहङ्कारमभिमानो रुद्रः कर्मणा अहंवृत्त्या” इति टीका च । 22013 ftsds bog asansa devels Svāmi comments on this: “The word ātmānam (the individuated self) here means the ego (ahankara) [of the virat-purusa]; the word abhimana (‘self-identity’) [is a name for the god] Rudra. ‘Along with his active sense’ (karmaṇā) means through the function of the “I”-awareness (aham-vṛtti).”) onges solilybod gida अत्र च यन् निर्भिन्नं तदधिष्ठानं वागादीन्द्रियं तृतीयान्तमध्यात्ममिति प्रकरणनिर्णयष्टी- कायामेव कृतोऽस्ति । [byom] aidt Is to [This verse is part of a series of verses that all follow the same pattern. To understand these verses, one must follow the guid- ing principles set forth by Sridhara Svāmi in his commentary to the beginning verse of the section (SB 3.6.12). Śrī Jiva’s expla- nation here is with reference to these guidelines.] In any of these verses, the word that is qualified by the adjective nirbhi- nna (individuated) refers to the locus (adhiṣṭhāna) [wherein the overseeing god (here Rudra) enters and establishes him- self]. The particular sense faculty, such as speech [as in SB 3.6.12, or such as the “I”-awareness (karmaṇā), here in verse 25], for 3 ātmānam căsya nirbhinnam abhimano’visat padam karmanāmsena yenäsau kartavyam pratipadyatek sarvatra yan nirbhinnam tad adhiṣṭhānam agny-adi-prathamāntam adhidaivam väg-ädindriyam tṛtiyantam adhyatmam pratipattavyam adhibhutam. b Bhāvārtha-dipika 3.6.12 330 53 The Upādāna and Nimitta Divisions of Māyā which the third case is used, refers to the particular psychi- cal, or cognitive, instrument (adhyatma). These points are con- cluded from the context, as has been done expressly in Śrīdhara Svāmi’s commentaries on this section. कर्मणो बीजरूपत्वं कारणतामात्रविवक्षया । तदेवमत्रापि मूलमायायाः सर्वोपादानांश- मूलभूतं क्षेत्रशब्दोक्तं प्रधानमप्यंशरूपमित्यधिगतम् । जीवस्तद्वानित्यनेन शुद्धजीवस्य मायातीतत्वं बोधयति । ज्वरः श्रीभगवन्तम् ॥ Karma [in verse SB 10.63.26] is compared to a seed only to point out its causality. In this way, here also primordial matter (pradhana), which is referred to by the word kṣetra (“the presen- tational field”) and which is the root of the entire constituent (upādāna) part [of maya], is understood to be only a part of the original māyā. [When Śrīdhara Svāmi says,] “the jiva is that which possesses all these properties” (tad-van), he is indicating that the pure jiva is beyond mäyä. Commentary THE PRESENT VERSE is spoken by Jvara, the personification of fever. This may sound strange to the modern mind, but not so to that of the traditional dharmic culture of India. According to Vedic scrip- tures, even insentient objects, such as mountains and rivers, have personal conscious traits underlying their visible features. This needs to be researched by modern science. The eminent scientist James Lovelock created something of a stir in the scientific com- munity in the 70’s of the last century by proposing the Gaia theory, which holds that the Earth itself is a sentient being. But it was not a surprise to those of the traditional Indian mindset. In a similar vein, many common diseases also have personali- ties representing them. In Ayurveda, there are three ways to treat a disease, one of which is called daiva-vyapäśraya, or cosmic heal- ing. This includes appeasing the deity of the particular disease by ca. 5 trividham auṣadham iti daiva-vyapāśrayaṁ yukti-vyapāśrayaṁ sattvāvajayaś c Caraka-samhita, Sūtra-sthāna 11.54 odi daidw 331 III The Ontology of Mäyä - Bahiranga-sakti chanting mantras, worshiping, or performing a fire sacrifice. This is similar to energy healing in the West.mani evitingos to Jes Bali was the grandson of Prahlada, the famous devotee of Nrsimha, whose story is told in Canto 7. His eldest son, Bāņāsura, was a great devotee of Lord Siva, whose capital was at Sonitapura. Bāṇa had a young daughter, named Uṣā. One day Uṣā saw a hand- some man in her dream and fell in love with him. When she woke up and could not find her beloved anywhere, she called out, “Where are you, my darling?” Her friend, Citralekha, heard her and inquired into the cause. Uşă then told her about her unusual dream and that she was dis- tressed due to separation from her lover. Citralekha consoled her by saying that she would unite the lovers. She made portraits of all the famous contemporary princes, examining which, Uṣā was delighted to recognize her lover as Aniruddha, a grandson of Bhagavan Śrī Kṛṣṇa. AloUsing her metanormal yogic powers, Citralekha kidnapped the sleeping Aniruddha from his bed in Dvārakā, Kṛṣṇa’s capital city. Uṣā was overjoyed to be united with him, and Aniruddha also enjoyed her company for many days, all the while concealed within the princess’s private quarters. HT The eunuchs guarding the princess were eventually able to deduce Usa’s loss of virginity when they saw telltale signs on her body, which they reported to the king. Bāņa was enraged to hear that his daughter’s sanctity had been breached and immediately rushed there to punish the intruder. There he engaged Aniruddha in a fierce duel, eventually taking him prisoner. When Śrī Kṛṣṇa heard of his grandson’s plight from the celes- tial sage Narada, He was obliged to take up hostilities against Bāṇa’s kingdom. This eventually led to a great battle between Kṛṣṇa and Lord Siva, who had come to support his devotee Bāņa. During the course of the battle, Lord Siva released his weapon, jvara, or “fever personified,” on Kṛṣṇa. Bhagavan Kṛṣṇa counteracted by releas- ing His own fever weapon, called Nārāyaṇa-jvara, which easily sub- dued Śiva-jvara. The latter then offered prayers to Śrī Kṛṣṇa, from which the verse under discussion has been taken.des- 332 53 The Upādāna and Nimitta Divisions of Māyā The instrumental (nimitta) and constituent (upädāna) compo- nents of maya are being specified in the verse. Time is that which unsettles the equilibrium of prakṛti. Karma refers to meritorious and unmeritorious deeds, and daiva (or destiny) is the outcome of these actions. Svabhava (or innate disposition) is the unmani- fest state of daiva. Together these four constitute the instrumental (nimitta) part of prakṛti. The rest of the items, i.e., dravya, kṣetra, prāṇa, ātmā, and vikara comprise its constituent (upādāna) part. Here the word prāna (“vital force”) has been taken by Śrīdhara to refer to sutra, or the first modification of prakrti endowed with active potency. Sūtra is usually subsumed within the mahat-tattva, the cognitive potency, which is commonly accepted as the first modification of prakṛti (cf. SB 11.24.6). The jiva, or conditioned self, is here said to include both nimitta and upādāna, because it is delimited by both gross and subtle bod- ies. The nimitta part in the form of daiva, karma, and svabhāva is located within the subtle body, which is a product of the upādāna part of māyā. Kāla influences both the subtle and gross bodies.com Śrī Jiva comments that nimitta also pervades the upādāna cause. There is a subtle element called aham-tattva, or ahankära, which is part of the upādāna cause, since it constitutes the subtle body. But the “I”-consciousness (aham-bhava) within this aham is a nimitta cause, being the agency behind all action. This “I”-consciousness is a product of the avidya potency of maya. This is stated in the verse cited from the Third Canto (SB 3.6.25). sdt at (atürdürlam) framele bat This verse forms part of a series describing the appearance of the Cosmic Body, which has three aspects, namely, adhyatma (the psychical, or cognitive, instrument of knowing or acting), adhi- daiva (the cosmic, or higher order facilitation of sensory or cogni- tive operations), and adhibhūta (the physical function, or object). Adhyatma refers to the ten senses and the mind, adhidaiva to the presiding deities of these senses, and adhibhūta to their objects. of The structure of all the verses in this series is similar with respect to the cases used for the three aspects mentioned above. 6 tebhyaḥ samabhavat sutraṁ mahän sütrena samyutaḥdinongent tato vikurvato jāto yo’hankaro vimohanaḥ 333 III The Ontology of Maya - Bahiranga-sakti Śrīdhara Svāmi, while commenting on the first of them (SB 3.6.12), explains that each verse describes one of the Cosmic Person’s senses. As an example, the following verse can be considered:me The guardian of the world, Agni, entered the seat of the individ- uated mouth [of the Cosmic Person] along with a portion of his [Agni’s] power of speech, by means of which the jiva is endowed with the sense of what is to be said. (SB 3.6.12)” The god whose name is mentioned in each verse (such as Agni here) and placed in the nominative case, is the adhidaiva, or the presiding deity of a particular sense faculty, who facilitates and governs its function. The bodily part named in each verse, e.g., the mouth, which is placed in the accusative case and modified by the word nirbhinna (“individuated” or “separated”), refers to the locus (adhiṣṭhāna) of that sense. The sense faculty itself, e.g., vācā (“along with the power of speech”), which is in the instrumental case, is the adhyatma (the psychical, or cognitive, instrument of knowing or acting). The task that is to be accomplished, e.g., vakta- vya, “that which is to be spoken,” i.e., the spoken word, is the adhi- bhūta (the physical function). In conclusion, the physical organ, such as the mouth, is the locus, the presiding deity of the sense faculty is the adhidaiva, the sense faculty that functions through the physical organ with the assistance of the presiding deity is the adhyatma, and the physical function related to a particular gross element (mahābhūta) is the adhibhūta. lo According to this scheme, the word ātmānam (the individuated self) in SB 3.6.25 is the seat (adhiṣṭhāna) and has thus been under- stood as ahankära, or the material element of ego, that evolves out of the mahat-tattva. Abhimana (self-identity) is the presiding deity (adhidaiva), Rudra, who takes his seat in this aharkāra. Karmaṇā, which is in the instrumental case, is the psychical instrument (adhyatma), here referring to aham-vṛtti, or “I”-consciousness, which also has its seat in ahankära. Kartavya, “that which is to be done,” refers to the physical function (adhibhūta) that is meant tasyägnir äsyam nirbhinnam loka-palo’viśat padam 7 vācā svāṁśena vaktavyaṁ yayāsau pratipadyate 334 53 The Upādāna and Nimitta Divisions of Māyā to be accomplished. The ahankära, which is a material element, is the upādāna-karaṇa (the constituent cause), and aham-vṛtti, which is the sense of doership predominated by one of the three gunas of māyā, is the nimitta-karana (the instrumental cause). The aham-vṛtti is within ahankara like an electric current in a wire. Śrīdhara Svāmī recognizes karma as the seed of the body, because it is the cause of new ones, which are compared to the sprouting of karmic seeds. The body can be likened to fossilized karma as well as to the source of further karma, which leads to the next body. Śrī Jiva Gosvāmi cited the prayer of Jvara to show the two divisions of māyā along with their corresponding subdivisions. The intention behind this is to convey the pure self’s distinction from everything material, which includes the phenomenal “I”- consciousness. Next, Śrī Jīva describes the two divisions of the nimitta cause. ply functions, word sphurotly bec Mind ha ther mentary) ley Its the state in simply blue

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    added
    BES
    bebasque sus nofterodil has sgabrod sergoed,(Italo) 2sionatog’
    verse, it was stated
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    nayd brings about dissolution (ch
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    335
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    Anuccheda 54
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    анальна
    The Vidya and Avidya Potenciesims to gaituonge of the Nimitta-kāraṇa
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    ५४ । अथ निमित्तरूपांशस्य प्रथमे द्वे वृत्ती आह (भा० ११।११।३)
    -
    mont
    BHAGAVAN SRI KRṢŅA Speaks of the first two functions of the nimitta part of māyā:
    case
    विद्याविद्ये मम तनू विद्व्युद्भव शरीरिणाम् ।
    मोक्षबन्धकरी आद्ये मायया मे विनिर्मिते ॥ १६९ ॥
    O Uddhava, know that knowledge (vidya) and ignorancese f(avidya) are My two forms [energies], created by My māyā. the They are beginningless and cause the bondage and release of all the embodied beings. (SB 11.11.3)1
    टीका च - तन्येते बन्धमोक्षावावाभ्यामिति तनू शक्ती मे मायया विनिर्मिते । मायावृत्ति- रूपत्वात् । मोक्षबन्धकरी इत्येकवचनं द्विवचनार्थे ।
    Śrīdhara Svāmi comments: “The word ‘forms’ (tanu) here means ‘potencies’ (śakti), because bondage and liberation are expanded (√tan) or accomplished by them. They are created or brought about (vinirmite) by My maya, being forms of maya’s functions. Mokṣa-bandha-kari, though singular, is meant to be taken in the which I to
    1
    dual.2
    vidyavidye mama tanu viddhy uddhava saririņām mokṣa-bandha-karī ādye mayaya me vinirmite
    2 This is the explanation for a grammatical defect. The adjective
    336
    54 The Vidya and Avidya Potencies of the Nimitta-kāraṇa
    ननु तत्कार्यत्वे बन्धमोक्षयोरनादित्वनित्यत्वे न स्याताम् ? तत्राहाद्ये अनादी । ततो यावदविद्यां प्रेरयामि तावद् बन्धः । यदा विद्यां ददामि तदा मोक्षः स्फुरतीत्यर्थः । इत्येषा ।
    “A doubt is raised: If bondage and liberation are the effects of māyā, then surely they cannot be beginningless and endless [respectively]? To this, the verse replies [with the word] ādye, meaning beginningless. Therefore, for as long as I inspire igno- rance, there is bondage, and when I bestow knowledge, then liberation becomes manifest.” Here ends Śridhara’s comment.
    अत्र मायावृत्तिरूपत्वादिति वस्तुतो मायावृत्ती एव ते । विनिर्मितत्वं त्वपरानन्तवृत्तिकया तया प्रकाशमानत्वादेवोच्यते । यतोऽनादी इत्यर्थः । तथा स्फुरतीत्यस्य मोक्ष इत्यनेनै- वान्वयः । जीवस्य स्वतो मुक्तत्वमेव । बन्धस्त्वविद्यामात्रेण प्रतीतः । विद्योदये तु तत् प्रकाशते मात्रम् । ततो नित्य एव मोक्ष इति भावः ।
    I
    T
    Here, “being forms of maya’s functions” means that knowledge and ignorance are factually “states of maya” (māyā-vṛtti). By saying that they are “created” (vinirmite), what is meant is sim- ply that they are manifested by māyā, which has unlimited other functions, because they have no beginning. In the same way, the word sphurati, “becomes manifest” [in Svami’s commentary], is to be applied only to liberation because the jiva is liberated by its very own inherent nature, and it is due to ignorance alone that there is but an appearance of bondage. When knowledge arises, the liberated state is simply brought to light. So, the intended sense is that liberation is the jiva’s permanent state.
    obat sor and windy Hadom
    न च वाच्यम् “एषा माया” (भा० ११।३।१६) इत्यादौ सामान्यलक्षणे मोक्षप्रदत्वं तस्या नोक्तमित्यसम्यक्त्वमिति । अन्तकारित्वेनात्यन्तिकप्रलयरूपस्य मोक्षस्याप्युपलक्षित-
    त्वात् ।
    to ja
    litiquesliv
    One should not object that the general definition of māyā given in verse SB 11.3.16 [cited in Anuccheda 48] is incomplete, since it was not said there that māyā awards liberation. [Rather,] in that verse, it was stated that māyā brings about dissolution (anta),
    (mokṣa-bandha-kari) does not agree with the modified noun (tanu) in number. It It should have been mokṣa-bandha-karyau.
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    337TIII The Ontology of Maya - Bahiranga-sakti
    which is also indicative of mokṣa in the form of the ultimate dissolution.ay
    अत्र विद्याख्या वृत्तिरियं स्वरूपशक्तिवृत्तिविशेषविद्याप्रकाशे द्वारमेव न तु स्वयमेव सेति ज्ञेयम् ।
    bas rash
    ged od
    Here it should be understood that the aspect of māyā known as vidya is only a gateway to the illumination stemming from the wisdom faculty that is a specific feature of the svarupa-sakti, or the intrinsic potency [of Bhagavan]. By itself, however, the vidya potency of maya is incapable [of bestowing liberation].
    अथाविद्याख्यस्य भागस्य द्वे वृत्ती - आवरणात्मिका विक्षेपात्मिका च । तत्र पूर्वा जीव एव तिष्ठन्ती तदीयं स्वाभाविकं ज्ञानमावृण्वाना । उत्तरा च तं तदन्यथाज्ञानेन सञ्जयन्ती वर्तत इति ॥ श्रीभगवान् ॥
    FTS
    DISTER
    कार
    The aspect of māyā known as avidya [in turn] has two functions, called “the potency of concealment” (avaraṇātmikā) and “the potency of projection” (vikṣepātmikā). The first is situated in the jiva alone, covering his inherent consciousness. The other con- tinually causes attachment in the jiva by inciting cognitions that are other than the reality (tad-anyathā-jñānena).
    Commentary
    292
    urige
    brow
    MAYA HAS TWO DIVISIONS, namely, upādāna in the form of prakṛti or pradhana, and nimitta in the form of the gunas. The upādāna part manifests 24 tattvas, beginning with mahat. Nimitta has the two divisions of vidya and avidya.
    Avidya has two further divisions, known as avaraṇātmikā and vikṣepätmikā. The first of these covers the true nature of the jiva and the second furnishes it with illusory knowledge. Here it may be noted that avidya is also described in Advaitavada as having the āvaraṇa and vikṣepa potencies, but there the function of avarana is to cover Brahman and that of vikṣepa is to project the vivarta, or illusory object, as well as to furnish illusory knowledge. In other words, vikṣepa also functions as the upādāna (or the material cause) of illusion.
    used avad bluatte
    338
    54 The Vidya and Avidya Potencies of the Nimitta-käraṇa
    InThe word tanu (body) in this verse is formed from the root √tan, meaning to stretch, expand, spread, etc. Śrīdhara Svāmi translates it as “energy” (sakti), of which there are two divisions, namely, vidya and avidya, which manifest liberation and bondage, respec- tively for the living beings. Both vidya and avidyă are forms of māyā, or the extrinsic energy. The compound mokṣa-bandha-kari is in the singular, but should have been dual, i.e., mokṣa-bandha- karyau, because it is being used as an adjective for the copulative compound (dvandva-samāsa), vidyāvidye.qmi na zem sviĮ ITČ and If bondage and liberation are produced (vinirmite) by māyā, as stated in the verse, then they could not be beginningless and end- less, respectively. To refute this, the verse says, ādye, i.e., that both are anadi or beginningless. This, however, creates a further problem. Bondage is beginningless but has an end, whereas lib- eration has a beginning but no end. So how can the word adya be applied to mokṣa, or liberation? To solve this, Śrīdhara Svāmī says that as long as Śrī Kṛṣṇa extends avidya for a particular living being, it remains in bondage, but as soon as He infuses it with the vidya potency, liberation begins. In other words, although libera- tion is the beginningless state of the pure self, bondage is the begin- ningless absence of awareness of that state. So, in fact, liberation amounts to the removal of this beginningless absence of awareness, an event which can be said to have a beginning.
    Śrī Jiva Gosvāmi further adds that when Śrīdhara Svāmī says that vidya and avidya are in the form of functions of māyā, he means that they are actually two modes of the maya energy. The word vini- rmite (produced), is used because māyā, which produces unlimited states, reveals both vidya and avidya. Therefore, in reality both are beginningless. or the effect) and not (the lnvisible or the
    Śrīla Jiva Prabhu also clarifies that in reality there is no bondage for the living being. In other words, bondage is not part of the essential nature (svarupa) of the living being, but is external to it. Liberation is thus intrinsic to the pure self, but it is not aware of this due to the power of avidya. When one is endowed with the vidya potency, the latter reveals the liberated state of the jiva, which is its inherent nature.
    339
    ein The Ontology of Mäyä - Bahiranga-sakti
    A further doubt is raised. The sage Antariksa offered a general definition of māyā in verse SB 11.3.16, cited in Anuccheda 48. There he did not include the characteristic of granting liberation as part of his definition, so it appears to be incomplete. Śrī Jiva responds by saying that the function of māyā as anta-kāriņi, or “she who brings dissolution,” includes liberation, because that is the ultimate dis- solution. Śrī Śuka has elsewhere included liberation as one of the four types of dissolution (SB 12.4.38).
    themand ais
    Śrī Jiva makes an important comment about vidya granting lib- eration. Vidya is a potency of māyā, which truly speaking has no power to grant liberation. This vidya is in fact a doorway to a higher vidya, the specific part of the intrinsic potency that is actu- ally instrumental in revealing the liberated state. Both have the same name, i.e., vidya, but are two distinct potencies. Liberation is not possible without the help of the intrinsic potency (cf. GĪTĀ 7.14; SB 1.5.12).
    gai Śri Jiva next explains the three potencies of the nimitta-kāraṇa and the nature of the upädäna-kāraṇa.
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    3
    See also Bhagavat Sandarbha, Anuccheda 99.
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    340
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    used in box to rod souses ni al by ten jedi gaived Anuccheda 55 Kana) hoding65 96 belong to myd bo ather to El svardpd-šakil alone, till they Subdivisions of Nimitta and Upādāna
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    ५५ । अत्र निमित्तांशस्त्वेवं विवेचनीयः । यथा निमित्तांशरूपया मायाख्ययैव प्रसिद्धा शक्तिस्त्रिधा दृश्यते ज्ञानेच्छाक्रियारूपत्वेन । तत्र तस्याः परमेश्वरज्ञानरूपत्वं यथा तृतीये (2TTO 314124).
    THE NIMITTA PART OF MAYA should here be considered in the fol- lowing way: That energy, which in its capacity as the effective cause (nimitta) is popularly known by the appellation māyā, is seen to have three dimensions as knowledge [cognition], will [volition], and action. Of these, [the first,] māyā’s form as Parameśvara’s cognition (jñāna), is spoken of in the Third
    Canto:
    m. The
    सा वा एतस्य सन्द्रष्टुः शक्तिः सदसदात्मिका । माया नाम महाभाग ययेदं निर्ममे विभुः ॥ १७० ॥
    O greatly fortunate one, this very energy of the all-witnessing [i[Paramātmā], which is of the nature [of the recognition] of sat [the visible or the effect] and asat [the invisible or the cause], is called māyā, by means of which the Omnipresent God (vibhu) fashions the cosmos. (SB 3.5.25) gaines bored in a dipunri sob
    tion of
    I
    इत्यस्य टीकायाम - सा वै द्रष्टृदृश्यानुसन्धानरूपा । सद् दृश्यम् । असददृश्यम् । आत्मा स्वरूपम् । सदसतोरात्मा यस्यास्तदुभयानुसन्धानरूपत्वात् । इति ।
    1
    să vă etasya sandrastuḥ śaktiḥ sad-asad-ätmikā māyā nāma mahā-bhaga yayedam nirmame vibhuḥ
    dounalalagu-tam-br
    deM ads satis osle svif he the brai-bad Byb-brytb
    341
    III The Ontology of Maya - Bahiranga-sakti
    In his commentary, Svāmī writes: “This very [potency called māyā] is of the nature of the ’re-cognition’ (anusandhana) [of the distinction] of seer and seen. Here sat means the visible, and asat, the invisible. The word ātmā [in sad-asad-atmika] means having that nature. Māyā is in essence both sat and asat because it is of the nature of the ’re-cognition’ (anusandhana) of both.”
    तदिच्छारूपत्वं यथा तत्रैव “आत्मेच्छानुगतावात्मा” (भा० ३।५।२३) इत्यस्य टीकायाम् “आत्मेच्छा माया तस्या अनुगतौ लये सति” इति ।
    Māyā is spoken of as the form of Parameśvara’s volition (iccha) in the same chapter: “Prior to the world appearance, there was only Paramātmā, who is the very Self and the Regulator of all living beings. At that time the Self was not characterized by the distinctions of seer and seen, since the will to manifest creation (atmeccha) was dissolved (anugatau)2 in Him” (SB 3.5.23). Com- menting on this, Śrīdhara Svāmi writes: “The will of Param- ātmā (ātmecchā) [to enact the creation] here refers to māyā, which was enfolded within Him, meaning that it was dissolved in Him.”
    cotton b[nobilov] llw तत्क्रियारूपत्वं चैकादशे “एषा माया भगवतः” (भा० ११।३।१६) इत्युदाहृतवचने एव द्रष्टव्यम् ।
    [Jef ads]
    Māyā’s form as Parameśvara’s action (kriya) is to be seen in the verse from the Eleventh Canto (SB 11.3.16) cited above [Anucche- da 48]: “We have described this tricolored māyā of Bhagavan that creates, sustains, and dissolves the universe.” Q
    102 lo [noisingos
    2 The word anugati would generally mean “following,” so “in keeping with His
    own will” would be the immediately transparent reading. Anu (in) gati (going) does have the attested meaning of “dying out,” “going into,” “being molda
    extinguished” (Monier-Williams).
    3
    bhagavän eka äsedam
    agra ātmātmanām vibhuḥ
    शक
    ätmecchānugatāv ātmā
    nana-maty-upalakṣaṇaḥ
    4 Śrī Jiva also cites the Maha-samhita in Bhagavat Sandarbha, Anuccheda 19,
    ätma-māyā tad-icchä syāt.
    342
    55 Subdivisions of Nimitta and Upādāna
    यद्यपि परमेश्वरस्य साक्षाज् ज्ञानादिकं न माया किन्तु स्वरूपशक्तिरेव तथापि तज्ज्ञाना- दिकं प्राकृते कार्ये न तदर्थं प्रवर्तते किन्तु भक्तार्थमेव प्रवर्तमानमनुषङ्गेनैव प्रवर्तत इत्य- ग्रे विवेचनीयत्वात् तत् प्रवृत्त्याभाससंवलितं यन् मायावृत्तिरूपं ज्ञानादिकमन्यत् तदेव तज्ज्ञानादिशब्देनोच्यते ।
    wn balles ४) (imols 02 Isthnoming) tplong has (eggu Although Parameśvara’s own direct cognition and so on, do not belong to māyā but rather to His svarupa-śakti alone, still they function in the world specifically for the sake of His devotees and not for the purpose of material operations. It is only inci- dentally that they also support the work of creation and so on. This will be discussed later (Anucchedas 100-104). The jñāna, iccha, and kriya that are aspects of maya are indeed different from those that belong directly to Parameśvara, but being con- joined with a semblance of His functions, they are referred to by the words, “Parameśvara’s jñāna and so on.” guineam (motiven)
    तथाभूतं च तज्ज्ञानादिकं द्विविधम-स्वभावसिद्धत्वात् केवलपरमेश्वरनिष्ठं तद्दत्तत्वात् जीवनिष्ठं च । तत्र प्रथमं द्रष्टृदृश्यानुसन्धानसिसृक्षाकालादिरूपं द्वितीयं विद्याविद्याभोगे- च्छाकर्मादिरूपमिति ।
    As such, Parameśvara’s jñāna, icchā, and kriyā are of two types - one which is grounded exclusively in Him, being an inherent part of His intrinsic nature, and the other situated in the jiva, being bestowed by Him. The first category takes the form of the recognition of seer and seen [jñāna], the intention to create the world [icchā], and the cosmic influence of time (kāla) and so on [kriya]; the second category is in the form of conventional knowledge and ignorance [jñāna], the desire for enjoyment [icchā], and conditional action [karma] and so on [kriyā].
    अथोपादानांशस्य प्रधानस्य लक्षणम् (भा० ३ । २६ । १०)
    Now the definition of pradhana, the upādāna part of māyā, is given:
    यत् तत् त्रिगुणमव्यक्तं नित्यं सदसदात्मकम् । प्रधानं प्रकृतिं प्राहुरविशेषं विशेषवत् ॥ १७१ ॥
    sfis bas
    madant-huan-box togtin diplomanthony Tovagely main
    343
    III The Ontology of Maya - Bahiranga-sakti
    That which consists of the three gunas, which is eternal, of the nature of cause and effect, and although devoid of manifest be attributes is the source of the specific attributes of its effects, is called avyakta (the unmanifest), pradhana (the preeminent support), and prakṛti (primordial conditionality). (SB 3.26.10)5 SE
    यत् खलु त्रिगुणं सत्त्वादिगुणत्रयसमाहारस्तदेव अव्यक्तं प्रधानं प्रकृतिं च प्राहुः । तत्राव्य- क्तसञ्ज्ञत्वे हेतुः– अविशेषं गुणत्रयसाम्यरूपत्वादनभिव्यक्तविशेषम् । अत एवाव्याकृ- तसञ्ज्ञं चेति गमितम् ।
    to sangung sdt zot jon be
    no he has not to row an oqque oala yadi indi yllensh That which is a conglomeration of the three gunas, beginning with sattva, is verily called the avyakta, pradhana, and prakṛti. Of these appellations, the reason why it is called avyakta (the unmanifest) is because it is devoid of distinguishing features (aviśeşa), meaning that because the three gunas in it are in a neu- tralized state, it is without manifest qualities. For the same rea- son, it is understood that it also takes the appellation avyākṛta, “without any modifications.”
    प्रधानसञ्ज्ञत्वे हेतुः - विशेषवत् स्वांशकार्यरूपाणां महदादिविशेषाणामाश्रयरूपतया तेभ्यः श्रेष्ठम् । प्रकृतिसञ्ज्ञत्वे हेतुः - सदसदात्मकं सदसत्सु कार्यकारणरूपेषु महदादिषु कारणत्वादनुगत आत्मा स्वरूपं यस्य तत् ।
    bidw
    The reason why it is called pradhana (the preeminent support) is because it is inclusive of varieties (viseṣavat), meaning that because it is the support of its own evolutes, beginning with mahat, which are distinct categories, it is superior to them. The reason why it is called prakṛti (primordial conditional- ity) is because it is of the nature of cause and effect (sad-asad- ätmaka), meaning that its essence (ātmā), or in other words, its intrinsic nature (svarupa), is to inhere in all causes and effects, because it is the primal cause of all subsequent causes and effects, beginning with mahat.
    5
    yat tat tri-gunam avyaktaṁ
    nityam sad-asad-ätmakam
    pradhanam prakṛtim prahur 20255 aviseṣam viseṣavat
    asvig
    344
    55 Subdivisions of Nimitta and Upadana
    तथा नित्यं प्रलये कारणमात्रात्मनावस्थितसर्वांशत्वेन सृष्टिस्थित्योश्चापञ्चीकृतांशत्वे- नाविकृतं स्वरूपं यस्य तादृशमिति ब्रह्मत्वं महदादिरूपत्वं च व्यावृत्तं ब्रह्मणो निर्गु- णत्वात् महदादीनां चाव्यक्तापेक्षया कार्यरूपत्वात् । एवं च श्रीविष्णुपुराणे (वि० पु० १।२।१९-२१)
    Moreover, it is eternal (nitya), because during the dissolution, it remains situated in its own causal state together with all its parts, and during the periods of creation and sustenance, it remains in unmodified form, because it is devoid of com- pounded parts (apañcikṛtāṁśa). Thus, it is distinct from the nature of Brahman as well as from mahat and so on, because on the one hand, Brahman is devoid of the gunas and on the other hand, mahat and so on are effects in relation to the unmani- fested prakṛti. Pradhana’s being of this nature is also stated in the Śri Visnu Purāṇa:
    अव्यक्तं कारणं यत् तत् प्रधानमृषिसत्तमैः ।
    ods ni ..
    प्रोच्यते प्रकृतिः सूक्ष्मा नित्यं सदसदात्मकम् ॥ १७२ ॥ songbival अक्षय्यं नान्यदाधारममेयमजरं ध्रुवम् ।
    शब्दस्पर्शविहीनं तद् रूपादिभिरसंहितम्
    त्रिगुणं तज् जगद्योनिरनादिप्रभवाप्ययम् ।
    bus
    तेनाग्रे सर्वमेवासीद् व्याप्तं वै प्रलयादनु ॥ १७४ ॥ इत्यादि ।
    tirost
    ers to the know
    अलग
    That pradhana, which is unmanifest and the cause, is called sub- tle prakṛti by the best of sages. It is eternal and of the nature of cause and effect. It is imperishable, has no other support, is immeasurable, does not become old and is changeless. It is devoid of sound and touch, and remains uncompounded into any form. It consists of the three gunas, is the source of the universe and is beginningless. [During the dissolution] it is the source into which all generated substances are reabsorbed, and after the dissolution, it pervades everything in the beginning of a new creative cycle. (VP 1.2.19-21)
    avyaktaṁ kāraṇam yat tat pradhanam ṛşi-sattamaiḥ procyate prakṛtih sukṣma nityam sad-asad-ätmakam
    akṣayyaṁ nanyad ādhāram ameyam ajaram dhruvam portp sabda-sparśa-vihinam tad-rüpādibhir asamhitam
    trigunam taj-jagad-yonir anãdi-prabhavapyayam
    tenägre sarvam evasid vyäptam vai pralayad anu
    345
    III The Ontology of Maya - Bahiranga-sakti
    इदमेव प्रधानमनादेर्जगतः सूक्ष्मावस्थारूपमव्याकृताव्यक्ताद्यभिधं वेदान्तिभिरपि परमे- श्वराधीनतया मन्यते “तदधीनत्वादर्थवत्” (ब्र० सू० १।४।३) इत्यादिन्यायेषु । निषिध्यते तु साङ्ख्यवत् स्वतन्त्रतया “आनुमानिकमप्येकेषामिति चेन् न शरीररूपकविन्यस्तगृहीते- दर्शयति च” (ब्र० सू० १।४।१) इत्यादिन्यायेषु श्वेताश्वतरोपनिषदि प्रधानशब्दश्च
    This very pradhana, which is the subtle state of the beginning- less universe, having names, such as avyäkrta and avyakta, is acknowledged as being under the control of Parameśvara even by [all] Vedantins. This is in accordance with sūtras such as, “Pradhana is capable of bringing forth its effects (artha-vat), specifically because it is under the control of the Supreme Per- son” (vs 1.4.3). In opposition to the [non-theistic] Sankhya doc- trine, the independence of pradhana is denied in sutras such as, “[Pradhana is not the independent cause of the universe] as inferred by some [Sankhya philosophers], because the word avyakta found there [in the Katha Upanisad statement, 1.3.11] is a metaphor for the subtle body [and not for pradhana], as evidenced from the entire passage” (vs 1.4.1).
    श्रूयते “प्रधानक्षेत्रज्ञपतिर्गुणेशः संसारबन्धस्थितिमोक्षहेतुः” (श्वे० ६।१६) इत्यादौ ॥ श्रीक- पिलदेवः ॥
    And in the Śvetāśvatara Upanisad, the word pradhana has been used for prakṛti: “He [Paramātmā], the controller of the gunas and the master of pradhana and the jiva (kṣetrajña), is the cause of bondage to the world, the sustenance of it, and liberation from it” (śu 6.16). at bas bio sosed ton azob
    Rentmi al
    rogmanay salon bi but bits boon to bioyab
    Commentary
    MĀYĀ IS A GENERAL WORD used for both the upādāna (the phe- nomenal) and nimitta (the instrumental) portions of the extrin- sic energy, but is primarily used for the nimitta cause. The nimi- tta part of māyā manifests in two states as vidya and avidya. Now
    ’ tad-adhinatvad arthavat
    9
    änumānikam apy ekeṣām iti cen na sarira-rupaka-vinyasta-gṛhiter darśayati ca pradhana-kṣetrajña-patir guṇeśaḥ
    samsara-bandha-sthiti-mokṣa-hetuḥal logi
    346
    155 Subdivisions of Nimitta and Upādāna
    it is explained that this instrumental capacity has three types of potencies, namely, jñāna, iccha, and kriya, or knowledge, will, and action.ed
    In the last part of the previous section, it was said that avidya has two divisions. One conceals the true nature of the jiva and the other induces improper knowledge or cognition by which one becomes attached to the world. The first faculty, or that which covers (āvarana), is not a positive entity (i.e., bhava); rather, it is in the form of an absence (abhava), or in other words, the pre-non- existence (präg-abhava) of true knowledge about the self. Innate self-awareness takes the form, “I am an integrated part of the Absolute,” or, “I am a servant of Bhagavan.” he adopt 10 The covering aspect of avidya reduces the pure self to just the bare sense of “I” without a predicate, and the vikṣepatmikä aspect of avidya induces the self to adopt the false predication of the material body, e.g., “I am the material body.” The jñāna (or cognitive capac- ity), mentioned in the present text as one of the three energies of the nimitta (or the instrumentality of māyā), refers to the knowl- edge of material sense objects and to the discernment of them as agreeable or disagreeable. On the basis of this conventional knowledge, there arises iccha, or the will to enjoy or avoid sense objects. The will further impels one to take action (kriya), accord- ingly. These three-jñāna, iccha, and kriya — are instrumental in bringing about modifications in the upādāna, or primordial matter, meaning prakṛti (also called pradhana later in this section) and its evolutes, just as the sun’s heat causes a tree’s fruit to ripen. All three, though part of the nimitta, are also within the upādāna. bas
    The jñāna, iccha, and kriya of Paramātmā in relation to the world are not māyā, but are directly aspects of His intrinsic potency (svarupa-śakti). In the case of a jiva in the material world, these three functions are energies of māyā being supported by the intrin- sic potency. In the case of Paramātmā, they are inherent in His nature, but in the case of the jiva, they have been bestowed by Paramātmā. They are not in the svarupa of the jiva, but only form its upādhi. Paramātmā acts only for the sake of His devotees. Conse- quently, His jñāna is in relation to them, and it exists in the form of
    347III The Ontology of Maya - Bahiranga-sakti
    the knowledge of creation through maya and the recognition of the distinction of seer and seen, i.e., prakṛti and purușa. Paramātmā’s iccha involves the intent to manifest the creation for the sake of His devotees, and His kriya is in the form of time, or kala, which precipitates an imbalance in the state of equilibrium of prakṛti.
    The jiva’s cognitive capacity (jñāna) is primarily in the form of knowledge and ignorance (vidya and avidya) of its own svarupa. The jiva’s volition (iccha) manifests primarily as the will to enjoy the sense objects, and its capacity for action (kriya) involves the meritorious or unmeritorious karma to gain those objects.
    Even when engaged in acts related to creation, Paramātmā’s jñāna, icchā, and kriya are not for the sake of māyā or impelled by māyā, hence they are not maya. They function only for the sake of His devotees, such as Brahma, and thus only incidentally for the sake of māyā or creation. This will be described in greater detail in Anucchedas 100 to 104.
    In the latter part of this anuccheda, Śrī Jiva describes the charac- -Iwon
    teristics of the upādāna aspect of māyā. It is called pradhana and is different from Brahman because it is constituted of qualities (i.e., the gunas) in both the manifest and unmanifest states, while Brah- man is qualityless. In classical Sankhya philosophy, which is dual- istic, pradhana is independent of puruşa, but in Vedanta it is under Bhagavan, who is the only independent Reality.
    It may be recalled that earlier (Anuccheda 49), the nimitta part of māyā was described as guna-rupa, having the nature of the gunas, and here pradhana, or prakṛti, is stated to be the aggregate of the three gunas. The sense is that maya is basically constituted of the three guņas (daivi hy eșa guna-mayi, GĪTĀ 7.14). That is its basic characteristic. It is never devoid of the three gunas, either in its unmanifest or manifest states, in either its nimitta or upādāna aspects.
    The gunas of maya function in two ways - as energy and as mat- ter, or substance. The energetic, or instrumental function, is called nimitta, and the matter, or phenomenal part, is called upādāna. At the most fundamental level, matter and energy are nondifferent,
    348
    55 Subdivisions of Nimitta and Upādāna
    both being guna. The differentiation arises only after they are man- ifested by the influence of kala, which is said to be a function of Paramātma’s bodily movements (SB 10.3.26) and further manifests as a special vṛtti of maya (SB 10.63.26, Anuccheda 53). Both energy and matter have various divisions. The energy division is threefold (sattva, rajas, and tamas), while matter has 24 divisions. Both make up the upadhi of the jiva, who identifies with matter.
    After describing these various divisions of māyā, Śrī Jīva sums up the three potencies of Bhagavan in the following section and then begins explaining the cosmos as a product of māyā.
    349
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    Awasilarabi odwiedleidheadhu
    His roblood gewollalari mazgibalast ketat sandtadiu
    omeco grigintalgieeniged nadr related to creation, Paramataas
    todo
    Even when engaged
    Tyd ac impelled by
    Inaya, hence they
    They
    tion only
    Bral
    ke of
    only brocidentally for the
    the tatt
    cheda, Sri Jiva deser
    the charac-
    terterid the upadana aspect of maya. It is called pradhana and is different froin Brahman because it is constituted of qualities (ie, the gunes) in both the manifest and unantfest states, while Brahe man is qualityless. In classical Sankhya philosophy, which is dual- stic, prodhona is independent of purse, but in Vedanta it is under Bhagavan, who is the only independent Reality
    It may be recalled that earlier (Anucchedd 49), the minutte part of mayd was described as gun-rupa, having the nature of the gas and here pradhidan, or praksi, in stated to be aggregate of the three guns. The sense to that mayd is basically constituted of the three guns (daivt hy
    Az14). That is its basic characteristic. It is never devoid of the three gunos, either in its unmanliest or manifest states, is either
    The gunas of may function in crags
    ce. The energetic or
    gula dr pādāng
    energy and armat mental fraction, is called
    dmitra, and the matter, or phenomenal part, is called up Kina. At the most fundamental level, matre and energy one nondifferent,
    The Universe Is a Real Product of Māyā (Sat-kārya-vāda) the Uni
    Anucchedas 56-57
    IN THE WAY, In these two Sandorblas (Dhagavad and Parand- mia) the three energies have been exgilalued [Intertaile enterin sic, and Intermediary]. In order to dispel any confusion caused by the nondiffer
    for there energies
    we have comp
    भाया स्वाद या ग
    चिद
    the ano lowing sumn
    सुता
    वदतिमहि
    माया संभा
    प्रधाना
    गुण्ये प्रकृती परम
    The word may, which is used [primarily for the intrinsic potency, is also used for the extrinale potency, to some places, it was used for pradhana as well as for its deluding aject
    The ward prakrit is used for the
    potency, and the extrinsic potanc
    nee may-4, the intriste The word cit-sake
    cinkeri
    ever, is used [spicBeally) for the Intrinale patency. The
    prolerti and cit dalej ace used for the pare five also, as well on for the knowledge and prowess of Bhagavan.
    sуEM to toubor Issa al servinU SHT (sby-sуie-162)
    12-82 zobarbou
    नेत्र
    jenju ling plegic and stay atom azol bazu [ools] al bram-noor brow or
    has ih od
    [ssionstog
    An Insentient egg (anda) was gehabt and Inte hasta quinherpliwindow), Anuccheda 56
    that eng apndaniv
    The Generation of the Universe
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    bedizash ad Illwomto tuboiq sel doldw, sarovinu sdt wall
    thine avelsliens T Comp ५६ । तदेवं सन्दर्भद्वये शक्तित्रयविवृतिः कृता । तत्र नामाभिन्नताजनितभ्रान्तिहानाय
    : कृता । तत्र नामा सङ्ग्रहश्लोकाः-
    ।
    SANSKRIT, the same
    IN THIS WAY, in these two Sandarbhas (Bhagavat and Parama- tma), the three energies have been explained [intrinsic, extrin- sic, and intermediary]. In order to dispel any confusion caused by the nondifferentiation of the names used for these energies, we have compiled the following summary in verse: YE
    the
    Voda botas)
    माया स्यादन्तरङ्गा या बहिरङ्गा च सा स्मृता । प्रधानेऽपि क्वचिद् दृष्टा तद्वृत्तिर्मोहिनी च सा ॥ १७५ ।। आद्ये त्रये स्यात् प्रकृतिश्चिच्छक्तिस्त्वन्तरङ्गिका । शुद्धजीवेऽपि ते दृष्टे तथेशज्ञानवीर्ययोः ॥ १७६ ॥ चिन्मायाशक्तिवृत्त्योस्तु विद्याशक्तिरुदीर्यते ।
    and Pand
    चिच्छक्तिवृत्तौ मायायां योगमाया समा स्मृता ॥ १७७॥ Harih प्रधानाव्याकृताव्यक्तं त्रैगुण्ये प्रकृतौ परम् ।
    न मायायां न चिच्छक्तावित्याद्यूह्यं विवेकिभिः ।। १७८ ॥ इति ।
    The word mäyä, which is used [primarily] for the intrinsic potency, is also used for the extrinsic potency. In some places, it is also used for pradhana as well as for its deluding aspect. The word prakṛti is used for the first three [maya, the intrinsic ear potency, and the extrinsic potency]. The word cit-sakti, how- his ever, is used [specifically] for the intrinsic potency. The words roprakṛti and cit-sakti are used for the pure jiva also, as well as for the the knowledge and prowess of Bhagavan.
    353
    III The Ontology of Maya - Bahiranga-sakti
    Vidya-śakti (the knowledge potency) is used for aspects of both the cit and māyā-śaktis [i.e., both the intrinsic and extrinsic potencies]. The word yoga-maya is [also] used for the functions of both the cit and māyā-śaktis.
    The words pradhāna, avyākṛta, and avyakta are used only for prakṛti consisting of the three guņas, not for māyā or the cit-A śakti. This should be understood by the wise!
    92 inu odt
    अथ मायाकार्यं जगल्लक्ष्यते (भा० ३।२६।५१-५२ ) -
    Now, the universe, which is a product of māyā, will be described. Śrī Kapiladeva said:
    -hrm
    beat
    ततस्तेनानुविद्धेभ्यो युक्तेभ्योऽण्डमचेतनम् ।
    ।
    yg 555 1 3
    blogge
    उत्थितं पुरुषो यस्मादुदतिष्ठदसौ विराट् ॥ १७९ ।। एतदण्डं विशेषाख्यं क्रमवृद्वैर्दशोत्तरैः । owl santA Hi ___यादिभिः परिवृतं प्रधानेनावृतैर्बहिः । and agenda adr. (omt यत्र लोकवितानोऽयं रूपं भगवतो हरेः ॥ १८० ॥ . [bsarietal banale 89Thereafter, from these [mahat and so on], which were impelled
    yd and united by the presence of Paramātmā, appeared an inert w egg, from which manifested the Virat Purusa, the Cosmic Being. The egg, called viseșa, is surrounded by layers of water, fire, air, ether, ego, and the mahat-tattva, each ten times larger than the previous. All these are enveloped by the outer-most layer of pradhana. Within this egg is found the expansion of the var- ious planetary systems, which is a form of Bhagavan Sri Hari Himself. (SB 3.26.51-52)25
    s terem fpafiteát
    1
    2
    māyā syād antarangā yā bahirangă ca să smṛtā baronFIER pradhane’pi kvacid dṛṣṭā tad-vṛttir mohini ca să FIPITAT ädye traye syät prakṛtiś cic-chaktis tv antarangika śuddha-jive’pi te drste tatheśa-jñāna-viryayoḥ cin-māyā-śakti-vṛttyos tu vidya-saktir udiryate down brow silf cic-chakti-vṛttau māyāyāṁ yoga-māyā samā smrtă pradhānävyäkṛtāvyaktam traigunye prakṛtau param
    sau oals at ostog sol bsau oals att play brow adr
    tas odt has stog gostog
    na mayayam na cic-chaktav ity-ady úhyam vivekibhiḥ tatas tenānuviddhebhyo yuktebhyo’ndam acetanam utthitam puruso yasmad udatiṣṭhad asau virăț etad aṇḍam viseṣākhyam krama-vṛddhair daśottaraih aloqa] boatrai sevs toyadibhiḥ parivṛtam pradhanenävṛtair bahiḥas infl-tia bas itplo yatra loka-vitano’yam rupaṁ bhagavato hareh wong has ogbelwom! sdt
    354
    le 56 The Generation of the Universe!
    तेनेश्वरेणानुविद्धेभ्यः क्षुभितेभ्यो महदादिभ्योऽण्डमचेतनमुत्थितम् । यस्मादण्डादसौ विराट् पुरुषस्तूदतिष्ठत् । भगवतः पुरुषस्य
    ।
    An insentient egg (anda) was generated (utthita) from mahat and the other evolutes, which were impelled (anuviddhebhyaḥ), i.e., precipitated (kṣubhitebhyah), by Paramātmā (iśvarena). From that egg appeared this Cosmic Person, the Virat Purușa. Bhagavataḥ here means “of the Purușa.”
    Commentary
    IN SANSKRIT, the same words are often used for material as well as spiritual objects, energies, and actions. This may be confusing in contrasting scriptural passages. To clarify this ambiguity of terms, Śrī Jiva has summarized those related to māyā, etc., in the context of the present discussion. After describing the two divisions of māyā, he will also begin a new topic, the generation of the universe through these energies.
    The universe is manifested by Paramātmā from pradhana. First He brought forth the various tattvas beginning with mahat and extending down to the earth element. But these elements remained disjointed. When Paramātmā personally entered them, they were united and took the shape of an inert egg. From this egg appeared the Cosmic Being, or Virat Purusa. He is also called the gross
    gross form of Hiranyagarbha, who contains the aggregate of all jivas. The egg- shaped universe is surrounded by earth, water, fire, air, space, mahat, and pradhana, each covering being ten times thicker than the previous one.
    There are many universes. It is understood that each universe is surrounded by the unmixed material elements, beginning with earth. While commenting upon verse SB 2.2.28, Śrī Jīva writes (in his Krama-sandarbha) that it is only the covering of earth that sur- rounds each individual universe; the remaining coverings envelop the complete cluster of universes.
    355
    III The Ontology of Maya - Bahiranga-śakti
    Next, Śri Jiva Gosvāmi explains that the universe itself, although sometimes described as the form of Bhagavan, is not Bhagavan.
    potencies.
    w (ohyn) gge tosiinsani A
    (singidashivas).hollsgratisya.diyyatulova sataşdi.bas
    अथ
    कार्य जगत्पते
    Now, the undvarse
    Sri Kaplladera said:
    (aloguddatiddag) bajaliqiangitysl dalis biasagga ga tad mo19 Eu e o asem red dotovogada
    ya, will be described.
    maya,
    To anotalvib owe od
    agg, front wh
    Visinsmmo
    the bus siguens ataldo Lewiniga
    By Amt of betaler stort besize and avi me
    diaboluseth trees
    add to
    the
    basa angitystar alotta bir Hrudt fignold H
    To suede sui foor bus toliau
    mol asong silt bellen als at 91 880 je 20 gaisa mer
    disgevor lo
    driss yd babyoruz al senovinu baqgade
    and weide samt net gated gabove does nahribong bastaram
    riw golaniga
    golgun
    gainismar ed
    900 evolveig edt
    at yd bsborore al
    Aviau vasm 926 97edf
    beaten
    högu galinsamos all W dives
    svinulsubivihni dass ahnuox vinu to stablo stolpinos adi
    356
    lak-egled to glutasd m
    led earth hanggataques ban
    tort Bhagal
    ando exiw adabu
    pilsall ad
    Anuccheda 57 et sidosen anvegade to bol Ismenes an
    The Universe Is Material
    Here it should be
    the
    ५७ । तदेवम्“भगवतो रूपम्” इत्युक्तेस्तस्यापि प्राग्वदप्राकृतत्वमापतति । तन्निषेधायाह (भा० २।१०।३५)-
    IN THIS WAY, the universe was described as a form of Bhaga- vän in these verses (bhagavato rūpam, SB 3.26.52, Anuccheda 56), which would seemingly imply, as previously established, that the world is to be considered non-material [like Him]. To refute such an argument, Śrī Śuka said:
    अमुनी भगवद्रूपे मया ते ह्यनुवर्णिते ।
    उभे अपि न गृह्णन्ति मायासृष्टे विपश्चितः
    to glorify
    gaibastershau
    for you ToThese two forms of Bhagavan, which I have described to you, r are a creation of maya, so the wise (vipaścitah) accept neither da of them [as suitable for worship]. (SB 2.10.35)1
    no doam
    अमुनी अमू उपासनार्थं भगवत्यारोपिते जगदात्मके स्थूलसूक्ष्माख्ये विराट् हिरण्यगर्भा- परपर्याये व्यष्टिसमष्टिशरीरे ये मया तुभ्यमनुवर्णिते ते उभे अपि विपश्चितो न गृह्णन्ति वस्तुतया नोपासते किं तर्हि तदीयबहिरङ्गाधिष्ठानतयैवेत्यर्थः । तदुक्तं वैष्णवे (वि० पु० १।४।३९)-
    and Sive, then pr
    The pronoun amuni means these two (amu), that is, what I have described to you as the individual and collective bodies, called
    1
    amuni bhagavad-rupe maya te hy anuvarṇite
    ubhe api na grhnanti māyā-sṛṣṭe vipaścitaḥ
    2
    salon
    sex
    This simply clarifies the correct form of the pronoun; amu is the proper dual nominative of the neuter gender of the pronoun adas, “that.” Amuni is formed on the basis of the neuter nouns with u-stem, like vastu (i.e., vastuni).
    357III The Ontology of Maya - Bahiranga-sakti
    gross and subtle, synonymous with Virat and Hiranyagarbha, which constitute the universe and are superimposed onto Bha- gavan (bhagavaty aropite) for the sake of worship. The wise do not accept these two, that is, they do not worship them as the Reality. As what then [do the wise consider them]? Only as external loci of Bhagavan’s presence. This is stated in Vişnu Purāṇa:
    Isinst&M al sanevinu adr
    यदेतद् दृश्यते मूर्तमेतज् ज्ञानात्मनस्तव । भ्रान्तिज्ञानेन पश्यन्ति जगद्रूपमयोगिनः ॥ १८२ ॥ इति ।
    ST
    All this that is seen is Your coagulated form, You who are con- scious by nature. Due to mistaken understanding, the non-yogis see you in the form of the universe. (VP 1.4.39)3
    एतन् मूर्तं जगद् भ्रान्तिज्ञानेन एव तव रूपं जानन्तीत्यर्थः ।
    (JEI 691 OTH)
    viau ads YAW BIRT MI opend) asersy sasda ni niv
    This verse should be understood as follows: “They consider this coagulated universe to be Your form due to mistaken understanding.”
    thica aslo metasmugis as doe
    “4
    श्रुतिश्च “नेदं यदिदमुपासते” (केन० १।४) इति । “यदिदं जगदुपासते प्राणिनो नेदं ब्रह्म” इति श्रीरामानुजभाष्यम् ।
    3
    4
    11 959 11:
    There is also a Śruti to this effect: “That which people wor- ship is not Bhagavan” (KENA 1.4)5 Śrī Rāmānujācārya’s com- ment on this is, “The universe that living beings worship is not Brahman.”
    अत एव न गृह्णन्तीत्यत्र हेतुर्मायासृष्टे न तु स्वरूपशक्तिप्रादुर्भाविते । अनेन चतुर्भुजादि- लक्षणस्य साक्षाद्रूपस्य मायातीतत्वमपि व्यक्तम् ।
    yad etad dṛśyate mürtam etaj jñānātmanas tava
    15h 315
    svbhrānti-jñānena pasyanti jagad rupam ayoginaḥm iunto ao an
    Jiva Gosvāmï’s reading of this verse depends on seeing jagad rupam as two separate words rather than as a compound, “the form of the universe.” He then takes murtam as an adjective describing the universe (“coagulated universe”) rather than as a noun, “coagulated form.” The verse translation here follows Śrīdhara’s commentary, since it appears to be a more natural reading. nedam yad idam upasate honor and do
    srld to schenion
    5
    6
    yad idam jagad upăsate praninaḥ nedam brahma. on to land slo
    358
    57 The Universe Is Material d
    Therefore, “the wise accept neither of them.” The reason for this is that these are the creations of māyā (māyā-sṛṣṭe), and not manifested by the svarupa-sakti of Bhagavan. By this, it is also being made clear that Bhagavan’s direct forms, characterized as having four arms and so on, are transcendental to māyā.
    अत्रास्य जगतो मायामयस्य पुरुषरूपत्वे पुरुषगुणावताराणां विष्ण्वादीनां सत्त्वादिमया- स्तदंशरूपाणीति ज्ञेयम् ।
    Here it should be understood that [when] the universe, which is made of māyā, [is said to be] a form of the Purușa, the meaning is that its parts, which are made of sattva, rajas, and tamas, are the forms of Viṣṇu, Brahma, and Śiva, respectively, the guṇāvatāras of the Puruşa (Mahāvisņu). Tandals to waiv lansmoned
    Tot alanda dilw mard sivong of atal
    moner and died nobisial adaptats
    तान्यपेक्ष्य चोक्तं मार्कण्डेये aimoi ishtam dughdenow of nobsbnom. edigolanib ydared salvia “sidigast” sto solves ed al polinses With this consideration, it is said in Märkandeya Purāṇa: Holqxe eye luč ne povsod sarev Jassen erit alton bris agnied - विष्णुः शरीरग्रहणमहमीशान एव च । 9aodigalasm
    कारितास्ते यतोऽतस्त्वां कः स्तोतुं शक्तिमान् भवेत् ॥ १८३ ॥ इति ।
    vino quierow yadi
    gidarow
    adriedt
    holt
    Stamblu
    Who is able to glorify you [Durga] sufficiently, for you made or Visņu, Śiva, and me [Brahma] take bodies? (Märkandeya
    Purāṇa, Durga-saptasati 1.63) qirlanow not sidativa as persvinu aboliso al lavagada to var
    तु
    Бия
    शरीरशब्दस्य तत्तन्निजशरीरवाचित्वे तु तद्ग्रहणात् पूर्वं विष्ण्वादिभेदासम्भवात् तन्निर्दे- शानुपपत्तेः ॥ श्रीशुकः ॥
    dovique zit yd evo bablasig 192 tosnammi ed as sieving If the word “bodies” here meant the individual bodies of Viṣņu, Brahma, and Śiva, then prior to their acceptance of these forms, it would not be possible to differentiate them as Visnu and so on. Consequently, it would then have been impossible to give them such designations.
    10 aminosas ja marisbam sde nodi angiv ybasale saw
    dana boa svic
    7 See Sections 8-18.
    8

• vişnuḥ śarira-grahanam aham iśāna eva ca 18 amoledo smok käritäs te yato’tas tvam kaḥ stotum śaktimän bhavet dansa solat ton asob 359 Commentary III The Ontology of Maya - Bahiranga-sakti THE PREVIOUS ANUCCHEDA concluded with a verse in which the universe was described as the form of Bhagavan. This apparently implies that the universe is not made of prakṛti, or matter, for it was established in Bhagavat Sandarbha (Anuccheda 10) that the body of Bhagavan is beyond the three gunas. Śrī Jīva refutes any possibil- ity of identifying the universe with Krsna’s form by citing verse SB 2.10.35, spoken by Śrī Suka. hau ad bloodeti 9TH In the previous two verses, Śrī Śuka refers to the gross and subtle phenomenal forms of Bhagavan, namely, Virat and Hiranya- garbha. They were described for the benefit of neophyte spiritual- ists to provide them with a basis for worship corresponding to their phenomenal view of existence. The intention behind the recom- mendation to worship such material forms is to channel energy and attention in the service of a “tangible” Divine, thereby diffusing the exploitative mentality and the penchant for violence toward living beings and nature. In the present verse, however, Śrī Suka says that the wise - meaning those who adhere to the path of pure devo- tion - do not adopt either of these two phenomenal forms as their ultimate object of worship (ista-deva). Rather, they worship only transcendental forms, such as Śrī Kṛṣṇa and Śrī Rāma. al ofW Those endowed with discriminating wisdom do not regard the universe as suitable for worship, because it is material. It is not a manifestation of the intrinsic potency of Bhagavan. It is called a form of the Puruşa simply because the three gunas of prakṛti are presided over by His guṇāvatāras, and because He enters into the universe as the Immanent Self. To prove this point, Śrī Jīva cites a verse from Märkandeya Purana spoken by Brahma to Durga. The verse says that Durga causes Visņu, Śiva, and Brahma to take forms. This sentence either means that Visņu, Śiva, and Brahma were formless before and then she made them accept these forms, or it could mean that they were already Visņu, Śiva, and Brahma and she made them take some other forms. If the first option is accepted, then the sentence does not make sense, because how could anyone designate them 360 57 The Universe Is Material as Visņu, Śiva, and Brahma before they had taken form? More- over, such an option is not supported by any scripture. Visnu is an eternal being. This has been established in Bhagavat Sandarbha. The second option also does not agree with the verse. The verse says that she made them take forms, not that she made them take these specific forms. Therefore, the bodies here refer to parts of the material world that are made of the three gunas presided over by the three deities. Durga is instrumental in creating these parts as she is the personification of māyā? 58-81 See Tattva Sandarbha (Anuccheda 33). 361 The Universe Is a Product of śakti-parināma, Not Vivarta mama Anucchedas 58-81 The Trans of Dayamatma akti जीवादि as (Amucajada 59), it said. “[the gross and subtle forts of the universe are) created by maya” (maja-raja). Here the word my does not mean ignorance (jana). In the philoso- phy of Sankaricarya), it is held that all dualities, such as that of the living entities (and the objective world), are imagined, only due to ignorance, as existing in Brahman, which to the old woun true identity (svo-vertya). निरहङ्कारस्य केनचिद्रमन्तिरेणापि रहितस्य सर्वविलक्षणस्य चिन्मात्रस्य ब्रह्मणस्तु नाज्ञानाश्रयत्व नवाज्ञानविषयत्वेन च श्रम सम्भवतीति । we answer as follows] Bushman, which has no “1” conscious mens (dmthird), which is devoid of any other characteristics (dharian) whistsova, which to completely thing rise and which is pure comm bly be the support for ignormer (al It be the cause of error (Bhrama), पाकिस्तुवदन्त्यशतित्व तु साभवेत् pro दृश्यते गया क्या विदोषशौषधिवत परस्परविरोधिना पुणानां परण्या तस्य सत्यपि सायकत्वादिकमङ्गीकृतम् । oldav prest In moit gnisins ife odegitim na tadi antibom Anuccheda 58 The World Is a Pariņāma of Paramātmā’s Sakti 58.1 oals The Transrational Power of Paramātmā Suz ५८ । पूर्वम् “मायासृष्टे” इत्युक्तम् । तत्र मायाशब्दस्य नाज्ञानार्थत्वम् । तद्वादे हि सर्वमेव जीवादिद्वैतमज्ञानेनैव स्वस्वरूपे ब्रह्मणि कल्प्यत इति मतम् । amastog IN SB 2.10.35 (ANUCCHEDA 57), it was said, “[the gross and subtle forms of the universe are] created by māyā” (māyā-sṛṣṭe). Here the word māyā does not mean ignorance (ajñāna). In the philoso- phy [of Sankarācārya], it is held that all dualities, such as that of the living entities [and the objective world], are imagined, only due to ignorance, as existing in Brahman, which is the self’s own true identity (sva-svarupa). 希 निरहङ्कारस्य केनचिद्धर्मान्तरेणापि रहितस्य सर्वविलक्षणस्य चिन्मात्रस्य ब्रह्मणस्तु नाज्ञानाश्रयत्वं न चाज्ञानविषयत्वं न च भ्रमहेतुत्वं सम्भवतीति । [We answer as follows:] Brahman, which has no “I”-conscious- ness (ahankara), which is devoid of any other characteristics (dharma) whatsoever, which is completely distinct from every- thing else and which is pure consciousness alone, cannot possi- bly be the support for ignorance (ajñāna), nor its object, nor can It be the cause of error (bhrama). Pare परमालौकिकवस्तुत्वादचिन्त्यशक्तित्वं तु सम्भवेत् । यत् खलु चिन्तामण्यादावपि दृश्यते यया शक्त्या त्रिदोषघ्नौषधिवत् परस्परविरोधिनामपि गुणानां धारिण्या तस्य निरवयवत्वादिके सत्यपि सावयवत्वादिकमङ्गीकृतम् । … vins hund 365 III The Ontology of Maya - Bahiranga-sakti Because Brahman is a supramundane substance (paramālaukika- vastu), however, It’s being self-endowed with inconceivable potency is certainly possible. Such potency is found even in objects such as the philosopher’s stone (cintamani). Like a medicine that can mitigate afflictions arising from all the three dosas, or bodily humors, such an inconceivable potency sustains even mutually contradictory qualities, as a result of which it is accepted that Brahman is inclusive of parts even though it is also true that It is without parts. तत्र शब्दश्चास्ति प्रमाणम् “विचित्रशक्तिः पुरुषः पुराणो न चान्येषां शक्तयस्तादृशः स्युः” इत्यादिकं श्वेताश्वतरोपनिषदादौ । “आत्मेश्वरोऽतर्क्यसहस्रशक्तिः " ( भा० ३ । ३३ । ३) इत्या- दिकं श्रीभागवतादिषु । तथा च ब्रह्मसूत्रम् “आत्मनि चैवं विचित्राश्च हि” (ब्र० सू० २।१।२८) इति इति । । P There is scriptural evidence for this, such as in the Svetāśvatara Upanisad, “The primordial Puruşa has extraordinary potencies; others do not have such potencies,” and as in Srimad Bhagava- tam, “Paramātmā, the Immanent Regulator (iśvara), has thou- sands of inconceivable potencies” (SB 3.33.3), and in the Brahma- sutra, “In the Supreme Self there are indeed such extraordinary [bkrow svitado sdi brs] asins gaivil so powers” (vs 2.1.28).3 brow viros do s woa lis dial aidw,namdana ni guitars as sonsong of sub तत्र द्वैतान्यथानुपपत्त्यापि ब्रह्मण्यज्ञानादिकं कल्पयितुं न शक्यतेऽसम्भवादेव । ब्रह्मण्य- चिन्त्यशक्तिसद्भावस्य युक्तिलब्धत्वात् श्रुतत्वाच्च द्वैतान्यथानुपपत्तिश्च दूरे गता । 15331 Even if one argues that Brahman comes under the influence of ignorance because there is no other way of accounting for empir- ical duality (dvaitanyathānupapatti), we answer that one can- not imagine ignorance in Brahman, because that is clearly an impossibility. Since the existence of inconceivable potencies in Brahman is substantiated by cogent logic as well as by scriptural 1 vicitra-saktiḥ puruṣaḥ purano na canyeṣāṁ saktayas tadṛśah syuhadad vid This verse is not found in the extant text of this Upanisad, nor indeed anywhere else. It seems that Śrī Jiva does not mean that this part is from Svetāśvatara Upanisad but that statements such as this are found in the Upanisads, cf. 2 atmeśvaro’tarkya-sahasra-saktiḥ See also Bhagavat Sandarbha, Anuccheda 12. 3 ātmani caivam vicitrāś ca hi cf. 6.8.5 fil was we firs POVIH SEPETA 366 58 The World Is a Pariņāma of Paramātmā’s Śakti authority, it is far from necessary to resolve the problem of the existence of duality [in the nondual Supreme Truth] by supposi- tion of “no other possibility” (anyathanupapatti) [than through the existence of ignorance or mayā in Brahman]. ततश्चाचिन्त्यशक्तिरेव द्वैतोपपत्तीकारणं पर्यवसीयते । तस्मान् निर्विकारादिस्वभावेन सतोऽपि परमात्मनोऽचिन्त्यशक्त्या विश्वाकारत्वादिना परिणामादिकं भवति चिन्ताम- ण्ययस्कान्तादीनां सर्वार्थप्रसवलोहचालनादिवत् । तदेतदङ्गीकृतं श्रीबादरायणेन “ श्रुते- स्तु शब्दमूलत्वात्” (ब्र० सू० २।१।२७) इति । So, it is to be concluded that Bhagavan’s transrational power alone is the cause of the appearance of duality. Therefore, although Paramātmā by His very own intrinsic nature is alto- gether free from change or modification, He transforms into the form of the universe and so on through His transrational power, just as a philosopher’s stone, or a cintamani gem, can produce anything desirable, and just as a magnet can move a piece of iron from afar. This has been accepted by Śrī Vyasadeva, “Brahman is the creator because the Śruti says so; Brahman is understood only through the Vedas” (vs 2.1.27). opa ततस्तस्य तादृशशक्तित्वात् प्राकृतवन् मायाशब्दस्येन्द्रजालविद्यावाचित्वमपि न युक्तं किन्तु मीयते विचित्रं निर्मीयतेऽनयेति विचित्रार्थकरशक्तिवाचित्वमेव । तस्मात् परमा- त्मपरिणाम एव शास्त्रसिद्धान्तः । तदेतच्च भगवत्सन्दर्भे विवृतमस्ति । Thus, because He has such potencies, it is not proper to define the word māyā in a material way to mean magical knowledge [as in the case of the apparently inconceivable actions of a magi- cian]. Rather, according to the etymological derivation from the root √mā, māyā is that [energy] by which wondrous varieties are produced, meaning that it is the potency that produces wonder- ful objects (vicitrartha). Therefore, the conclusion of the scrip- tures is [that the world is only] a transformation (pariņāma) of Paramātmā. This has also been discussed in Bhagavat Sandarbha (Anuccheda 39). 4 hay-ndudding to prosil edi śrutes tu sabda-mulatvāt haha so sino Jow in Aus 367 b The Ontology of Maya Bahiranga-saktia Commentary her look ilsub loan IN THIS ANUCCHEDA, which has been divided into four sections, Śrī Jiva establishes that the empirical world is not imaginary as pro- posed by the Advaitavada School of Vedanta, but is a real creation of Paramātmā produced through His maya potency. Śrī Jīva first refers to verse SB 2.10.35 cited in the previous anuccheda, where the phrase “created by maya” was used. He says that here the word maya does not mean “ignorance,” which is the definition especially current among the followers of Advaita- vāda. For Śrī Jīva, māyā is a specific energy of Paramātmā, because ignorance cannot create the universe. In his commentary on Brahma-sutra (1.1.4), Śrī Śańkarācārya has used words such as mithya-jñāna, mithya-pratyaya, and mithya- buddhi for māyā, “illusory (or false) knowledge,” “illusory percep- tion,” and “illusory awareness,” all of which mean “ignorance,” ajñāna, which is a feature of maya. According to him, the world is not real but mithya, imagined within Brahman through ignorance. Brahman is the only reality in accordance with Śruti statements, such as, “There is no multiplicity whatsoever in It [Brahman]” (neha nänāsti kiñcana, BAU 4.4.19), and, “All this is the Self” (ātmai- vedam sarvam, CHU 7.25.2). For Sankara, it is only because of igno- rance (avidya, ajñāna, or mayā) that the one Brahman appears as Iśvara, the innumerable jivas, and the universe (jagat). To explain this, there are three major theories, namely:

1. Pratibimba-vada (the theory of reflection), accepted by Vedant- gins like Padmapādācārya, Prakāśātmā Muni, Vidyaranya Muni, sland Sarvajñātmā Muni. is a globostadensis
2. Avaccheda-vada (the theory of limitation) of Vacaspati Miśra. to 3. Abhāsa-vāda (the theory of semblance) of Sureśvarācārya. Padmapādācārya is the founder of the Vivarana School of Advai- tavāda. He wrote the Pañcapädikā commentary on the first four sutras of Sankara’s Bhasya on Brahma-sutra, in which he propounds the theory of pratibimba-vāda. According to the latter view, just 5 Prakāśātmā Muni wrote a commentary on Pañcapādikā, called and unaturl 368 58 The World Is a Pariņāma of Paramātmā’s Sakti

as the one sun is reflected in many pots of water, so the one Brah- man is reflected in avidya (i.e., rajas and tamas) as the jiva. Sim- ilarly, Brahman is reflected in māyā (i.e., sattva) as Iśvara. Sar- vajñātmā does not distinguish between māyā and avidya, stating, rather, that when Brahman is reflected in the totality of avidya- as causal nexus - It appears as Iśvara; and when reflected in the internal organ (antaḥ-karana) - a product of avidya- It appears as the jiva, or the individual self.qu si al byberAybiva odsto sri In his Bhamati commentary on Sankara’s Bhāṣya, Vācaspati Miśra propounds avaccheda-vāda in contrast to pratibimba-vāda. He argues against the reflection theory, pointing out that reflec- tion is possible only of things that have color or form. He claims, rather, that the jiva is Brahman limited (avacchinna) by the antaḥ- karaṇa, just as the one indivisible space is limited by a pot, a room, and so on. The diversity of the internal organs (antah-karana) accounts for the diversity of the jivas. According to the Vivarana view, Brahman is both the locus and content of avidyā. Vācaspati Miśra argues, however, that avidya has Brahman as its object and the jiva as its support.) armis According to ābhāsa-vāda, the jiva is neither a reflection nor a limitation of Brahman but a mere abhāsa, a semblance or appear- ance. Madhusudana Sarasvati calls this anirvacaniya, or inexpli- cable. Vidyaranya says that an abhasa is a reflection (pratibimba) that appears like the original object (bimba), but without having the original’s characteristics? It is like the image of a face in a mirror - it resembles the original face but is devoid of its qualities. dis Sankarācārya has mentioned pratibimba-vāda in his commen- taries on Brahma-sutra (3.2.20 and 2.3.46). Brahman is the bimba, Pañcapädika-vivarana. 6 7 abhāsasyäpi jaḍājaḍa-vilakṣaṇatvenänirvacaniyatvät. vlq to at bas a’i odl Siddhanta-bindu 1, pp. 1 roca da oni qu sloofyllautos ng ajñānopahita ātmā ajñāna-tād-atmyapannaḥ sva-cid-abhasa-vivekad-antaryāmī säksi jagat-käraṇam iti ca kathyate buddhy upahitaś ca tat-tād-ātmyāpannaḥ sva-cid-ābhāsāvivekāj-jivaḥ bhoktā pramäteti ca kathyate - iti vārttika-kārapādāḥ. Siddhanta-bindu: 219-220 iṣad-hasanam abhäsaḥ pratibimbas tathavidhaḥation-odiuld notirlaganj bimba-lakṣaṇa-hinaḥ san bimbavad bhasate hi sah Pañcadasi 8.32 3698 III The Ontology of Maya - Bahiranga-sakti the prototype or the original object, and the jivas are pratibimbas, or reflections. Padmapādācārya says that the prototype conscious- ness (bimba-caitanya) conjoined (upahita) to ignorance is Ïśvara, or God, whereas consciousness reflected in ignorance (ajñāna- pratibimbita-caitanya), which has been delimited (avacchinna) by the samskāras in the antah-karana, is the jiva. A jiva imagines the world through avidya, while personally being the support (āśraya) of that avidya. Avidya is the upadhi, or delimitor, of the jiva through the relation of asraya (i.e., through the jiva’s being the abode or the support of nescience), and it is the upadhi of Iśvara through the rela- tion of visaya (i.e., through Iśvara’s being the object of nescience). In other words, avidya influences the jiva, but not Iśvara. This will be explained in greater detail in the upcoming anucchedas. This doctrine is also called drsti-srsti-vāda, the theory that the objects of experience are created at the moment when they are perceived. According to this theory, the world is prātibhāsika, i.e., imaginary or a mere appearance. By this explanation, Brahman remains free from the defect of modification observed in the uni- verse, even while being the phenomenal (upādāna) as well as the instrumental (nimitta) cause of the world. This view is also gaining acceptance in quantum physics: (ud Sights, tactile experiences, odors - all these sensations are expe-as rienced inside the mind alone. None are “out there” except by ail the convention of language. Everything we observe is the direct interaction of energy and mind. Anything that we do not observe directly exists only as potential - or more mathematically speak- ing - as a haze of probability. “Nothing,” said Wheeler, “exists -пмарта по 291 until it is observed.” […] d The i’s and t’s of physical reality are not dotted and crossed until you actually look up into the sky. The moon has a definite exis- tence only after it has been pulled out of the realm of mathematical probability and into the observer’s web of consciousness. […] ajnanopahitam bimba-caitanyam iśvaraḥ, antah-karaṇată-samskärävacchi- nnäjñāna-pratibimbitam caitanyam jiva iti vivaraṇakāraḥ.ont-ball-dild Siddhanta-bindu 1, pp. 225 370 58 The World Is a Pariņāma of Paramātmā’s Sakti Perhaps some readers will dismiss this as nonsense, arguing that there’s no way the brain has the machinery actually to create phys- ical reality. But remember that dreams and schizophrenia (con- sider the movie A Beautiful Mind) prove the capacity of the mind to construct a spatio-temporal reality as real as the one you are experiencing now. As a medical doctor I can attest to the fact that the visions and sounds schizophrenic patients “see” and “hear” are just as real to them as this page or the chair on which you now sit. (Lanza, Berman 2010: 181-182) Śri Jiva Gosvāmi refutes this Advaitavada view by saying that Brahman cannot be delimited by ajñāna either by being its support, shelter, or object, because Brahman is not related to anything else, It being the only Reality, as per Advaitavada. Moreover, Brahman has no qualities and thus can neither be the support nor the object of ignorance. It cannot be the cause of ignorance, being the self- luminous reality. If the world were imaginary and dependent on the observer alone, then why is it that a table is seen as a table by all? Why is it not perceived as a table, a chair, a cake, or a computer by different individuals? Why is it that one person sees it as a table, even while another person right next to him has his eyes closed? In other words, why do we perceive a common reality if there is no object “out there?” dets The fact is that the Absolute has inconceivable potency by which It can perform supralogical feats. It can manifest the world through Its māyā potency and yet remain free of any modification in Its svarupa - as agreed by all the followers of Vedänta. This was discussed in great detail in Bhagavat Sandarbha. There is no need to envisage the world as imaginary to make Brahman immune to modification. Such a solution is worse than the problem itself. tion of pr o Rath the motions of Tad 9 See Bhagavat Sandarbha, Anuccheda 58, in regard to the discussion on SB 10.14.23. 371 III The Ontology of Māyā – Bahiranga sakti 58.2 The World Is a Real Transformation of Pradhana तत्र चापरिणतस्यैव सतोऽचिन्त्यया तया शक्त्या परिणाम इत्यसौ सन्मात्रतावभास- मानस्वरूपव्यूहरूपद्रव्याख्यशक्तिरूपेणैव परिणमते न तु स्वरूपेणेति गम्यते । यथैव चिन्तामणिः । अतस्तन्मूलत्वान् न परमात्मोपादानतासम्प्रतिपत्तिभङ्गः । तदुक्तमेकादशे श्रीभगवता (भा० ११ । २४ । १९ ) - antar mard of There [in Bhagavat Sandarbha], it was also concluded that the absolutely untransformed Existent [Paramātmā] is trans- formed by His own inconceivable potency. By this it is to be understood that the transformation undergone by Paramātmā is not that of His essential being (svarūpa); rather, it is only that of His potency called dravya [i.e., elementary substance, or mat- ter] in the form of the evolutes (vyuha) emanating from but a semblance of His essential being, endowed with the quality of existence (sat) alone. The cintāmani gem also functions simi- larly. Therefore, because the universe is rooted in Paramātmā, the principle that He is its upādāna, or constituting cause, is not disproven. This is expressed by Bhagavan Śrī Kṛṣṇa in the Eleventh Canto:ashu sqow ab ww.abnow erto “Comeil Judasido. 013 प्रकृतिर्यस्योपादानमाधारः पुरुषः परः । सतोऽभिव्यञ्जकः कालो ब्रह्म तत्त्रितयं त्वहम् ॥ १८४ ॥ इति । Midw eib am Prakrti is the constituting cause (upādāna) of this reality [the universe]; the Supreme Person (para-purusa) is its substratum (ādhāra); and Time its manifestor (abhivyañjaka ). But I am Brahman, which comprehends these three. (SB11.24.19) 10 is of nounloadsumotibom अत एव क्वचिदस्य ब्रह्मोपादानत्वं क्वचित् प्रधानोपादानत्वं श्रूयते । तत्र सा मायाख्या परिणामशक्तिश्च द्विविधा वर्ण्यते - निमित्तांशो माया । उपादानांशः प्रधानमिति । तत्र केवला शक्तिर्निमित्तं त्वद् व्यूहमयी तूपादानमिति विवेकः । अत एव श्रुतावपि “विज्ञानं चाविज्ञानं च” (तै० २।६।२) इति कस्यचिद् भागस्याचेतनता श्रूयते । 10 prakṛtir yasyopädānam ädhāraḥ puruṣaḥ paraḥ sato’bhivyañjakaḥ kalo brahma tat-tritayam tv ahamidobivana soa 372 58 The World Is a Pariņāma of Paramātmā’s Sakti Therefore, the constituting, or phenomenal cause (upādāna) of the universe is sometimes called Brahman and sometimes pradhana. The modifiable potency (pariņāma-śakti), called māyā, is also described as being twofold - the instrumen- tal part (nimitta), known as māyā, and the phenomenal part [upādāna, i.e., the constituting ingredients], known as pradhana. The distinction [between the two] is that the one that consists of potency alone is instrumental (nimitta), whereas that composed of its emanations, or evolutes (vyuha), is phenomenal (upādāna). Therefore, it is also said in the Śruti that some portion of māyā is devoid of consciousness, as in the following statement, “[He (Brahman) became] both conscious and devoid of consciousness” (vijñānaṁ cāvijñānaṁ ca, TU 2.6.2). अथ मूलप्रमाणे श्रीभागवतेऽपि तृतीयादौ मुख्य एव सृष्टिप्रस्तावे च ज्ञानवैराग्याङ्गत्वेन च पुराणान्तरगतिसामान्यसेवितः प्रधानपरिणाम एव स्फुटमुपलभ्यते । That pradhana undergoes modification (pariņāma) is also clearly evident in our principal authoritative text, Śrimad Bhagavatam. This topic is discussed in primary terms in the Third Canto and elsewhere in the context of evolutionary theory. It is also dis- cussed [in secondary terms] as an auxiliary (anga) to knowl- edge (jñāna) and detachment (vairagya), thereby supporting the reconciliation with other Purānas [in which such methods are advocated as the means of liberation]. क्व च स्तुत्यादौ ज्ञानवैराग्याङ्गतयैव विवर्तोऽपि यः श्रूयते सोऽपि जगतो नान्यथासिद्ध- तापरः किन्तु परमात्मव्यूहप्रधानपरिणामेन सिद्धस्यैव तस्य समष्टिव्यष्टिरूपस्य यथायथं शुद्धे परमात्मनि तदंशरूपात्मनि वात्मात्मीयताध्यारोपितापरः । In select places, in prayers, and so on, where even the theory of vivarta [i.e., the falsity of the world appearance] is discussed as an auxiliary to knowledge and detachment, the intent is not to show that the universe is redundant, false, or non-essential (anyatha-siddha) [i.e., something other than a real modifica- tion of pradhana]. Rather, their intent is to make evident that the notions of “I” and “mine” have been [falsely] superimposed, either on the pure Paramātmā, in regard to the universe as a 373 III The Ontology of Maya - Bahiranga-sakti whole (samaşti), or upon His integrated part, the individual self (ātmā), in regard to its individuated body (vyaşți). The universe itself is real, however, having come into being as a result of the modification (pariņāma) of pradhana, which is an emanation (vyuha) from Paramātmā. तत्र परमात्मनि विराडुपासनावाक्यादिश्रवणं हेतुरात्मनि तु तत्तदावेशो हेतुरिति विवेच- नीयम् । In this context, it is to be understood that in the case of Param- ātmā, the purpose [for pointing out such false superimposition] is to enable the worship of His cosmic feature as Virāt, as under- stood from scripture. Whereas, in the case of the self (ātmā), the purpose is ultimately to bring about absorption in individual identity as the pure self [distinct from the body and so on]. Commentary Here and in Bhagavat Sandarbha (Anuccheda 39), it has been explained that Bhagavan has three types of potency, namely, intrinsic, extrinsic, and intermediary. We have also seen that the extrinsic potency is designated by many other terms, such as prakṛti, pradhāna, and māyā. It is this extrinsic potency alone that undergoes modification and manifests the universe. Yet, because all potencies (śaktis) are nondifferent from their potent source (śaktimän), known as Bhagavan, He is understood as the ultimate cause of the universe, the source condition that makes possible the arising of all causality (sarva-käraṇa-kāraṇa). The extrinsic energy, called mäyä, has existence (san-mätra), but no awareness; nevertheless, although inert, it also has a pre- siding deity and therefore a conscious aspect. Thus, māyā has two aspects - one conscious, the other inert - but it is not imag- inary like the illusory magic of a magician. It is a real potency of Bhagavan. lsm of al instui ir nedenborg to nott be Sometimes the universe is described as a vivarta, an illusory superimposition, or projection, onto Brahman. According to 374 58 The World Is a Parinama of Paramātma’s Sakti Advaitavada, Brahman is the only reality. It is self-luminous (sva- prakāśa), which means that It can never be the object of an act of knowing, yet It is immediately and directly intuited (avedyatve saty aparokṣa-vyavahāra-yogyatvam, Tattva-dipikā 1). Self-luminosity thus signifies Brahman’s paradoxical capacity of making Itself immediately known in consciousness without in any way becom- ing an object of consciousness. It is never dependent on anything else for Its manifestation, but manifests all other phenomenal objects. Advaita Vedanta says that this consciousness is the same as the Self, for it is only the Self that is not an object of any knowl- edge and is yet immediate and ever present in consciousness. No one can truly doubt their own self-existence, because without self- existence such a doubt could never be posited in the first place. Rather, the Self, being self-luminous by nature, is the revealer of all objects of knowledge. For the Advaitavādīs, the pure Self, or ātmā, (i.e., Brahman), is different from the jiva, or the empirical self. It is the empiri- cal self that passes through the diverse experiences of life and is bound by the law of karma. Moreover, Advaita Vedanta states that the universe has no reality of its own apart from the cognitions of the individual knowing subjects and discloses no truth other than Brahman (sarvam khalv idam brahma). All other events, mental or physical, are but transitory appearances. The world is a product of māyā, which has the two features of vikṣepa (the potency of project- ing the world appearance) and avarana (the potency of concealing the self’s intrinsic identity). ildara dywords The word ajñāna, or ignorance, is also used in this doctrine for māyā. Ajñāna rests on Brahman. Brahman, also called cit, or caita- nya (i.e., consciousness), is of the nature of pure illumination, yet It is not opposed to ajñāna. Brahman becomes opposed to ajñāna and destroys it only when It is reflected through the mental modes, or vṛttis. Thus, ajñāna can be destroyed by caitanya only in the form of vṛttis, while in all other forms, ajñāna veils the caitanya from manifestation. the According to Advaitavada, the one Brahman, cit, or caitanya, manifests in four ways by the influence of different upādhis. 375 III The Ontology of Maya - Bahiranga-sakti These are called (1) pramatṛ-caitanya, the knower, or subject- consciousness; (2) pramaņa-caitanya, the means of valid know- ing, or cognitive-consciousness; (3) visaya-caitanya, the object of knowledge, or object-consciousness; and (4) phala-caitanya, the resultant valid knowledge of the object, or veridical percept- consciousness. i tuoi 289пauolano wood vlatetbemmi Consciousness (caitanya) qualified by the antaḥ-karana, or the internal organ, is called pramatṛ-caitanya (subject-consciousness). When qualified by the antah-karana-vṛtti, or the mental mode that goes out to the object, it is called pramāṇa-caitanya (cognitive- consciousness). When consciousness is qualified by phenom- enal objects, such as a pot, it is called viṣaya-caitanya (object- consciousness), and when consciousness illuminates the object through removal of the veil of ignorance by the antaḥ-karana- vṛtti, or the mental mode, it is called phala-caitanya (percept- consciousness).2 Ajñāna, or ignorance, is the cause of all illusions. It is beginningless and has the status of positive existence (bhava) [i.e., not a mere absence (abhāva) of knowledge], yet it is removable by knowledge. hay wad When the mind13 extends out to an external object through the senses and becomes transformed, so to speak, into its form, it is called a vṛtti, or a mode of the mind. As soon as this happens, igno- rance of that object is removed and the light of consciousness (caita- nya) reveals that which was formerly veiled. The appearance of the object is thus the self-shining of caitanya, or pure consciousness, through the vṛtti of a form resembling the object of knowledge. In spite of the caitanya underlying all this diversified objective world, which is but a transformation of ajñāna, that caitanya cannot mani- fest itself by itself. The nature of ajñāna is to veil its own creations. Thus, each object produced by the projective potency (vikṣepa) of ajñāna is covered by its veiling potency (avaraṇa). " tatha hi ekam eva caitanyam upadhi-bhedat catur-vidham - pramātṛ-caitanyaṁ Bpramāṇa-caitanyam viṣaya-caitanyam phala-caitanyam ceti.no noheteslinem Tattvānusandhāna 2.30 12 Tattvänusandhāna 2.4, p. 137 lab of gribadatory 13 Vedanta does not regard the mind as a sense (indriya).triadesimam 376 58 The World Is a Pariņāma of Paramātmā’s Śakti In all this, although there is really no distinction of inner and outer, ajñāna creates such illusory distinctions as the individual conscious beings and the external world of time and space, etc., and then veils these forms. The universe is neither real nor unreal, but an illusory appearance out of the living beings’ ignorance. It exists for only as long as one is in ignorance of Brahman. Nevertheless, it is not completely unreal like the water in a mirage. It is compared to the appearance of a snake in a rope. A rope is real, but appears to be a snake in semi-darkness. According to Advaitavada, this process of illusory perception may be explained as follows:

1. First, by the contact of the senses vitiated by some defect, such as darkness, a mental mode (vrtti) as “thisness” (idantă, i.e., there is something here, “this,” which is to be identified) is generated. 2. Then, in the “this” (i.e., the undiscriminated object) and in the mental mode that has taken the form of “this,” Brahman is reflected.
2. Then the avidya associated with Brahman is incited by the defect, and this incitement along with the impression of a snake remembered through similarity of shape, etc., is transformed into the appearance of a snake. There is thus an objective illu- sory snake appearance, as well as a similar transformation of the mental mode generated by its contact with the illusory snake. 4. These two transformations, the mental mode in the shape of a snake and the external phenomenal illusory snake pre- sentation, are manifested by the perceiving consciousness (saksi-caitanya). Thus, there are two phenomenal transformations, one in the avidya presentation forming the illusory objective snake phe- nomenon, and another in the mind. But in spite of there being two distinct phenomena, since their object is the same unknown “this” of the original perception, together we have one knowledge of the illusion. Thus, in this appearance of a snake, an indefinable (anirvacaniya) snake is generated by the defect in conjunction with the senses. The Brahman underlying the rope remains the same, but the avidya of the mind undergoes modification on account of 377 III The Ontology of Maya - Bahiranga-sakti the doșa, or defect, and thus gives rise to the illusory snake. The appearance of a snake in the rope is called adhyāropa, or super- imposition. This is vivarta1 (illusion) from the point of view of Brahman, and pariņāma (modification) from the point of view of avidyā. thu Śrī Jiva Gosvāmi explains that sometimes in the sections of the scriptures where the major topics under discussion are jñāna and vairagya, the universe is described as a vivarta of Brahman.15 He indicates that the purpose behind such descriptions is to create a sense of detachment in the minds of sadhakas on the jñāna-märga, as renunciation is the very basis for the path of knowledge. If one perceives the world as a mere appearance without fundamental reality, then such a person would lose interest in it. Śrī Jiva Gosvāmi claims, however, that such descriptions do not intend to say that the universe is illusory or imaginary. Rather, their purpose is to show that the universe factually exists as a mod- ification of pradhana and thus has a role in the worship of Bhaga- vän. Its being a vivarta here means that it is an appearance or mani- festation of Paramatma’s energy and not a mere appearance in the Advaitavada sense. The illusion being pointed out in such passages is the superim- position (adhyāropa) of the notions of “I” and “mine,” in regard to the universe as a whole or the individual body, onto Paramātmā or the individual self, respectively. In the Bhagavatam, however, the cause and nature of this superimposition is different from the Advaitavādīs’ process described in the beginning of this commen- tary. For Jiva Gosvāmi, it refers to the true self’s misidentification with the body out of ignorance.nedy ewitmstrada padal Śrī Jiva states that the intent of such passages is not to prove that 14 pariņāmo nāma upādāna-sama-sattāka-kāryāpattiḥ, vivarto nāma upadana-visama-sattäka-karyapattiḥ. Vedanta-paribhāṣā, Pariccheda 1 on “air” sattvato nyatha-pratha vikara ity udiritah, tattvato’nyatha-pratha vivarta ity do dudiritah. n) Vedanta-sāra 47 15 For example, see SB 4.22.37-38; SB 4.29.25, 35; SB 5.12.5-11; SB 11.13.22-37, and art SB 11.28.21. 378 58 The World Is a Pariņāma of Paramātmā’s Sakti the universe is anyatha-siddha, or without essential existence. The word anyatha-siddha is a technical term in regard to the theory of causality. It is used to signify “apparent” causal elements that are present prior to the production of an effect, yet in no way essen- tial to its production. Such elements are therefore understood as non-essential or “dispensable antecedents” to the production of an effect. A cause must exist prior to the production of an effect, such as vegetables for soup. Those elements that, although antecedently present, are not at all required for such a production, are called anyatha-siddha. For example, a car may have been used to bring vegetables from the supermarket, yet the soup’s production is in no way uncondi- tionally or invariably dependent upon it. So although the use of the car is antecedent to the soup’s production, it could just as eas- ily be dispensed with. One could have used some other means to transport the vegetables, such as a motorcycle, a bicycle, or public transport. Thus, the word anyatha-siddha in reference to the world appearance would mean that it is without essentiality, or in other words, that it is illusory in nature. Jiva Gosvāmi explains, however, that the intent of scriptural passages that refer to the vivarta theory is not to demonstrate that the universe is unreal. லூர் The real purpose behind the description of vivarta in the Bhāga- vatam and elsewhere in the scriptures is to enable consciousness to be fixed either on the Supreme Self or on the individual self, who is an integrated part of the Supreme. This requires transcending the false superimposition of the notions of “I” and “mine,” either upon Paramātmā or the ātmā, in regard to the macrocosmic or microcosmic forms of the universe, respectively. As anisoge In the case of Paramātmā, the disclosure of the false superimpo- sition of such notions makes it possible for Paramātmā to be under- stood as the authentic “I,” or in other words, as the Self, of the uni- verse as a whole. This is relevant to the worship of His cosmic form as Virāt, as understood from scriptural statements. In the case of the ātmā, the unveiling of the false superimposition in regard to the body can lead ultimately to the direct intuition of the intrinsic “I,” distinguished from the “my,” resulting in absorption in one’s 379III The Ontology of Mäyä - Bahiranga-sakti true identity as the pure self, distinct from the body. This is possi- ble when it is recognized that what is illusory is not the universe or the individual body, but merely the false superimposition of the notions of “I” and “mine” onto Paramātmā or the ātmā in regard to these two phenomenal forms. nemele doua o of latt 58.3 The Superimposition Is Illusory but Not the Objects अन्यत्र सिद्धस्य वस्तुन एवान्यत्रारोपो यथा शुक्तौ रजतस्य । एतदेव मिथ्याखपुष्पादेरा- रोपासम्भवात् पूर्वपूर्वविवर्तमात्रसिद्धानादिपरम्परात्वे दृष्टान्ताभावाच्च । Only an object that exists elsewhere can be superimposed onto something else, for example, silver on an oyster shell. This is because it is impossible to superimpose a non-existent object, such as a sky-flower, onto something else, and because no exam- ple can be given of a beginningless chain of such purely illusory superimpositions following one another. किं च पूर्वं खलु वारिदर्शनाद् वार्याकारा मनोवृत्तिर्जातापि तदप्रसङ्गसमये सुप्ता तिष्ठति तत्तुल्यवस्तुदर्शनेन तु जागर्ति तद्विशेषानुसन्धानं विना तदभेदेन स्वतन्त्रतामारोपयति । तस्मान् न वारि मिथ्या न वा स्मरणमयी तदाकारा वृत्तिर्न वा तत्तुल्यं मरीचिकादि वस्तु किन्तु तदभेदेनारोप एवायथार्थत्वान् मिथ्या । Moreover, though a mental impression in the shape of water1 is created after seeing water, it remains inactive in the absence of an appropriate context and becomes activated [only] on seeing an object that resembles water. Without closely examining the specific characteristics of the resembling object, one then super- imposes upon it the independent sense of its nondifference from water [i.e., one mistakes it for water]. Therefore, it is not the water that is illusory (mithya), nor is the mental modification (vṛtti) having the form of water and composed of memory illu- sory, nor is the mirage that resembles water illusory; rather, it 16 On this point, there are some manuscripts of Paramatma Sandarbha that offer the example of the appearance of silver in an oyster shell rather than that of the mirage.noliqroads al gailuas “ym do most bedelugnitalb Sd moil 380 58 The World Is a Parināma of Paramātmā’s śakti is only the superimposition of nondifference from water [onto the resembling object] that is false or illusory, because it is not in conformity with the reality. स्वप्ने च “मायामात्रं तु कार्त्स्न्येनानभिव्यक्तस्वरूपत्वात्” (ब्र० सू० ३।२।३) इति न्यायेन जाग्रद्दृष्टवस्त्वाकारायां मनोवृत्तौ परमात्ममाया तद्वस्त्वभेदमारोपयतीति पूर्ववत् । The same principle applies to dreams, as indicated in the fol- lowing suūtra, “Dream objects are, however, products of māyā alone, because they are not perceived by anyone other than the dreamer” (vs 3.2.3) 2 According to this rationale and in correspondence with the formula just described, Paramātmā’s māyā superimposes onto the mental impression [i.e., the dream object], which has the form of an object seen while awake, the sense of its being identical to the original object. of one) 15 तस्माद् वस्तुतस्तु न क्वचिदपि मिथ्यात्वम् । ततः शुद्ध आत्मनि परमात्मनि वा तादृशत- दारोप एव मिथ्या न तु विश्वं मिथ्येति । Therefore, in truth there is never such a thing as falsity (mithya- tva) [where the universe is concerned]. Thus, it is only such a superimposition of one thing [i.e., the body or the universe] onto the pure self or onto Paramātmā that is illusory, not [the body or] the universe itself. aodio anidiomoshianco onlve silt odw bite se mwo risdt sd ततो जगतः परमात्मजातत्वेन साक्षात्तदात्मत्वाभावाद् बहिरङ्गशक्तिमयत्वेन च वैकुण्ठा- दिवत् साक्षात्तदात्मीयत्वाभावादबुधानामेव तत्र शुद्धे तत्तद्बुद्धिः । Because the universe is generated by Paramātmā and is thus not directly He Himself, and because it consists of His extrinsic potency, it is thus not directly related to Him in the way that Vaikuntha is. So, only less intelligent people consider the pure [suddha, i.e., either Paramātmā or the individual ātmā] to be that [the universe or the body]. I यद्यपि शुद्धाश्रयमेव जगत् तथापि जगता तत्संसर्गोऽपि नास्ति । तदुक्तम् “असक्तं सर्व- चैव” (गीता १३ । १४) इति गीतासु । तथा देहगेहादावात्मात्मीयताज्ञानं तेषामेव भृच् 17 māyā-mātram tu kārtsnyenānabhivyakta-svarūpatvāted mont 381 III The Ontology of Maya - Bahiranga-sakti स्यादित्युभयत्रैवारोपः शास्त्रे श्रूयते । यथा “ यदेतद् दृश्यते मूर्तम्” (वि० पु० १।४ । ३९) इत्यादिकं विष्णुपुराणे । or the Although the universe is grounded in the Pure (suddha) [Param- ātmā], He has no direct contact ( sarsarga) with it. This is stated in the Bhagavad Gita, “[The knowable] is both unattached and the maintainer of all” (GĪTĀ 13.14).18 Only such [less intelligent] people identify the body with the self, and the home and so on as belonging to the self. Thus, the superimposition on both of these [the individual self and Paramātmā] is described in scrip- tures, as in Visnu Purāna quoted earlier (Anuccheda 57 ) : “ They consider this congealed form of the universe to be Your form due to mistaken understanding” (VP 1.4.39).19 oqmiroque vam यथा वा (भा० १० | १४।२७) - Or, as in the following: erilingiate a त्वामात्मानं परं मत्वा परमात्मानमेव च । आत्मा पुनर्बहिर्मृग्य अहोऽज्ञजनताज्ञता ॥ १८५ ॥ इति । sredr -आत्मा Ah, such is the absurdity of the ignorant, who consider You - who are their very Self- to be something other than the Self, who consider something other [i.e., the body-mind complex] to be their own self, and who therefore search for the self outside Ab[of their intrinsic being]. (SB 10.14.27)20 त्वामात्मानं सर्वेषां मूलरूपं परमितरं तद्विपरीतं मत्वा तथा परमितरं जीवमेव च मूलरू- पात्मानं परं मत्वा साङ्ख्यविद इव तस्य तथा मन्यमानस्य पुनः स जीवात्मा बहिर्मृग्यो भवति । तस्य तेनैव हेतुना लब्धच्छिद्रया मायया देहात्मबुद्धिः कार्यत इत्यर्थः । अहो अज्ञजनताया अज्ञता क्रमाज् ज्ञानभ्रंश इत्यर्थः । The meaning of this verse is as follows: One who considers You, the Self, the root of all selves, to be something other, different, 18 asaktam sarvabhrc caiva 19 a etaj-jñan yad etad dṛśyate murtam etaj-jñānātmanas tava bhrānti-jñānena paśyanti jagad-rupam ayoginaḥ 20 tvām ātmānam paraṁ matva param ātmānam eva ca ātmā punar bahir mṛgya aho’jña-janatājñatā S fibrom 382 58 The World Is a Pariņāma of Paramātmā’s Śakti or opposite to that; who similarly takes the other, namely, the jiva itself, to be the root form of the Self, or in other words, as ultimate - as the Sankhya scholars do; for a person who holds to such a view, the jivātmā becomes an external object to be sought. Because of this defect, māyā imposes upon him the identifica- tion of the body as the self. Alas, such is the absurdity of the ignorant - such is their systematic demise from true knowing. तदुक्तं हंसगुह्यस्तवे (भा० ६।४।२५) - This is said in the Hamsa-guhya-stava: massage देहोऽसवोऽक्षा मनवो भूतमात्रामात्मानमन्यं च विदुः परं यत् । ada dail सर्वं पुमान् वेद गुणांश्च तज्ज्ञो न वेद सर्वज्ञमनन्तमीडे ॥ १८६॥ इति । ee. Because the body, the vital-force, the external senses, the psy- 3 che, and the gross and subtle elements are material, they can- To not know their own nature, the nature of other senses, nor the bnature of their controllers. But the living being can know all these, as well as the three gunas. Nevertheless, although the jiva knows these, he is unable to know the omniscient and unlimited Supreme Being, whom I worship. (SB 6.4.25)21 तथा श्रीभगवदुद्धवसंवादे (भा० ११।२२।३३) - And also in the dialogue between Śri Bhagavan and Uddhava: आत्मा परिज्ञानमयो विवादो ह्यस्तीति नास्तीति भिदार्थनिष्ठः । व्यर्थोऽपि नैवोपरमेत पुंसां मत्तः परावृत्तधियां स्वलोकात् ॥ १८७ ॥ इति । The speculative arguments of philosophers - “This world is real,” “No, it is not real” - are based upon incomplete knowl- edge of the Supreme Self and are simply aimed at discerning To this, 21 deho’savo’kṣā manavo bhūta-mātrām ātmānam anyam ca viduḥ param yat sarvam puman veda gunamś ca taj-jño na veda sarva-jñam anantam ide See also Bhagavat Sandarbha, Section 17, and here in Paramatma Sandarbha, Sections 1, 18, and 58. 383 The Ontology of Mãyã- Bahiranga-sakti material dualities. Although such arguments are useless, per- sons whose attention is diverted away from Me, their own true Self, are unable to give them up. (SB 11.22.33)22 Commentary As summarized in the previous anuccheda, the Advaitavada doc- trine holds that the world is not real but an illusory appearance (vivarta) of Brahman. The popular example is that of mistaking a rope for a snake in semi-darkness. The Advaitavadi proposes that the snake is neither real nor unreal. It is not real because when light is thrown on it, one sees the rope and not a snake. It is also not completely unreal like the horn of a hare because one actually does perceive a snake and becomes fearful, and may even jump back. The snake is called the vivarta, or the illusory appearance, of the rope. It is also called an adhyāropa, or the superimposition of a mental pattern (vṛtti) or a memory trace (samskara) of a prior perception of a snake onto the indistinct perception of the rope. Sankarācārya defines adhyasa, which has the same meaning, in the introductory part of his commentary on Brahma-sutra (1.1.1). He says therein that it is the recollection and appearance of an object perceived earlier in another place or object (smṛti-rupaḥ paratra pūrva-dṛṣṭāvabhāsaḥ), who the (E/FSSES PIEPRAS While commenting on this, Vacaspati Miśra writes that the phrase purva-dṛṣṭa (previously perceived) implies that something unreal is superimposed; it has merely been seen and does not have real existence. This is the significance of the word dṛṣṭa, mean- ing “seen” or “experienced.“23 According to Advaitavada, anything visible or perceivable by the senses is not ultimately real. Ulti- mate Reality is self-luminous and beyond the scope of the senses. It cannot be superimposed onto anything. Therefore, whatever 22 ātmāparijñānamayo vivado hy astīti nāstīti bhidartha-nisthah vyartho’pi naivoparameta puṁsäṁ mattaḥ paravṛtta-dhiyam svalokat onsh purva-drsta-grahanena anṛtam āropaniyam upasthāpayati tasya ca dṛṣṭa-mätrām upayujyate na vastu-satta iti dṛṣṭa-grahanam. Bhāmatī 1.1.1, p. 19 Bebas Benoit 384 58 The World Is a Pariņāma of Paramātmā’s Śakti is perceived is anṛta, i.e., false or not ultimately real. This is the significance of the word dṛṣṭa.bou 11 leon ton at servinu odr 20By the example of mistaking a rope for a snake, the Advaitavādīs try to prove that the world is not real but a vivarta of Brahman. It is actually Brahman, but appears as the world out of the ignorance of the perceiver. It is for this reason that there are statements in the Upanisads, such as: sarvam khalv idam brahma (CHU 3.14.1), “All this [perceivable world] is indeed Brahman,” and, neha nänästi kiñcana (BAU 4.4.19), “There is no variety whatsoever here [in the world].” Śrī Jiva Gosvāmi refutes this argument by stating that an imag- inary object cannot be superimposed. For superimposition to be possible, one must have a subconscious impression (saṁskāra) of a previously experienced factually existing object. The subcon- scious impression of the object is then superimposed onto a differ- ent object, which is also real but imperfectly perceived. If the orig- inal object were not real to begin with and experienced as such by the observer, no such samskära could be imprinted in the illusioned person’s citta, the subconscious mind, wherein impressions of past experiences are stored. Śrī Jiva explains the process of adhyāropa by the example of a mirage in the desert. Unless one has experienced real water, one cannot have the illusion of water in a mirage. If the world were not real and merely an appearance, vivarta, then we could not have any perception of it any more than of the son of a barren woman, and thus it would not be possible to superimpose it onto Brahman. 10 According to the Advaitavadi, the world is an outcome of adhya- ropa, but the world itself is also the cause or source of the adhya- ropa. To have adhyāropa, one must have an experience of the object (purva-dṛṣṭa, in the words of Sankara), but to have that experi- ence there must already be an existing object, which would be the outcome of another adhyāropa. This leads to the defect of mutual dependency or infinite regress. To this, the Advaitavādī replies that it is indeed possible to superimpose an illusory object. For example, if one goes to a mag- ical show and sees a tree produced by a magician, which then disappears into the air, one will be able later to remember this tree 385 III The Ontology of Maya - Bahiranga-sakti in a dream, even though it was not real in the first place. Similarly, the universe is not real. It undergoes an eternal cycle of creation and destruction without any beginning, and thus the saṁskāras from previous cycles are superimposed onto Brahman to give rise to the illusion of the present universe. Thus, vivarta continues. Śrī Jiva refutes this by saying that there is no practical exam- ple of a beginningless succession of vivartas of an imaginary object. “An example (dṛṣṭānta) is that about which both a common per- son and a person of highly refined discrimination hold the same view in regard to the object [illustrated].“24 If there is no example commonly acceptable to both sides of an argument, the point being made by a proponent cannot be accepted. Śrī Jiva argues that in any superimposition or projection (adhya- ropa), both objects must be real. The illusion is to mistake one for the other, such as the rope for a snake. In this example, both rope and snake are real objects existing separately in different locations or times, but the observer mistakenly takes the rope to be a snake. The illusion lies in not recognizing the rope as a rope, and not that either ropes or snakes are illusory. In the example of a magician creating the illusion of a tree, the spectator has previously had the experience of a tree in real life. This mental impression is then superimposed onto the illusion the magician creates, which may be nothing but light or some other object. Without any real basis, one could not just see a tree in empty space. Rather, as in the case of a mirage, one mistakes the refracted sun rays from the earth’s heated surface to be water. One could not have an illusion of water without the refracted rays. Real snakes, which have been experienced by the person who mistakes the rope for a snake, do exist elsewhere. When one sees a rope in dim light, then because of their similarity and the inade- quacy of the lighting, the previous impression or memory of snakes in the past becomes activated and superimposed onto the rope, or rather, onto the indistinct perception of the rope. One who has naleeoqminsqus minn 24 laukika-pariksakānāṁ yasminn arthe buddhi-samyam sa dṛṣṭäntaḥ 59 Nyaya-sutra 1.1.251 Illw no ate art ott exseqqselb 386 58 The World Is a Pariņāma of Paramātmā’s Sakti never seen, heard, or read about a snake, like a young baby, would never mistake a rope for a snake.mplayers pels csapat Moreover, superimposition onto an object is possible only if one perceives that object in a general rather than a specific manner. For example, in the illusion “this is a snake,” the rope is known or perceived only in the form of “this,” a long slender and curvi- linear shaped thing, but not with the precise and distinctive quali- ties of a rope. “This” is the subject, which is a pronoun. A pronoun is a general word and tells us nothing specific about the referent for which it is substituted. Brahman, however, is said to have no attributes, general or specific. It thus cannot be the basis of any superimposition. Superimposition is possible when one perceives only certain general features of some object and fails to perceive its distinctive, individual character. As in the case of the snake and rope exam- ple, in semi-darkness one perceives the rope rather indistinctly as a long tortuous thing (i.e., as having a shape similar to that of a snake), but fails to discern in it those special features that charac- terize a rope as such. Brahman is beyond all perception, therefore it is not possible to mistake it for something else, such as the uni- verse. Superimposition is not possible on an object that is either not perceived at all or clearly perceived. Furthermore, superimposition may be applied in either direc- tion. Just as one can mistake a rope for a snake, it is also possible to mistake a snake for a rope. Such bilateral superimposition, how- ever, never occurs in the case of Brahman and the universe. No one ever mistakes the universe to be Brahman. Moreover, superimposition is possible only when there are two objects having separate existence, such as a snake and a rope, which a person is then unable to distinguish between. But if Brah- man is the only reality, sarvam khalv idam brahma, and nothing else exists apart from Brahman, which is furthermore devoid of any qualities or form, then what can be superimposed onto it? Super- imposition is possible in limited objects that have parts. Brahman is all-pervading and without any subdivisions, thus there is no possibility of superimposing anything upon it. Jones melani 387 III The Ontology of Maya - Bahiranga-sakti Even the objects perceived in dreams are not false. Dream objects are also the result of memory impressions in the citta. To take them for the very objects that were seen or experienced in the waking state is the illusion. Therefore, in vivarta, both Paramātmā or ātmā and the universe are real. But to mistake the universe for Paramātmā is an illusion. With this, the pantheistic doctrine is refuted. The universe is generated by Paramātmā, but only from His extrinsic energy, and thus it is not absolutely one with Him, but it is also not illusory like the horns of a rabbit. Paramātmā is real and possesses real energies, therefore His creation in the form of the universe is also real. He has no need to create an illusion like a magi- cian. Having the power to create a real universe, why would Param- ātmā bother to create an illusory one instead? Vaikuntha, how- ever, is a manifestation of Bhagavan’s svarupa-sakti and is thus one with Him. This was discussed elaborately in Bhagavat Sandarbha (Anucchedas 61-77). 25 Śrī Jiva Gosvāmī explains that although Paramātmā creates the world, He remains untouched by it, meaning that He is unaffected by the universe’s modifications. The ignorant, being unaware of this truth, mistake the universe itself to be Paramātmā. Others, like the Sankhya philosophers, who fail to recognize Paramātmā as the foundation of everything, consider the individual being, the ātmā,25 as the cause of creation. Consequently, they search for the ātmā in the body. In Brahma’s statement (SB 10.14.27) this is referred to as external seeking (bahir mrgya). The reason for this is that living beings have no capacity to know Paramātmā by their own effort. Unless they take shelter of Bhagavan, they remain in ignorance or confusion. In such a state of bewilderment, individu- als are quick to defend their own misconceptions. It is only when their awareness is turned toward Bhagavan that they are freed from ignorance. asdasari e sofilioup nemdend are over Jer amado batimil at aldiezoq el noblzoqal bagalbavisq Ils at 25 In Sankhya terminology the atma is called purusa. quisque to vilidisang 388 58.4 58 The World Is a Pariņāma of Paramātmā’s Sakti Pariņāma, Not Vivarta, Is the Real Import of Sastra किं च विवर्तस्य ज्ञानादिप्रकरणपठितत्वेन गौणत्वात् परिणामस्य तु स्वप्रकरणपठित- त्वेन मुख्यत्वात् । ज्ञानाद्युभयप्रकरणपठितत्वेन सन्दंशन्यायसिद्धप्राबल्याच्च परिणाम एव श्रीभागवततात्पर्यमिति गम्यते । tere da] to here dmamen yd turli Moreover, pariņāma-väda can be assessed as the intended teach- ing of the Srimad Bhagavatam, because the vivarta philosophy is studied only in sections dealing with jñāna and is thus sec- ondary, whereas parināma is described in those that deal with Bhagavan Himself and is thus primary. This primacy is further strengthened by the “pincer rule” (sandamsa-nyaya) [i.e., the rule of combined applicability], as pariņāma-vada is described in both of these sections. तच्च भगवदचिन्त्यैश्वर्यज्ञानार्थं मिथ्यात्वाभिधानं तु नश्वरत्वाभिधानवत् विश्वस्य परमा- त्मबहिर्मुखत्वापादकत्वाद्धेयताज्ञानमात्रार्थं न तु वस्त्वेव तन् न भवतीति जीवेशस्वरूपै- क्यज्ञानमात्रार्थम् “वैधर्म्याच्च न स्वप्नादिवत्” (ब्र० सू० २।२।२९) इति न्यायेन । The adj The description of the universe as a transformation of Param- ätma’s extrinsic potency (pariņāma-vāda) fulfills the purpose of providing knowledge of the inconceivable opulence of Bhaga- vän. On the other hand, designating the universe as illusory, which amounts to labeling it as perishable, is intended solely to instill awareness [for those on the path of knowledge] that it is to be abandoned, for it lures attention away from Param- ātmā. The implication is not, however, to suggest that there is no such entity as the universe. Rather, the universe is described as illusory simply to inculcate knowledge of the essential iden- tity of the jiva and Paramātmā [distinct from the phenomenal nature of the universe], as confirmed by the Brahma-sutra, “The objects of the waking state [i.e., the visible universe] are unlike those of the dream state because they are of a different nature” (vs 2.2.29).26 26 vaidharmyāc ca na svapnādivat 389III The Ontology of Maya - Bahiranga-śakti तथा च नारदीये - entr In dreams Additionally, it is stated in Narada Purana:27 जगद् विलापयामासुरित्युच्येताथ तत्स्मृतेः । न च तत्स्मृतिमात्रेण लयो भवति निश्चितम् ॥ १८८ ॥ इति । It can be said that by remembering Him [Bhagavan], they caused the world to dissolve. The universe [itself] is cer- M tainly not dissolved merely by remembrance of Him. (Narada Purāna)28 तत्र मुख्य एव सृष्टिप्रस्तावे प्रधानपरिणाममाह (भा० ३।५।२६-२७). In what is the principal description of the creation [in the Bhāga- vatam], Śrī Maitreya speaks of the modification (pariņāma) of pradhana: कालवृत्त्या तु मायायां गुणमय्यामधोक्षजः । fis पुरुषेणात्मभूतेन वीर्यमाधत्त वीर्यवान् ॥ १८९ ॥ ततोऽभवन् महत्तत्त्वमव्यक्तात् कालचोदितात् । _______विज्ञानात्मात्मदेहस्थं विश्वं व्यञ्जस्तमोनुदः ॥ १९० ॥ इत्यादि । arbba of When the equilibrium of the three gunas that constitute the māyā potency was displaced by the force of time, the tran-S scendent Bhagavan, who is beyond the senses (adhokṣaja) and endowed with His own intrinsic potency (viryavan), placed His seed (virya) [i.e., His conscious parts] into that māyā through the Purusa, who is His own self-expansion. Thereafter, the mahat-tattva evolved from the unmanifested state of māyā, which had been impelled by time. Being of the nature of awareness, it dispels the darkness of ignorance even while manifesting the universe situated within itself [in seed form]. (SB 3.5.26-27)29 arts 出版 were gablew silt loamoido 27 Not found in the extant editions of Narada Purāṇa. 28 jagad vilāpayāmāsur ity ucyetātha tat smrteḥ na ca tat-smṛti-matrena layo bhavati niścitam 29 kala-vṛttyä tu māyāyām guṇa-mayyam adhokṣajaḥ sta masih si to saoda (es..sav) puruşeṇātma-bhūtena viryam adhatta viryavanilangan boblov 390 58 The World Is a Pariņāma of Paramatma’s Sakti “भगवानेक आसेदम्” (भा० ३।५।२३) इति प्राक्तनानन्तरग्रन्थादधोक्षजो भगवान् पुरु- षेण प्रकृतिद्रष्ट्रात्मभूतेन स्वांशेन द्वारभूतेन कालो वृत्तिर्यस्यास्तया मायया निमित्तभूतया गुणमय्यां मायायामव्यक्ते वीर्यं जीवाख्यमाधत्त “हन्तेमास्तिस्रो देवता” इत्यादिश्रुतेः । From the earlier statement in this discourse, “Prior to creation, there was only Bhagavan” (SB 3.5.23, Anucchedas 47, 50, 55), it is understood that the One [referred to here as] Adhokṣaja, “He who is beyond the senses,” is Bhagavan. He, through the medium or agency of the Puruşa, who is His very own self- expansion and the witness of prakṛti, placed His seed called the jiva in the unmanifest (avyakta) known as māyā, which consists of the three gunas. The compound kala-vṛttyä, “by the force of time,” means by mayä in its instrumental aspect (nimitta), which has the power of time as its functional capacity. As is said in the Śruti, “I shall enter these three gods [earth, water, and fire, through My own self-expansion along with the jiva]” (CHU 6.3.2, Anuccheda 46).30 विज्ञानात्मैव महत्तत्त्वम् । तमोनुदः प्रलयगताज्ञानध्वंसकर्ता || श्रीमैत्रेयः || The adjectival compound vijñānātmā, “being of the nature of awareness,” here refers specifically to the mahat-tattva.1 The compound tamo-nuda, “dispels the darkness of ignorance,” means that it destroys the ignorance prevailing after the [previous] dissolution. Commentary dus beline zove doogiing fatality 10 Śrī Jiva affirms that the theory of the cosmos as a mere appearance of Brahman (i.e., vivarta-vada) is not the philosophy propounded Pir This verse is also quoted in Anuccheda 46, etc. tato’bhavan mahat-tattvam avyaktāt kāla-coditāt vijñānātmātma-deha-stham viśvam vyañjams tamo-nudaḥ 30 hantemas tisro devată and oral agro smit nedWalinin ballis 31 Jiva Gosvāmi’s purpose here is to account for the change in gender from neuter to masculine in the second half of the verse. The masculine adjectival bedals compound vijñānātmā is thus treated as a separate substantive referring to mahat-tattva, with the masculine adjective tamo-nuda modifying it. 391 In The Ontology of Maya - Bahiranga-sakti by Srimad Bhagavata Purana, although it is accounted for in parts of the book related to the jñāna-marga. Whenever the topic of creation is described in the Bhagavatam, it is always said to be a transformation (pariņāma) of Paramätma’s energy. For example, in Chapter 3.5, Vidura asks Maitreya various questions, one of them being about the creation of the universe by the Supreme Person (SB 3.5.5). Though there are numerous accounts of creation else- where in the Bhāgavatam, Śrī Jīva specifies this description as the primary one. In response, Maitreya explains how pradhana manifests the universe through the influence of kala, or the time potency of the Supreme. There is no mention of vivarta in this description. The three verses cited here (SB 3.5.26, 3.5.27, 3.5.23) are all part of Śri Maitreya’s reply. The same conclusion can also be seen from the words of Brahma to Narada in the Second Canto while responding gnomin to the latter’s queries about the creation: A Through the agency of time (kāla), presided over by the Purusa, the equilibrium of the guņas became unsettled; through innate dispo- sition (svabhava), sheltered in the Puruşa, came modification (pari- ṇāma); and from the [jivas’] destiny (karma), supervised by the Puruşa, occurred the birth of the mahat-tattva. (SB 2.5.22)32 In the verses following this one, Brahma elaborates the process of the universe’s unfolding. It is important to note that the very yoda, placed Ris that ity through 32 käläd guna-vyatikaraḥ parināmaḥ svabhāvataḥ karmano janma mahataḥ purusadhisthitad abhut This verse is related to an earlier one spoken by Brahma (SB 2.5.14), in which he states that in this universe, there are five tattvas, called substance (dravya), action (karma), time (kāla), innate disposition (svabhava), and the living being (jiva), but that in reality nothing exists independent of Vasudeva. Svabhava is the subtle form of karma, called väsana. Time is the factor that effects changes in prakṛti. It first influences the gunas by destabilizing their equilibrium. The imbalanced state with a predominance of sattva is called mahat; when there is a predominance of rajas, it is called sutra, and with a predominance of tamas, it is called ahankära. When time comes into contact with prakṛti, it assumes the forms of its various divisions, such as days, months, and years, none of which existed before. When svabhava acts on prakṛti along with time, the various of modifications arise, beginning with mahat. When karma acts on these elements, the various bodies presided over by the jiva come into being. ottot-forlom 392 58 The World Is a Parinama of Paramātma’s Sakti word pariņāma has been used in the above verse. There is no men- tion of vivarta here. Vivarta is mentioned only in sections where jñāna is being described. It is cited with the express intention of instilling in the spiritual aspirant a sense of detachment from the world, which is the whole basis of the jñāna-marga. Examples of such usage are as follows: Myd naloga se owt ja silt l oals as se badhash The cycle of birth and death does not cease, because the living being remains engrossed in phenomenal objects, even though they do not really exist, just as dream objects, though not real, persist for the person immersed in the dream state through the conditioned oft workings of the mind. (SB 4.29.35)33

1290. 154 Ismoilov srit ee pharbounA That which neither existed before nor will exist afterwards does not really exist in the interim either, but persists only in name. It is My firm conviction that the effect is nondifferent from the al substance from which it appears and by which it is revealed. col (SB 11.28.21)34 odras doses and by which it is reveal The word adhyāsa (superimposition), so popular among Advai- tavādīs, has even been used in the Bhagatavam in such contexts: Superimposing the characteristics of the vital force, the senses, and the mind onto the self, which is inherently free from the gunas, [the living being] sleeps, bound by the notions of “I” and “mine,” while contemplating petty sense objects and engaged in material deeds. (SB 4.29.25)3532 Moreover, there is also mention of pariņāma even in sections of the Bhāgavata Purana describing jñāna, as will be shown here in the next anuccheda. Because pariņāma is found in passages describing jñāna as well as bhakti, it must be recognized as the principle pro- pounded by the Bhāgavatam. This is called sandaṁsa-nyāya, “the pincer effect,” or in other words, the rule of combined applicability. 33 arthe hy avidyamane’pi samsṛtir na nivartate 34 manasa linga-rupena svapne vicarato yatha na yat purastad uta yan na paścän madhye ca tan na vyapadeśa-matram bhūtam prasiddham ca parena yad yat tad eva tat syad iti me manīṣā 35 pranendriya-mano-dharmän ätmany adhyasya nirguṇaḥ sete kama-lavan dhyāyan mamāham iti karma-krt 393 III The Ontology of Maya - Bahiranga-sakti Pincers or tongs hold an object from both sides and thus possess a firm grip. Similarly, pariņāma-vada coheres in both the jñāna and bhakti portions of the Bhagavata Purana and therefore commands a comprehensive grip on the book, making it clear that this is the philosophy it propounds. In the first two verses spoken by Maitreya to Vidura, time is described as a vṛtti, or a functional capacity, of māyā. It was also referred to as such in the prayers of Jvara, cited in Anuccheda 53. Time thus acts as an instrumental cause (nimitta) in the modifica- tion of maya’s constituent aspect (upādāna). Time is also said to be the volitional act (cesta) of Bhagavan (SB 10.3.26), as discussed in Anuccheda 99. to Through yoftimi (kain), presided over by the Puru m and 943 bangt predon alled 394 the binw doesna aine but adt ban (es.es.pa) absab Bat oals ei orodjavosToM nb noval ambala Mongoli Ditolo di at sigrans adt lle nodW edt sms to rowo wo anevageda yo sacs banglede ofi Anuccheda 59 Bally the Bulan banim Pariņāma as an Aspect of Jñāna (el retras) yball gaitstighet lesions to subdue O newoglentors supinushanssm yo angargasadi orato gai ५९ । ज्ञानाद्यङ्गत्वेऽप्याह (भा० ११।९।१६-२१) - Homes to mol arha Elang THE THEORY of the transformation (parinama) of pradhana is also included within the context of the path of jñāna and related cultivation methods as described by Śri Dattatreya to King Yadu: Fram bus एको नारायणो देवः पूर्वसृष्टं स्वमायया । संहृत्य कालकलया कल्पान्त इदमीश्वरः । एक एवाद्वितीयोऽभूदात्माधारोऽखिलाश्रयः || १९१ || ।। ॥ कालेनात्मानुभावेन साम्यं नीतासु शक्तिषु । । 1 सत्त्वादिष्वादिपुरुषः प्रधानपुरुषेश्वरः ।। १९२ ।। परावराणां परम आस्ते कैवल्यसञ्ज्ञितः । केवलानुभवानन्दसन्दोहो निरुपाधिकः || १९३ || वात्मानुभावेन स्वमायां त्रिगुणात्मिकाम् । सङ्घोभयन् सृजत्यादौ तया सूत्रमरिन्दम ॥ १९४ ॥। तामाहुस्त्रिगुणव्यक्तिं सृजन्तीं विश्वतोमुखम् । यस्मिन् प्रोतमिदं विश्वं येन संसरते पुमान् ॥ १९५ ॥ यथोर्णनाभिर्हृदयादूर्णां सन्तत्य वक्त्रतः । तया विहृत्य भूयस्तां ग्रसत्येवं महेश्वरः || १९६ ।। log adrage difuom domly on os At the end of a kalpa, the one Bhagavan Nārāyaṇa, the Supreme Controller, existing alone by Himself without a second as the shelter of all and the foundation of the individual self, dissolves this previously created universe through His own mayā, by the latter’s instrumental power in the form of time. (sB 11.9.16) 0 395 III The Ontology of Maya - Bahiranga-sakti Pin When all the energies in the form of the three gunas are brought firm into a balanced state by Bhagavan’s own power of time, thend Bha primeval Purușa, who is the ruler of both phenomenality al (pradhana) and the individual conscious beings (purusa), who is the supreme goal of both greater and lesser beings, and is thus identified as the Supreme Transcendence (kaivalya), con- A tinues to exist. He is the totality of unadulterated (kevala) self-illumination and bliss, devoid of any material designation. (SB 11.9.17-18) ntal cause (nintite) is the modifica O subduer of enemies! Precipitating His māyā potency consist- ing of the three gunas by means of His unique personal power [in the form of time], He first evolves sūtra [the first modification of prakṛti predominated by rajas] through her. (SB 11.9.19) P This [sutra] is called the manifestation of the three gunas, be which generates the universe of diverse forms, through whichis it runs like a thread, and by which the living beings rotate in zub the cycle of birth and death. (SB 11.9.20) 1 2 Just as a spider manifesting a web from its heart through the mouth, sports with it and then swallows it, so also Bhagavan [creates, sustains, and dissolves the universe]. (SB 11.9.21)3 The three principal commentators followed by Gauḍīya Vaisnavas interpret parävarāṇām (greater and lesser beings) differently: (1) as the devas headed by Brahma and other liberated beings (Śrīdhara); (2) as Bhagavan’s own integrated parts (sviyamsa) and His differentiated parts (vibhinnäṁśa) (Jiva Gosvāmi); (3) or as the liberated beings and the conditioned beings (Viśvanatha Cakravarti Thakura). Sūtra should be distinguished from mahat. Mahat is predominant in sattva and is thus jñāna-śakti, sutra is predominant in rajas and is thus a part of the kriya-sakti, whereas ahankara is predominant in tamas and is thus dravya-sakti. 3 eko nārāyaṇo devaḥ purva-sṛṣṭam sva-mayaya samhṛtya kala-kalayā kalpänta idam iśvaraḥ eka evädvitiyo’bhūd ātmädhäro ‘khiläśrayaḥ kālenātmānubhavena samyaṁ nītāsu śaktiṣu sattvadiṣv ādi-puruṣaḥ pradhāna-puruşeśvarah FR BEI SEISIR FASTS hupussinGnsiofists parāvarāṇāṁ parama äste kaivalya-sañjñitaḥ saqloss to hus sitt 14 kevalänubhavananda-sandoho nirupadhikaḥ ole aitals lost kevalātmānubhävena sva-māyām triguṇātmikām sankṣobhayan srjaty adau tayā sūtram arindama tam ähus triguna-vyaktim srjantim viśvato-mukham ol ads has leads ylagolvang eld yasmin protam idam viśvam yena samsarate puman Intramutant s’attel 396 59 Pariņāma as an Aspect of Jñāna r कालः कला यस्यास्तया स्वाधीनया मायया । gada suhs bstoilion licols The adjectival compound kala-kalayā, modifying māyā [in the first verse of this quoted passage], means “by that [extrinsic potency] of which time is an instrumental power,” which is to say [that Paramātmā dissolves the universe] through māyā, which is equipped with its own power (svädhina). श्रुतिश्च (मु०१|१|७) - mit adtrat s novind brow sdr brentw Ispizzalo mi bsan moiteedil not brow uslugog s ai nylovin’ (er-er The Śruti also says: 5) nhby-nuovi bus (Etz-pay) sgol यथोर्णनाभिः सृजते गृह्णते च यथा पृथिव्यामोषधयः सम्भवन्ति । यथा सतः पुरुषात् केशलोमानि तथाऽक्षरात् सम्भवतीह विश्वम् ।। १९७ ।। इति ॥ श्रीदत्तात्रेयो यदुम् ॥ To oals M Just as a spider both manufactures and destroys its own web, as plants grow from the earth, and as hair on the head and body issues out from a living human being, so too does the universe to spring forth from the imperishable [Bhagavan]. (MUU 1.1.7)* Commentary 95095 las nwo att at heraldstes flimpared of stedil ols IN THE ELEVENTH CANTO, Śrī Kṛṣṇa instructs Uddhava on the paths of karma, sankhya, bhakti, and jñāna. After hearing His instructions on jñāna (SB 11.7.6-12), Uddhava submitted to Śrī Kṛṣṇa that the type of renunciation of sense pleasures recommended by Him is very difficult to practice, especially for people who are not devoted. Therefore, he asked for instructions so that he could easily attain such detachment (SB 11.7.14-18). In response to this request, Bhagavan Kṛṣṇa recites the dia- logue between Dattatreya and King Yadu, which is an instruction on jñāna, beginning from SB 11.7.26 and ending with 11.9.31. The verses cited in this section are part of this dialogue. Here it is yathorna-näbhir hṛdayad ürṇām santatya vaktrataḥ taya vihṛtya bhūyas tām grasaty evaṁ maheśvaraḥ yathorna-nābhiḥ srjate grhnate ca yatha pṛthivyām oṣadhayaḥ sambhavantiv yatha sataḥ puruşat kesa-lomāni tatha’kṣarat sambhavatiha viśvam vintness 397 III The Ontology of Maya - Bahiranga-sakti clearly mentioned that Bhagavan generates the universe from pradhana, and therefore it cannot be imaginary. Bhagavan, the time-potency, and pradhana are all real and thus their product, the universe, is also real. He is both the upādāna (phenomenal) as well as the nimitta (instrumental) cause of the universe, like a spider and its web. It is interesting to note that Dattatreya uses the word kevala twice and the word kaivalya a further time in these verses (SB 11.9. 18-19). Kaivalya is a popular word for liberation used in classical Yoga (Yoga-sutra 4.34) and vivarta-vada (cf. Brahma-sūtra, Śānkara- bhāṣya 4.1.19). According to Amara-kośa (1.5.6), the synonyms of kaivalya are mukti, nirvāņa, śreyas, nihśreyas, amṛta, mokṣa, and apavarga. Most of these words mean “liberation” or “the ultimate welfare.” Liberation is also of two types: absolute merging of the self in unqualified Brahman (i.e., impersonal) and total emanci- pation of the pure self in transcendental love with Bhagavan (i.e., personal). and gaivil & most two antrant The word kaivalya in SB 11.9.18, however, is a designation for Bhagavan and has thus been rendered as “the Supreme Transcen- dence,” or “He who is perfectly isolated from phenomenality, being established in His own self-existence.” As kaivalya, Bhagavan is also “liberation personified.” The adjective kevala (only, alone, or isolated) is used here in the sense of being pure or free of any limita- tion or conditioning by matter or māyā. In other words, it indicates that which is exclusively transcendental or spiritual. In his Krama- sandarbha commentary, Śrīla Jiva Gosvāmī glosses the word kevala in SB 11.9.18, which qualifies self-illumination (anubhava) and bliss (ananda), as pure (suddha), or as belonging to the essential nature of the Absolute (svarupa-bhūta) In the following section, Śrī Jīva will further elucidate how Paramātmā is both the nimitta as well as the upādāna cause of the universe. alt airit ni batis 202157 og hesabul vildan-yoding 5 kevalānāṁ śuddhānāṁ svarupa-bhūtānām anubhävänäṁ yaḥ sandohas tad-rupaḥ kevalatvam darśayati. doto niling 398 1st-sgaming ovoleno sɗf in vin (va) means that the undrain persian (abansal. Therefore, the spacious ratity who is] distinct bine al 1920s jastog a Joonil jeho found antog sausas Anuccheda 60&ailed an hoorashou a halts sydsiadw Sat-kārya-vādas song andhognib planai nivo 371. fresh el toeido vala botcem ad lil est tribadetl (e.La UHD) “TEST al val sdt vino vino amten ni [valo at mo ६० । तदेवं सूक्ष्मचिदचिद्वस्तुरूपशुद्वजीवाव्यक्तशक्तेः परमात्मनः स्थूलचेतनाचेतनवस्तु- रूपाण्याध्यात्मिकजीवादिपृथिव्यन्तानि जायन्त इत्युक्तम् । 1515 THUS, it has been described that the conscious and unconscious overt substantives (sthula-vastu), beginning from the empirical self (adhyatmika-jiva) on down to the earth element, are born from Paramātmā, who is self-endowed with subtle potencies in the form of conscious and inert substances, namely the pure self and the unmanifest pradhana, respectively. banialqxs ततः केवलस्य परमात्मनो निमित्तत्वं शक्तिविशिष्टस्योपादानत्वमित्युभयरूपतामेव मन्य- न्ते । “प्रकृतिश्च प्रतिज्ञादृष्टान्तानुरोधात्” (ब्र० सू० १।४।२३) इत्यादौ । तदेवं तस्य सदा शुद्धत्वमेव । Thus, Paramātmā is accepted both as the efficient cause (nimi- tta) when alone by Himself (kevala) and as the constituent cause (upādāna) when qualified by His energies. Scriptural authori- ties accept both these forms of Paramātmā, as in Brahma-sutra: “Brahman is also the material cause since this is in conformity to the proposition and illustration [found in the Upanisads]” (vs 1.4.23). In this way, Paramātmā is forever pure [śuddha, i.e., untouched by the material nature]. 1 तत्र शक्तेः शक्तिमदव्यतिरेकादनन्यत्वमुक्तम् । तथा सत्कार्यवादाङ्गीकारे स्वान्तःस्थित- स्वधर्मविशेषाभिव्यक्तिलब्धविकाशेन कारणस्यैवांशेन कार्यत्वमित्येवम् । “वाचारम्भणं prakṛtiś ca pratijñā-dṛṣṭäntänurodhāt 399III The Ontology of Maya - Bahiranga-sakti विकारो नामधेयं मृत्तिकेत्येव सत्यम्” ( छा० ६।१।४) इत्यादिश्रुतिसिद्धं कार्यस्य कारणा- दनन्यत्वं कारणस्य तु कार्यादन्यत्वमित्यायाति । the Because potency cannot exist without a potent source, it is said to be nondifferent from that source. If we accept the sat-karya- vāda, whereby an effect is understood as being a part of the cause, because it is brought to light through the manifestation of its own innate disposition present as implicit potential within its cause, then the effect is not different from the cause, as estab- lished in Śruti texts like, “The created clay object is different [from the clay] in name only; only the clay is real” (CHU 6.1.4) 2 But from this, it is also concluded that the cause is different from the effect. तदेवं जगत्कारणशक्तिविशिष्टात् परमात्मनोऽनन्यदेवेदं जगतस्त्वसावन्य एवेत्याह (भा० ११५/२० ) - [saligofs but So, in this way, this universe is clearly not different from Param- ātmā who is qualified with the causal potency to bring forth the universe, whereas He is certainly distinct from the universe, as explained by Śrī Nārada to Śrī Vedavyāsa:

• इदं हि विश्वं भगवानिवेतरो यतो जगत्स्थाननिरोधसम्भवाः । तद्धि स्वयं वेद भवांस्तथापि वै प्रादेशमात्रं भवतः प्रदर्शितम् ॥ १९८ ॥ This universe is not different from Bhagavan from whom its sus- tenance, dissolution, and creation come about, yet [He] is dis- tinct (itara) [from the universe] [Alternatively, the jiva who is al JF6distinct (itara) from the universe is also nondifferent from Bha-) gavan.] You yourself surely know this, but I have nevertheless pointed it out to you in some small measure. (SB 1.5.20 ) 3 ansarisat इदं विश्वं भगवानिव भगवतोऽनन्यदित्यर्थः । तस्मादितरस्तटस्थाख्यो जीवश्च स इवेति पूर्ववत् । अत एव “ऐतदात्म्यमिदं सर्वम्” ( छा० ६।८।७) इति । “सर्वं खल्विदं ब्रह्म” ( छा० ३।१४।१) इति श्रुती । -काश 2 की कार क vācārambhaṇam vikāro nama-dheyam mṛttikety eva satyamative situas 3 idam hi viśvar bhagavān ivetaro yato jagat-sthāna-nirodha-sambhavāh pal tad dhi svayam veda bhavams tathāpi vai pradeśa-matram bhavataḥ pradarsitam 400 te 60 Sat-karya-vāda dusd m The phrase “This universe is like Bhagavan” (idam viśvam bhaga- vän iva) means that the universe is not different from Him (ananya). Therefore, the [conscious entity who is] distinct (itara) [from the inert universe], namely, the jiva who is des- ignated as the intermediary potency (taṭastha-śakti), is also like Him [i.e., “not different from Him”], as above. Therefore, the following Śrutis [are given as evidence]: “All this is of one self with that” (CHU 6.8.7), and, “All this is indeed Brahman” (CHU 3.14.1).5 adioab यतो भगवतः । भवतो भवन्तं प्रति प्रादेशमात्रं किञ्चिन्मात्रं दर्शितमित्यर्थः ॥ श्रीनारदः श्रीव्यासम् ॥ The pronoun yataḥ, “from whom,” refers to Bhagavan. “Of you” (bhavataḥ) [in the genitive] means “to you.”” The word pradeśa [lit., “a measure about six inches in length”] here means that I have pointed it out “in some small measure. onbbbqu set at H “7 setron8 .9319v roqque al tuodtiw not to jabs of elde figlerod altered aitadātmyam idaṁ sarvam 5 sarvam khalv idam brahma 6 adiat BUSD aplicem Bhavatah could be taken either as the genitive singular or accusative plural. In either case, what is sought is the dative case in the singular to go with pradarśita, so it is glossed as bhavantam prati. Such use of the genitive in the place of the dative is not uncommon. ? It should be noted here that Śrī Jiva Gosvāmi has revised his interpretation of the verse in his Krama-sandarbha, concluding that the explanation given here in Paramātma Sandarbha is not entirely satisfying (nätihṛdya). The commentary there translates as follows: “The Śruti states, ‘All this is indeed Brahman’ (CHU 3.14.1). Brahman is simply another form of Bhagavan. So how can bivo Bhagavan be like Brahman? In answer to this, [Narada speaks this verse to Vyasa]. The word hi means ‘because,’ i.e., ‘because this world is like Bhagavan.’ It should not, however, be taken as Bhagavan Himself, for He is other (itara) 20than the universe, having distinct characteristics (vilakṣana). How then is the world like Bhagavan? And how is Bhagavan distinct from the world? In answer, he says, ‘from whom, etc.’ Because the universe is an effect of Bhagavan, it is described as being His form only in some aspects. Because He is its cause, He is superior to it, as is said in Svetasvatara Upanisad (6.8), ‘No one is seen to be His equal or superior.”” 401 III The Ontology of Maya - Bahiranga-sakti Commentary) akvagdra on arstisvihu sdi tadi ansom (ovl növ PARAMĀTMĀ IS A CONSCIOUS BEING intrinsically endowed with diverse potencies. He is the fountainhead of the material universe as well as the jivas within it. The universe undergoes states of manifestation and unmanifestation. In the unmanifest state, it remains in its subtle form as pradhana, or prakṛti, along with the jīvas, who are without their subtle or gross bodies. In the mani- fest state, pradhana undergoes an evolutionary process, beginning with mahat and ending with the earth element (prthivi), and so the jīvas acquire gross and subtle bodies. Thus, Paramātmā is endowed with subtle inert and conscious energies in the unmanifest state of the universe, and gross inert and conscious energies when the universe is manifest. हा परमा In this way, Paramātmā is both the nimitta as well as the upādāna cause of the processes of manifestation and unmanifes- tation. By Himself, He is the nimitta cause of the universe, and through His external potency He is the upādāna cause of the uni- verse. Because His potencies are nondifferent from Him, not being able to exist or function without His support, He is the upādāna cause. Because it is He who precipitates the extrinsic energy to manifest the universe, He is the nimitta cause. Śrī Jiva refers to Brahma-sutra (prakṛtiś ca pratijñā-dṛṣṭāntānuro- dhāt, vs 1.4.23) in support of this conclusion. In this sūtra, the words pratijñā (proposition) and dṛṣṭānta (illustration) refer to the classical five-step syllogism of Indian logic. This syllogism has three other parts, namely hetu (cause), upanaya (application), and nigama (conclusion). While commenting on this sūtra in his Govinda-bhāṣya, Śrī Baladeva Vidyabhūṣaṇa refers to Chandogya Upanisad (6.1.3), the same text that Śrī Jiva refers to here in this 8 context.s The pratijñā (proposition) in that description is that by knowing the one (Brahman), everything else becomes known. The example svetaketo yan nu saumyedam mahamana anucāna-mānī stabdho’si uta tam adeśam aprākṣir yenäśrutaṁ śrutam bhavaty amatam matam avijñātaṁ vijñātam 402 60 Sat-karya-vādam given is, “Just as by knowing a lump of clay one can understand the nature of all clay pots.” The sutra says that Brahman is also the material cause, like clay for clay pots, otherwise it would not be possible to understand everything just by knowing Brahman, just as one would not know anything about a clay pot simply by knowing the potter, the nimitta cause. It is not possible to know a product simply by studying the nimitta cause. The example from the Chandogya Upanisad is meant to show that one can know the product only by knowing the upādāna cause. But such is not the case with Brahman, otherwise the statement of the Upanisad that by knowing Brahman everything becomes known would be wrong. orbaubong of bevon obe The principle that the effect inheres in its cause and is thus non- different from its cause, is called sat-karya-vāda. This, however, does not mean that the effect is exactly the same as its cause. If this were so, then there would be no need to call them by differ- ent names, and no agent would be needed to produce the transfor- mation. All it means is that the effect exists as inherent potential within the cause. It is originally attributed to the Sankhya School of philosophy. In Sānkhya-kārikā, Īśvara Kṛṣṇa writes: A tob The effect is existent [in the cause] because what is non-existent cannot be produced, because an effect requires a corresponding 980 constituent cause, because all things are not produced from alloq ain causes, because a competent cause can bring forth only that effect for which it has competence, and because the effect is of the same i 370 essence as the cause. (Sänkhya-kärikä 9)“sub ei se s tu этое Roemers, aud Joste odt of testinum scored horrido bu In this kārikā, the author refutes the opinions of the Buddhists, Advaita Vedāntins, and Naiyāyikas. Jom 916 Yadrovi lo sa art 10 Ji nedt rejes ligge oals zi sause off yatha somyaikena mrt-pindena sarvam mṛn-mayaṁ vijñātaṁ syāt Most Vedanta commentaries agree that this sutra is discussing this portion of the Chandogya Upanisad. ixstart fle of Isolinebi vleism yaled a boo A detailed explanation of sat-karya-vada can be found in the commentary to Bhagavat Sandarbha, Anuccheda 17.1. 11 asad-akaraṇād upādāna-grahaṇāt sarva-sambhavābhāvāt śaktasya sakya-karaṇāt kāraṇa-bhāvāc ca sat-karyam mat anivib drod an 403 III The Ontology of Mäyä - Bahiranga-sakti The Buddhists say, asataḥ saj jāyate, “From the non-existent comes the existent object.” This is not corroborated by anyone’s experience. We can press oil from peanuts but not from sand, because there is oil in the former but not in the latter. sidl The Advaita Vedantins say, sato mithya jayate, “From the exis- tent comes the non-real (false).” Advaita Vedanta accepts only Brahman as real, and the world as mithya or vivarta, unreal. If the effect has the same nature as the cause, kāraṇa-bhāva, then the world must be real because Brahman is real. This is the position supported by empirical experience. The Naiyayikas say that the cause is destroyed to produce the effect (sato’saj jāyate), just as the seed is destroyed to produce the sprout. The effect is produced afresh and did not exist before. Their principle is called arambha-väda. This is refuted by the reason- ing that if the effect did not pre-exist in the cause, then anything could be produced from any cause. But such is not the case (sarva- sambhavābhāvāt). We need a specific cause to produce a specific effect. An effect is the manifestation of certain characteristics lying dormant in the cause. In the case of the universe, it is a modifi- cation of māyā, or the extrinsic potency of Paramātmā. Because a potency is not absolutely different from the potent, the universe is nondifferent from Paramātmā. This is the purport of statements such as, “Indeed, all this [visible universe] is Brahman” (CHU 3.14.1). But the cause is different from the effect, since it may have more characteristics than those manifest in the effect. Thus, Paramātmā is not only identical with the universe, but also distinct from and greater than it. The same is also applicable in the case of the jivas. They are not different from Paramātmā, yet Paramātmā is beyond them. Thus, the Bhāgavata Purana does not accept the pantheistic doctrine of God’s being merely identical to all that exists (i.e., God as divine immanence only), but that of panentheism, or in other words God as present in all created things, and yet distinct from them (i.e., God as both divine immanence and divine transcendence). 404 The Linja 60 Sat-karya-vāda In the following section, Śrī Jiva again refers to the sat-karya- vāda as found in Bhagavata Purāna. pradhana. All this, be, is not different from Mar, of His potency, and the overt इदमेव श्रीहरीलो"अहमेव म effe the covert This is the import A fibro el aravinUad purceived by the mind, speech, sight, or other senses Is T slons. Understand this correctly: There is nothing other than (11) तस्यारत ॥ abs of ylusolo airft bisa AMHARË Is Although the universe is not proprio la pure and has no admog starf Brahms uses the word anyasmat (“fcom Him who is ye antengale to find (das adiadw ataixe Joy al odw fush e mo Commentary कि कुछ- dinge hards langu na ustbey re even comas art to somos si show al. (102) 250s as To (fuza) (oa..saa) .sels guide out th TUO FOINS & Bafes chunes of die universe nigainst the gogs modification in the art of meapon, As already stated, for any and dir best ad hluoda shoal gainsemonstone brows ada, ono alna to naloge even Lamar] [981 sdlo Had jail Incation VIDZI. produce the algae. Otherwise the cruse and vd swans ad eldi at Pranam jadwal latid ni vino newsg RITATES (ondentot) Dianths z’usvagada vino gaidhash case of thread and cloth. Sri Jiva, on the authority of the Bitguvato donnvidd-avtlv noengnild a entino’s hoyoz tri shame he mutta di burgosje to honor pe 405 ny-themys ingeholl joigniwolloods ment comes the existent object. Thiogendrag bowl saber pl-frour peanuts Ignot from and Anuccheda 61 tter only The Universe Is Nondifferent from Paramātmā is real the cause is destroyed to produce the Is destroyed in palice the ६१ । स्पष्टमेवाह (भा० २।७।५० ) - ŚRI BRAHMA said this clearly to Nārada: सोऽयं तेऽभिहितस्तात भगवान् विश्वभावनः । tha समासेन हरेर्नान्यदन्यस्मात् सदसच्च यत् ।। १९९ ।। We dat before. Their by the reason- that anything the case (Sarva specific cause to produce a specific effe My dear son, I have thus spoken to you in brief of Bhagavan, the source of the cosmos. Whatever exists, whether as cause (asat) or as effect (sat), is not different from Śri Hari, who is yet different from everything else. (SB 2.7.50)1 uicy of ing सोऽयं ते समासेन सङ्क्षेपेण अभिहितः । कथम् ? तटस्थलक्षणेनैवेत्याह- सत् कार्यं स्थू- लमशुद्धजीवजगदाख्यं चेतनाचेतनं वस्तु । असत - कारणं सूक्ष्मं शुद्धजीवप्रधानाख्यं चिदचिद्वस्तु च यत् तत् सर्वं हरेरन्यन् न भवति सूक्ष्मस्य तच्छक्तिरूपत्वात् स्थूलस्य तत्कार्यरूपत्वादिति भावः । The word samasena, meaning “in brief” [should be read with the first half of the verse]: “I [Brahma] have spoken of this one, Bha- gavān, only in brief.” In what manner? To this he answers by describing only Bhagavan’s extrinsic (taṭastha) characteristics: “Sat means ’the effect,’ i.e., the overt (sthula), which includes all conscious entities, namely, the impure jiva, and inert objects, namely, the universe. Asat means ’the cause,’ i.e., the covert 1 so’yam te’bhihitas tāta bhagavan viśva-bhavanaḥ samasena harer nanyad anyasmat sad asac ca yat 406 61 The Universe Is Nondifferent from Paramātmā (sūkṣma), which includes all conscious entities, namely, the pure jiva, and inert objects, that is, pradhana. All this, whatever it may be, is not different from Hari, because the covert is a form of His potency, and the overt is its effect.” This is the import. इदमेव श्रीहंसदेवेनोक्तम् “अहमेव न मत्तोऽन्यदिति बुध्यध्वमञ्जसा” (भा० ११ ।१३ ।२४) इति । qu ac llaw an nitimin diodal save emerque sitt This very point was stated by Bhagavan Hamsa: “Whatever is perceived by the mind, speech, sight, or other senses is I alone. Understand this correctly: There is nothing other than I” (SB 11.13.24)? ola la oviy of gued of and जगतस्तदनन्यत्वेऽपि शुद्धस्य तस्य तद्दोषसाङ्कर्यं नास्तीत्याह – अन्यस्मादिति ॥ श्रीब्र - ह्मा श्रीनारदम् ॥ Although the universe is nondifferent from Him, Bhagavan is pure and has no admixture of its defects. In order to show this, Brahma uses the word anyasmat (“from Him who is yet differ- ent from everything else”) [to describe Bhagavan] in the verse [SB 2.7.50]. being Commentary ONE OF THE MAJOR CHALLENGES faced by Vedanta schools that accept Paramātmā (i.e., Brahman) as both the nimitta and upādāna causes of the universe is to defend against the notion that He under- goes modification in the act of creation. As already stated, for any- thing to be an upādāna (material) cause, it must undergo some mod- ification (vikāra) to produce the effect. Otherwise, the cause and effect would be absolutely the same. According to sat-karya-vāda, though the effect is accepted as being nondifferent from the cause, it is not exactly the same; oth- erwise it would not have a different name and function, as in the case of thread and cloth. Śrī Jiva, on the authority of the Bhagavata 2 aham eva na matto’nyad iti budhyadhvam añjasă 407 III The Ontology of Mäyä - Bahiranga-sakti ta Purāṇa, solves this riddle by showing that Paramātmā has incon- ceivable potency, by which a part of Him undergoes modification in the form of the universe without causing any change in His svarupa, or essential nature. Toss all al savo di bas yansdog allo The verse from the Eleventh Canto is spoken by Bhagavan Hamsa to the Kumāra brothers. In it, Bhagavan indicates that He is the supreme cause, i.e., both nimitta as well as upādāna, of the universe. Therefore, the universe is not different from Him. Jiva states as a general principle that although an effect is non- different from its upādāna cause, the upādāna cause is distinct from its effect. It is not necessary that the whole of the upādāna cause has to change to give rise to an effect. Thus, the importance of the word anyasmat, “from one who is different,” in the verse spoken by Brahmā. A said this clearly to Navade ।। The same idea is expressed by Śrī Kṛṣṇa in the Gitā: “All beings are in Me, but I am not situated in them” (mat-sthani sarva-bhūtāni na caham teşv avasthitaḥ, GITA 9.4). Because Paramātmā is different from the universe, the defects of the universe do not reflect in Him. In the upcoming five sections (Anucchedas 62-66), Śrī Jiva will show how the universe is not different from Paramātmā. derent from Vistnsmmo Tabaqu the Cremy Und Moon or tenisys haslab of al eenevi -yns not batsta yhesis 2A roles bony emo dobru kaum bas sausa 943 9 gavin, only in miel seus to the art obsahibom 2903 ainsi robogir mus ad ogni di samborg or (D) what manner to ride he answers smsa ani vistoads,ad blow ipsila ptovopoda adi to vihodius ad no.avil he diols bas brand to see 408 lab gössä lo golota siff, m rotate zobaini has notaque na rotxa ada 2 yllamistal vol nasst ednotlll as oels has easusb as gaid lo neo yains adto on [AT] mil nad rodto sdt al alt evode ant la insini adi at side gaitastinam-sa an hadhasb ed Anuccheda 62 Everything Is Nondifferent from Paramātmā noterpath gatwollot of to 900 ad mot jadi aasy VI ART mo 961 is midjellbuy gabi of sheeй eyes sait yd og oh-omonimo lo eslabong nan aid tooteul ६२ । तत्रानन्यत्वे युक्तिं विवृणोति पञ्चभिः (भा० ७ । १५/५७) - nibsong aff ni Tin ballga IN FIVE VERSES, Śrī Nārada describes to Yudhisthira the ratio- nale behind the universe’s being nondifferent from Bhagavan: 10 आदावन्ते जनानां सद् बहिरन्तः परावरम् । ybod Initatem eldt i gai ज्ञानं ज्ञेयं वचो वाच्यं तमो ज्योतिस्त्वयं स्वयम् ॥ २०० ॥bulab nisd for no tadi antemer gnidion Amts to notatast What exists as the beginning and the end of living beings, as ola [their] exterior and interior, as superior and inferior [states ofoni 97being], as knowledge as well as the knowable, as the word and the object denoted by it, and as darkness as well as illumination, is He Himself. (SB 7.15.57)1 erit tuontiw jais gnidio vi जनानां देहादीनामादौ कारणत्वेनान्ते चावधित्वेन यत् परमात्मलक्षणं सर्वकारणं वस्तु सद्वर्तमानं तदेव स्वयं बहिर्भोग्यमन्तर्भोक्तृ परावरं चोच्चनीचं तमोऽप्रकाशः । ज्योतिः प्रकाशश्च स्फुरति नान्यत् । अन्यस्य तद्विना स्वतः स्फुरणानिरूप्यत्वादिति भावः ॥ to ininsh That which exists (sat), namely, that Reality which is the cause of everything and which is the consciousness that is character- ized as Paramātmā, which is present in the beginning (adau), or in other words, as the cause, and also in the end (ante), or in other words, as the limit of living beings (janānām), i.e., of their material bodies and so on - that Reality alone and not anyone else manifests Itself externally as the objects of experience and 1 ādāv ante janānāṁ sad bahir antaḥ paravaram jñānam jñeyaṁ vaco vācyam tamo jyotis tv ayam svayam 409III The Ontology of Maya - Bahiranga-śakti internally as the experiencer, as superior and inferior states of being, as darkness and also as illumination. The reason for this is that other than Him [Paramātmā], no other entity can be described as self-manifesting. This is the intent of the above statement. from the Eleventh Canto in spok by Bhag r brother’s To Commentaryisele, both pimitta as well as And, of guidrynova THE FIVE VERSES that form the core of the following discussion were spoken by the sage Narada to King Yudhisthira at the con- clusion of his instructions on the principles of varnāśrama-dharma. In the preceding few verses, Śrī Narada described the two paths called pitṛ-yāna, also known as the path of engagement (pravṛtti), and deva-yāna, also known as the path of withdrawal (nivṛtti). One who knows these two paths in essence is not deluded even while liv- ing in this material body. The present verse supplies the reason for not being so deluded. When one recognizes everything as a mani- festation of Paramātmā, nothing remains that can delude. Delu- sion occurs because of the perception of duality or the feeling of independence from Paramātmā. [id] The supreme principle of Srimad Bhagavata Purana is that there is only one conscious, nondual, and independent, Absolute Real- ity. Nothing exists without the support of this Reality. Therefore, there is no vijātīya-bheda, or difference of class, between this Abso- lute and any object of this universe. There is nothing self-luminous besides Him. कार This denial of vijātīya-bheda is different from that posited by the proponents of vivarta-vada, for whom nothing other than Brah- man really exists, there being only the appearance of separate exis- tence. According to sat-karya-vāda, the objects of the world are not illusory. The cause is real and so too are the effects, which are fac- tual but not independent. The question naturally arises, “If nothing is different from Paramātmā, then why do the objects of the world appear to be different?” This will be answered in the next section. 410 moga -grade-M to plaasdf guitsnams eyes Inubivibui ad as dos (da) some (pty) baynalvos al dgillo sozu odio ama o nua ad moh -obat as [noltanimiraib boqolevsbar to scort to] nezblido vd Awo redd fio svig of assasin yada saumed ashians tasbasq To motelv edi mo saben ton asab noiigoong due to drigil Anuccheda 63 amga disob of sidiazorat al al seussed illnes [immstello] Jashaqshat Sense Objects Are Not Self-Luminous 1979 HDUOHJA yousjog zandemsis! lo notistesloem s el gaidinovs H ६३ । ननु कथं तर्हि तस्मादत्यन्तपृथगिवार्थजातं प्रतीयते ? तत्राह (भा० ७ /१५/५८) THEN HOW IS IT that the objects of perception appear to be com- pletely different from Him? In response to this, Śrī Nārada says: आबाधितोऽपि ह्याभासो यथा वस्तुतया स्मृतः । दुर्घटत्वादैन्द्रियकं तद्वदर्थविकल्पितम् ॥ २०१ ॥ nsbas us to nose Be hi font at it bashat oitosfter sabianos blow Just as a reflection (abhasa) is envisaged as a real thing, despite its being completely disproved [logically], so also objects per-d brceived by the senses are only imagined to be independent real- ities (artha), because this would be impossible [to prove or demonstrate]. (SB 7.15.58)1 आबाधितस्तर्कविरोधेन सर्वतो बाधितः स्वातन्त्र्यसत्तायाः सकाशान् निरस्तोऽपि यथा आभासः सूर्यादिप्रतिरश्मिर्बालादिभिः पृथक् प्रकाशमानतादर्शनाद् वस्तुतया स्वतन्त्रप- दार्थतया स्मृतः कल्पितः । तद्वदैन्द्रियकं सर्वं मूढैः स्वतन्त्रार्थत्वेन विविधं कल्पितं तत् तु न तत्त्वदृष्ट्या स्वातन्त्र्यनिरूपणस्य दुर्घटत्वादित्यर्थः ॥ 10”,bas Max Aria) The word ā-badhita means that it is completely (a-) contra- dicted (badhita), because it is contrary to rational argument. In other words, the idea that anything has independent exis- tence has been disproven. So, even though this is the case, all objects of sensory awareness are imagined by the spiri- tually unaware to be diverse independent objects, just as an 1 äbädhito’pi hy abhäso yatha vastutaya smṛtaḥ durghaṭatvad aindriyakam tadvad artha-vikalpitamam But nonerlinale ovdovsha 411 III The Ontology of Maya - Bahiranga-sakti appearance (ābhāsa), such as the individual rays emanating from the sun or some other source of light, is envisaged (smrta) by children [or those of undeveloped discrimination] as inde- pendent entities, because they are seen to give off their own light. But such perception does not arise from the vision of reality, because it is impossible to describe sensory objects as independent [of Paramātmā]. aponimuu-1192 to A atosto sen92 STA Commentary that form the core of the following discussion were spoken by the sage Narada to King Yudhisthira at the con ALTHOUGH everything is a manifestation of Paramātmā’s potency and thus nondifferent from Him, out of ignorance all objects of per- ception appear to be different from Him. This is because the spiritu- ally unaware cannot perceive the presence of Paramātmā in them. In reality, nothing can exist independent of Paramātmā any more than a reflection of sunlight onto a wall can exist without the sun; indeed, it is not different from the sun. Only an ignorant person would consider a reflection to be independent of its source. If we deliberate on the sense objects around us, it is easy enough to recognize that they are all ultimately produced from nature, being a combination of varying portions of earth, water, fire, and some gas. Nature, however, is not self-existent or self-born. Even if we hold that the universe is a product of the Big Bang, the question still remains, “Who initiated the Big Bang?” One is impelled to con- sider some sentient being as responsible for it. Thus, it is not unrea- sonable to posit Paramātmā as the originator of the cosmos, as Śrī Kṛṣṇa says, “I am the origin and dissolution of the entire cosmos” (GĪTĀ 7.6), and, “One who perceives that Vasudeva is everything is a great being and extremely rare” (GĪTĀ 7.19)3dbdapbour Having stated in this verse that a reflection is logically disproved, Narada now proceeds to show how this is so. enigen 2 aham kṛtsnasya jagataḥ 3 dope bentutin diqahodn väsudevaḥ sarvam iti sa mahatma sudurlabhaḥobot thinkin 412 inch-dad-pleadin Afshvo firmiraghimo wis stageggendario sufitownstonet in its entirely). Jasmine desto hothom the fentire body, if the en accepting that the body Anuccheda 64 the Ethe body, to (alongitos) singarggs us ad fondeo vhod onl The Body Is Not an Independent Unit grifuged bollug som vista al tasso yd ybod srit flug of siqmaxs rol aldiazo ६४ । तदेवाह द्वाभ्याम् (भा० ७ /१५/५९ ) - end 998 as lo das A filo 7nq signie ai sensisdw] SS11 900 imi dhasdadigailleg New he METRTIESTE DIS SPITE | JERP215vis Seppi NĀRADA CONTINUES in the same vein in the next two verses: • क्षित्यादीनामिहार्थानां छाया न कतमापि हि । न सङ्घातो विकारोऽपि न पृथङ् नान्वितो मृषा ॥ २०२ ॥ bring The mental “re-presentation” (chaya) of perceptible objects [as 8 single independent units] composed of the elements, such as earth and so on, is indeed neither the aggregate of those ele- ments (sanghata), nor their compound (vikāra), nor even their o modification [pariņāma api], since the representational whole Fisis neither distinct from its constitutive parts (prthak) nor is it F combined with them (tad-anvita) [through the relation of inher-T ence]. Hence it is false. (SB 7.15.59)1 क्षित्यादीनां पञ्चभूतानां छायैक्यबुद्ध्यालम्बनरूपं देहादि सङ्घातारम्भपरिणामानां मध्ये कतमाप्यन्यतमापि न भवति । vlao to vistin anada i zach to [aring ani] The word chāyā [lit., “shadow” or “semblance”] here refers to the body and other perceptible objects, composed of the five elements beginning with earth, and mentally “re-presented” or conventionally perceived as single independent units (aikya- buddhy-alambana-rupa). This mentally represented unit (chāyā) kṣity-ādīnām ihārthānāṁ chāyā na katamapi hi na sanghāto vikāro’pi na pṛthan nänvito mṛṣā brow sill sgyko hos 413 III The Ontology of Maya - Bahiranga-sakti is not any of the following: the aggregate, the compound, or the modification [of its five constitutive elements]. by न तावत् तेषां सङ्घातो वृक्षाणामिव वनमेकदेशाकर्षणे सर्वाकर्षणानुपपत्तेः । न ह्येकस्मिन् वृक्ष आकृष्टे सर्वं वनमाकृष्यते । does not from the vision of The body cannot be an aggregate (sanghata) of those elements in the way that a forest is an aggregate of trees, because in the case of an aggregate, the whole cannot be pulled simply by pulling a single part of it. An entire forest is surely not pulled by pulling one tree [whereas it is possible, for example, to pull the body by pulling the hand]. न च विकार आरब्धोऽवयवी । अपिशब्दात् परिणामोऽपि । कुतः ? स किमवयवेभ्यः पृथगारभ्यते परिणमते च तदन्वितो वा । Nor can [the representational unit (chaya)] be their compound (vikāra), coming into being (arabdha) and possessing compo- nent parts (avayavi). The word api (also) indicates that it is not a modification (pariņāma) either. How so? Does [the “re- presentation”] come into being and become a modification sepa- rately from these parts [i.e., the five elements], or does it consist of the parts [by the relation of inherence]? न तावदत्यन्तं पृथक् तथा अप्रतीतेः । न चान्वितः । स किं प्रत्यवयवं सर्वोऽप्यन्वेत्यंशेन वा ? It cannot be completely separate [from its parts] because one does not perceive it to be so. Nor is it combined with them, [for if it were so, the question would arise:] Does [the whole] pervade [its parts] or does it inhere in every part in its entirety or only Byads brow a partially? ng radio but ybod ad आद्ये अङ्गुलिमात्रेऽपि देहबुद्धिः स्याद् द्वितीये तस्याप्यंशाङ्गीकारे सत्यनवस्थापातः स्यात् । अतो देहादेः स्वातन्त्र्येणावस्थितिर्मृषैवेति ॥ llotment to gryllstnom aldr (ng-anndal-whbud 2 The word “compound” here refers to that which is a combination of elements, comparable to a chemical compound, just as water is a combination of hydrogen and oxygen. gan in atle 414 64 The Body Is Not an Independent Unit If the first option were true [that the body pervades every part in its entirety], then even one finger alone could be taken as the [entire] body; if the second, then accepting that the body pervades every part only partially would lead to an endless process of partition [i.e., the fault of infinite regress]. There- fore, [it is concluded that] the existence of the body, etc., as an independent entity is false. Commentary ataviens no jains(do IN THE PREVIOUS SECTION, Śrī Jiva Gosvāmī explained how the objects in the world are not independent of Paramātmā. Now he further explains that the sense objects as well as the body used to experience them are not independent of the material elements of which they are constituted. The verse cited here, in which the various positions of the Indian schools of philosophy with regard to the relation of a whole to its parts are indicated, is a contin- uation of the teachings of the sage Narada to King Yudhisthira. Among the Indian schools of philosophy there are different opin- ions about the relation between a whole and its parts, some of which are summarized in the following verse: doidwives to The Naiyayikas accept ārambha-vāda, which states that a whole is To different from its parts and exists within the parts. Buddhists and Carvākas hold to the sanghata-väda, that the whole is an aggregate of its parts and the parts are in the whole. Sänkhya (pariņāma- vada) says that the whole is not different from its parts, being merely a different state thereof. [Advaita] Vedanta says that both parts and the whole are illusory (vivarta-vāda)” What is the status of a material composite, i.e., of a body, in rela- tion to its constituents? Is it merely an aggregate of its parts, or is it something more than that? The Cārvākas and Buddhists consider 3 ārambha-vādaḥ kana-bhakṣa-pakṣaḥ sanghata-vādas tu bhadanta-pakṣaḥ sankhyasya pakṣaḥ parinäma-vado vedanta-pakṣas tu vivarta-vādaḥ This verse from an unknown source is cited by Vamsidhara in his commentary reon the present verse. 415 III The Ontology of Maya - Bahiranga-śakti it to be nothing more than the parts existing together (sanghata). The Sankhyaites as well as Mimāmsakas consider the whole to be one with its parts, since they hold that no new thing can be pro- duced. The Naiyayikas, however, take the opposite view. Accord- ing to them, the production of a sensible material order from infra- sensible atoms can only be explained on the basis of an assumption that the whole is different from its parts. Nyaya texts cite and refute an epistemological theory of un- known origin which states that all direct perception of external objects, on analysis, are cases of inference. This theory holds that for something, such as a table, to be perceived by an external sense, it must possess perceptible magnitude (mahattva). This means that the object must be composed of parts, because an incomposite thing can have no sensible or measurable dimension. If a table is to be perceived, then all of its parts must be seen simultaneously. But it is impossible to see it in its entirety because our sense of sight can come in contact only with what is before us. Therefore, we may say that we see a table when in fact we see only the front of it and then infer the rest, which is imperceptible. A gross physical object, such as a table, may be considered as either an aggregate of its parts (avayava-samuha) or a complex whole (avayavi), which, though composed of parts, is different from each and all of them (dravyantara). The first is the view of Cārvākas and Buddhists and the second that of the Naiyayikas. But neither of these alternatives fits the theory that the act of cognizing a thing is necessarily an act of inference. do If we consider the first option, that the gross physical object, such as a table, has no existence separate from its parts, and since any part that is perceived cannot be inferred at the same time, the only possible object of inference is the part that is not perceived. The unperceived part of a thing thus turns out to be identical with the thing itself, which is indeed absurd. If the whole is equated with the totality of its parts, the notion of a full table cannot be generated merely in respect of any particular part of it. In other words, the unperceived part does not add anything extra to the cog- nition of the table, because one has the notion of the latter even 416 64 The Body Is Not an Independent Unit without the unperceivable part. Rather, an object such as a table is accepted to be an aggregate of all of its parts, both perceived and unperceived. d other Naiyayikas argue that even if it were possible to infer the unper- ceived parts, that would at best provide one with knowledge of another part side by side with the perceived one, but not of any- thing to which these parts might refer, that would consequently yield the notion of a table. Since neither of these two parts, per- ceived and unperceived, is itself a table, the knowledge of either or both of them is not knowledge of a table. One also cannot say that the knowledge of a table arises from the synthesis of these two parts. Without a common ground, no such synthesis is possible. Synthesis implies the connecting of several perceptions with reference to one unitive principle. But no unitive principle is accepted by the Carvākas or Buddhists. The two parts of the table, according to them, are not really the parts of a unitive whole, but only discrete units constituting no more than an aggre- gate. It is natural that when two parts come to be cognized, they cannot be felt as complementary to one other. They appear sim- ply as unrelated items which are incapable of being synthesized or integrated in such a manner as to give rise to the idea of a table as a single composite unit. There is, of course, the possibility of ideally combining, though not unifying, the perceived part with the unperceived part, but this would afford knowledge only of two isolated items mechanically grouped together, i.e., of the front and the back, and not of any- thing of which both front as well as back constitute inseparable and integral elements. Even if it is accepted that the idea of a table is brought about when the two parts (front and back) are cognized together, this cannot be said to be inferential knowledge. In infer- ence we obtain knowledge of a sadhya (that which is to be proven, i.e., the probandum) through knowledge of the hetu (the argument or reason, i.e., the probans). We do not combine these two kinds of knowledge to produce the knowledge of one unit. For inference to work, we must have knowledge of vyapti, i.e., of the invariable concomitance between the argument (probans) and the thing to be 417 III The Ontology of Maya - Bahiranga-sakti proven (probandum). If the table, as an aggregate of its parts, is to be inferred from the perception of one of these parts, it is neces- sary that the aggregate should be believed to be true, and also that the aggregate should be known to have an invariable relation with the parts in question. But we can observe only a part and not the aggregate, which necessarily contains the unperceived part as well. If the aggregate itself is imperceptible, we cannot claim to have ever directly experienced its relation with any of its parts. 19 Moreover, the whole contention proceeds on the belief that there can be an inference of the unperceived part from the per- ceived one. But there is no proof for this. We cannot accept the proposition (pratijñā), “The front necessarily possesses a back.” How can one part possess another part? Only a whole (avayavi) can have parts. But the opponent does not accept a whole. He accepts only an aggregate that is identical with its parts. sivi In the case of the aggregate, we also cannot make the proposi- tion, “Wherever there is a front, there is [also] a back part.” It can- not be explained why two parts should come together. There is no causality between them. They are also not related as parts cooper- ating to produce a common effect, which would make them mem- bers of a single causal collocation (samagri) or the co-effects of a common causal factor. In the case of smoke and fire, smoke cannot be produced without fire. In the same way, the potter’s apparatus and clay are invariably related as causes for a pot. Similarly, sweet- ness and whiteness in sugar have an invariable relation, because they have a common cause, the sugar. All these cases of “being together as a matter of necessity” (vyäpti) are governed by the law of causation, either directly or indirectly. But if a thing is a mere aggregate of discrete and independent parts, it cannot be regarded as produced by them. Thus, there is no compulsion for the parts to be held together. To summarize, a whole cannot be equivalent to the mere aggre- gate of its parts, because the perception of it as a single unit is an uncontradicted fact. The theory that equates the whole with the totality of its parts serves only to show that the perception of the whole is impossible. wded mealmen gre 418 64 The Body Is Not an Independent Unit This problem can be resolved, however, if a whole is accepted, because a whole must have both a front as well as a back. The Naiyayikas argue that the whole is directly perceived with the per- ception of one of its parts. If the whole were imperceptible, there could be no knowledge of it even by means of inference. No rela- tion between an imperceptible whole and a perceptible part can be observed, and in the absence of the knowledge of a relation, no inference is possible. Moreover, if the whole were imperceptible, the part also would become imperceptible, because a part is also a whole in relation to its parts. So denial of the perceptibility of the whole would ultimately reduce an object to a loose juxtaposition of imperceptible atoms. But such, indeed, is not our experience. Therefore, when we see a table, we not only see its front part or the part visible to our eyes, but also the table [as a whole]. 198 wide Refutation of the Naiyayika View to aring yus even of besogare If a whole is to be perceived in its entirety, as proposed by the Naiyāyika, then it must be perceived as existing in all its parts. This means that one must perceive all its parts simultaneously. But this is impossible. The whole could be perceived in its entirety if it were supposed to exist fully and thus be exhausted in the part that is per- ceived. This is, of course, absurd when we consider the relation of a whole to its parts. Does the whole exist in a part completely or partially? If it exists completely in one part, then the other parts are superfluous, because they can be of no service to it. The whole is exhausted in one part and nothing is left of it to subsist in and be constituted by other parts. Moreover, the whole, being devoid of a plurality of parts, cannot be an object of perception. A necessary condition for the perception of an external object is that it must have a gross magnitude accruing from a plurality of parts, which is not the case if the whole is in one part. Further, such a whole would be an inde- structible entity, because a gross object is destroyed when its parts are disassembled. It is also inconceivable how the whole can be 419III The Ontology of Maya - Bahiranga-sakti exhausted in a part since the two are obviously possessed of differ- ent magnitudes. And if the whole be supposed to exist in each of its parts in its entire extension, then there would be as many wholes as there are parts, which can only mean that only parts exist and not the whole.iablo The second option, i.e., that the whole exists partially in its constituents, is also not feasible. If this is to be accepted, then it means that the whole exists in its constituent parts through the medium of a set of intrinsic, non-constituent parts. This implies that only parts exist in parts, and the relation of the whole to its parts remains unexplained. This also leads to another puzzle: How is the whole related to its intrinsic, non-constituent parts? If the whole exists only partially in these parts, there arises the need of another set of new parts. The relation of these parts to the whole would again require another set of parts and so on, ad infinitum. The whole, therefore, cannot be supposed to have any parts other than those that constitute it. The whole is supposed to exist in all its constituent parts. The question may then be raised, “Does the whole exist in its differ- ent parts in the same manner or differently?” It is obvious that a whole cannot exist simultaneously in different loci in the same manner. The existence of a finite object in one place precludes its existence in another place unless the manner of existence be differ- ent. Any deviation from this principle is inconceivable. However, if the nature of the whole is supposed to vary according to the vari- ation of its parts, the whole cannot be a self-identical unity under- lying all of them. In other words, there cannot be any whole and thus there is no question of perceiving it. To summarize, if a whole exists, it must bear a definite relation to its parts. But every conceivable kind of relation is found to be logically untenable. Thus, whether we accept the whole as an aggre- gate of parts or as a separate unit, both are logically impossible. The whole, therefore, cannot be a real entity. wilgam 420 worl sidevisonoanl oals at 11 heldige sath se 164 The Body Is Not an Independent Unit The Sankhya and Mimāmsaka Views drabbu Tlam vanus The followers of Sankhya and Mīmāmsā agree with the Naiyāyika that there is a whole. They do not, however, accept the notion that the whole is an altogether new unit, something fundamentally dif- ferent from its parts (cf. Sastra-dipikā of Parthasarathi). They argue that the relation between a part and the whole cannot subsist if they are accepted as two distinct units. Because a table is different from a chair, it cannot be part of the chair or vice versa. Hence, whatever is part of anything is not different from that thing. The thread is part of a cloth and not different from it. aidbbug aidT This view of Sankhya and Mīmāmsā is also untenable. It is fraught with logical fallacies. “Being a part” has been used as a rea- son (hetu) to establish the nondifference between part and whole. But the very conception of a part implies a whole different from it. To be a part, a thing must be a part of a whole. It cannot be a part unless it is a constituent of a whole. The part is of the whole, and the whole is in the part. There can be no relation of part and whole in a single self-identical entity. The two terms signify two separate entities. Moreover, the part is the cause of the whole. If it were identical with the whole, then there could not be a cause and effect relation between the part and the whole. Sybod lipievil wo The Buddhist View ali moil stain nodt noitesup According to the Sunyavādi Buddhists, there is no whole as a real object. According to them, things cannot be accepted as really exist- ing facts on the basis of our knowledge of them. Knowledge can be a proof of objective facts only if it is true. But no knowledge is true, for no knowledge is a faithful representation of its objects. Our cog- nition of a thing is different from what we find out about it when we analyze it with reason. A cloth, for example, is cognized as a whole composed of threads. But if we analyze it, we find nothing but threads apart from which there is no cloth. So the cloth is not real. gobal evad tou In this way, the Sunyavādi argues that the whole does not exist, because it is not perceived separately from its parts. Similarly, the 421 III The Ontology of Maya - Bahiranga-sakti Sautrāntika Buddhists say that there is no whole as a unit, but only a conglomeration of atoms. The idea of a whole as a unit is an illu- sion produced by the functional identity (eka-karyopayogitva) of the atoms. What appears to be a pot is nothing but a vast num- ber of atoms participating in the common task of holding water. Such an illusion is not uncommon. We speak of one forest, though in reality a forest is nothing but a number of trees, each of which exists apart from others. The atoms, therefore, though many, are like the trees of a distant forest, falsely perceived as a single thing and collectively called by a common name. This Buddhist view is also refuted by the Naiyayikas, who argue that no such false perception of a unit, such as a table, is possible. A table is not a mere conglomerate of atoms, like a forest is of trees. Atoms are intrinsically imperceptible, so it is meaningless to speak of the non-perception of their separateness - which is supposed to give rise to the illusion of a unit. The illusion of the non-perception of separateness would be possible only if the atoms were percepti- ble to begin with. Something imperceptible cannot be the object of a perceived illusion. From this it is concluded that a unit, such as the gross physi- cal body, is neither an aggregate of its parts, nor a new object sep- arate from its parts, nor is it a unit identical with its parts. The question then arises: What is a unit, such as our physical body? The verse under discussion concludes that our representation of the object as a single unit must be false because it cannot be proven logically. Śrī Jiva Gosvāmi comments in this connection that it is not the body itself that is false, but the mental (or intellectualized) “re-presentation” (chaya) of it as existing as a singular unit inde- pendent of its causes (aikya-buddhy-alambana-rupa). Nobody can claim that the body is false. This would be like saying, “I do not have a tongue in my mouth.” Obviously such a statement is false, because no one can speak without a tongue. hemog Next, Śrī Jiva shows that, like the body, even the elements do not have independent existence. Jaixa son asub slow and beveynod yw eidt i ed bulimia 211ng at mod ylangse bovisors ton at it stussed 422 by The Mishing in pollet Chu larartige zavlented dot) (b) bet [What exists the beginnin enly He Blindel). The Anuccheda 65 ed in the Tuted Cant fly Fobs by BUTLER PIPIPS कृ The Material Elements Are Also Not TEST 19 Independent Causes भोजन -bat 9 attestato ed a bamisload to ti yam nsdr slodwadt? Jentays are drowns at falodw ads to tasbasq ६५ । एवं देहादेः स्वातन्त्र्येणानिरूप्यत्वमुक्त्वा तद्धेतूनां क्षित्यादीनामपि तथैवानिरूप्य- त्वमाह (भा० ७ | १५ |६०) - IN THIS WAY, after stating that it is impossible to describe the body, etc., as independent, [Närada] says that [independence] is similarly impossible for the causes of the body, namely, the elements, beginning with earth: dres si nositidm धातवोऽवयवित्वाच्च तन्मात्रावयवैर्विना । ge न स्युर्ह्यसत्यवयविन्यसन्नवयवोऽन्ततः ॥ २०३ ॥ BEDod od Ises tor Sanriongt The gross elements, being compounds themselves, cannot exist apart from their subtle components. Indeed, if a compound $5 His proved to be non-existent, a component is also proven to be ultimately non-existent. (SB 7.15.60)1 धारयन्तीति धातवो महाभूतानि तन्मात्रैः सूक्ष्मैरवयवैर्विना न स्युः । अवयवित्वात् । The [great] elements (dhātavaḥ), i.e., those [substances] which uphold (dhārayanti), are the [five] great elements [mahābhu- tas], which could not exist without their subtle components 2 dhātavo’vayavitvac ca tan-mäträvayavair vinā na syur hy asaty avayaviny asann avayavo’ntataḥ Jiva Gosvāmi here follows Śrīdhara Svami in giving the etymology for the word dhātu, deriving it from √dhã or √dhr (to support or uphold). annat bynybin 423 III The Ontology of Maya - Bahiranga-sakti [the tan-matras], because the elements are [also] wholes con- taining parts (avayavi) [though they themselves are parts of other wholes, like the body]. तेषामपि तर्ह्यवयव एव स्वतन्त्र इति चेत् ? तत्राह - उक्तप्रकारेण अवयविनि निरूप- यितुमसति अवयवोऽप्यन्ततो निरूपयितुमसन्निव स्यात् । अवयविप्रतीत्यन्यथानुपप- त्तिं विना परमाणुलक्षणावयवसद्भावे प्रमाणाभावादित्यर्थः । तदुक्तं पञ्चमे “एवं निरुक्तं क्षितिशब्दवृत्तम्” (भा० ५।१२।९) इत्यादि । Then may it not be claimed that the constituent parts are inde- pendent of the whole? In answer, the verse says that if the whole cannot be delineated in the aforedescribed fashion [i.e., as inde- pendent], then ultimately the parts also could not be so delin- eated. This is because if knowledge of the whole cannot be ascer- tained by any means, then there is no proof of the existence of the parts characterized as atoms. This is said in the Fifth Canto: “In the same way, that which is named ’earth’ is also not real because of its being dissolved into its cause, the atoms. And the atoms (paramāņus), by whose combination the earth has been produced, are cognitive constructs conceived through ignorance” (SB 5.12.9).3 question the low then arises तस्मादैक्यबुद्ध्यालम्बनरूपं यत् प्रतीयते तत् सर्वत्र परमात्मलक्षणं सर्वकारणं वस्त्वेवेति साधूक्तम्“आदावन्ते जनानां सत्” (भा० ७।१५।५७) इत्यादिना । एवमेव तृतीयेऽप्युक्तम् ( भा० ३।६।१-३) - presentation (chayo)_of Therefore, that which appears to be a single unit through mental re-presentationalism (aikya-buddhy-alambana-rupa) is in fact only the real existent (vastu) who is the cause of everything, not have independ fon blugo ddwe The de isvayoranam-am as stay ontb 3 evam niruktam kṣiti-sabda-vṛttam asan nidhānāt paramaṇavo yevod svi avidyaya manasā kalpitas te yeṣām samühena kṛto višeṣaḥo i grab utarb 424 65 The Material Elements Are Also Not Independent Causes identified as Paramātmā, who is present everywhere. There- fore, the statement of verse 7.15.57 [Anuccheda 62] is appropriate [“What exists as the beginning and the end of living beings… is only He Himself”]. The same is also stated in the Third Canto: (iv) इति तासां स्वशक्तीनां सतीनामसमेत्य सः । प्रसुप्तलोकतन्त्राणां निशाम्य गतिमीश्वरः ।। २०४ ॥ bha कालसञ्ज्ञां तदा देवीं बिभ्रच्छक्तिमुरुक्रमः । त्रयोविंशतितत्त्वानां गणं युगपदाविशत् ॥ २०५ ।। सोऽनुप्रविष्टो भगवांश्चेष्टारूपेण तं गणम् । Hea भिन्नं संयोजयामास सुप्तं कर्म प्रबोधयन् ॥ २०६ ॥ इति । 1001 h him. At this On learning [from the gods] that His creative powers [mahat and so on], being unmixed, were in a dormant state and thus incapable of bringing forth the cosmos, the Supreme Regulator [Paramātmā] assumed His divine potency, called “Time,” and simultaneously entered the 23 categories. Having entered them on through the medium of His active potency (ceṣṭa-rupena) and s having awakened the dormant karma of the jivas, He combined w 213 the different elements together. (SB 3.6.1-3)6 अत एव “यस्य पृथिवी शरीरम्” (सुबाल ७ ।१, बृहद् ३।७।३) इत्यादिश्रुतौ सर्वस्य परमा- त्मशरीरत्वेन प्रसिद्धिः परमात्मनस्तु शरीरित्वेन । तदेवमवयवरूपेण प्रधानपरिणामः सर्व- त्रावयवी तु परमात्मवस्त्वेवेति सिद्धम् । ततोऽप्यमिथ्यात्वमेव जगत उपपद्येत ॥ass 4 5 for the Several manuscripts including the Baharampur edition (1882) read paramatma-caitanya (“the Paramatma consciousness”) instead of paramātma-vastu (“the Paramātmā substantive” or “the real existent, Paramātmā”) in the four occasions that the word is found in Sections 65 and 66. It appears that this latter reading superseded the first, probably in a later sredaction by Śrī Jīva himself. This last use reflects the word vastu in the verse (SB 7.15.61) quoted in Anuccheda 65 and is perhaps the reason for the subsequent redaction. The word vastu means “a real entity or substance.” To

• The compound ceștă-rupeņa here signifies Bhagavān’s kriyā-śakti. 6 iti tāsām sva-śaktīnām satīnām asametya saḥ or svil prasupta-loka-tantrānāṁ nisamya gatim isvaraha adiw teine pliser kāla-sañjñāṁ tadā devim bibhrac chaktim urukramaḥard abo trayovimśati-tattvānāṁ ganam yugapad avisat so’nupravisto bhagavāmś ceṣṭā-rūpeṇa tam gaṇam 90bhinnaṁ samyojayam asa suptam karma prabodhayan & 199m of near 100l 425 III The Ontology of Maya - Bahiranga-sakti 2 Therefore, the idea that everything is said to be the body of Paramätmä, whereas Paramātmā is the Self existent [in all bod- ies], is well known from Śruti statements, such as, “He whose body is the earth” (yasya pṛthivi sariram, BAU 3.7.3). In this way, it has been established that the component parts (avayava) are modifications of pradhana, whereas the whole (avayavi) everywhere is none other than the real existent, Paramātmā (paramätma-vastu). This also proves that the universe is indeed not false or imaginary (mithya).png Spe Commentary claimed that the are lude- IT WAS EXPLAINED in the previous section that a whole, such as the body, does not exist as an independent unit. It cannot be delineated as an aggregate (sanghata), a compound (vikāra), or a modification. (pariņāma) of its parts. This is also true of the gross elements that are the basis for a whole, such as the body, because they are also wholes or units made of the tan-matras, or subtle elements. The gross elements are not the basic building blocks of objects. If one proposes that since it is not possible to define a whole as an independently existing unit, then let us assume that the parts can exist independently. Śrī Jīva denies this proposition. If the whole cannot be defined properly, then how can the parts that constitute it be so defined? According to the Nyaya-Vaiśeṣika School, the anu, or paramāņu, is the basic unit of matter. The word paramāņu is usually trans- lated as “an atom,” but it should be noted that it is defined as the indivisible or irreducible unit of matter. Therefore, it should not be taken to mean the atom of modern science, which is divisible. In fact, modern science is still inconclusive about the basic build- ing blocks of matter, whether it consists of waves or particles. Śrī Jiva here says that there is no proof that such paramāņus, or atoms, really exist without any support. This is clear from the teachings of Jada Bharata to King Rahugana.id vahahat major alte Once King Rahugaṇa was traveling in a palanquin carried by four men to meet a holy sage who was living in the forest. On the 426 65 The Material Elements Are Also Not Independent Causes way, one of the carriers fell sick and so the king asked the others to look for someone to replace him. They found Jaḍa Bharata, a real- ized brāhmaṇa, who was wandering carefree in the forest in the guise of a madman. Seeing his stout and strong body, the carriers asked him to join them and he agreed without any hesitation. While carrying the king, however, Jada Bharata was careful not to step on any ants and so did not walk in harmony with the other carriers. This caused the king discomfort by making jerky move- ments. Rahūgana chastised the carriers for their discordant walk. The carriers immediately pointed out that it was the new servant who was not able to keep up with them. The king spoke sarcasti- cally to Jada Bharata and finally threatened to punish him. At this point, Jada Bharata broke his silence and spoke words of wisdom that shocked the king, who had mistaken him for a dullard. The king jumped down from his palanquin and fell at the feet of Jada Bharata who then instructed him: 190 When we directly cognize that the world of animate and inanimate beings always appears from and is dissolved back into the earth, then please tell me, apart from the differing names [of the entirety of earthly by-products, which are ultimately identical with the earth], is there any other foundation for our worldly activities that can be concluded to be real, simply because it serves some practical purpose? Upant In the same way, that which is named “earth” is also not real wor because of its being dissolved into its cause, the atoms. And the atoms (paramāņus), by whose combination the earth has been produced, are cognitive constructs conceived through ignorance. 1 (SB 5.12.8-9)how Innsmonsrig od to eda ni vinost Jada Bharata spoke these verses in response to the king’s state- ments made in refutation of his earlier instructions. When Jaḍa Bharata was unable to keep pace with the co-carriers, the king had remarked sarcastically: phoe 7 yada kṣitāv eva caracarasya vidama niṣṭhām prabhavam ca nityam tan namato’nyad vyavahara-mulaṁ nirupyatām sat kriyayanumeyam evam niruktam kṣiti-śabda-vṛttam asan nidhānāt paramāṇavo ye avidyaya manasā kalpitas te yeṣāṁ samühena kṛto viseṣaḥon he ng ating d 427 III The Ontology of Maya - Bahiranga-sakti za O brother, it is indeed painful. Clearly you look tired because you have travelled such a long distance bearing my weight single-l handedly for a long time. O friend, you are not hale and hearty, an and not of strong limb. You are troubled with old age and the other It carriers do not assist you [at all]. (SB 5.10.6)8 After hearing these words, Jada Bharata began to speak smil- ingly. He said: O valiant King! What has been implied by you [through opposite indication, that I have not labored at all] is evidently true, and so dit does not involve criticism. Your words would have been a repri-dw aidmand if the burden of the bearer had belonged to me [the pure self, and not to the body], and if the destination to be reached and the g path to be tread by the traveler [the body] were applicable to me. d sb To refer to me [the self] as stout is not the statement of the wise, for stoutness relates only to the body. (SB 5.10.9) To this the king replied that he himself becomes fatigued by per- forming his royal duties. This was his practical experience; there- fore, Bharata must also have felt tired by carrying the palanquin. One cannot deny the phenomenal world even if one is liberated. One cannot carry water in an imaginary pot. Therefore, one must accept the phenomenal world (SB 5.10.21). Saroqu The two verses cited here are Jada Bharata’s response regard- ing the nature of the phenomenal world. He uses logic to show that the earth and earthly products are not real if put to the test of logic. The living beings arise from earth and dissolve back into it. Therefore, the cause of the phenomenal world is nothing but the transformation of earth alone. The difference lies only in the names. This is also stated in the Śruti, “The modifications of earth sho 8 aho kaṣṭam bhratar vyaktam uru-pariśranto dirgham adhvānam eka eva ühivān suciram näti-pīvā na samhananango jarasă copadruto bhavan sakhe no eväpara ete sanghaṭṭina iti bahu-vipralabdho’py avidyaya racita-dravya-guna-karmāśaya-sva- of carama-kalevare’vastuni samsthana-viseşe’ham mamety anadhyāropita-mithya- pratyayo brahma-bhūtas tūṣṇīm sibikām pūrvavad uvaha. 9 tvayoditam vyaktam avipralabdham bhartuḥ sa me syad yadi vīra bhāraḥ gantur yadi syad adhigamyam adhva piveti rašau na vidam pravādaḥ 428 65 The Material Elements Are Also Not Independent Causes are merely names; the earth alone is real” (vācārambhaṇaṁ vikāro nama-dheyaṁ mṛttikety eva satyam, CHU 6.1.4).valloledni bealm at If it is argued that at least the earth element is real, this is answered in verse SB 5.12.9 where Bharata denies that also. He says that earth exists in name only because it is made of paramāņus. The paramāņus themselves are not real because they are just conceptual constructs conceived through ignorance. Earth does not exist as a separate unit as imagined by the Naiyāyikas. to In the verse cited here, Jaḍa Bharata explains that the object denoted by the word “earth” is not real because it dissolves into atoms. Does that mean then that the atoms, the cause of earth, are real? He replies, “No.” To think that earth is made of atoms is only a mental construct born out of avidya, because they do not exist fac- tually or independently without any support. The only Absolute Reality is Paramātmā. It is because of His presence that everything appears real. This is stated in the opening verse of the Bhāgavatam (yatra trisargo’mṛṣā). not so that A whole unit is a manifestation of Paramātmā. This is the pur- port of the verses cited from the Third Canto (SB 3.6.1-3). These verses explain that without the presence of Paramātmā, the mate- rial tattvas do not combine to give rise to the objects of the universe, which include the material bodies. It is for this reason that the Bṛhad-aranyaka Upanisad (3.7.3 ff.) states that earth is the body of Paramātmā. The Upanisad continues to describe that along with earth, the other elements, such as water, fire, air, and so on, are also the body of Paramātmā. This shows that prakṛti and all her modifications, although real, are not independent of Paramātmā. The purpose of this entire analysis is to dispel the prevalent con- cept of Advaitavada that the world is a mere appearance (vivarta or mithya). Such an erroneous concept is anathema to the path of delud 10 The Sanskrit word paramāņu, which refers to the smallest, indivisible particle of matter, is commonly translated as “atom.” It should not, however, beld confused with the atom as defined by modern science, which is itself composed of smaller sub-atomic particles. Modern science also agrees that fundamental matter is difficult to define as existent. Ultimately, matter is energy, and energy cannot exist by itself. 429III The Ontology of Maya - Bahiranga-sakti bhakti, and thus Śrī Jiva endeavors to uproot it. An objection to this is raised in the following section. plader motovaphat av gains elo nohetestin by of anima To vhod adr at dressed east (eye hazing plovupio-harve dibw guols fent poribash or asumbros beaten U sift sino ba be the out Ans en dous kinsmaja 19.30 30 dus Leypay To disqad of amerlane al tanp bocoga 430 Sheathrates Jorma ची श க Falan seletad hluoda (instala leak sdt) Anuccheda 66 ch and false DIF toy brow an Scriptural Injunctions Do Not Apply boo to Paramātmā odw giles) 1 (120) H montatersqa tau sly adi [et ६६ । ननु यदि परमात्मवस्त्वेव सर्वत्रावयवी देहः स्यात् ततश्च तत्रैव ब्राह्मणत्वादिस- ञ्ज्ञाप्राप्तेर्गुणदोषहेतुविधिनिषेधावपि स्यातां तौ च न सम्भवतः । तस्मादन्य एवावयवी युज्यते इत्याशङ्क्याह (भा० ७ | १५ | ६१)

OBJECTION: But is it not so that if everywhere [every] body or composite whole were nothing other than the real existent, Paramātmā (paramätma-vastu), then because bodies acquire designations, such as “a brāhmaṇa,” Paramātmā would be liable to the rules and prohibitions resulting from the virtues and vices present in such a body, which [in the case of Paramātmā] would be an impossibility? Therefore, should we not admit that the composite whole is necessarily different from Paramātmā? Anticipating such a doubt, Śrī Nārada said: स्यात् सादृश्यभ्रमस्तावद् विकल्पे सति वस्तुनः । जाग्रत्स्वापौ यथा स्वप्ने तथा विधिनिषेधता ॥ २०७ ॥ As long as a doubt persists in regard to the real existent [i.e., as long as one is unaware that the real existent is Paramātmā], the delusion of the sameness of separate identity (sādṛśya-bhrama) remains. [In that conventional illusory view of self and the world,] the injunctions and prohibitions of scripture still hold good, just as distinctions of waking and sleep persist even in the course of a dream. (SB 7.15.61)1 1 syat sadṛśya-bhramas tävad vikalpe sati vastunaḥ- 431 III The Ontology of Maya - Bahiranga-śakti वस्तुनः परमात्मनो विकल्पे संशये सतीति तस्य तादृशत्वेन निर्णयो यावन् न स्यादित्य- र्थः । तावदेव तस्मात् सर्वैक्यबुद्धिनिदानात् पृथग्देहैक्यबुद्धिः सादृश्यभ्रमः स्यात् । The word vastu (the real existent) should be taken to mean “Paramātmā.” When a doubt (vikalpa) persists that the real exis- tent (vastu) is Paramātmā, meaning that as long as one has not come to the conclusion that He is such [as described in the pre- ceding verses], till that precise moment (tävad eva) the delusion of the sameness of separate identity (sadṛśya-bhrama) will per- sist. In other words, till then one will perceive the body as a sin- gle unit separate from Him (tasmät), i.e., [from the Reality who is] the source of the perception of all [substances] as distinct singular units or composite wholes (sarvaikya-buddhi-nidānāt). पूर्वापरावयवानुसन्धाने सति परस्परमासज्यैकत्र स्थितत्वेनावयवत्वसाधारण्येन चैक्य- सादृश्यात् प्रत्यवयवमेकतया प्रतीतेः सोऽयं देह इति भ्रम एव भवतीत्यर्थः । प्रतिवृक्षं तदिदं वनमितिवत् । ybod [VISVs] 99dwyzove il tent on to it at du When one examines the parts [of a substance] sequentially, then because these parts are situated in one locus, being con- nected to one another, and because they give the impression through convention of forming a distinct unity, every part is apparently equated with the whole. Thus follows the delu- sion, “This [limb] is this body,” just as [it may be said of] each [individual] tree, “It is the forest.” [All this happens because of ignorance of Paramātmā, the source of the experience of unity (aikya-buddhi).] यथोक्तं स्वयं भगवता (भा० ११ । २२ ।४४) - नि 122188) As Bhagavan Himself spoke: me tips to f ni adalaraq doba ze gnol A swanual ano segnol सोऽयं दीपोऽर्चिषां यद्वत् स्रोतसां तदिदं जलम् । ramada lo noizulab । सोऽयं पुमानिति नॄणां मृषा धीर्गीर्मृषायुषाम् ॥ २०८ ॥ इति । blod libe wa anoliididong bas enohamini odt blow The discriminative faculty and speech of those who are living futile lives are false when they say of human beings that this jāgrat-sväpau yatha svapne tatha vidhi-niṣedhata hoy commould hne thye 432 66 Scriptural Injunctions Do Not Apply to Paramātmā is the same person [i.e., the same body], just as the claim that to a series of flames is the same light, or that the water in a flow- ing stream is the same water, involves false speech and false discrimination. (SB 11.22.44)2.11 e) “bad zo hoog al guid to advil ततश्च तत्रैव ब्राह्मणत्वाद्यभिमाने सति स्वप्नविषयकौ जाग्रत्स्वप्नाविव तद्विषयकौ विधि- निषेधौ स्यातामित्याह-जाग्रदिति । तथा तेन प्रकारेण विधेर्विधिता निषेधस्य निषेध- तेत्यर्थः । एवम् (भा० ११ । २८ ।१ ) - परस्वभावकर्माणि न प्रशंसेन् न गर्हयेत् । fie विश्वमेकात्मकं पश्यन् प्रकृत्या पुरुषेण च ॥ २०९ ।। of bainous AUDENTES FIRSTS ।। श इत्यादिरेकादशाष्टविंशतितमाध्यायेऽपि ज्ञेयः । For this reason, when a self-concept, such as, “I am a brāhmaṇa,” is held to in regard to the body, then the injunctions and prohi- bitions related to it are applicable, just as the sense that one is awake or dreaming can both be experienced even in the dream state. To this end, Narada speaks the second half of the [princi- pal] verse [under discussion], namely, that just as [wakefulness and dreaming can both be experienced in the dream state], the rules carry their injunctive force and the regulations their pro- hibitive force [when one adopts the erroneous self-concept of being a brahmana and so on] One should also understand the following verse in the same way: Seeing the whole universe as essentially one with the totality of prakṛti and puruşa, one should neither praise nor criticize the jignature and actions of others. (SB 11.28.1)* तत्र च “किं भद्रं किमभद्रं वा द्वैतस्यावस्तुनः कियत्” (भा० ११।२८।४) इत्यादिकं स्यात् सादृश्यभ्रमस्तावदित्याद्यनुसारेणैव व्याख्येयम् । अवस्तु यद् द्वैतं तस्येत्यर्थः । 3 2 so’yam dipo’rciṣām yadvat srotasaṁ tad idam jalam arro so’yam puman iti nṛṇām mṛṣā dhir gir mṛṣāyuṣām onttaib bus vishe In other words, the rules and prohibitions apply only to the body but not to Paramātmā, just as one may feel oneself to be awake or asleep in a dream, i.e., To the wakefulness and sleep do not influence the self.sbat sinu start a a para-svabhava-karmani na prasaṁsen na garhayet 4 viśvam ekātmakam pasyan prakṛtyä purusena cabo hold d 433 BIII The Ontology of Maya Bahiranga-sakti àð Further on in the same chapter, one finds the following state- ment: “In the midst of duality, which is unreal, the question does not arise what is good and what is bad, and to what extent something is good or bad” (SB 11.28.4).5 This statement should be explained in the light of verse SB 7.15.61 above. The meaning is, “Duality is the non-reality (avastu); where it is concerned [the question does not arise what is good or bad and to what extent it is so].” of the तस्मात् स्वातन्त्र्येण निरूपणाशक्त्या परमात्मनोऽनन्यदेव सर्वमिति प्रकरणार्थः ॥ श्री- नारदः श्रीयुधिष्ठिरम् ॥ Com source of the percept Therefore, the essence of the topic covered in the foregoing sec- tions is that because nothing can be explained independently of Paramātmā, everything is ultimately nondifferent from Him. disid Commentary beanetteqro od dtod no gaimseth to solswa ated broose sexesga aber be aid of 9732 A DOUBT IS RAISED with regard to the previous verse. If the body is nothing other than Paramātmā, then designations, such as brāhmaṇa, kṣatriya, and so on, would also apply to Him. This implies that Paramātmā would become the subject of scriptural injunctions. But such cannot be the case. Indeed, even a human being permanently established in the self is beyond the injunc- tions of scripture, ātmārāmāś ca munayo nirgrantha apy urukrame (SB 1.7.10). So, in line with this argument, the conclusion that Paramātmā is nondifferent from the individual body is improper, and we should admit that the body or a composite whole is a distinct entity separate from its parts, as proposed by Naiyāyikas. 115 Nārada’s reply to this is that as long as a person does not see that there is one Paramātmā in all beings, one is bound to cognize variety and distinctions, such as brāhmaṇa and kṣatriya. In such a state, scriptural injunctions would be applicable. In reality, no unit whole is independent of Paramātmā. We consider the body, etc., as a whole unit, independent of Paramātmā, while in ignorance of andingan mong 5 kim bhadram kim abhadram va dvaitasyāvastunaḥ kiyataq mundle movi 434 66 Scriptural Injunctions Do Not Apply to Paramātmā Him. In such a state, one identifies the part with the whole, just as one may refer to a part of an ocean as the ocean. In Bhagavad Gita (18.20-22), while describing the three types of knowledge, Kṛṣṇa says: erb aw Jud neowted ytinalimiz ed) of that aids IIA tothes bavierzog ingenie An Know that knowledge (jñāna) to be sättvika by which one imperish-d able and indivisible reality is seen in all the diverse living beings. bra That knowledge, however, which is differential in nature and by st which one perceives that there are discrete types of beings with individualized existence in all diverse bodies, you should know to be räjasika. dong bas 19And that knowledge by which one becomes attached to a single phe- 29nomenal object or habituated to a conditioned pattern of behavior, considering it to be everything, and which is irrational, devoid of th golessential truth, and trivial, is called tamasika. (GITA 18.20-22) balles firang labretem is mon boss When one is influenced by rajas and tamas, one sees diversity, independent of Paramātmā. In this condition, the rules and regula- tions of the scriptures are applicable. These rules and prohibitions are applicable to the body imagined to be an independent unit, and not to Paramātmā. Nārada makes the point that as long as one does not recognize Paramātmā as the reality, the delusion of the sameness of separate identity (sädṛśya-bhrama) persists. Because of the delusion caused by similarity of appearance, one is unable to detect that the limbs of a body are changing moment to moment. One thus considers the body viewed in the newly arising present to be the same as that perceived a moment before. This is understood from the examples of a forest, a lamp, and a stream. In a forest the trees are growing and dying, but out of convention a person says that a particular for- est is the same as the one seen in the past. Similarly, the flames sarva-bhūteṣu yenaikaṁ bhavam avyayam ikṣate panggon avibhaktam vibhakteṣu taj jñānam viddhi sättvikam pṛthaktvena tu yaj jñānam nānā-bhāvān pṛthag-vidhän vetti sarveşu bhūteṣu taj jñānam viddhi rājasam yat tu kṛtsna-vad ekasmin karye saktam ahaitukam atattvärtha-vad alpam ca tat tamasam udahṛtam 435 III The Ontology of Maya - Bahiranga-sakti aa of a lamp arise and are extinguished at every moment, yet when we gaze at a lamp we say that it is the same flame, though factually it is completely different. Similarly, we see that water is flowing continuously in a stream, but we say and think it to be the same stream perceived earlier. All this is due to the similarity between the present and past divisions of a changing object. alda A person distinguishes between the sense of being awake and the sense of dreaming even in the dream state, though such a dis- tinction does not really exist therein. Similarly, when one identi- fies with the body, not recognizing one Paramātmā as the substra- tum of all, then the prescriptions and prohibitions of sastra become applicable. The injunctions are applicable to the body only and not to Paramātmā. But they are no longer relevant to one who sees directly that everything is Vasudeva (GĪTĀ 7.19). Such a person is called nirgrantha, or beyond the rules of scripture (SB 1.7.10), having ceased from all material pursuit, nivṛtti-nirata (SB 1.7.9). The injunctions have no purpose for such a person, just as when one wakes up from a dream, he or she recognizes that in the dream state both the sense of being awake and the sense of dreaming are one and the same and without ultimate meaning. Therefore, Śrī Kṛṣṇa advises that one should avoid praising or criticizing another’s behavior, seeing the one Paramātmā situated as the real- ity in all. Such praise and blame are like deliberating on a dream as being good or bad. The conclusion of this topic, begun in Anuccheda 58, is that the universe is not imaginary; it cannot be explained independently of Paramātmā for nothing exists separate from Him. We have seen that modern science has utterly failed in its endeavor to explain the world without reference to a universally interconnected conscious substratum (i.e., Paramātmā). Profi vnos jo trond goth bas Śrī Jiva concludes this topic in the following section by citing a supporting verse spoken by Prahlada. leunit, independe koblede kimbledon dibaba ngin hav-betovstato 436 Hola galda toygolino m atts to gaimuted sidens tedt “gonstog ontvth adi” aansm oo diedW Sbise od nas som tedW navngndal barwol nolt am to sapien st to son bire (ne) anturg odsto bezog mon est aurit bra (agupiv) ang roue lo biovsh to (i) Anuccheda 67 The World Is Paramātmā Maya, Nigliamo taying ad to sq al zenay THAT ellig a most boysaggs onwedding argada milli ad montage ray si anel of lb of souls ६७ । अत आह (भा० ७/९१४८) - 1 beyong mat visib alliq uelleure THEREFORE, Prahlada prayed to Bhagavan Nrsimha: A त्वं वायुरग्निरवनिर्वियदम्बु मात्राः प्राणेन्द्रियाणि हृदयं चिदनुग्रहश्च । सर्वं त्वमेव सगुणो विगुणश्च भूमन् oele cow one na solil gatverled नान्यत् त्वदस्त्यपि मनोवचसा निरुक्तम् || २१० ॥ lety Ve fig You are the air, fire, earth, sky, and water, the subtle elements (tan-mātrās), the vital force, the senses, the heart, pure con- sciousness, and grace as well. O Great One, You alone are all things, whether composed of the gunas or devoid of such gunas. There is nothing at all other than You, whether defined by thought or word. (SB 7.9.48) the हृदयमन्तरिन्द्रियं मनोबुद्ध्यहङ्कारचित्तात्मकम् । चित् शुद्धो जीवः । अनुग्रहः स्वसम्मु- खीकरणशक्तिः । किं बहुना सगुणो मायिकः । विगुणश्चामायिकः सर्वार्थस्त्वमेवेति ॥ श्रीप्रह्लादः श्रीनृसिंहम् ॥ the eler the The word hṛdaya (heart) means “the internal sense” (antar- indriya), which consists of the mind, intellect, ego, and the unconscious. Cit means “the pure jiva,” and grace (anugraha) tvam vayur agnir avanir viyad ambu mātrāḥ pränendriyani hrdayam cid anugrahas ca sarvam tvam eva saguno vigunaś ca bhuman nanyat tvad asty api mano-vacasă niruktam 437 III The Ontology of Maya - Bahiranga-sakti means “the divine potency” that enables the turning of atten- tion toward Bhagavan. What more can be said? Whether com- posed of the gunas (saguna), and hence of the nature of māyā (mayika), or devoid of such gunas (viguna), and thus free from māyā (amāyika), all things are You alone. Commentary between awake and THE PRESENT VERSE is part of the prayers uttered by Prahlada to Bhagavan Nrsimha, who appeared from a pillar of Hiranyakasipu’s palace to kill the latter. His very appearance from the pillar in an extraordinary form proved that He is immanent in everything. Although He was gigantic in size, He manifested from a much smaller pillar. Prahlada was a devotee, and his father, although behaving like an asura, was also a devotee. This incident of Bha- gavan Nrsimha’s appearance from a pillar supports the intent of Prahlada’s prayer that everything is Bhagavan. and wakes lip from a c stare both the are one and the ainamals abdua sp3 tow bite ple SAS Ski Try The conclus or natt olio is ta gailion al vindt zaug of this topic, berasal low. igendid the ned independently universe is not hagu yi caunot world SG) (Rhein Waxaam (read) aynbul brow adr Toye (Hongline) sang new shiqot mammoisenoom de holy stab dangu bhagabyd thoughing blade Broan-natom Igo o bavtom 438 ing entity, called the jive, which is example); and from pradhana, which is the conditional effu Anuccheda 68 nu), thyadima uz bromos Isvitats aard boow grilbabl gained at tent ansom (ayrroled ji doldw Paramātmā Is Distinct from Māyā, Jagat, and the Jiva (Free) ६८ । अथ तस्य मायाशक्तिकार्यमायाजीवेभ्योऽन्यत्वं च स्पष्टयति (भा० ३।२८।४०- ४१) - fainerals Idiretam ad mort bus ombr Now, Bhagavan Kapila clarifies that Paramātmā is distinct from the creation generated out of the maya potency [i.e., from the world], from mäyä, and from the jiva: यथोल्मुकाद् विस्फुलिङ्गाद्धूमाद् वापि स्वसम्भवात् । अप्यात्मत्वेनाभिमताद् यथाग्निः पृथगुल्मुकात् ॥ २११ ॥ भूतेन्द्रियान्तःकरणात् प्रधानाज् जीवसञ्ज्ञितात् । आत्मा तथा पृथग् द्रष्टा भगवान् ब्रह्मसञ्ज्ञितः ॥ २१२ ॥ Just as fire is distinct from the sparks and smoke [arising con- ditionally from] the burning kindling wood, of which it is the [fiery] source, and just as it is distinct even from the kindling beewood itself, which is taken to be identical with it, so too the 920 Self, the Seer, Bhagavan, known as Brahman, is distinct from the gross elements, the external senses, the internal senses, pradhana, and [the self] who is called jiva. (SB 3.28.40-41)1 अयमर्थः– स्वसम्भवात् स्वोपादानकारणादुल्मुकात् काष्ठमुष्ट्युपाधिकादग्नेर्हेतोर्यो 1yatholmukad visphulingad dhümäd väpi sva-sambhavät diquey apy atmatvenäbhimatad yathägniḥ prthag ulmukat 800 ponent owt are bhütendriyantaḥ-karaṇāt pradhanaj jiva-sañjñitätshaga ads adw m ätmä tatha pṛthag draṣṭa bhagavan brahma-sañjñitaḥ hal ātmā 439III The Ontology of Maya - Bahiranga-sakti विस्फुलिङ्गो यश्च धूमस्तस्मात् तस्माद् यथा तत्तदुपादानमग्निः पृथग् यथा च तस्मा- दप्युल्मुकात् तदुपादानमसावग्निः पृथक् । The meaning is as follows: The word ulmuka (a firebrand) means a handheld piece of burning kindling wood used to ignite a fire. The adjectival compound sva-sambhavat (arisen from that to which it belongs) means that this burning kindling wood has fire itself as its own [fiery] source, which is to say that fire is its [unconditional] constituent cause (sva-upädäna-kāraṇa). As such, the kindling wood is [merely] the conditional cause (upadhika-hetu) of the sparks and smoke. So, just as2 fire (agni), which is the constituent cause (upādāna) of sparks and smoke, is different from both of them, and just as it is also different from that very same firebrand (ulmukat), of which it is the con- stituent cause, [so too Bhagavan is different from the jivas, from pradhana, and from the material elements]. Bademode inddeltiklo slige nivadd woйl I कीदृशादपि ? तत्त्रयादप्यात्मत्वेनाभिमतात् तापकतया धूमेऽप्यग्यंशसद्भावेनाग्निस्वरू- पतया प्रतीतादपि । zovijadt mon bus Ayam mort [birow What is the nature of these three [substances from which the fire is being differentiated]? They are “taken to be identical with the fire,” since they appear to have the same essential nature as fire in that they give off heat, and even in smoke a portion of fire is directly present. तथा विस्फुलिङ्गस्थानीयाज् जीवसञ्ज्ञिताज् जीवादुल्मुकस्थानीयात् प्रधानात् । प्रधा- नोपाधिकभगवत्तेजसो धूमस्थानीयाद् भूतादेः सर्वोपादानरूपो भगवान् पृथक् । In the same way, Bhagavan, who is the constituent cause 2 The two verses, which form a single sentence, are split apart in the gloss. So the word yatha (“just as”) is read with tatha (“in the same way”), which begins the second paragraph after this one. There is a source of confusion in the first verse, which repeats both the words yatha (“just as”) and ulmukat (“from / than the firebrand”). Different commentators have dealt with the problem in different ways. Jiva Gosvāmi takes the two instances as referring to the same firebrand or kindling torch, the first time when the sparks arise from it, and the second time to say that the fire is different from it even as it burns. land old bad 440 68 Paramātmā Is Distinct from Māyā, Jagat, and the Jiva (upādāna) of all categories of being, is different from the liv- ing entity, called the jiva, which is compared to a spark [in the example]; and from pradhana, which is the conditional efful- gence of Bhagavan limited by primordial matter (pradhana) and here compared to a firebrand; and from the material elements, etc., which are compared to the smoke. य एवात्मा स्वांशेन तत्तदन्तर्यामितया परमात्मा क्वचिदधिकारिणि निर्विशेषचिन्मात्रतया स्फुरन् ब्रह्मसञ्ज्ञितश्च यत एव द्रष्टा तेषामादिमध्यान्तावस्थासाक्षीति । This very Bhagavan is the Self (ātmā), namely Paramātmā, who is immanent in the above three entities by His personal portion (svämśa), and who is also sometimes called Brahman when man- ifesting Himself simply as unqualified consciousness to one eli- gible for such realization. This is because He is the Seer (draṣṭā), the witness of the beginning, middle, and end states of all the above. यथोल्मुकादिदानीं ज्वलतः काष्ठात् स्वसम्भवादग्नेः सम्भूतादात्मत्वेनाग्नेः स्वरूपत्वेनाभि- मतादप्यत्यन्ताविवेकिनो हि धूमेऽप्यग्यभिमानोऽस्तीति धूमादित्यप्युक्तम् । उल्मुकात् पूर्वसिद्धादपि तद्दाहकः प्रकाशकश्चाग्निः पृथगेव तथा भूतेन्द्रियान्तःकरणादिभ्यः परमात्म- त्वेन भगवत्त्वेन ब्रह्मसञ्ज्ञितत्वेन च शब्दितो द्रष्टा तदशेषज्ञः पृथगेव तेषां बहिरङ्गतटस्थ- शक्तिमयत्वादित्यर्थः ॥ श्रीकपिलदेवः ॥ As those completely devoid of discrimination call even smoke fire, although the smoke is different from the currently burn- ing kindling wood (ulmukat) and from its own source (sva- sambhavat), fire, with which it is thought to be one in essence, the word dhūmāt [different from smoke] has consequently also been used. The fire that burns and illuminates the kindling wood (ulmukat) is certainly separate from it, even though this wood exists prior to the fire. Similarly, the Seer who knows all things without limitation, and who is signified by the names Paramātmā, Bhagavan, and Brahman, is indeed different from the material elements, the external senses, the internal senses, and so on, for they consist of the extrinsic and intermediary potencies.us Amtimes to porto add diw beartat el norbor 4 This entire paragraph is found only in two manuscripts and was first→ildog 441 Commentary III The Ontology of Maya - Bahiranga-sakti e estrogatio intornoshörn) out doidwavitada balls tits gai AFTER SHOWING that the universe, the body, the sense objects, and the material elements are not independent and thus not different from Paramātmā, Śrī Jīva establishes that Paramātmā is distinct from all these, including the jivas. In Anuccheda 60, he demon- strated that although an effect is not different from its cause, the cause is not absolutely one with its effect. The cause exists indepen- dent of its effect. The first principle - that an effect is nondifferent from its cause was elaborated in Anucchedas 61 to 67. The second is being explained in the present anuccheda. The example given is of fire, which is distinct from the cinder, smoke, and sparks, all of which are themselves caused by fire. In the same way, Paramātmā is different from everything material, beginning from the gross elements all the way up to pradhana, because He is the witness of all the modifications in them. The seer is always distinct from the seen.

The word ātmā in the second verse refers to Paramātmā, being read together with Bhagavan and Brahman. The three different realizations of the One Reality are related to the three different types of transcendentalists. This subject was treated in great detail in Bhagavat Sandarbha (Anuccheda 2). In the verse preceding the principal verse cited in the present anuccheda, Bhagavan Kapila said that just as a father is different from his son as well as his wealth, so too is the ātmā different from the body. It is easy enough to recognize how a person is different from his possessions and rel- atives, but not so easy to perceive how the ātmā is separate from the body and senses, and then to further understand how Param- ātmā is different from the ātmā. For this reason, Bhagavan Kapila spoke the two verses under discussion. He continues to speak on the same theme in the subsequent verses.nl draw Here pradhana is compared to the burning kindling wood, the jiva to the sparks, and the body and senses, both external and internal, to the smoke, while Paramātmā is compared to the fire. Pradhana is infused with the potency of Paramātmā and only then published in the Puri Däsa edition of the text. ut ad digergaragarbos sint 442 68 Paramātmā Is Distinct from Māyā, Jagat, and the Jīva is it activated, just as kindling wood is enabled to burn when infused with fire. For this reason Śri Jiva describes it as upadhika- bhagavat-tejas, the conditional effulgence of Bhagavan. The jīva in its conditioned state is never completely free from its designations, so in the state of dissolution it becomes merged into pradhana from which it is manifested once again at the time of the next cycle of creation. As seen earlier, Bhagavan impregnates pradhana with the liv- ing entities (mama yonir mahad brahma tasmin garbham dadhamy aham, GĪTĀ 14.3). Just as sparks fly away from burning kindling wood along with the smoke, in the same way, the jivas, together with their bodies, senses, and mind, manifest from pradhana after it has been impregnated by Paramātmā. This is also described in the Brhad-aranyaka Upanisad (2.1.20). Next, Śrī Jiva will explain that true perception depends upon the perceiver, and hence the world is viewed differently by different people. seodt tud Emtmare ef dogan (the) Innem woled saxsy Know that wh ever apprehend through the mind, mech the mind. ( जगदेव आत्मतया त्वद्रूपतया सदभिमशन्ति तेषां स एवं दृष्टिनान्यत्रेत्यर्थः । ni bastant bearemmi gated,oof at obids ton asob tab bohm odl knowo Inc dogoditsional (sodexed bage i sonde [blow it to 192 babulanco nodulozaib to smit ads 18] has mil yd atai burstre [dence band at-ho mata in shida hor 443 Godwutaudronyboldens al boow grilbobl en dan batavos 11 al nslisthaqi an fi endimesh Avil he mid 10 dil beauti vegas Besonightofanohibndworthinenpid how Phool Anuccheda 69 h an eff from its Cumolishe Perception of the World as Paramātmā’s Power ६९ । तत्र येषां मनः परमात्मनि नास्ति ते परमात्मात्मके जगत्यसदंशमेव गृह्णन्ति । ये तु परमात्मविदस्ते सदंशमेव गृह्णन्तीत्याहुः (भा० १०।८७।२६) – THOSE Whose minds are not fixed on Paramātmā accept only the phenomenal (asat) aspect of the universe, whose very essence is Paramātmā, but those who know Paramātmā accept only the noumenal (sat) aspect. The Vedas personified sing of this in the verse below: and Brahman,The three different the Ode Reality are rel सदिव मनस्त्रिवृत् त्वयि विभात्यसदामनुजात् सदभिमृशन्त्यशेषमिदमात्मतयात्मविदः । न हि विकृतिं त्यजन्ति कनकस्य तदात्मतया स्वकृतमनुप्रविष्टमिदमात्मतयावसितम् ॥ २१३ ॥ ree different proceding the pila The mind that does not abide in You, being immersed instead in the world that is a product of the three gunas, [only] appears to be [in correspondence to the] real (sad iva). But those who know the Self recognize this entire [universe] up to and including the [conditional forms] of human beings to be real due to its being a manifestation of the Self. One does not reject the modifications of gold since they are made of gold, [nor] do the [knowers of the Self reject this world], since it was created by Him, [thereafter] entered into by Him, and [at the time of dissolution] concluded and in Him, being nondifferent from the Self. (SB 10.87.26)1 to the fire, y of Paramati and unly the 1 sad iva manas tri-vṛt tvayi vibhāty asad ā manujāt sad abhimṛśanty aśeşam idam ätmatayātma-vidaḥ the 444 69 Perception of the World as Paramatma’s Power त्वय्यसदवर्तमानं यन् मनस्तत् खलु त्रिवृत् त्रिगुणकार्ये जगति वर्तमानं सत् त्वयि सदिव वर्तमानमिव विभाति । दर्वीसूपरसन्यायेन स्वावगाढे जगति सतोऽपि परमात्मनो ग्रह- णाभावात् न तु वर्तमानमेव विभातीत्यर्थः । अत एवासदंशस्य त्रिगुणमायामयत्वं मनोम- यत्वं चोक्तम् (भा० ११/७/७) - reme The mind that is not existent (asat) in You, i.e., not abiding in You, being threefold, meaning that it abides instead in the uni- verse that is a product of the three gunas, appears as if exis- tent (sad iva) or present in You. The meaning is, rather, that the mind most certainly does not appear to be present [in You] because, like the ladle that does not taste the curry [in which it is immersed], such a mind does not perceive Paramātmā who is present in the world in which the mind is fully immersed. There- fore, the asat (phenomenal or unreal) aspect is said to be either “made of maya consisting of the three gunas” or “made of mind.” As it is said: यदिदं मनसा वाचा चक्षुर्भ्यां श्रवणादिभिः । नश्वरं गृह्यमाणं च विद्धि मायामनोमयम् ॥ २१४ ॥ इति । Know that whatever you apprehend through the mind, speech, eyes, ears, and so on, is perishable and a product of māyā and the mind. (SB 11.7.7)2 ये त्वात्मविदस्त्वद्धेतोरास्ते आमनुजात् सोपाधिकजीवस्वरूपमभिव्याप्य इदमशेषं जगदेव आत्मतया त्वद्रूपतया सदभिमृशन्ति तेषां सदंश एव दृष्टिर्नान्यत्रेत्यर्थः । But those who know the Self (atma-vidaḥ), meaning those who know You, consider (abhimṛṣanti) this whole universe up to and including the human beings (a-manujāt), i.e., the conditional forms of the jivas, to be real (sat) due to its being a manifesta- tion of the Self (ätmataya), or in other words, as Your form. The sense is that their sights are set solely on the real or noumenal (sat) aspect and not elsewhere. 2 शिक na hi vikṛtim tyajanti kanakasya tad-ätmatayantry stimme p sva-kṛtam anupraviṣṭam idam ätmatayāvasitam yad idaṁ manasā vācā cakṣurbhyam śravanädibhih PRIFLE ह naśvaram grhyamānam ca viddhi maya-manomayam 445 III The Ontology of Māyā - Bahiranga sakti T तत्र दृष्टान्तः “ न हि विकृतिम्” इति । तेषां कनकमात्रं मृगयमानानां कनकवणिजा हि कनकविकारे सुन्दरकुरूपाकारतायां दृष्टिर्नास्ति शुद्धकनकमात्रग्राहित्वात् । तथात्मवि- दामपीति भावः । An example in this regard is given in the second half of the verse (SB 10.87.26 ). Gold merchants, who are looking for gold alone, are not concerned with the outward appearance of gold’s modifica- tions (kanaka-vikāra), such as whether they are of a beautiful or unattractive design, since they are interested only in the pure gold itself. The sense is that the knowers of the Self do the same [in regard to Paramātmā]. 3on aspb sads albel ad all anusand दान्तिकेऽपि तदात्मत्वे हेतुत्रयमाहुः – इदं जगत् स्वेन सच्छक्तिविशिष्टेन सता उपादा- नरूपेण त्वया कृतं पश्चात् सिद्धेऽपि कार्ये कारणांशाव्यभिचारितयान्तर्यामितया च स्वेन त्वया प्रविष्टं पुनः प्रलयेऽप्यात्मतया सच्छक्तिविशिष्टसद्रूपतयैवावसितं चेति । एवं दृष्टा- न्तेऽपि विवेचनीयम् । In the tenor of the simile [i.e., the portion being illustrated by the example], the Śrutis also give three reasons why the world is a manifestation of the Self: “This world was created by You, who are self-endowed with real potency, as the constituent cause (upādāna), which is real. Then, even after the world manifesta- tion was completed, You Yourself entered into it in two ways, as its unremitting cause and as the Immanent Self. Again, at the time of dissolution also, the world terminates as the Self, or in other words, in the form of Your real Self qualified by real poten- cies.” The same [threefold relation] should also be understood in the example [i.e., of the gold and its modifications]. तदेतत् सर्वमभिप्रेत्यैवोक्तं वैष्णवे (वि० पु० १।४।४०-४१)- worl addsdrig Buloni All this is indeed the intention of the following verses from Visnu Purāna: Leashion ज्ञानस्वरूपमखिलं जगदेतदबुद्धयः । (e) bw biglelemm अर्थस्वरूपं पश्यन्तो भ्राम्यन्ते मोहसम्प्लवे ॥ २१५ ॥ ये तु ज्ञानविदः शुद्धचेतसस्तेऽखिलं जगत् । on to hotf ज्ञानात्मकं प्रपश्यन्ति त्वद्रूपं परमेश्वर || २१६ ॥ a hog इति ॥ श्रीश्रुतयः ॥ mohi malvarvguna malnut bivno polom 446 ob 69 Perception of the World as Paramatma’s Power This complete universe is conscious by nature, but the unawak- ened, seeing only its material form, are lost therein, drowned.ed in delusion. But those who are endowed with knowledge and intuitive insight, being pure at heart, O Supreme Lord, see dis- tinctly this whole universe as conscious and as Your own form. own (VP 1.4.40-41)3 BiH to lay or d borsvos antemer Emmene nedt miss¶ -stam sryd herobliwed anismen noares dous (asx Arto) ovom Commentary penari ad visais too bus nostinen lait or bean gried albals of bars as sigosg seat(ers Aria) IF THE UNIVERSE is nondifferent from Paramātmā, then why does not everyone perceive it to be so? Śrī Jiva answers this question by citing a verse spoken by the Vedas personified to Paramātmā at the beginning of creation. They say that because the minds of mate- rialistic people are fixed on sense objects, they fail to detect the underlying principle behind the universe and only grapple with the material aspect made up of the three gunas. neblog nedtorfw The Vedas personified provide three reasons why the universe is to be considered as nondifferent from Paramātmā. First, He is its constituent cause, particularly by His potency of “being,” or “exis- tence” (sat). This implies that when the universe is manifest, the existence of every object in it is a manifestation of Paramatma’s potency of being. After creating the universe, He pervades it as its unremitting cause and also enters into it as the Immanent Self. Finally, when the universe is dissolved, it is enfolded once again into Him. Thus, the universe has no existence separate from Him. Śrī Jiva compares this situation to golden ornaments. Gold is the constituent cause of the ornaments. Gold also pervades the ornaments while they exist in various shapes and designs. Finally, if the ornaments are melted in fire, they remain as nothing other than gold. Golden ornaments, therefore, have no existence sepa- rate from gold. People in general, however, are more concerned with the shape and design of the golden ornaments and are less and had vady ad saused gida ad maior sidanu snow 3 jñāna-svarupam akhilam jagad etad abuddhayaḥ artha-svarupaṁ pasyanto bhramyante moha-samplave na h- ye tu jñāna-vidaḥ śuddha-cetasas te’khilam jagat TACATIO jñānātmakaṁ prapasyanti tvad-rupaṁ parameśvarand tarbhagy 447 III The Ontology of Maya - Bahiranga-saktio conscious of the gold metal itself. A gold merchant, on the other hand, is interested primarily in the gold and only secondarily in the design. wo die bewohne i odw spor su nolauish ni Śrī Kṛṣṇa says in Bhagavad Gita, “As one approaches Me, so do I reveal Myself to him” (GĪTĀ 4.11). When a person is oblivious to Paramātmā, then Paramātmā remains covered by the veil of His māyā (GĪTĀ 7.25). Such a person remains bewildered by the mate- rial manifestation and cannot perceive the transcendental reality (GĪTĀ 7.13). These people are compared to a ladle being used to serve curry. Even though the ladle is immersed in the curry, it cannot know the wonderful taste of the preparation by which it is encompassed. On the other hand, those who are devoted to Paramātmā see Him in everything (GĪTĀ 7.19, 6.30-31). Such people are compared to the merchant in quest of gold. He does not concern himself with whether a golden ornament is well designed or unattractive. He is exclusively interested in the gold itself. The shape is immaterial. Even if the golden ornament is covered with filth, he does not reject it. His mind is fixed on the essential material that has been used in making the ornament. Treget This section deals with an important aspect of epistemology. Śrī Jiva Gosvāmi, on the authority of the Śruti prayers, shows that the same object is perceived differently by the unawakened and the spiritually awake because of their disparate visions. The question naturally arises, “Which of the two visions corresponds to reality?” The answer is that it is the spiritually awake who have the true per- spective, because it is unconditional and absolute. The vision of the unawakened is many branched and unstable. But the vision of the transcendentalist is one-pointed. Perception is not dependent merely on the instruments of perception but also on the reality- view of the perceiver. For example, it is said that when the Pilgrims first arrived on the shores of America, the indigenous tribal people were unable to discern the ship because they had no conception of a 4

• bahu-śākhā hy anantaś ca buddhayo’vyavasayinām dodang sagirova-ritin GĪTĀ 2.41 -but inh-nou 5 si vyavasayatmika buddhir ekang ring-hot in th ekä 448 69 Perception of the World as Paramātmā’s Power ship in their minds by which their indeterminate perception could be made determinate. the universe in its is applicable only by accepting [ther potential state of the effect Commentary In their vada sbev-smēņins9 Bhagavata Purling ि Bad aria-vada theory holds that if the Absolut his [ahalambaia) gran army to mohumbl llains abbylonal ti sellos abrinu addgwedels.co Samitiesandy sendt lla at Jaixe ton asob ti sausted (int) Inst antigting bus etre leur bus man esal not entail any chal sledig tad vlag, blow ads to votless delay An Sri Klans and cited as betaine aids [ooliconati of] going ab 14” pametan 449Миро попчестия заве Anuccheda 70 priiselly in the gold tuleb abend ovod cull, “As one approaches Me, do m (OITA 4.11). When a person is philviour to then Paramamil remains covered by the vell of His ch a person remains bewildered by the mate Pariņāma-vāda not perceive the transcendental reality (chiv.ix). These people are conspared to a ladle being used to 70.1 curry, Even though the lngle is immersed in the curry, it Pariņāma-vāda Versus Vivarta-vāda ७० । तदेवं परिणामादिकं साधितं विवर्तश्च परिहृतः । ततो विवर्तवादिनामिव रज्जुसर्पवन् न मिथ्यात्वं किन्तु घटवन् नश्वरत्वमेव तस्य । ततो मिथ्यात्वाभावेऽपि त्रिकालाव्यभिचा- राभावाज् जगतो न सत्त्वम् । विवर्तपरिणामासिद्धत्वेन तद्दोषद्वयाभाववत्येव हि वस्तुनि सत्त्वं विधीयते यथा परमात्मनि तच्छक्तौ वा । the gold The shape is He IN THIS WAY, we have established that the universe is a trans- formation of Paramatma’s energy [śakti-pariņāma-vāda] and refuted the theory of illusion (vivarta). Therefore, the world is not false like a rope mistaken for a snake, as held by the fol- lowers of vivarta-vada; rather, it is perishable like a clay pot. So, although the universe is not false, it is not fundamentally real (sat) because it does not exist in all three phases of time [past, present, and future]. Since both vivarta and pariņāma [as understood by the non-theistic Sankhya philosophers] have proven to be inadequate explanations [of the reality or non- reality of the world], only that substantive which is free from these two defects, such as Paramātmā or His intrinsic potency, can be ordained as real. “सदेव सौम्येदमग्र आसीत् ” ( छा० ६।२।१) इत्यादी इदं शब्दोक्तं जगत् । सूक्ष्माव- स्थालक्षणतच्छक्तिब्रह्मणोर्मिथस्तादात्म्यापन्नयोः सच्छब्दवचनात् । अतः सत्कार्यवादश्च सूक्ष्मावस्थामवलम्ब्यैव प्रवर्तते । they In the statement, “My dear, prior [to its creation], this existed as Reality (sat) alone” (sad eva saumyedam agra āsīt, CHU 6.2.1), the 450 Hala 70 Pariņāma-vāda d pronoun “this” (idam) refers to the universe [which is described as sat]. This is because the word sat signifies both Brahman and the universe in its subtle form as the energy of Brahman, in their state of mutual oneness. Therefore, the theory of sat-karya-vāda is applicable only by accepting [the cause as] the subtle [i.e., potential] state of the effect. aritim mom of it added shov-noviv grust tud Inst” mom of ti polat aihov-amunting anouanteloxs hier sawed antib 290b THE BASIC PRINCIPLE of the Bhāgavata Purana as well as the Upanisads is that there is only one Absolute Reality. The world has appeared from that one Reality. So, in accordance with this Upanisadic view, there are two theories as to how the world is rooted in the Absolute. The vivarta-vāda theory holds that if the Absolute, called Brahman, were considered to be the constituent cause (upādāna- kāraṇa) that undergoes modification to give rise to the world, then Brahman Itself would be subject to modification, which is not acceptable to any school. So, the only alternative they could conceive of is vivarta-vāda, which in their view signifies that Brah- man is qualityless and the world is unreal, a mere appearance in Brahman. taupe zi 31 sansvinu testins ad of valen (aidi) mobi The Bhāgavata Purana does not support the vivarta-vāda pro- pounded by Advaitavada, as has been established in the previous anucchedas. According to the opinion of the Bhagavatam, the Abso- lute has real potency, called pradhana or mayā, which undergoes modifications to give rise to the world. Such modifications do not entail any change in the essential identity, or svarupa, of the Absolute. This is called śakti-pariņāma-vāda, “the world as a real transformation of the Absolute’s real potency,” as summarized by Bhagavan Śrī Kṛṣṇa and cited above in Anuccheda 58: Prakṛti is the constituting cause (upādāna) of this reality [the universe]; the Supreme Person (para-purusa) is its substratum 451 III The Ontology of Maya - Bahiranga-sakti bac(adhāra); and time its manifestor (abhivyañjaka). But I am q hr Brahman, which comprehends these three. (SB 11.24.19)1 dsds at namdard to grans das rotoladusati ni savions From this broader ontological perspective, the reason for which vivarta-vāda was posited as necessary in the first place no longer holds. When the word asat (unreal) is used for the world, the vivarta-vādīs take it to mean mithya, false or illusory, while the pariņāma-vādīs take it to mean “real but temporary.” This is the difference between their explanations. The term sat, or real, applies specifically to an object that exists in all phases of time - past, present, and future; that which does not exist in all phases of time is called asat, or unreal. In this case, sat and asat are being defined exclusively in reference to existence. In reference to causality, however, an effect is regarded as real if its cause is real, and unreal if its cause is unreal. Uniting these two perspectives, the words sat and asat, applied to one and the same object, signify a real but changing object. The universe, therefore, is sometimes called sat and sometimes asat. The mantra cited from Chandogya states, “My dear, prior [to its creation], this existed as Reality (sat) alone” (sad eva saumyedam agra āsīt, CHU 6.2.1). Earlier in the same Upanisad it was said that by knowledge of the cause, one acquires knowledge of the effect. The present mantra is spoken to confirm this fact. The pronoun idam (this) refers to the manifest universe. It is equated with sat, which alone existed in the past (āsīt) when the universe was not yet manifest. This is possible only if we except that the universe was enfolded within its cause in a subtle or potential form. Because at that time there were no divisions of name and form in the uni- verse, the latter has been described as one with sat (the reality or the cause). This is the principle of sat-karya-vāda.vn lists for 1 If we do not admit the universe’s existence in potential form during the state of dissolution, then the subject of the Chandogya statement, “this” (idam), referring to the visible universe, could not be related to the verb “was” (āsīt). This would imply that the prakṛtir yasyopädänam adhāraḥ puruṣaḥ parah a sato ‘bhivyañjakah kalo brahma tat-tritayas tv aham Neviduthe 452 franh-agheni 70 Pariņāma-vadas universe was born of asat. In fact, this idea is posited as the counter- statement in the Upanisad, just after the above mantra: “Some [Naiyayikas] propose that in the beginning, there was only asat, one without a second, and it is from asat that sat was born.” In the succeeding mantra, however, this view is refuted by posing a ques- tion, “But, my dear boy, how can this be so? How can the existent come from the non-existent?” The sat-karya-vāda holds that the effect exists in its cause in a subtle or potential form. Pariņāma-väda includes sat-karya-vāda within its scope and thus considers the universe to be a trans- formation of Paramātmā’s extrinsic energy, called māyā. The pariņāma-vāda accepted by Jiva Gosvāmī is not the same as that put forth by the classical non-theistic Sankhya School, because the latter view would imply that Paramātmā Himself undergoes modifications in order to create the world. In the śakti-pariņāma- vāda, however, it is only the sakti of Paramātmā that undergoes modification, while Paramātmā (or Brahman in Vedantic terminol- ogy) remains unchanged. Thus, Paramātmā remains free from the defect of modification while still being the constituent cause of the universe. This is the principle underlying Jiva Gosvāmi’s metaphys- ical view known as acintya-bheda-abheda-vada, “the transrational accommodation of distinction within nondistinction.” nijalo 70.2 The Universe Is Not an Unchanging Reality theit imply TRUTH DISIE HIE BET SE तदेवं स्थितेऽपि पुनराशङ्कते – ननु सदुपादानं जगत् कथं तद्वदनश्वरतामपि भजन् न खलु सत् स्यात् ? यदि च नश्वरं स्यात् तर्हि कथं शुक्तिरजतवदव्यभिचारित्वेन केवलविवर्त्ता- न्तःपाति न स्यात् ? Although such is the case [that the cause is accepted as the poten- tial state of the effect], a further doubt is raised. Why should the universe, whose constituent cause (upādāna) is real, not also 2 taddhaika ahur asad evedam agra äsid ekam evādvitiyaṁ tasmad asataḥ saj jāyata CHU 6.2.1 453 III The Ontology of Maya - Bahiranga-sakti share the same quality of imperishability as its upādāna and be considered real, or sat? And if it should be perishable, would it not be more appropriately described according to vivarta-vāda, due to being exactly like the [illusory appearance of] silver in an oyster shell? तदेतत् प्रश्नमुट्टङ्क्य परिहरन्ति ( भा० १० । ८७ । ३६ ) - This question is raised and answered by the Śrutis: सत इदमुत्थितं सदिति चेन् ननु तर्कहतं This Is the 102 96 Homot leitasto to slidus व्यभिचरति क्व च क्व च मृषा न तथोभययुक् ।

18. व्यवहृतये विकल्प इषितोऽन्धपरम्परया ॐ भ्रमयति भारती त उरुवृत्तिभिरुक्थजडान् ॥ २१७ ॥ If it is argued that this universe is real because it has arisen 966 from the Real, then is this not a logical fallacy? [Response:] 98 Sometimes, there is a deviation in this principle [of an effect 890 corresponding to the nature of its cause] and sometimes the effect is false [even when the cause is real], but not so where the effect shares both characteristics [i.e., perceptibility and the causal efficiency to produce an action or event]. The false cog- nition [of the world] is sought for the sake of worldly transac- tions perpetuated through the blind succession of past conven- tions. Your words [in the śästra] through their manifold powers do of expression delude those whose intelligence is dulled by the formal structure of Vedic hymnody. (SB 10.87.36)3 manifesta इदं विश्वं धर्मि सदिति साध्यो धर्मः सत उत्पन्नत्वात् यद् यत उत्पन्नं तत् खलु तदात्मकमेव दृष्टं यथा कनकादुत्पन्नं कुण्डलादिकं तदात्मकं तद्वत् । The pronoun idam (this) refers to the universe, which is the sub- ject term (dharmi); that it is real (sat) is the predicate (dharma) to be inferred (sadhya) [by the argument that] it has arisen from the Reality, sat. It is indeed seen that whatever is generated has 3 sata idam utthitam sad iti cen nanu tarka-hatam vyabhicarati kva ca kva ca mṛṣã na tathobhaya-yuk vyavahṛtaye vikalpa işito’ndha-paramparaya bhramayati bhārati ta uru-vṛttibhir uktha-jaḍān red Belt www horn and mothbal SAUND 454

• 70 Pariņāma-vada otno ad tit the same nature as its source. Just as earrings made from gold are of the nature of gold (tad-atmaka), so too the universe is also like that. अत्रोत्थितमेव न तु शुक्तौ रजतमिव तत्रारोपितमिति सिद्धान्तिनः स्वमतमनूदितम् । नैवेत्याहुः – ननु तर्कहतमिति । अपादाननिर्देशेन भेदप्रतीतेर्विरुद्धहेतुत्वात् । By saying that the universe has arisen (utthita), it is being emphasized that it is not superimposed like silver on an oys- ter shell. [Up to this point in the argument given above,] the Śrutis have [simply] repeated the siddhanti, or the proponent’s argument, which is their own view (sva-mata) [i.e., pariņāma- vāda]. Then [arguing the counter position of vivarta-vada] they deny this by asking [rhetorically]: “Is this not against logic?” since the word sataḥ (“from reality”), being in the ablative case, implies a difference between the source and the object produced, which is a case of contradictory reasoning (viruddha-hetu) [i.e., the very reason given to prove the identity of cause and effect turns out to contradict it instead]. ननु नाभेदं साधयामः किन्तु तत उत्पन्नत्वेन कुण्डलादिवद् भेदमनूद्य प्रतिषेधामः । [The Śrutis then raise a further objection from the point of view of vivarta-vāda:] “We are not trying to establish nondistinc- tion [between cause and effect or between God and the uni- verse] here. Rather, because [the universe] arises from the Reality, as an earring [is manufactured from gold], we will first establish the difference and then deny it. This will then imply nondifference, will it not?” तत्राभेद एव स्यादित्याशङ्क्यानैकान्तिकत्वेन हेतुं दूषयन्ति “व्यभिचरति क्व च” इति । क्व च कुत्रापि कारणधर्मानुगतिर्व्यभिचरति । कार्यकारणधर्मस्य सर्वांशेनानुगतं भवतीति नियमो न विद्यत इत्यर्थः । दहनाद्युद्भवे प्रभादौ दाहकत्वादिधर्मादर्शनादिति भावः । azovinu slodw [Now the Śrutis revert to their own view of pariņāma-vāda.] Expecting this line of argument, the Śrutis find fault in the rea- soning, because it contains the fallacy known as anaikantika- hetu [wherein the concomitance of the reason (hetu) with that which it attempts to prove (the sädhya) is not absolute, known in 455 III The Ontology of Maya - Bahiranga-sakti Western logic as the fallacy of the undistributed middle]: They say, “Sometimes there is a deviation in this principle” (vyabhica- rati kva ca), meaning that in some instances, the characteristics of a cause do not follow into the effect. In other words, there is no rule that an effect must correspond in every single aspect with the attributes of its cause; for example, light arises from fire but does not have the capacity to burn. ad 18 giyse y di-tadt beslasdqme tomugia sitt ni taiog airt of qu] leds nat ble silt batuaqua [vlquie] svar atturiè wo riadit al doid snurgas miron sdt geing] nedr [ahov वि० पु० १।२२।५३-५४ - In Visņu Purāṇa, it is said: द्वे रूपे ब्रह्मणस्तस्य मूर्तं चामूर्तमेव च ।dland alia sh क्षराक्षरस्वरूपे ते सर्वभूतेष्ववस्थिते ॥ २१८ ॥ अक्षरं तत्परं ब्रह्म क्षरं सर्वमिदं जगत् ॥ २१९ ॥ fotos brow art sonia is to sterrat doldw to Absolute Reality (Brahman) has two features-murta, withi form, and amurta, formless. These two features can be either perishable or imperishable in nature, and are situated in all living beings. The Supreme Brahman is imperishable, akṣara, F and this entire cosmos is the perishable, kṣara. (VP 1.22.53-54)* इत्याद्यनन्तरम् (वि० पु० १।२२।५५) - After this it is said: एकदेशस्थितस्याग्नेर्ज्योत्स्ना विस्तारिणी यथा । परस्य ब्रह्मणः शक्तिस्तथेदमखिलं जगत् ॥ २२० ॥ apgatis nas villesd 09797th of delldetes Just as the light of a fire situated in one place is diffused all around, so also the energy of the Supreme Brahman pervades to this whole universe. (VP 1.22.55)5 Labin-nmishme to waly we riods of saltum? atmos dve rupe brahmanas tasya mürtam cămurtam eva ca to nil aldi gahosqza kṣarākṣara-svarupe te sarva-bhüteşv avasthiteisinos 11 seed akṣaram tat param brahma kṣaram sarvam idam jagat seka-desa-sthitasyāgner jyotsna vistarini yathane art alsrode] utsi parasya brahmaṇaḥ śaktis tathedam akhilam jagat ng of atqmstisti doldw 456
• 70 Pariņāma-vādas इत्येतदेवं व्याख्यातं श्रीस्वामिभिरेव श्रीविष्णुपुराणे “नन्वक्षरस्य परब्रह्मणस्तद्विलक्षणं क्षररूपं कथं स्यात् ? इत्याशङ्क्य दृष्टान्तेनोपपादयति - एकदेशेति । प्रादेशिकस्या- ग्रेर्दीपादेर्दाहकस्यापि तद्विलक्षणा ज्योत्स्रा प्रभा यथा तत्प्रकाशविस्तारस्तथा ब्रह्मणः शक्तिकृतविस्तार इदमखिलं जगत्” (वि० पु०१ । २२ ।५४) इति । Śrīdhara Svāmi comments on this in the following manner: “This verse is spoken in response to the anticipated question [arising from the two preceding verses], ‘How can the imperish- able Supreme Brahman have a perishable form, different from Itself?’ [Parāśara] here substantiates [his earlier statement] with the help of an example. Just as the burning capacity of a fire or lamp situated in one location gives rise to light or radi- ance that is distinct in quality, which then spreads all around [and is not limited to its source], similarly this whole universe is the expansion of the potency of Brahman.” Commentary the alrell If Brahman, the unchanging Reality (sat), is the cause of the universe, then the universe must also be an unchanging reality, because an effect should have the characteristics of its upādāna cause, the ingredients that make it up. The opponent argues that since this is clearly not the case, it must be concluded that the uni- verse is unreal (asat). This is the first objection to the conclusion borne out by pariņāma-vāda, namely, that the universe is a chang- ing reality, unlike its source. But if the universe is perishable, then why would this not support the theory of vivarta-vāda? This is the second objection. The first objection addresses itself to the five-step syllogism on the pattern of the Nyaya School, as follows: Injeros doidw of

1. This universe is sat. in the Gense contr novo ad of going 10 pribbz Jared zonim sni di s.1) win
2. Because it has arisen from sat. 3. Whatever is generated has the qualities of its upādāna cause, as golden earrings have the qualities of gold. (T-ET
3. The universe has arisen from sat.
4. Therefore, the universe is sat. used amets al 457 III The Ontology of Maya - Bahiranga-sakti It is objected that this inference is faulty because an effect may not have all the qualities of its cause. For example, light does not burn even though it is generated from fire. The hetu, or premise, which is the second step used in this syllogism, is not proper, but a hetu-ābhāsa (a fallacious reason) of the anaikantika type, mean- ing that the concomitance of the reason (hetu) with that which it attempts to prove (the sädhya, or proposition, pratijñā) is not abso- lute. In Western logic, this is called the fallacy of the undistributed middle, wherein the middle term (or the reason) in a syllogism is not distributed either to the minor premise or to the major premise. In an inference, there are five steps: pratijñā, or the proposition; hetu, or the reason (the probans, or the middle term); udāharaṇa, or the universal principle with an illustrative example; upanaya, or the application of the universal principle; and nigamana, or the conclusion. The proposition states what is to be inferred or proven (the sadhya). The locus, or object, in which something is to be inferred, is called the paksa (the minor term), what is proven to exist in the pakṣa is called the sadhya (the probandum, or the major term), and the reason used to prove the existence of the sadhya is called the hetu (the probans, or the middle term). The hetu and sadhya must coexist for the syllogism to be valid. This is called the universal concomitance (vyāpti) between the middle term (the hetu) and the major term (the sadhya), or in other words, the distribution of the middle term into the major premise. When a hetu has some flaw in it, it is called hetu-abhasa, a fallacious hetu, or a mere semblance of a hetu. cque ton air blow ydw There are five types of hetu-abhāsa. When the middle term (the hetu, or cause) exists in the minor term (the paksa, or object in which something is to be proven), but the major term (the sadhya, or thing to be proven) is non-existent in the locus of the hetu (i.e., in the minor term), it is called anaikantika-hetu-ābhāsa, the flaw of the undistributed middle (sādhyābhāvavad-vṛttitva, Tarka-sangraha 1.8). Adt aver agafrins noblog Let us take this example of a flawed syllogism, “The mountain is aflame because it is knowable” (parvato vahnimän prameyatvāt): 458 intel-age 70 Pariņāma-vada
5. The mountain is on fire.
6. Because it is knowable.
7. Whatever is knowable, like an oven, is on fire.
8. The mountain is knowable.
9. Therefore, the mountain is on fire. bag to be This inferential reasoning (anumana) is fraught with hetu- abhāsa. Knowability also exists in a lake, which is not a substra- tum of fire, so the hetu fails the test of universal applicability, or vyapti. Therefore, when the words tarka-hata are used in the verse, it refers to this kind of error - it is illogical to make such an inference. Moreover, the universe is not a superimposition [on Brahman], like silver on an oyster shell, because the verse says utthita, “it has arisen,” meaning that it has been produced. In the case of mistaking an oyster shell for a piece of silver, one superimposes one’s experience of silver onto the shell because of the resemblance between the two. It is not that the silver arises, or is produced, from the shell. Therefore, this verse does not support vivarta-vāda. Furthermore, the word sataḥ is in the ablative case (“from, than”), which signifies a difference between the universe and its source, the Absolute, sat. This means that the universe has charac- teristics different from Brahman, as well as similar ones. In this case, it is perishable, although real. ( The second verse cited from Vişnu Purana, along with Śrīdhara Svami’s comments, illustrates how an effect can have characteris- tics different from those of its cause. Fire is situated in one place, but the light emanating from it spreads all around. Similarly, fire burns an inflammable object, but light does not. In the same man- ner, Bhagavan’s energies, such as the universe, issue forth from Him. The universe is different from Brahman in the sense that it is not imperishable, and similar to Him in that it is not imaginary. To summarize, Śrī Jiva Gosvāmi interprets these Śruti prayers as supporting the following conclusions:
10. The universe is not a mere appearance (vivarta) like a snake 11 ora) misperceived in a rope or silver in an oyster shell.) ine ad bluoría 459III The Ontology of Maya - Bahiranga-sakti
11. The universe is real because it has come from a real source or cause. bu 3. The universe has different qualities from those of its source, which Brahman. It is not a parināma of Brahman Itself, but of the potency (śakti) of Brahman. ince of th Diw juguen aamuna niñossen Talinsan ant 70.38 Jon endoid ex Criteria for the Reality of an Effect of the und Erbuted 50 08 900 to mu 925 nini-02 up abrow and nadw 9totse o To nigalli 21 11-101s to bibl aids or 275197 11,900 nce, there are fiva stepe: prati We return to discussing the original verse. ननु तर्हि व्यभिचारित्वे शुक्तिरजतवदेवास्तु । pro term example [Objection:] Well, since there is a deviation [in the principle of the effect corresponding to the nature of its cause, which is an instance of faulty reasoning (hetu-äbhasa)], let it be said that the universe is illusory like the silver in an oyster shell. तत्राहुः “क्व च मृषा” इति । क्व च शुक्त्यादावेव प्रातीतिकमात्रसत्ताकं रजतादिकं मृषा । अन्यत्र यत्र उभयं प्रतीतिमर्थक्रियाकारित्वं च युनक्ति भजते तत्र न तथा मृषेति । [Response:] The Śrutis reply: “Sometimes it [the effect] is false (kva ca mṛṣā).” In some cases, as in the [example of the] oyster shell, silver, the existence of which is merely of the nature of a mental impression or a projection of reality (prātītika-mātra- sattāka), is false. But elsewhere, where the effect shares both characteristics [ubhaya-yuk], meaning where the effect is both an object of perception (pratiti) and also has the causal efficiency to produce an action or event (artha-kriyā-kāritva), it is not false like the silver in an oyster shell. Ja919 21 52ving BATH Comment Commentary nor term) anota talled anginriga-heth-ultrasa, wil në asjusome of nos gnlwolloi ani giroqque as It was shown that the logic set forth to prove that the universe should be sat (real) like Brahman is faulty, because the hetu (the 460

• 70 Pariņāma-vada premise) is not universally applicable to the sadhya, the thing to be proven, or the major term in the syllogism. Hatosido you!!! To this, the next opponent (vivarta-vādi) argues that since this fallacy, which fails to establish the universe as real (sat), is present, then why not just accept the universe as illusory (asat), like the false silver that is no more than an appearance on an oyster shell? This proposition is put forth because of the similarity involved in the comparison. The characteristics of silver are uniquely different from those of an oyster shell, the source of the “so-called” appear- ance of false silver. The universe is also proven to have characteris- tics different than Brahman. Since the silver perceived in an oyster shell is illusory, it naturally follows by comparison with this exam- ple that the universe is illusory, too. The five-step syllogism is as follows:

1. The universe is illusory. tone di no?
2. Because its characteristics are different from those of its source. 3. Whatever effect has characteristics different from its source is illusory, like the false silver perceived in an oyster shell.
3. The universe has characteristics different from Brahman because it is perishable.
4. Therefore, the universe is illusory. seody tasig all To this, the Śrutis reply that an object cannot be unreal just because it is perceived differently from its source. Rather, it is determined as unreal if it is incapable of being put to practical use, meaning that it is incapable of exerting causal force or in produc- ing successful activity. In the case of the silver perceived in an oys- ter shell, one cannot take it and sell it in the marketplace or use it to make an ornament, because in fact, there is no real silver. But such is not the case with the universe. We have our empirical deal- ings in it, and thus it is real, though not imperishable like its cause, Paramātmā. jadi gaivas vd vilitu to fomug ads staroo thir-nhoviv anl tajadi bado yanigemine ni ose als al yalitu esmilemoz tom asobagnilesh linique to sized ads of an oviau adi sused 461 70.4 guida III The Ontology of Maya - Bahiranga-sakti bi Horizong Illusory Objects Have No Utility to dev airb adulte MBID ननु कूटताम्रिकादिष्वर्थक्रियाकारितापि दृश्यते । [Objection:] But practical utility (artha-kriya-käritā) is seen in counterfeit coins also. इत्याशङ्क्याहुः “व्यवहृतये” इति । क्रयविक्रयादिलक्षणव्यवहारायैव विकल्पो भ्रम इष्टः । न तु तत्तत्प्रसिद्धसम्यगर्थक्रियाकारितायै । तद्दानादौ यथावत् पुण्यफलादिकं न भवतीति । तथा शुण्ठीतया प्रख्यापितं विषग्रन्थ्यादिकं क्रीत्वा शुण्ठीज्ञानेन भक्षितमपि नारोग्यजनकं प्रत्युत मारकमेवेति । तस्मात् तत्तत्प्रसिद्धसम्यगर्थक्रियाकारितयैव जगतः सत्यत्वमङ्गीक्रियते । एकाङ्गेन सा कूटसर्पादौ भयादिरूपा त्वस्त्येवेति न तद्धेतुः । as Br gate- llada [Reply:] Anticipating this objection, the Śrutis reply: “Only for the sake of worldly transactions [is such a false cognition (vika- lpa) accepted].” Only for the sake of [unethical] business deal- ings in the form of buying and selling (vyavahṛtaye) is such a false presentation [of counterfeit coins] sought, but not for their well-known rightful usages. One will not receive the benefit of piety by donating such a fake coin. Similarly, one who buys the roots of a poisonous plant [visa-granthi, such as the arka plant, whose roots resemble ginger] sold as dry ginger and then eats it, thinking it to be so, will not be alleviated from his dis- ease but will be killed instead. Therefore, the reality of the uni- verse is accepted because of its multifaceted well-known proper (samyak) utility in producing successful activity. Such utility or functional effectivity is, however, partially present in the illu- sory snake in the form of the fear that it instigates, but such fear- inducing effectivity is not the cause of real action [i.e., it cannot result in a person’s being factually bitten]. Commentary Commentary Hgoods 育 atagal 168169 The vivarta-vādī counters the argument of utility by saying that sometimes utility is also seen in an imaginary object and that just because the universe can be the basis of empirical dealings does not 462 in-70 Pariņāma-vādas i require it to be real. The example given is of counterfeit currency: One can buy things even with fake bills. the The answer to this is that the fake bills may be instrumental in buying and selling things, but in reality they have no utility. For example, if one donates fake money as part of a religious ceremony, one will not reap the expected benefits of a pious act from such a donation. This is because the bestower of the result, God or the gods, is not in illusion about the truth or falsehood of the act. Again, if one buys counterfeit medicine and consumes it thinking that he will be cured, he may rather contract an iatrogenic disease. Thus, there is no real utility in an imaginary object.sab Innolinovno The vivarta-vādi argues back: But there is partial utility or func- tional effectivity even in imaginary objects. Is it not the case that when one mistakes a rope for a snake or sees a plastic snake, he becomes fearful, his heartbeat increases, and he may even run away? The reply here again is that such an occurrence is not real func- tionality either. In other words, even if one becomes fearful on mis- taking a rope for a snake or on seeing a plastic snake, the rope mis- perceived as a snake will not bite him. One becomes fearful because of the belief that the snake is real. Once a person realizes that the snake is in fact a rope, the fear vanishes, even though to outward appearances the rope may continue to resemble the snake. The rope misperceived as a snake has no ability to bite and kill a person. The same is true of counterfeit coins or bills. If a merchant real- izes that the bills tendered are fake, he will not accept them. Rather, he may inform the police. Thus, an illusory object does not have utility. It seems to have utility only because someone perceives it as real. The utility is thus superimposed onto it as one superimposes a false appearance onto a real object. que fue sal no Snoil, andieran dome athliud ad radi asini yem ano golbliud saix no Jurols to date a solataim sno saoq 463 III The Ontology of Maya - Bahiranga-sakti 70.5mus al vig elqmsze od nerod of of stupan nave againt yud ng ano Fake Coins Have No Utility yamalliday ai Istasmuigent ad yam allid bacter at allt of swans T किं च “अन्धपरम्परया” इति – सच क्रयविक्रयादिलक्षणव्यवहारोऽपि न तु यथार्थताम्रि- कस्येव तद्व्यवहारकुशलेष्वपि किन्त्वन्धपरम्परयैव । अतस्तत्र तदीयकुशलेष्वसिद्धत्वेन व्यवहारस्याभासमात्रत्वात् तस्मादन्यथा नानुमेयम् । धूमाभासे हि वह्निव्यभिचारस्यौ- चित्यमेवेति भावः । adjogada nolanilini ob Moreover, the Śrutis say, “[Worldly transactions are perpetu- ated] through the blind succession of past conventions.” These conventional dealings, such as buying and selling [by using fake coins], are not like the commerce connected to real coins by experts in such affairs, but are merely the result of blindly fol- lowing past traditions. Thus, because such [fraudulent] deal- ings are not possible with those who are expert in recognizing genuine coinage, one should not infer otherwise merely because of the resemblance of the former to genuine commerce. It is certainly appropriate that the mere [mistaken] appearance of smoke would lead to a fallacious inference about the presence of fire. Commentary 13867 Even if it is accepted that counterfeit currency can be used to deal in the market, such dealings are possible only because of ignorance. As soon as one realizes that a coin is counterfeit, one refuses to accept it and, if honest, would not be inclined to use it to buy any- thing. So such use of fake coins does not really establish their util- ity, but only shows that they have a contingent utility, i.e., they will work only as long as people do not recognize them as fake. In other words, their utility is based upon the misconception that they are real. Therefore, genuine utility is found only in authentic coins. It is taken as axiomatic that wherever there is fire, there is smoke. Therefore, if one sees smoke from afar, say on top of a high- rise building, one may infer that the building is on fire. But sup- pose one mistakes a small patch of cloud on top of a mountain for 464 le-age 70 Pariņāma-vāda no al p smoke and concludes that the mountain is on fire; in such a case the inference will certainly be wrong. Similarly, if one concludes that counterfeit coins have real functional utility just because some foolish people and criminals make use of them, his inference would be utterly wrong. abulab jabrOW DOY” Therefore, because the universe has some practical utility, it cannot be false and must be real. With this, the Vedas personified have refuted vivarta-vada. The next portion of the verse refutes the Mimāṁsakas, who consider the universe to be eternal and thus argue against pariņāma-vāda. Hojas Jadi oragine ni -lotal seodw saodt s anyd doira to toegasz at (hot) battiw 70.6 tal indidoxe to nebud ad yd hotauld mood asri songil and The Universe Is Not Imperishable alsuth alboy तदेवमर्थक्रियाकारित्वेनास्त्येवेतरस्य भ्रमवस्तुवैलक्षण्यात् सत्यत्वमिति विवर्तवादिनि निरस्ते पुनरनश्वरवादी प्रत्युत्तिष्ठते । In this way, the vivarta-vādi has been refuted [by demonstrat- ing] that real existence belongs to another object, one that is of an entirely different nature from the illusory one due to its causal efficiency (artha-kriya-käritva), meaning its capacity to be used toward a valued result. ननु “अपाम सोमममृता अभूम । अक्षय्यं ह वै चातुर्मासयाजिनः सुकृतं भवति” (ऋग्वेद ८।४८।३) इति श्रुत्यैव कर्मफलस्य नित्यत्वप्रतिपादनान् नश्वरत्वं न घटते ? Now [the Mimamsaka] who accepts the universe as imperish- able (anaśvara-vādi) stands up [to present the following objec- tion, saying]: But Vedic statements like, “We have drunk soma juice and have become immortal” (Rg Veda 8.48.3), and, “The piety of a person performing the caturmäsya sacrifice is imper- ishable,” establish that the fruit of karma is eternal, so it is not possible that the universe is perishable. 6 apāma somam amṛtā abhūma gaiariol essay Jure a baxatio no p 7akṣayyaṁ ha vai caturmäsa-yajinah sukṛtam bhavati alle al grin 465 III The Ontology of Maya - Bahiranga-sakti इत्याशङ्क्याहुः “भ्रमयति” इति । हे भगवन् ! ते तव भारती उरुवृत्तिभिः बह्वीभिर्गौण- लक्षणादिभिर्वृत्तिभिः । उक्थजडान्नुक्थानि यज्ञे शस्यन्ते तत्र जडाः कर्मश्रद्धाभाराक्रान्तम- न्दमतय इत्यर्थः । तान् भ्रमयति । [Reply:] Anticipating this objection, the Śrutis reply [last quar- ter of the verse]: “[Your words] delude (bhramayati). O Bhaga- vän, Your words [in the sastra] through their manifold powers of expressions (uru-vṛttibhiḥ), namely, their secondary (gauna) and indicative (lakṣaṇā) forces or functions, delude those whose intelligence is dulled by the formal structure of Vedic hymnody (uktha-jaḍān).” The word uktha refers to those hymns or verses in scripture that enjoin sacrificial performances. The dull- witted (jaḍā) in respect of such hymns are those whose intel- ligence has been blunted by the burden of exorbitant faith in Vedic rituals. alds अयं भावः – न हि वेदः कर्मफलं नित्यमभिप्रैति किन्तु लक्षणया प्राशस्त्यमात्रम् । अन्ये- षां वाक्यानां विध्येकवाक्यत्वेन विधावेव तात्पर्यात् । अन्यथा वाक्यभेदप्रसङ्गः । “तद् यथेह कर्मजितो लोकः क्षीयते एवमेवामुत्र पुण्यजितो लोकः क्षीयते” ( छा० ८।१।६) इति न्यायोपबृंहितश्रुत्यन्तरविरोधश्च । ngad red The Sw The sense is this: The Vedas [in the statements cited above] do not intend to say that the result of their sacrificial rituals is eter- nal, but merely to glorify them through the indicative sense or implied meaning (lakṣaṇā). This is because the import of state- ments other than injunctions, being subservient to [specific] injunctions, culminates only in the injunctions themselves [and not in any independent conclusion]. Otherwise, it would lead to the fault of conflicting assertions (vakya-bheda) and would also contradict other texts found in the Śruti and supported by the logic of Vedanta, such as, “Just as the enjoyment earned by 8 9 The hermeneutical principles associated with primary, indicative, and implied or metaphorical meanings are explained extensively in the commentary to Bhagavat Sandarbha, Anuccheda 3. The word uktha specifically refers to a kind of recitation or certain recited verses forming a subdivision of the śästras, which generally form a series to be recited in contradistinction to the Saman verses, which are sung, and to the Yajus, or muttered sacrificial formulas (cf. Monier-Williams). Here the meaning is taken in a more general sense. 466

• 70 Parinama-vāda inf karma in this world perishes in due course, so does the heavenly pleasure attained by pious deeds” (CHU 8.1.6).10 blup अतः कर्मजडानामिदं भ्रममात्रं जगत् तु सत्यमपि परिणामधर्मत्वेन नश्वरमेवेति । तदुक्तं भट्टेनैव “अथवेतिहासपुराणप्रामाण्यात् सृष्टिप्रलयावपीष्येते” इति । Thus, [that the world is eternal] is only a misunderstanding of those who are foolishly attached to the fruits of their karma. In fact, the universe, even though real, is perishable because of its ever-changing character. Śrī Kumārila Bhaṭṭa has himself said, “Alternatively, on the authority of the Itihasas and Purāņas, the creation and dissolution are also accepted.” “11 Commentary abril odio avview ansbasqebai yllut one anot adue bra vi elqqua Śrī Jiva explains the remaining portion of the verse as a refutation of the Mimämsaka philosophy, which holds the world to be not only real but also imperishable. The common understanding of all the- istic philosophers of India is that the universe undergoes cycles of creation and destruction. But the Mīmāmsakas do not subscribe to this view. They hold that the universe was never created and will never be destroyed. Kumārila writes, “We do not accept any such time when the universe was created.“12 He gives various argu- ments for adopting this position. The real reason for this is their belief that karma can lead to eternal residence in heaven. In sup- port of this idea, they cite statements from the Vedic scriptures that assure an unending stay in heaven as the outcome of some rit- uals prescribed therein. For this to be true, heaven must be eternal, which naturally means that the universe is eternal. Śrī Jiva comments that this notion is arrived at only because of the Mimāmsakas’ misunderstanding of the statements of the Vedas, which can be interpreted in different ways according to 11 10 tad yatheha karma-jito lokaḥ kṣiyate evam evamutra punya-jito lokaḥ kṣiyate athavetihāsa-purāṇa-prāmāṇyāt sṛṣṭi-pralayāv apisyete banesan zidT This quote could not be traced. 12 sargādau ca kriyā nasty tādṛk kālo hi neşyate pobrad adi mont DŚloka-varttika 1.1.19.42, p. 792 Talderaine almost to see attent 467 III The Ontology of Maya - Bahiranga-sakti their primary, indicated, or implied meanings. The Mimāmsaka in this regard takes the Vedic statements literally, accepting the direct meaning of the words that describe an eternal residence in heaven for the pious performer of the sacrifice. Śrī Jīva, however, takes these statements to be part of the artha-vada, i.e., laudatory passages. According to Pūrva-mīmāmsā, there are five types of state- ments in the Veda, namely: injunctions (vidhi), prohibition (nise- dha), names (nämadheya), mantra, and laudatory or explanatory passages (artha-vada). The real import of the Veda, according to Jai- mini, is in its injunctions, or vidhis-codana-lakṣano’rtho dharmah (Mīmāṁsā-sutra 1.1.2). Therefore, the purpose of all Vedic passages is found in its vidhi statements or injunctions. As such, the injunc- tions are fully independent, whereas other kinds of statements are supplementary and subsidiary to them. If these secondary statements are accepted as independent, the defect known as vakya-bheda, or “conflicting injunctions,” comes about. Whenever there are mutually opposing injunctions, confu- sion in the mind of the executor naturally follows. For example, there is a statement, “One should perform sacrifice with rice or with barley” (vrihibhir yajet yavair vā). Here it is not clear whether rice has to be used or barley. Both cannot be used simultaneously, and if one is used then the other is left out. This results in the defect of vakya-bheda. In the present context, if apama somam, etc. (“We have drunk soma juice and become immortal”) is taken as an independent state- ment, then there will be two separate injunctions, apāma somam amṛtā abhūma, and somena yajeta (“One should sacrifice with the soma juice”), creating an apparent conflict. But if the first state- ment, which does not contain a potential verb (vidhi-lin), is taken as an artha-vāda, or as subsidiary to the subsequent statement, which does carry injunctive force (yajeta), then the confusion is avoided. This understanding is also supported by another statement from the Chandogya Upanisad, cited in the text, which explains that the result of karma is perishable. Thus, the statement, apāma 468 Hal-ha 70 Pariņāma-vāda siff somam amṛtā abhūma, cannot be taken in its primary sense, but in a secondary sense, meaning “a long time.” As a result, the Purva- mīmāmsakas, who base their understanding on the world being imperishable, are misguided. Even the famous Mimāṁsā author- ity Kumārila Bhatta has accepted the dissolution of the universe on the authority of the Purana and Itihasa13 13 It is to be further noted that wherever Mimämsä accepts the dissolution and creation of the universe, they do so only partially; they do not accept complete annihilation. Otherwise, they in turn explain that the statements in the Vedas or Purānas confirming creation and dissolution are only a kind of artha-vada in that they serve as explanations to injunctions (vidhi)14 भारतल Cerise edi griblaty 30 soustabos to shans l’arrique ont of stojoads art ront griheng 70.7some of our ad origms] sd to sa The Universe Is Not Nondifferent from Paramātmā srit अथवा " नाभेदं साधयाम” । อoversial An alternative explanation of the verse is now being offered, starting with a response to the objection, “But we are not try- ing to establish nondistinction [between cause and effect or between God and the universe] here. Rather, because [the uni- verse] arises from the Reality, as an earring [is generated from gold], we will first establish the difference and then deny it” [see Anuccheda 70.2].15 13 Kumārila Bhaṭṭa, in his Śloka-värttikā (sambandhākṣepa-parihāraḥ, Autpattika-sutra 1.1.5), argues in favor of an eternal universe and vehemently refutes the creation theory propounded by the Vedantins, Sankhyaites, and Naiyayikas. Therefore, the verse cited by Śrī Jiva needs to be traced, which as joyet we have not been able to do. In this verse, Bhaṭṭa seems to accept the last creation theory. 14 aupanisadas tu sṛṣṭi-pralaya-vadaḥ paurānikaś cartha-vādataya netavyaḥ. Śāstrārtha-dipikā, Sankhya-mata-nirākarana 1.1.5 15 Śrī Jīva bases this purva-paksa on Sridhara’s following statement in the latter’s commentary on this verse: nanu nabhedam sadhyaḥ kintu tad-utpannatvena kundalädivad bhedam pratiṣedhayamaḥ, dal bartinius 469III The Ontology of Maya - Bahiranga-sakti

इत्यादिकमाशङ्क्य प्रसिद्धस्य सत्तात्रयस्य मिथो वैलक्षण्यात् परिहरन्ति - क्वच घटादौ अर्थक्रियाकारिण्यपि व्यभिचरति सत्तेति शेषः । वस्त्वन्तरस्यार्थक्रियाकारितायामसाम- र्थ्याद् देशान्तरे स्वयमविद्यमानत्वात् कालान्तरे तिरोभावित्वाच्च । The Śrutis then refute [this defense of] nondifference by refer- ring to the mutual differences among the three well-known grades of existence (satta), saying, “Sometimes there is ‘de- gradation””: In some cases (kva ca), even when there is practi- cal utility (artha-kriya-käritva), such as in a clay pot, there is downgrading [from the absolute to the empirical grade of exis- tence];” to complete the sense here, the word sattă (“category of existence”) is to be added [as the subject of the verb vyabhica- rati, yielding the sense, “Sometimes the category of existence is downgraded”]. [Three reasons are tendered to show such down- grading from the absolute to the empirical grade of existence:] Because of the [empirical] object’s incapacity to demonstrate the causal efficiency related to another object, because it itself does not exist in another place, and because it will disappear after some time. [By contrast, the ontological existent is the basis of the causal efficiency of all objects, exists in all places, and is eternal.] क्व च शुक्तिरजतादौ तत्रापि तदानीमपि मृषा । अर्थक्रियाकारित्वाभावात् । ПА [The Śrutis go on:] “And sometimes the grade of existence is false.” Moreover, on occasion (kva ca), as in the [example of] sil- ver in an oyster shell, the existence is altogether false (mṛṣā) in that very place and at that very moment, because of the absence of causal efficiency (artha-kriya-kāritva). या तूभययुगुभयत्र घटादिसत्तायां शुक्तिरजतादिसत्तायां च युग् योगो यस्याः सा सा 16 The three grades of existence are paramarthika, the absolute or ontological reality, which is compared to the gold in gold ornaments, or to clay in a clay pot; pratibhäsika, illusory reality, which is purely mental or subjective and is exemplified by the misperception of a rope as a snake, or of silver in the oyster shell. The third satta is called vyavahärika, conventional or empirical reality. 17 The satta of a clay pot is not the same as the satta of Brahman, even though a clay pot has practical utility, which signifies sattä. There are three reasons for this as the explained in the text. 470 indak-70 Pariņāma-vāda nos in लब्धपदा भवतीत्यर्थः । सा परमकारणसत्ता न तथा किन्तु सर्वत्रापि सर्वदापि तत्तदुपा- ध्यनुरूपसर्वार्थक्रियाद्यधिष्ठानरूपेत्यर्थः । “But not so [in the case of the ontologically Real] where the exis- tent unites both characteristics” [na tathobhaya-yuk]. But that grade of existence that is inclusive of both, i.e., which is con- joined to both the kind of existence of a clay pot [the empiri- cal] and to that of silver in the oyster shell [the illusory], and is thus established firmly in its position [as Real], that supreme causal existence or Reality is “not so” (na tatha) [i.e., not down- graded or false], but is always and everywhere [present] as the substratum of all actions and objects that are appropriate to the individual adjuncts. तस्मादर्थक्रियाकारित्वेन सत्यमपि परिणतत्वेन घटवन् नश्वरमेव जगत् । न प्रतीतमात्र- सत्ताकं न चानश्वरसत्ताकमिति परस्परवैलक्षण्यदर्शनात् कथमेकमन्यद् भवितुमर्हतीति भावः । 90 VILS 85091 badA Therefore, although the universe is real because of its utility, it is yet perishable like a clay pot due to being subject to trans- formation. It has neither illusory existence (pratita-mătra- sattāka) nor imperishable existence. This means that if one sees mutually opposing qualities, then how can one [grade of existence] be another? Commentary Śrī Jiva begins an alternative explanation of the verse. Previously it was explained that the second line of the verse is a reply to the objection raised in the first, “It is not that nondifference is being established between Paramātmā and the universe, but that the difference is denied.” In the first explanation, this was done by interpreting the words vyabhicarati (deviates) and mṛşă (false) as refuting the inference found in the first line. Now the same words will be interpreted by showing the difference between the three grades of existence as described in the Advaita Vedanta system.dogog hagy 471 III The Ontology of Maya - Bahiranga-sakti Absolute or ontological existence (päramärthika-satta) is the support of all causal efficiency (artha-kriya-käritä), and exists at all times and places. Empirical existence (vyavahārika-satta) has prac- tical utility, as in a clay pot, but it is not universal. Thus, empirical existence involves a “de-gradation” (vyabhicāra), or in other words, a downgrade from the Absolute Reality, vyabhicarati kva ca. As for illusory objects (prätibhäsika-sattā), such as the silver perceived in an oyster shell, they neither have practical utility nor do they exist at all times and in all places. In other words, even though we may have some experience of such objects, their existence is not real but false, kva ca mṛṣā. Absolute existence (päramärthika-sattā) is in Paramātmā alone and thus never undergoes any type of change. It is ubhaya-yuk (inclusive of both), in that it has both causal efficiency (artha-kriya- kāritā) and real existence. The word ubhaya-yuk signifies that the existence of both empirical and illusory objects is dependent upon the absolute existent, or the ontologically Real, Paramātmā. Thus, the universe is not different from Him, yet it is not absolutely one, abheda, with Him. Although real, it is subject to transformation, but it is not illusory like the silver in an oyster shell, because it has utility, artha-kriya-käritä. Hence vivarta-vada again stands refuted. sd [sonstubes grade of 70.8 Knowledge of Real Objects Is the Basis of All Dealings erliged कूटताम्रिकत्वमाशङ्क्याहुः “व्यवहृतये” इति । विकल्प्यतेऽन्यत्रारोप्यत इति विकल्पः । स्वतःसिद्धस्ताम्रिकादिरर्थः स एव व्यवहृतये इषितः । ant ba borlelldatas Anticipating the doubt of the counterfeit coin, the Śrutis say, “The real object (vikalpa) is sought for the sake of worldly trans- actions,” etc. [In this alternative explanation] the word vikalpa [lit., “false cognition”] instead refers to something that can be imaged (vikalpyate), meaning that it can be mentally superim- posed upon another object elsewhere present (anyatraropyate). 472 Bek-se 70 Pariņāma-vāda As such, vikalpa refers to a self-evident [real] object, like a cop- per coin. Such a real object alone is desirable for conventional dealings. no अयमर्थः - अत्र कूटताम्रिकेण यं व्यवहारं मन्यसे सोऽपि न तेन सिध्यति । किं तर्हि सत्यताम्रिकेणैव ? अर्थान्तरं व्यवहर्तुर्हृदि तस्यैव प्रत्यक्षत्वात् । कूटताम्रिकमत्रोपलक्ष- णमेव । क्वचित् तं विनापि तव गृहे ताम्रिको दत्त इति पश्चाद् दातव्य इति वा छलप्रयोगे स्मार्यमाणेनापि तेन तथा व्यवहारसिद्धेः । bina Inoi The sense is as follows: Here the dealing that you believe to be effected because of counterfeit coins is not really accom- plished by them, but is possible only because of [the existence of] real coins; for although the coins may be fake, the person who accepts them takes them to be real. The fake coins here are only a token of something else, for sometimes even without any such coins one can cheat by saying, “I have already left the coins at your house or I shall give them later,” and execute one’s dealing on the basis of the other person’s knowledge of coins. तस्माद् व्यवहाररूपाप्यर्थक्रियाकारिता तस्यैव भवतीति स सत्य एव । अन्यथा सत्यस्य ताम्रिकस्याभावे शतमप्यन्धानां न पश्यतीति न्यायेन कूटताम्रिकपरम्परयापि व्यवहा- रोऽपि न सिध्येदित्याहुः “अन्धपरम्परया” इति । अन्धपरम्परादोषात् स एव व्यवहृतय इषित इत्यन्वयः । यथान्धपरम्परया व्यवहारो न सिध्येत् तथा कूटताम्रिकपरम्परयापी- त्यर्थः । Therefore, the practical utility (artha-kriyā kāritā) even in the form of [such] dealings is also only [on the basis] of that which is real; otherwise, if there were no real coins, then by the prin- ciple, “Even a hundred blind men together cannot see,” no busi- ness transaction could be effectuated, no matter how many fake coins were passed in a chain from one to another. And so the Śrutis say, “through a succession of blind following” (andha- paramparaya). The real object is itself required for practical dealings due to the defects resulting from a succession of blind following. This is the proper understanding of this sentence. The meaning is that just as worldly transactions cannot be accomplished through a chain of blind following, in the same 473 III The Ontology of Maya - Bahiranga-śakti way, one cannot have any [legitimate] dealing through fake coins passed down in succession either. Commentary empirical श्रीशाक The second half of the verse is being explained in accordance with its alternative interpretation. After demonstrating that the empir- ical and illusory grades of existence (satta) are distinct from and dependent upon the ontologically real, Śrī Jiva next examines the practical reality of vyavahārika-satta, or the existence of objects in the phenomenal world. Sankara accepts empirical existence as one of the three grades of reality, but ultimately he denies the reality of the phenomenal world because it is only an appearance, like a snake misperceived as a rope. Śrī Jiva refutes this notion while explaining the above verse. He makes the point that anything that is unreal cannot have practical utility (artha-kriya-kāritā) — the water in a mirage cannot quench anyone’s thirst. The vivarta-vādi defends his position by arguing that fake coins also have utility. So in the same way, the world has utility, and yet, like fake coins, it is not real. To refute this, the verse says that for the accomplishment of worldly dealings (vyavahṛtaye), one requires (işita) a real object (vikalpa). In this alternative expla- nation, Jiva Gosvāmī interprets the word vikalpa differently, as a real object that can be superimposed onto something else, anyatra- ropyate iti vikalpah. This is possible only if the original object is real. In the case of a rope being mistaken for a snake, the snake is a real living being. One cannot mistake one object for another if the projected object has no existence, such as the horn of a rabbit. Such a meaning of the word vikalpa is uncommon, yet not without foundation.wolle birt dgiro TbThe dealing accomplished with fake coins is not because of the fake coins themselves, but because the receiver of such coins believes them to be real, whether the person who gives them knows they are fake or not. So ultimately any such dealing is enacted based on the belief that the coins are real. 474 Hak sya 70 Pariņāma-vādas m EiIn fact, an expert swindler can also manage to deceive someone even without any coins at all if he is able to convince his victim that he has delivered the coins to his house or will deliver them later, even if he has no such intention. In this case also, even though there are no coins involved, the transaction is still carried out on the belief that one has been given or will be given real coins. Other- wise, fake coins in and of themselves have no utility for any trans- action, just as hundreds of blind men combined together have no capacity to see. o blog as dissingcost od bib woHala mid vol ji balas) nem build radio aids Wasilas nois bas Si word en bib wod ne 70.9 MOPLATE to notor 9 noteasome brild The Universe Is Real but Perishable 8 onw inga lw nonsy 900 12u) al по इत्थमेव विज्ञानवादोऽपि निराकृतः । शङ्करशारीरकेऽपि “अनादित्वेऽप्यन्धपरम्परान्या- येनाप्रतिष्ठैवानवस्थाव्यवहारविलोपिनी स्यान् नाभिप्रायसिद्धिः” इत्युक्त्वा । 防 In this way, the philosophy called Vijñānavāda (subjective ide- alism) [of the Yogacara School of Buddhism] is also refuted. In the Sariraka-bhāṣya of Sankarācārya as well, we find the following statement [countering Vijñānavāda]: “Even if the world is accepted as beginningless, by the logical implica- tions of a [beginningless] blind succession, the existence of [a beginningless series of] cognitions alone remains unsubstan- tiated [without admitting the existence of external objects]. [A beginningless series of cognitions without any objective substratum on which they are based] results in the defect of infinite regress, which would undermine all worldly dealings and would be counter to the fulfillment of your own purpose [of accepting the universe as beginningless]” (Brahma-sutra, Sänkara-bhāṣya 2.2.30).18 18 anaditve’py andha-parampară-nyayenäpratiṣṭhaivänavastha-vyavahāra-vilopini Busyan nabhipraya-siddhiḥ.oldw sasvim salt ood or yili lepit 475 III The Ontology of Māyā - Bahiranga-śakti एतदुक्तं भवति - यथेदं सुवर्णं केन क्रीतमिति प्रश्ने कश्चिदाह “अनेनान्धेन” इति । अनेन कथं परिचितम् ? इति पुनराह - तेनान्धेन परिचायितम् । तेन च कथम् ? इत्याह- केनाप्यपरेणान्धेनेत्यन्धपरम्परयापि न सिध्येद् व्यवहारः । किन्तु तत्रान्धपरम्परायां यद्ये- कोऽपि चक्षुष्मान् सर्वादिप्रवर्तको भवति तदैव सिध्यति । or asd sd 979 no tuo text note ai nomeamen adi bevlovni antos of 98 99 In this regard, we present the following scenario: If someone asks, “Who bought this gold?” and someone else replies, “It was bought by this blind man,” the first person would again natu- rally ask, “How did he recognize it as gold?” To this, the second person replies, “Well, this other blind man tested it for him.” So the first person again asks, “But how did he know it ?” and then the answer again is, “Through another blind man.” In this way, by blind succession the transaction [of recognizing gold] can never be completed. But in all this blind succession, if there is just one person with sight who started the chain, then it is possible. Fbove verse. He यथा च तत्र सर्वेष्वपि चक्षुष्मत एव व्यवहारसाधकत्वं तथा कस्मिंश्चित् ताम्रिके प्रथमं सत्ये सत्येव व्यवहारः सिध्यति । तत्र च सत्यस्यैव व्यवहारसाधकत्वं तदनुसन्धाने- नैव तत्र प्रवृत्तेश्चक्षुष्मत इव प्रवर्तकत्वात् ततश्च कश्चन ताम्रिकः सत्य इति स्थिते यत्र तद्व्यवहारकुशलैः परीक्षया सत्यतावगम्यते स एव कूटताम्रिकेऽप्यारोप्यमाणः सत्यो भवेत् । तदेवमर्थक्रियाकारित्वेन तस्य सत्यत्वे तदुपलक्षितं विश्वमेव भ्रमवस्तुविलक्षणं सत्यमिति सिद्धम् । Just as among all these people, it is only the person with sight who makes such a successful dealing possible, similarly, only if there is a real coin to begin with can such dealings be exe- cuted successfully. And there too, it is only the true coin that makes it possible to pass the counterfeit for a real one, since one engages in such dealings in the quest for real coins, just as the person having sight was at the origin of the chain, setting it into motion. Therefore, when it is ascertained that there is some genuine coin, whose authenticity experts in such dealings can verify by examination, then that [genuine coin] alone is the real object that is being superimposed onto the fake one. In the same way that the coin is [established as] real by the test of prac- tical utility, so too the universe, which is being indicated by the 476

• 70 Pariņāma-vāda example of the coin, is also confirmed as real, different from a purely illusory object. aiks laun परमात्मन एवावयवित्वव्यवहारसाधकत्वेन साधितत्वाद् युक्तमेव तत् । तथा च भ्रमा- दिभिः स्तुतम् “सत्यस्य योनिम्” (भा० १०।२।२६) इति । “तत् सत्यमित्याचक्षते” ( तै० २।६।१) इति श्रुतिश्च । शिष्टमन्यत् समानम् । Because Paramātmā has been established [as the Reality behind the objects of the universe] by demonstrating that the oper- ations of the integrated whole are founded in Him only [see Anuccheda 65], it is indeed logical [that the universe is real]. Therefore, Brahma and the other gods prayed, “You are the source of reality” (satyasya yonim, SB 10.2.26), and the Śruti also says, “That is real, so it is said” (tat satyam ity acakṣate, TU 2.6.1). The remaining part of the verse is to be explained as before. एवं जगतः सत्यत्वमङ्गीकृतं तच्च नश्वरमिति । तत्र नश्वरत्वं नात्यन्तिकं किन्त्वव्यक्त- तया स्थितेरदृश्यतामात्रमेव सत्कार्यतासम्प्रत्तिपत्तेः “यद् भूतं भवच्च भविष्यच् च” (बृ० ३।८।३) इत्यादि श्रुतेः ॥ In this way, the reality of the universe, as well as its perisha- bility, is accepted. Its perishability, however, is not ultimate; rather it is only a matter of its becoming invisible due to enfold- ment into the unmanifested state, as propounded by sat-karya- vāda, and in accordance with the Śruti, “[The universe] exists in the past, present, and future…” (BAU 3.8.4).19able Commentary Indi viauógnatiuniz 90 In his commentary on Brahma-sutras 2.2.18 to 2.2.32, Śankarācā- rya refutes the various schools of Buddhism, namely, the Vaib- hāṣikas, the Sautrāntikas, the Madhyamikas (Sūnyavādīs), and the Yogācāra (Vijñānavādīs). Sūtras 2.2.30-32 deal specifically with the subjective idealism (Vijñānavāda) propounded by the School of Yogacara Buddhism. The Yogācāra view denies the real- ity of external objects and reduces them to subjective cognitions 19 yad bhūtam bhavac ca bhavisyac ca avig boangal 477 III The Ontology of Maya - Bahiranga-sakti (vijñāna). According to them, external objects do not exist; only object-cognitions exist, which are due to the revival of sublimi- nal impressions (vāsanās) imprinted in the mind. In sutra 2.2.30, Śankarācārya dismisses vāsanās as the cause of external objects. He interprets the sutra to mean that vāsanās cannot exist in the Yogācāra view because they deny the reality of objects on which the vāsanās are based. Väsanäs are produced by external objects. To this, the Vijñānavādī may reply that the flow of vāsanās is beginningless, therefore there is no need of real external objects. The vāsanās are created by the illusory objects of the previous cycle of creation or previous birth. These vasanas produce objects that give rise to further väsanās. This is refuted by Sankarācārya in the part of the commentary cited here by Jiva Gosvāmi. Śankara says that just as in a beginningless blind succession, there is no possi- bility of valid knowledge, in the same way, unless there is some real object to begin with, there cannot be a flow of vāsanās. Śrī Jīva elaborates this with an example of gold purchased by a blind man. In Bhamati Vācaspati Miśra adds that vāsanās also need a sta- ble base, which is not accepted by the Vijñānavādīs. If the alaya- vijñāna (the collective receptacle consciousness, or the cosmic storehouse of the dispositions of all past experiences and actions) is proposed as the support of vasanās, then Vacaspati counters by pointing out that even the alaya is not stable but temporary. Alaya and väsană are both momentary, therefore they cannot have a relation of support and supported (adhara-adheya-sambandha). They come into existence simultaneously like the two horns of a cow which grow simultaneously, and thus they cannot have the relation of support and supported. Here it should be noted that the refutation that Sankara gives to Vijñānavāda is also applicable to his own doctrine. He proposes that the world is illusory, a superimposition of samskāras onto Brah- man. Saṁskāras from a previous cycle give rise to the present world. But if the world is illusory, then how can one have saṁskā- ras? He says that the cycle of creation and dissolution is beginning- less. Therefore, the experience from the previous cycle is super- imposed onto Brahman to give rise to the present universe, which 478 70 Pariņāma-vāda does not really exist. Therefore, Sankara claims there is no need to have a real basis for beginning a succession of illusion. This expla- nation is refuted here by Śrī Jiva. He says that without any real basis, it is not possible to propagate an illusion. No honest person deals in fake coins knowingly. Practical dealings (vyavahāra) are always based in reality. aixson bibenlos 1891 31 This refutes not only Sankara’s vivarta-vāda but also the Bud- dhist school of philosophy called Vijñānavāda. According to Vijñā- navāda, all the substances of the world as well as their qualities are imaginary constructs of the ignorant mind. We construct the exter- nal world ourselves and then become deluded that it exists by itself. All our phenomenal knowledge is without any truth and is a cre- ation of vāsanās, or subliminal impressions, like a dream. There is a beginningless proclivity to believe in and create a phenome- nal world of appearance. It is only due to vāsanās that phenom- ena appear in the twofold aspect of subject and object. No external object exists in reality. Everything is consciousness. According to the Lankavatara-sutra, consciousness alone is real. The external world is a projection of the collective recep- tacle consciousness (alaya-vijñāna) and not of the individual or evolving consciousness (pravṛtti-vijñāna). The force behind cre- ation is the beginningless tendency in the alaya, inspired by ignorance, to manifest itself as subject and object (anadi-vāsanā). The locus (āśraya) and the object (visaya) of this tendency is the alaya itself. Creation, therefore, is the result of this beginning- less tendency inspired by ignorance, which leads to plurality (anadi-kāla-prapañca-dauḥṣṭhülya-vāsanā). Individual pravṛtti-vijñānas are manifestations of the store- house consciousness (alaya-vijñāna). They are neither identical with nor different from the alaya. The alaya-vijñāna is like an ocean and the pravṛtti-vijñānas are like its waves. Ultimately, there is not the slightest difference between the individual vijñānas and the alaya. The alaya is indescribable and transcends all categories of the intellect. It is neither affirmation nor negation nor both nor neither. It is to be directly realized (nirbhasa-gocara). It is neither momentary nor permanent. But from the phenomenal 479III The Ontology of Maya - Bahiranga-sakti point of view, it must be described as eternal, immortal, and the permanent background of all momentary phenomena. bismil This theory (vijñāna-vāda) is naturally refuted by the Śrutis in this verse, because if there is no real object to begin with, how can illusion be propagated? Illusion is also based on the real exis- tence of objects. If real coins did not exist in the first place, there could never be fake coins. If there were no person endowed with vision who could verify the authenticity of a golden ornament, even millions of blind men together could not do so. d), abjivin In the next anuccheda, by referring to the prayers of the Vedas personified, Śrī Jiva continues to explain that the universe is existent even during the period of dissolution. amonados im elab al simobhau 20 bisarsti ww Buidad oficial wagasunagga forbliovolné alling alalabado ad of gaibaodAsta- forefoy thei Villows dilen phopiqet sevilo adipatrofsbandalguiattigedpathi ochingits dodos os jeansoorgt y Binigini temibeat efal pow which grow simubalpinumboposthitin) walian Wenchantment 3d montie-Hwan laubivibal dubeyli dodal yantamopors Ingodnegandros you to ritish 480 bolah Agnosided w Job [dow ni od prolorado [lla 25] sustais aind a sos sram a al 31 2011 oktulosath [blow] silt mont They also da li Anuccheda 71 s-andboudly plated roadgeto ods ylao.alalt llad (dadhud Manifest and Unmanifest States of the Universe भवति । अती 71.1 5651 The Universe Exists in Unmanifest Form During Dissolution THE 14TE STR state is situated od medal ad blunda esed toy brow oft forms one with blow sdy of applor (nahi) eids avon ७१ । अत एव शुक्तित्वे रजतत्वमिव तस्याव्यक्तरूपत्वे जगत्त्वमसन् न भवति । “पटवच् च” (ब्र० सू० २।१।२० ) इति न्यायेन जगदेव हि सूक्ष्मतापन्नमव्यक्तमिति दृश्यत्वेन भ्रा- न्तिरजतकक्षमपि जगत् तद्विलक्षणसत्ताकं तथात्मवदपरिणतत्वाभावेन नैकावस्थसत्ता- कमित्येवमर्थसिद्धये तदनन्तरमेवाहुः (भा० १० । ८७।३७ ) - THEREFORE, unlike the silver in an oyster shell, the universe is not non-existent when in [such] an unmanifested state [within Paramātmā]. According to the logic of Brahma-sutra, “As a piece of cloth is not different from its threads [so the effect is not different from its cause]” (paṭavac ca, vs 2.1.19), firstly, the universe in its subtle state remains unmanifested; secondly, even though it appears to be in the same class as illusory silver because of being observable like it, it has a different type of existence; and thirdly, because it is not devoid of transforma- tion like the ātmā, its existence is not single and unchanging. In order to establish this meaning, the Śrutis speak the next verse: न यदिदमग्र आस न भविष्यदतो निधनाद् अनुमितमन्तरा त्वयि विभाति मृषैकरसे । अत उपमीयते द्रविणजातिविकल्पपथैर् वितथमनोविलासमृतमित्यवयन्त्यबुधाः ॥ २२१ ॥ and has been 481 III The Ontology of Maya - Bahiranga-sakti His pol If this [world] did not exist before, then it would not have come the into existence [at all]; therefore, the inference is falsely drawn from the [world’s] dissolution that it is a mere appearance in You, who are “of one taste” (eka-rasa), and that it is present to awareness only in the interim period [between creation and dissolution]. Therefore, we compare it to the various types of phenomenal objects derived from their elemental source mate- rials. Only those who have not yet awakened discrimination (a- vibudhaḥ) believe that [this] false play of the mind is the reality. (SB 10.87.37)1 blind यद् यदि इदं विश्वमग्रे सृष्टेः पूर्वं नास नासीत् तदा न भविष्यन् नाभविष्यदेव । अडागमा- भाव आर्षः । आकाशकुसुममिवेति भावः । 101 fa The word yat here should be taken to mean “if” (yadi); the pro- noun “this” (idam) refers to the world; “before” (agre) means prior to the creation. So, if this world did not exist before the creation, then it would not have come into existence, in the way of a sky-flower (ākāśa-kusuma)? The lack of [the augment] a- (in bhavisyat)3 is an archaic (ārṣa) usage.* 1 na yad idam agra asa na bhaviṣyad ato nidhanād मिक T now instalxs-non con el anumitam antara tvayi vibhāti mṛṣaika-rase vil art silou mata upamiyate dravina-jati-vikalpa-pathair vitatha-mano-vilāsam ṛtam ity avayanty abudhaḥ 2 In other words, just as a flower growing in the sky cannot come into existence, because it has no factual existence to begin with, the universe also would never I have come into existence. Mib ton at 3 The word bhaviṣyat taken alone is a future participle of the root √bhu in the ar nominative singular, “[that which] is to become.” Jiva Gosvāmi, however, citing ārşa usage, takes the word as abhavisyat, with elision of the prefixed augment 10"a.” This gives us instead the conditional perfect in the third person singular, “[he, she, or it] would have been.” Śrīdhara Svāmī here reads the former option (bhavisyat), which together with the negative particle yields the sense, “will not be.” Taking Śrīdhara’s reading, the translation of the first two lines would be, “Since this [phenomenal world] did not exist in the beginning [i.e., before creation] nor will it persist after dissolution, hence it is concluded that during the intervening period [too] it falsely appears in You, the absolute Existence.” In this case, we have translated the verse in accordance with Śrī Jīva Gosvāmi’s interpretation. 4 The word ārṣa is used by commentators to designate irregular grammatical forms, attributing them to the Vedic language, which is full of such irregularities or non-classical forms. 482 71 Manifest and Unmanifest States of the Universe श्रुतयश्चासीदेवेति वदन्ति “सदेव सौम्येदमग्र आसीत्” ( छा० ६।२।१) “आत्मैवेदमग्र आसीत् ” (बृ० १।४।१) इत्याद्याः ।marpes alld The Śrutis also say that [this material world] certainly existed [prior to the creation], for example: “My dear, prior to the cre- ation, this world was present as existence alone” (CHU 6.2.1), and, “Indeed, the universe existed as [one with] the Self prior to the creation” (BAU 1.4.1). तदेवं सूक्ष्मतया त्वत्तादात्म्येन स्थितं कारणावस्थमिदं जगत् विस्तृततया कार्यावस्थं भवति । अतो यन् निधनान् नाशमात्राद्धेतोः शुक्तौ रजतमिव त्वयि तदिदमन्तरा सृष्टिमध्य एव न त्वग्रे चान्ते च विभाति इत्यनुमितं तन्मृषा इति प्रमाणसिद्धं न भवतीत्यर्थः । WIN In this way, this universe, which in its causal state is situated in a subtle [i.e., potential] form as one with You [Paramātmā], later expands into the [visible, created] world when present in the state of being an effect. Thus, only because of the dissolution (nidhana), i.e., due only to the fact of the world’s destruction, is it inferred that this [universal creation] is a mere appearance in You, like silver in an oyster shell, present to awareness only during the interim period of the manifest creation, but without existence before or after. This inference is false (mṛṣa); it is not substantiated by any means of valid knowing (pramāna). तत्र हेतुमाहुः “एकरसे” इति । अनुभवान्तराविषयानन्दस्वाद इति । यस्मिन्ननुभूते सति विषयान्तरस्फूर्तिर्न सम्भवति तस्मिंस्त्वयि शुक्त्यादिनिकृष्टवस्तुनीव विषयारोपः कथं स्यादित्यर्थः । “दधति सकृन् मनस्त्वयि य आत्मनि नित्यसुखे न पुनरुपासते पुरुषसार- हरावस्थान्” (भा० १०।८७।३५) इत्यस्माकमेवोक्तेः । The personified Vedas then explain the cause behind this: “You who are ’the one taste’ (eka-rase).” The implication here is that 6 5 Here Śrī Jiva is reading the word nidhanat as an ablative of cause rather than sequence, i.e., “because of the dissolution” rather than “after the dissolution,” as proposed by Śridhara, etc. salo olem od otov sds of beau need and ni The compound eka-rasa literally means “one taste.” It is used as a descriptive of Brahman, because there are no distinctions in Brahman, as typified in the statement, “Brahman is devoid of all possible distinctions, such as prior and subsequent, and unchangeable (eka-rasa), as rock-salt is salt throughout.“bar (Cf. Brahma-sutra, Sankara-bhāṣya 3.3.1, brahma purvāparādi-bheda-rahitam → 483 III The Ontology of Maya - Bahiranga-sakti after experiencing You, no other object can supply the taste of bliss. This is to say that after experiencing You, there is no possi- bility of any other object [even] becoming apparent to conscious- ness, so how can one superimpose another object on You as one might superimpose [silver] on an inferior object, such as oys- ter shell? As we [the Śrutis] ourselves have said: “Those who have fixed their minds just once on You, who are their very own Self, the eternal bliss, no longer run after material pleasures, which steal away their very essence” (SB 10.87.35). an अतोऽचिन्त्यशक्त्या स्वरूपादच्युतस्यैव तव परिणामस्वीकारेण द्रविणजातीनां द्रव्यमा- त्राणां मृल्लोहादीनां विकल्पा भेदा घटकुण्डलादयस्तेषां पन्थानो मार्गाः प्रकारास्तैरेवा- स्माभिरुपमीयते न तु कुत्रापि भ्रमरजतादिभिः । Serving aid yw aid of Therefore, since we accept that through Your inconceivable potency modifications take place in You, who never deviate (acyuta) from Your own essential nature and identity (svarupa), we compare [the world] to the various developmental pathways (panthan) or the systematic means of unfoldment (prakara) of the manifold sensory phenomena (vikalpa), such as pots or ear- rings, from their elemental source materials (dravina-jāti), such as clay or iron, but never with illusory silver. oled sostalxs यस्मादेवं तस्माद् वितथा मनोविलासा यत्र तादृशमेव ऋतं तद्रूपं ब्रह्मैवेदं जगदित्यबुधा एव अवयन्ति मन्यन्ते । तस्य तदधिष्ठानत्वासम्भवादिति भावः । ऋतशब्दप्रयोगस्त्वत्र मिथ्यासम्बन्धराहित्यव्यञ्जनार्थमेव कृत इति ज्ञेयम् । Such being the case, therefore, only those unawakened to dis- crimination (a-budhah) believe or have the notion (avayanti) that the universe, wherein the false play of the mind (vitatha- mano-vilāsa) [takes place], is the Reality, or Brahman in that form. The sense is that [Brahman] cannot be the substratum [of a purely imaginary universe]. The word rta (“truth,” “reality”) has been used in the verse to make clear the complete absence eka-rasam saindhava-ghanavad avadhäritam.) Here Śrī Jiva interprets the eff compound more literally. byla to bluusilmala 7 dadhati sakṛn manas tvayi ya atmani nitya-sukhe maupsadom na punar upăsate purușa-sara-haravasathand-in attire amilo 15) 484 71 Manifest and Unmanifest States of the Universe of such an illusory relation in Brahman [in regard to unreal objects]. Commentary Ile as bus nt re ŚRĪ JIVA GOSVĀMI FURTHER REFERS to the prayers of the Vedas per- sonified to establish that the universe is not imaginary like the sil- ver seen in an oyster shell, nor is it real like Paramātmā, who does not undergo any modifications. This verse is specifically cited to establish the principle of sat-karya-vāda. The basic principle of sat-karya-vada is that the effect exists in the cause in a subtle or potential form. Therefore, the Vedas say that if the universe did not exist (in potentia) prior to its manifes- tation, then it could never at all be brought forth into actuality. Nothing can come out of nothing, nor can a specific effect arise from any cause whatsoever. Specific effects are produced from spe- cific causes. In other words, during the period of dissolution, the universe was enfolded in Paramātmā in an unmanifest state. Bilidia According to sat-karya-vāda, nothing new is ever created. Everything exists all the time in either an unmanifest or a mani- fest state. Modern science also agrees that energy can neither be created nor destroyed, but can only be transformed from one state to another. Science also accepts that matter and energy are interchangeable. There is a principle that what is not present in the beginning nor at the end is also not present in the interim (ādāv ante ca yan nästi vartamāne’pi tat tatha). Because the universe is not eternal it did not exist before its creation and it will be destroyed after some time its present existence is thereby also disproved by this prin- ciple. But then why do we perceive it? The vivarta-vādī replies that it is superimposed onto Brahman like the illusion of silver on an oyster shell. 8 Soboru ai tadt Bhagavan Śrī Kṛṣṇa makes an almost identical statement to Uddhava: “That which was not existent before and which will not persist later is also non-existent in the interim. Its intermediate existence is in name only” (na yat jipurastad uta yan na paścän madhye ca tan na vyapadeśa-matram, SB 11.28.21). dr 485 III The Ontology of Maya - Bahiranga-sakti

The Vedas personified refute this by saying mṛṣā, meaning, “this inference is false.” Why? “Because You are of one-taste (eka-rase),” implying that if one once intuits Brahman, there is no possibility of any other object - as a separate independent entity - becoming apparent to consciousness. Rather, everywhere and at all times, it is Brahman alone that is seen in and as all things. In this state of awareness, superimposition of the universe onto Brahman and the consequent illusion that the world is real become impossible. Moreover, it is not true that the universe did not exist prior to its manifestation or that it shall cease to exist after its dissolution. It exists even then in its subtle or potential form, enfolded within prakṛti. Therefore, it is concluded that the potency (śakti) of Param- ātmā undergoes modification by His inconceivable will, without any corresponding alteration to His own intrinsic nature (svarupa), and that He brings forth the universe from its unmanifest state. Those who consider the world imaginary are of undiscriminat- ing intellect (abudha), as are those who take this universe itself to be the ultimate reality. The reason for this is that there is no pos- sibility of Brahman becoming the substratum of superimposition, because Brahman is qualityless. Nothing can be superimposed onto a qualityless object. Moreover, if the Advaitavada view of Real- ity is accepted, who will do the superimposing? There is nothing other than Brahman. They 71.2 alged sdt al Jussion et Jadw art slqtonhqs ai sterr The Effect Exists in Its Cause in an Unmanifest Formor अत्र सत्कार्यवादिनामयमभिप्रायः - मृत्पिण्डादिकारकैर्यो घट उत्पद्यते स सन्नसन्वा । आद्ये पिष्टपेषणम् । द्वितीये क्रियाया कारकैश्च तत्सम्बन्धस्य खपुष्पधारणवदसम्भवात् तेन च तेषामन्यथात्वात् कथं तत्सिद्धिरिति दिक् । The intention of the sat-karya-vādis is as follows: Does the pot that is produced by a fashioner of clay exist or not [prior to its production]? To accept the first proposition would amount to grinding that which has already been ground [i.e., producing that which already exists]. In regard to the second option, it 486 71 Manifest and Unmanifest States of the Universe is impossible for a non-existent object (asat) to have any rela- tion with [existing (sat)] agents and productive action – like the impossibility of grasping a sky flower. This is due to their categorical incompatibility [one being real, the other not]. Such being the case, how could a non-existent object ever come into existence? तस्मान् न प्रकटमेव सन् न चात्यन्तमसत् किन्त्वव्यक्ततया मृत्पिण्डे एव स्थितोऽसौ यथा कारकतन्निष्पन्नक्रियायोगेन व्यज्यते तथा परमकारणे त्वयि स्थितं विश्वं त्वत्स्वाभाविक- शक्तितन्निष्पन्नक्रियायोगेनेति । Consequently, an object like a pot [before it is produced] is nei- ther existent in manifest form nor completely non-existent, but exists in the clay itself in an unmanifested state. Just as it becomes manifest through the combined potency of the agent along with the actions performed by him, so too the universe situated in You, the Supreme Cause, becomes manifest by the combination of Your intrinsic potency together with the actions effected through such agency. Song ti soled Jon to baters sog अत्र स्ववेदान्तित्वप्रख्यापकानामप्यन्यथामननं वेदान्तविरुद्धमेव । मन एव भूतकार्य- मिति हि तत्र प्रसिद्धं युक्तिविरुद्धं च मनोऽहङ्कारादीनां मनः कल्पितत्वासम्भवात् । तथा हि सति वेदविरुद्धोऽनीश्वरवादश्च प्रसज्येत । In this regard, the disparate notions propounded by those who profess themselves to be advocates of Vedanta are indeed con- trary to Vedanta. The idea that the mind itself is a product of the material elements is widely admitted in their own doctrine. This is also illogical because of the impossibility of the mind, ego and so on being mere conceptual constructs. If such were the case, it would be contrary to the Vedas and opposed to the conclusions of theism. 9 15 st blood won nadi borshotod Advaitavada advocates that the mind is a product of the sättvika portion of the five great elements (ākāśādināṁ sättvikäṁśebhyo militebhyo’ntah-karanam Kure Jelzs utpadyate, Tattvänusandhāna 1.22). But according to vivarta-vada, the phenomenal world, including the mind, is a mere conceptual construct. This is illogical, because conceptual constructs are a product of the mind, so how can the mind itself be a conceptual construct? Then the mind would require another mind of which it would be a conceptual construct and so on, ad infinitum.in 487 III The Ontology of Mäyä - Bahiranga-sakti स च निन्दितः पाद्मे - ()stanyom holding thei This is condemned in Padma Purana: to lidiasottit adi । piliditeqedoni lesivogstag pubfyodwordpadadha grried श्रुतयः स्मृतयश्चैव युक्तयश्चेश्वरं परम् । वदन्ति तद्विरुद्धं यो वदेत् तस्मान् न चाधमः ॥ २२२ ॥ इति । man and The Śrutis, Smrtis, and logic all avow the Supreme Personal Absolute (Iśvara). No one is lower than one who speaks in opposition to this [conclusion]. (Padma Purana)10 beaubon બાના Commentary Śrī Jiva further explains the intention of sat-karya-väda to establish the reality of the universe. A potter produces a pot from clay by performing some actions on it. The question raised is whether the pot existed or not before it was produced by the potter. If the first option is accepted, i.e., the pot pre-existed, then the question nat- urally follows: What did the potter do? Obviously nothing, since the pot was already existing. His action would be meaningless, like trying to make paste out of paste by grinding it even further. од The only other possibility is that the pot was non-existent to begin with. In such a case, there could not be any relation of the potter or of his actions to the pot, just as one cannot grasp a sky- flower, i.e., an imaginary flower growing in the sky. For a relation to exist between two things, they must both be real. There is a relationship between a cause and its effect. Only spe- cific causes produce specific effects. But if the pot did not exist beforehand, then how could the clay used in making it ever be related to the pot? For a relation to be possible, both relata must exist simultaneously. In the same way, the potter and his actions 10 śrutayaḥ smrtayaś caiva yuktayaś ceśvaram param vadanti tad-viruddham yo vadet tasman na cädhamaḥ This verse is untraceable. 488 71 Manifest and Unmanifest States of the Universe are also causal factors in producing the pot, but if the pot is non- existent, then how can these two causes be related to it or desig- nated as its causes? There can never be any relation between a non-existent object and existent objects, actions, or qualities. To produce something means to have a relation with its exis- tence. A non-existent entity can never become existent because it can never be related to anything. Therefore, since no other possi- ble conclusion is left to us, we must accept that the effect exists in unmanifest or potential form in the cause and is simply made mani- fest by the action of the agent. It is thus concluded that the efforts of an agent to bring forth effects are not futile and that an effect cannot be absolutely non-existent prior to its production. Śrī Jiva points out that the theory of Advaitavada, or vivarta- vāda, i.e., that the universe is not real but a superimposition by the ignorant jiva on Brahman, is tantamount to atheism, aniśvara-vāda, and thus contrary to Vedanta. Advaitavādīs accept that the mind is a product of the gross elements (mahābhūtas): Then, through the intentionality of Iśvara, the five elements in their uncombined state, also called tan-matras, are generated. These elements, being products of maya consisting of the three Ygunas, are also made of the three gunas - sattva, rajas, and tamas. T Out of these, the five elements predominated by sattva-guna give wh rise to the five cognitive senses, namely, ear, skin, eyes, tongue, hand nose, respectively. But from the elements, beginning with space (ākāśa), that are mixed with a portion of sattva, are gener- ated mind, intellect, ego, and citta. (Vedānta-paribhāṣā 7.10, 12)11 But the same philosophers claim that the universe consisting of the mahābhūtas and its products, such as mind and ego, is a construct of the mind:ond at 1 Jedd (in) 11 00 qn) vils tata [isvara-sankalpat] ākāśādīni pañca-bhūtāny apañcīkṛtāni tan-matra-pada-pratipadyāni utpädyante. (auto-ama) sola salasb imani bhūtāni triguṇa-maya-karyāni trigunani. gunah sattva-rajas-tamāmsi. etaiś ca sattva-gunopetaiḥ pañca-bhūtair vyastaih prthak prthak kramena srotṛ-tvak- cakṣu-rasana-ghräṇākhyāni pañca-jnänendriyani jayante. etebhyaḥ punar doen ākāśādi-gata-sättvikamsebhyo militebhyo mano-buddhy-ahankara-cittäni jäyante. 489III The Ontology of Maya - Bahiranga-sakti Who If this world were real, its perception would never be obstructed. Since the sublation of perception cannot be explained in any other way, we are forced to accept that this inexplicable uni- verse is a vivarta of consciousness. (Sarva-darśana-sangraha, on Sankara-darśana 10, p. 682)12 доп This is utterly illogical. The mind is a product of the material elements, yet, out of ignorance, the mind constructs the universe, from which it itself is produced. This explanation has the defect of mutual dependence, anyo’nyaśraya-dosa. vd test Moreover, whose ignorance is being spoken of? Since Brahman is the only reality, it is Brahman that is both the subject and object of ignorance. But this is absurd. Because Brahman is universally accepted as being pure knowledge in essence (jñāna-svarupa), how can It become the subject of ignorance? the 71.3 of the universe. A 10 работы sinébey of voting and ans a por brom clay by Vivarta-vāda Is Not the Conclusion of the Scriptures गीता १६।८- the असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् । ould be 201 SUP अपरस्परसम्भूतं किमन्यत् कामहैतुकम् ॥ २२३ ॥ smug इति श्रीगीतोपनिषदादिदृष्ट्यैवानीश्वरवादिन एवं व्याचक्षते । According to the view of Bhagavad Gita, those who deny the existence of Isvara (aniśvara-vādīs) speak as follows: alur bas befo 13 They claim that this world is untrue (asatya), that it is with- out any foundation (apratistha), devoid of God or a personal conscious source (aniśvara), that it is brought forth perpetu- ally (aparaspara-sambhuta), and, moreover, that it is caused by desire alone (kāma-haituka). (GITA 16.8)13 ught 12 khyāti-bädhänyathanupapattyä anirvacaniyaḥ prapañcas cid-vivarta iti siddham. asatyam apratiṣṭham te jagad ahur anisvaram sky aparaspara-sambhūtam kim anyat kama-haitukam 490 71 Manifest and Unmanifest States of the Universe असत्यं मिथ्याभूतं सत्यासत्याभ्यामनिर्वचनीयत्वेनाप्रतिष्ठं निर्देशशून्यं स्थाणौ पुरुषत्व- वत् ब्रह्मणीश्वरत्वस्याज्ञानमात्रकल्पितत्वादीश्वराभिमानी तत्र कश्चिन् नास्तीत्यनीश्वरमेव जगत् । अपरस्परसम्भूतमनाद्यज्ञानपरम्परासम्भूतम् “अपरस्पराः क्रियासातत्ये” । अतः कामहैतुकं मनः सङ्कल्पमात्रजातं स्वप्नवदित्यर्थः । The adjective “untrue” (asatya) means “false” or “illusory,” since the world cannot be described as real or unreal. That the world is without foundation (apratistha) means that it is with- out any purpose. Because the notion of God superimposed on Brahman is a mere conceptual construct manufactured out of ignorance, like mistaking a post for a man, there is no such per- son in the world identifiable as God. Hence, the world is devoid of God (aniśvara). That the world is brought forth “perpetually” (aparaspara-sambhuta) means that it arises out of a beginning- less succession of ignorance. The word aparaspara signifies the continuity of an action. Therefore, [the world] is born merely out of desire (kama-haituka), or in other words, out of mental resolve (manaḥ-sankalpa). The meaning is that it is like a dream object. अत्र “प्रवृत्तिं च” (गीता १६ । ७) इत्यादिना तेषां संस्कारदोष उक्तः “एतां दृष्टिम्” (गीता १६।९) इत्यादिना तु गतिश्च निन्दिष्यत इति ज्ञेयम् ।hout entolog In the same section of the Gita, the impure samskāras [of the ungodly nature] are described [in the prior verse]: “People of ungodly nature do not know what is appropriate action and what is to be avoided. Thus, in them there exists neither purity, nor virtuous conduct, nor truthfulness” (GITA 16.7).15 And then, in the following verse, their actions (gati) are also criticized: “Upholding this view, such hostile individuals, who are bereft of self-awareness, of paltry discrimination, and performers of cruel deeds, take birth solely for the destruction of the world” (GĪTĀ 16.9).16 14 aparasparaḥ kriya-sätatye 15 PANINI 6.1.144 pravṛttim ca nivṛttim ca jana na vidur āsurāḥ na saucam napi cacaro na satyam teşu vidyate 16 etām dṛṣṭim avaṣṭabhya naṣṭātmāno’lpa-buddhayaḥ→ 491 III The Ontology of Maya - Bahiranga-sakti एभिरेव ब्रह्मण ऐश्वर्योपाधिर्मायापि जीवाज्ञानकल्पिता तयैव जगत्सृष्टिरिति मतम् । They also say that maya, too, which is Brahman’s adjunct of sovereign power, is a mental construct manufactured out of the jiva’s ignorance, and that the universe is created through that alone. 20 यदुक्तं तदीयभाष्ये “तदनन्यत्वम्” (ब्र० सू० २।१।१४ ) इत्यादिसूत्रे “सर्वज्ञेश्वरस्यात्मभूते इवाविद्याकल्पिते नामरूपे तत्त्वातत्त्वाभ्यामनिर्वचनीये संसारप्रपञ्चबीजभूते सर्वज्ञेश्वर- स्य मायाशक्तिः प्रकृतिरिति श्रुतिस्मृत्योरभिलप्येते” इति । As is said in the Sankara-bhāṣya on Brahma-sutra 2.1.14: “Name and form, which are imagined through ignorance, are like the very internal nature of the omniscient God (Iśvara) and can- not be delineated (anirvacaniya) as real or unreal. Being the very seed of phenomenal existence, they are the māyā potency of the omniscient God, which is called prakṛti in the Śrutis and Smrtis.“7il at si Jadi el gatron sil adr el gainsér sit (nqinline-domom) svloest Co Scriptu किन्त्वत्र “विद्याविद्ये मम तनू” (भा० ११।११।३) इत्यादिश्रीभगवद्वाक्येन तु विरुद्धमिति । But this is opposed to the statements of Bhagavan Śrī Kṛṣṇa, Śri Kebay such as: “O Uddhava, know that knowledge (vidya) and igno- rance (avidya) are My two forms [energies], created by My māyā. They are beginningless and cause the bondage and release of the embodied beings” (SB 11.11.3).181 अतो मायावादतया चायं वादः ख्यायते । audr hablove ad ed of al terw wollat sdi mi to Asund sie odw aloubivihal altaod done wely eidt gaiblodqU” Therefore, this philosophy is also called Māyāvāda. prabhavanty ugra-karmaṇaḥ kṣayāya jagato❜hitaḥ 17 sarvajñeśvarasyatma-bhüte ivävidya-kalpite näma-rüpe tattvätattväbhyam anirvacaniye samsara-prapañca-bija-bhūte sarvajñeśvarasya māyā-śaktiḥ prakṛtir iti śruti-smrtyor abhilapyete. 18 vidyavidye mama tanu viddhy uddhava śarīriņām mokṣa-bandha-karī ādye māyaya me vinirmitte See Anuccheda 54. daybed holds item” 492 71 Manifest and Unmanifest States of the Universe Commentary Next, Śrī Jiva shows that the position of the Kevaladvaita School (i.e., radical nondualism) is not accepted by the scriptures. In fact, it has been criticized vehemently. The scriptures do not propound the world as imaginary, but as the real effect of Paramātmā’s real potency (prakṛti or mayā). The maya of Advaitavada, however, is neither real nor unreal and is thus called anirvacaniya, or ineffa- ble. In his Bhāṣya on Brahma-sutra (2.1.14), Śrī Śankara clearly says that māyā is the energy of Iśvara, but is avidya-kalpita, or imagined through ignorance. While expounding on this part of Sankara’s commentary, Śrī Vācaspati Miśra makes it even more explicit: “This is to be said: The majesty and omniscience of Isvara are not real, but only an imposition out of ignorance.’ TarOn On the one hand, it is said that maya is an energy of the omni- māyā māyā scient God, while on the other it is said to be neither real nor unreal. But according to Sankara, neither Iśvara Himself nor His potencies are real. Śrī Śankarācārya states this in his commentary on the same sutra: “Thus, Iśvara’s rulership, omniscience, and omnipo- tence are contingent solely on the limiting adjuncts (upadhis) that are a product of ignorance; they are without ontological reality.” nergy “19 “20 Thus, māya’s creation, the universe, is also not real. Everything is avidya-kalpita, or a product of ignorance. Whose ignorance? It is the ignorance of the jiva. But the jiva himself is not real. He is also a product of ignorance. Both Iśvara and the jiva are the offspring of ignorance, or māyā. But ignorance is in the jiva. So it is difficult to determine which comes first, the jiva or māyā. Māyā is the cause of Isvara, and at the same time, Iśvara is the support of maya. The universe is a conceptual construct of the jiva’s mind, but the jiva’s mind is a product of the universe. Although the jīva, māyā, and the universe are explained as having a cause and effect relation, they are also said to be mutually dependent. 19 etad uktam bhavati - na tättvikam aiśvaryam sarvajñatvam ca brahmaṇaḥ kintu avidyopadhikam iti. 20 tad evam avidyatmakopädhi-paricchedäpekşam eveśvarasyeśvaratvam sarvajñatvaṁ sarva-śaktitvaṁ ca. na paramarthataḥ. 493 III The Ontology of Maya - Bahiranga-sakti But māyā as described in the scriptures is a real potency of Paramātmā. In Bhagavad Gita, Śrī Kṛṣṇa says that māyā, consist- ing of the three gunas, is His potency (7.4, 7.14, 14.3). In the Bhāga- vata Purana verse (11.11.3) cited here also, Śrī Kṛṣṇa says that māyā, consisting of the vidya and avidya potencies, belongs to Him. Advaitavada, being based on the concept of anirvacaniya-māyā, is popularly called Māyāvāda. In the scriptures it has been counted as a paṣaṇḍa, or heretical doctrine. Next, Śrī Jiva cites verses to this effect. 16 gions srt al by indi ayse aidf no gribamoqs slid ongi duodi banigami Māyāvāda Was Propagated to Bewilder the Asuras 71.4 तदेवं च पाद्मोत्तरखण्डे देवीं प्रति पाषण्डशास्त्रं गणयता श्रीमहादेवेनोक्तम् (प०पु० ६।९३।६६, ६९) – Mahadeva also said to Parvati in the Uttara-khanda of Padma Purāṇa, while listing the literature opposed to the Vedic conclu- sions (pāṣaṇḍa-śästra): no gideralu Pereval and mollz.ames मायावादमसच्छास्त्रं प्रच्छन्नं बौद्धमुच्यते । Bimgayan Sri Kripa, मयैवं कथितं देवि कलौ ब्राह्मणरूपिणा ॥ २२४ ॥ वेदान्ते तु महाशास्त्रे मायावादमवैदिकम् । मयैव वक्ष्यते देवि जगतां नाशकारणात् ॥ २२५ ॥ इति । 0901 Māyāvāda is a false scripture that is called disguised Buddhism. 01 O Devi, I shall take the form of a brahmana and teach this scrip- ture in Kaliyuga. I shall expound the non-Vedic Māyāvāda tab within the great literature of Vedanta for the purpose of destroying the universe. (Padma Purana, Uttara-khanda 93.66, 69)2odila sesviau s toubonga ai haim ‘ovads baim तच् चासुराणां मोहनार्थं भगवत एवाज्ञयेति तत्रैवोक्तमस्ति । तथा च पाद्म एवान्यत्र शैवे च - 21 māyāvādam asac chastram pracchannam bauddham ucyate Hovard main bate mayaivam kathitam devi kalau brāhmaṇa-rūpiņā vedänte tu mahā-śāstre māyāvādam avaidikam mayaiva vakṣyate devi jagatāṁ nāśa-kāraṇāt mulihaqohin iniquandoghiva nos hot vitae tortaions 494 71 Manifest and Unmanifest States of the Universe He [Śiva] did this on the order of Bhagavan in order to bewilder the asuras. This is stated elsewhere in Padma Purana (Uttara- khanda 71.106-107) as well as in Śiva Purana: sulfament द्वापरादौ युगे भूत्वा कलया मानुषादिषु । स्वागमैः कल्पितैस्त्वं तु जनान् मद्विमुखान् कुरु ॥ २२६ ॥ -169qex bouras asad and ti sargoed asild to lui et salsa” Take birth by your partial potency in the world of humankind 55 at the beginning of the Kali age and turn people against op da Me by composing a concocted teaching. (Padma Purāṇa, g Uttara-khanda 71.106-107)22 anbesish vd maisdi इति श्रीभगवद्वाक्यमिति दिक् । अत एवोक्तं श्रीनृसिंहपुराणे यमवाक्ये (९१६) - The latter statement is that of Śrī Bhagavan. This is the general idea. Therefore, it is said in Nrsimha Purana in the words of arsitois Yama: جام 10 विषधरकणभक्षशङ्करोक्तीर्दशबलपञ्चशिखाक्षपादवादान् । महदपि सुविचार्य लोकतन्त्रं भगवदुपास्तिमृते न सिद्धिरस्ति ॥ २२७ ॥ इति । Even after deliberating properly for a long time on the words of Patanjali, Kanāda, and Sankara, or on the philosophy of Buddha, Pañcaśikha, Gautama, and Lokayata, one cannot attain perfec- tion without the worship of Bhagavan. (Nrsimha Purana 9.6)23 al सर्वेऽत्र वादग्रन्था एव निर्दिष्टाः । न तु मन्त्रग्रन्था इति नामाक्षरमेव साक्षान् निर्दिष्टमिति च नान्यथा मननीयम् । “आनन्दमयोऽभ्यासात्” (ब्र० सू० १।१।१२) इत्यादिषु वेदान्तसू- त्रकारमतं तत्र दूष्यत इति । अतो यत् क्वचित् तत्तत्प्रशंसा वा स्यात् तदपि नितान्तना- स्तिकवादं निर्जित्यांशेनाप्यास्तिक्यवादः ख्यापित इत्यपेक्षया ज्ञेयम् । 22 dvāparādau yuge bhütvä kalayă mănușădiṣu svagamaiḥ kalpitais tvam tu janan mad-vimukhan kuru that He is 23 visadhara-kanabhakṣa-sankaroktir daśabala-pañcaśikhākṣapāda-vādān Tmahad api suvicārya loka-tantram bhagavad-upāstim ṛte na siddhir asti The second half of this verse makes up the first half of 9.6. But the first half of the verse is untraceable. Our guess is that the present publisher deleted it, considering it to be controversial. According to the context, however, the first half is surely appropriate. 495 III The Ontology of Maya - Bahiranga-sakti All the works referred to in this verse are philosophical trea- tises only and not canonical Vedic texts, and only the [authors’] names have been stated directly, thus they are not to be inter- preted otherwise [i.e., as independently authoritative texts or as texts in harmony with devotion]. The conclusions of the author of the Brahma-sutra, as expressed in aphorisms like, “Brahman is full of bliss, because it has been affirmed repeat- edly in the Śrutis” (ananda-mayo’bhyasat, vs 1.1.12), have been corrupted in these philosophies. Therefore, whenever some praise is given to them, it is only because they partially establish theism by defeating stark atheism. (vor-dorry abgan-010370 तस्मात् स्वतन्त्र ईश्वर एव सर्वस्रष्टा न तु जीवः स्वाज्ञानेन स्वशक्त्यैवेत्यायातम् । तदुक्तं श्रीबादरायणेनापि बहुत्र “सञ्ज्ञामूर्तिकृप्तिस्तु त्रिवृत् कुर्वत उपदेशात्” (ब्र० सू० २।४।२०) इत्यादिषु । da inelu это Thus, Iśvara alone is the independent creator of everything and not the jiva, neither through its own ignorance or any potency belonging to it. Śrī Bādarāyaṇa has also stated this in many places, such as, “The evolution of names and forms, however, is the work of the Supreme Divinity, who compounds the ele- ments through triplication (trivṛt kurvatah), because it has been so instructed in the scriptures” (vs 2.4.20).24 اشاعتل العب अतः “तन्मनोऽसृजत मनः प्रजापतिम्” इत्यादौ मनःशब्देन समष्टिमनोऽधिष्ठाता श्रीमान- निरुद्ध एव । “बहु स्यां प्रजायेय” ( छा० ६।२।३) इति तत्सङ्कल्प एव वा वाच्यः । Therefore, in statements such as, “He created mind, and mind [created] Prajapati,“25 the word manas (mind) refers to Aniru- ddha, the presiding deity of the aggregate mind. Alternatively, manas refers to His intentionality, as in the Chandogya Upanisad, “I shall become many and create progeny” (bahu syam prajayeya, CHU 6.2.3). स च सत्यस्वाभाविकाचिन्त्यशक्तिः परमेश्वरस्तुच्छमायिकमपि न कुर्यात् । चिन्तामणी- नामधिपतिः स्वयं चिन्तामणिरेव वा कूटकनकादिवत् । तथा च माध्वभाष्यप्रमाणिता श्रुतिः “अथैनमाहुः सत्यकर्मेति सत्यं ह्येवेदं विश्वमसृजत” इति । ho had bhoom 24 sañjñā-murti-klptis tu trivṛt kurvata upadeśāt 25 tan-mano’srjata manaḥ prajapatim athgongge plantat Hed 496 71 Manifest and Unmanifest States of the Universe Parameśvara, who naturally possesses real inconceivable poten- cy, would not create a petty illusory world, just as the master of a philosopher’s stone or the philosopher’s stone itself would not produce fake gold. And there is the Śruti cited in Madhva’s Vedanta-bhāṣya: “He is called Satyakarma, ‘He whose deeds are true’; consequently, this world that He created is indeed true.” एवं च (भा० १०।२।२६) – “26 156 15.1st PIED DE FUSE HEUS BESH 15176 And in the same vein: REY TERUS F 35 सत्यव्रतं सत्यपरं त्रिसत्यं सत्यस्य योनिं निहितं च सत्ये । [D] सत्यस्य सत्यमृतसत्यनेत्रं सत्यात्मकं त्वां शरणं प्रपन्नः ॥ २२८ ॥ FIRIEST We take shelter of You, whose essence is Truth (satyatmaka): You, who are true to Your vow (satya-vrata), who value truth above all (satya-para), who are truth in past, present, and d future (tri-satya); You, who are the womb of truth (satyasya holyonim), who are concealed in all truth (nihitam ca satye), and howho are the Truth of truth (satyasya satyam). You are the eye of ow truth in the cosmic law (rta-satya-netra). (SB 10.2.26)27 इत्यत्र सत्यसङ्कल्पत्वं सत्यपरायणत्वं सृष्ट्यादिलीलात्रयेषु सत्यत्वं सत्यस्य विश्वस्य कारणत्वं सत्य एव विश्वेऽस्मिन्नन्तर्यामितया स्थितत्वं सत्यस्य तस्य सत्यताहेतुत्वं सत्य- वचनस्याव्यभिचारिदृष्टेश्च प्रवर्तकत्वं सत्यरूपत्वमित्येतेषामर्थानामाकृतं परिपाटी च सङ्गच्छते । Here it is evident that Bhagavan’s resolve is true (satya-sankalpa), as He is devoted to truth (satya-para). He is truth in past, present, and future (tri-satya), meaning that His three pastimes of creation, sustenance, and dissolution are all true. He is the womb of truth (satyasya yonim), meaning that He is true as the source of the cosmos, which is certainly [also] true or real. His being concealed in all truth (nihitam ca satye) means that He is situated in this real cosmos as the Indweller or Immanent Self. As such, He is the Truth of truth (satyasya satyam), meaning 26 athainam āhuḥ satya-karmeti satyam hy evedam viśvam asṛjata 27 satya-vrataṁ satya-param tri-satyam satyasya yonim nihitam ca satye satyasya satyam ṛta-satya-netram satyatmakam tväṁ śaraṇam prapannaḥredt 497 III The Ontology of Maya - Bahiranga-sakti that He is the cause of its being real. He is the eye of truth in the cosmic law (rta-satya-netra), meaning that He is the only propagator of the unfailing vision found in words of truth (rta- satya-netra). His essence is truth (satyatmaka), meaning that He is the form or embodiment of truth, by which it is reasonable to conclude that the form and arrangement of these objects in the universe are also real. because it has been affirme been offirmed repeat- अन्यथा “सत्यस्य योनिम्” इत्यादौ त्रये तत्रापि “निहितं च सत्ये” इत्यत्राकस्मादर्धजर- तीयन्यायेन कष्टकल्पनामयार्थान्तरे तु भगवता स्वप्रतिश्रुतं सत्यकृतं यत् तत्तद् युक्तमे- वेत्यतो ब्रह्मादिभिस्तस्य तथा स्तवे स्वारस्यभङ्गः स्यात् प्रक्रमभङ्गश्च । तस्मात् सत्यमेव विश्वमिति स्थितम् ।। श्रुतयः श्रीभगवन्तम् ॥ SISSE If, however, we do not understand the verse in this way, and if instead the three predicates28 [of Bhagavan], beginning with satyasya yonim - and particularly the second- were suddenly given a different meaning [i.e., that the world is not real], by the logic of “half an elder woman,” the resultant interpretation would be forced and self-contradictory (kaṣṭa-kalpana). On this account, the prayers of Brahma and the gods, which are an appreciative response to Bhagavan’s fulfillment of His promise, would lose their natural sense as well as undermine the purpose for which they were uttered. Therefore, it is concluded that the universe is indeed real. Commentary H एर्व वा वाच्य Śrī Jiva cites verses from the Padma and Nrsimha Purāņas to sub- stantiate his conclusion that the philosophy of the Advaitavada School is heretical and was propagated to bewilder the asuras. In Chapter 236 of the Uttara-khanda of Padma Purana, there is a dia- logue between Śiva and Parvati in which the latter asks Śiva to list the tāmasika-śāstras (i.e., the scriptures that embody primarily the 28 The three predicates of Bhagavan being referred to are satyasya yonim (the true source of the true cosmos), nihitam ca satye (being situated as the Indweller in the real cosmos), and satyasya satyam (the real cause of the real world). ine 498 71 Manifest and Unmanifest States of the Universe nature of darkness, inertia, and unconsciousness). Śiva responds by first explaining that the Pasupata doctrine (a sect of Saivism) and the six darśanas are all tāmasika. He then goes on to say that in Kaliyuga, he takes the form of a brāhmaṇa (Sankarācārya) and propagates Advaitavada. After this, he states the three divisions of the Purānas according to the three gunas. winds asged There is a similar dialogue in Chapter 71 of the same book wherein Śiva recounts how he was ordered by Visņu to propagate the illusory philosophy of Advaitavada. Thus, on the order of Bha- gavān Viṣṇu, Śiva himself appeared as Sankarācārya and taught Advaitavada. It is clear from these references that Māyāvāda, or Advaitavada, is not the philosophy of the Vedas or the Vedic scriptures. fe ter atmammoo Imavao svile jini sasomi bstSimilarly, the philosophies of Patanjali, Kanāda, Gautama, and Kapila are also not supported by the revealed and authoritative texts of the Vedas or mantra-granthas. None of these philosophies accept that Bhagavan is both the nimitta and upādāna cause of the universe and that He is sat-cit-ananda by nature. The Brahma-sūtra (1.1.12) very clearly states that the Absolute Reality, or Brahman, is ananda-maya, or bliss personified. Even so, these other philoso- phies are sometimes praised because they are instrumental in countering atheism. They can be likened to a fence that protects the Vedic creeper.it blow tolli as 20maco QUB Śrī Jiva refers to Brahma-sutra (2.4.20) to establish that the uni- verse is created by Iśvara and not by the jiva through ignorance. He raises a doubt by citing an Upanisadic statement asserting that the mind created prajapati, meaning Brahma and the progenitor gods. Śrī Jiva answers that mind here refers to the presiding deity of the mind, Śrī Aniruddha. Alternatively, the word “mind” can be taken here to mean the intentionality of Paramātmā, as mentioned in the Chandogya Upanisad (6.2.3). ambe Paramātmā has real inconceivable power. This was established in Bhagavat Sandarbha, Anuccheda 16.2. There is no need for Him to create an illusory māyā. He is real; His powers are real, and His creation is also real. This is stated by the devas headed by Brahma in their prayers (garbha-stuti) to Śrī Kṛṣṇa..sable as 499III The Ontology of Maya - Bahiranga-sakti theThe gods had earlier petitioned Bhagavan to request His help in ridding the Earth of her burden of demonic people. Bhagavan had answered by promising that He would quickly descend to the Earth. Now, as Kṛṣṇa was about to appear from the womb of Devaki, they were pleased that He was fulfilling His promise. Therefore, they began their prayers with the word satya-vrata, or “one who is true to His word.” The whole verse follows with a litany of ways in which Kṛṣṇa is satya, or truth.abzo aswad wod In the first three adjectival compounds, it is stated that He has true resolve, is devoted to truth, and that His three types of lilă in the form of creation, sustenance, and dissolution are all true. Fur- thermore, it is said that He is the source of the cosmos and also immanent in it. Śrī Jīva Gosvāmī comments that after declaring the first three notions as true, to then claim that the world created by Him is imaginary and that He enters such an imaginary world would break the natural sequence of the prayer in which they are establishing everything as satya, or true. Śrī Jiva Prabhu calls this ardha-jaratiya-nyaya, the principle of “half an elder woman,’ “29 which has roughly the same meaning as the ardha-kukkuți-nyaya, or the principle of “half a hen,” i.e., indi- cating the impossibility of an argument on the basis of an inner con- tradiction. Here it would mean accepting Brahman as real but the cosmos as illusory. Such an acceptance would furthermore not suit the frame of mind of the devas, because to say that God creates an imaginary world is no praise. The devas use the word satya repeat- edly to substantiate that everything regarding Bhagavan, or even simply related to Him, is real. Therefore, it must be concluded that the cosmos is real. heres shaft showine vi This verse constitutes a commentary on the famous phrase in 29 Cf. A Handful of Popular Maxims (Jacob 1900: 6), quotes Vardhamana: yathā strī na taruņi ślatha-stanatvāt kṛṣṇa-kesatvan na jarati vaktum sakyate tadvat siddhäsiddham prayojanam, “indefiniteness, half-and-halfness, the being neither one thing nor another.” Furthermore, Rāmānanda is quoted as saying, ardham mukha-matram jaratyā vṛddhāyāḥ kāmayate nāngānīti so’yam ardha-jaratiya-nyayah (from his commentary on Brahma-sutra 1.2.8): “The logic of accepting ‘half an elder woman’ implies that one finds agreeable only half of an elder woman, namely her face, but not the rest of the body.“squirt t 500 71 Manifest and Unmanifest States of the Universe the inceptive verse of the Bhāgavatam, “Let us meditate on the Sup- reme Truth” (satyam param dhimahi). In the next anuccheda, Śrī Jiva cites some verses from the Twelfth Book of the Bhāgavatam that appear to support the view of Advaitavada. He then clarifies their intention by explaining the true import of such verses. beyond to al 9219vinu sr पुनः ॥ २५॥ syal-sxlitasy A ni इत्यन्त्र तथा (भार पर्व लेखिहाने 1958 platsen (7) FEST | FO Phpbile e infusfly organismelings Susis मिका श्री Ti 15 en fist testng men sumpitv mate La adjunct (upont) p: the material gailangan YAW IT WI -tos balles sattoob sih ni babulani af (oyal-oplog) notuloarth (oyal-260mA (3) Itation. Int godsabi vd vloza 1930s vita yd boyorlash ad blood stavba ni badimesh notaredil to an adta as) (Bnovärld) bootarabou chaidTcher blog add to anothoodand sell being ofw sued to anthou dids boro -aliasins gribende en your own body, now the universe, La te frein the Sal paladysujano silni beaialas ad fllw notuloseib lo sbad wol adr banaeth dots) (1) gasoille od mi bodiesh oila an loqulaypooltoes gniwolla ord boron ad luoda gigs ar avi ne bidw 501 entwined his golia M -quabdy nosterhoutjad in equé vidiobaljail bloggbe assign Anuccheda 72 The Universe Is Not Destroyed in Atyantika-layal the form of ther ads, it is stated that He has also ७२ । तदेवम् “न यदिदमग्र आस” (भा० १० । ८७ ।३७) इत्यनेन प्राकृतलयोऽपि सत्का- र्यवादेऽनुगमितः । आत्यन्तिके तु मोक्षलक्षणलये न पृथिव्यादीनां नाशः । जीवकृतेन तथा भावनामात्रेण स्वाभाविकपरमात्मशक्तिमयानां तेषां नाशायुक्तेः । लब्धमोक्षेषु श्री- परीक्षितादिषु तद्देहस्थानामपि पृथिव्याद्यंशानां स्थितेः श्रवणात् तथा हिरण्यगर्भांशानां बुद्ध्यादीनामपि भविष्यति । अतस्तेष्वध्यासपरित्याग एवात्यन्तिकलय इत्युच्यते । I IN THIS WAY, according to SB 10.87.37 (Anuccheda 71.1), the total dissolution (prākṛta-laya) is included in the doctrine called sat- kārya-vāda. But in the ultimate dissolution (atyantika-laya) characterized as liberation, the material elements, such as earth, are not destroyed! It is illogical that these elements, which are [real] products of the inherent potency of Paramātmā, could be destroyed by a jiva and, moreover, merely by ideation (bhāvanā) [as per the process of liberation described in Advaita- vāda]. This is understood from scriptural evidence confirming that the portions of the gross elements that formed the bodies of those who attained liberation, such as King Parikṣit, contin- ued to exist [even after their awakening to the liberated state]. 1 The four kinds of dissolution will be explained in the commentary below. They are also described in the Bhagavatam passages (SB 12.4) that are to be discussed in the following sections. For naimittika-pralaya, see SB 12.4.4; for präkṛta-laya, SB 12.4.22 ff.; for atyantika-laya, SB 12.4.34; and for nitya-laya, SB 12.4.35. It should be noted that Śrīdhara Svāmī takes the Advaitavada position against which Śrī Jiva is arguing at the beginning of his commentary to SB 12.4.23: atyantika-layo mokṣaḥ sa ca brahma-jñānena sarva-prapañca-layātmakaḥ. 502 72 The Universe Is Not Destroyed in Atyantika-laya Additionally, the subtle elements, such as the intellect, which are a part of Hiranyagarbha, will also continue to exist. There- fore, it is the abandonment of the misidentification with [the gross and subtle bodies] alone that is called ultimate dissolution (atyantika-laya). अत एव (भा० १२।५।५) - pa bas घटे भिन्ने घटाकाश आकाशः स्याद् यथा पुरा । एवं देहे मृते जीवो ब्रह्म सम्पद्यते पुनः ॥ २२९ ॥ इत्यत्र । तथा ( भा० १२।५।११-१२ ) - एवं समीक्ष्य चात्मानमात्मन्याधाय निष्कले ॥ २३० ॥ दशन्तं तक्षकं पादे लेलिहानं विषाननैः । न द्रक्ष्यसि शरीरं त्वं विश्वं च पृथगात्मनः ॥ २३१ ॥ diegog 15945 od and you saused इत्यत्राप्युपाधेः संयोग एव परित्यज्यते न तु तस्य मिथ्यात्वं प्रतिपाद्यते । hanb Thus, even in the following verses, it is only the relation with the material adjunct (upadhi) that is being given up; the material adjunct itself is not being established as illusory: When a clay pot is broken, the space that was enclosed within the pot becomes simply open space, just as it was prior to delim- itation. In the same way, when the body perishes, the jiva again for becomes Brahman. (SB 12.5.5)2 And: sindo 2 3 [O Mahārāja Parikṣit,] thus realizing your true nature and offering your very self to the Supreme Self who is without any divisions, you will perceive neither the taksaka snake, who is biting and licking your feet with its poisonous fangs, nor your own body, nor the universe, as separate from the Self.al (SB 12.5.11-12)3 ghate bhinne ghaṭākāśa ākāśaḥ syad yatha pură evam dehe mṛte jivo brahma sampadyate punah evam samikṣya cātmānam ātmany adhāya nişkale dasantam takṣakam päde lelihānam viṣānanaiḥ na drakṣyasi sariram tvam viśvam ca prthag ätmanaḥ

• Fb 503 ii The Ontology of Maya Bahiranga sakti तथा हि बुद्धीन्द्रियेत्यादिप्रकरणम् । तत्र तदाश्रयत्वतत्प्रकाश्यत्वतद्व्यतिरिक्तत्वेभ्यो हेतु- भ्यो बुद्धीन्द्रियादीनां परमात्मस्वभावशक्तिमयत्वमाह (भा० १२।४।२३) - ho.nayanobands The same is true in the section beginning with buddhi and indriya [sB 12.4.23-34, Anucchedas 72-84]. There, Sri Suka argues that the intellect, senses, and so on, are produced from the inher- ent potency of Paramātmā, because He is their substratum, their illuminator, and that without which their existence would be impossible: बुद्धीन्द्रियार्थरूपेण ज्ञानं भाति तदाश्रयम् । दृश्यत्वाव्यतिरेकाभ्यामाद्यन्तवदवस्तु यत् ॥ २३२ ॥ -991152 PTR) T क Consciousness alone shines forth in the form of the intellect, the senses, and their objects, being their substratum. [This is ] because they can be perceived [by it] and cannot exist indepen- dently [of it]. Whatever has a beginning and an end is unreal. (SB 12.4.23)* अन्तकरणबहिःकरणविषयरूपेण परमात्मलक्षणं ज्ञानमेव भाति तस्मादनन्यदेव बुद्ध्या- दिवस्त्वित्यर्थः । यतस्तदाश्रयं तेषामाश्रयरूपं तज् ज्ञानम् । क्लीबत्वमार्षम् । तथापि राजभृत्ययोरिवात्यन्त एव भेदः स्यात् । angelberglorident rog | The consciousness characterized as Paramātmā alone shines forth in the form of the objects of the internal and external senses. This means that the objects, such as the intellect, are not separate from Him, because that consciousness forms their sub- stratum (tad-āśraya). The neuter gender [in the word āśraya, or “shelter,” which is an adjective of Paramātmā,] is an archaic usage. Yet there remains an absolute distinction between them [between the senses, etc., and their conscious substratum in the form of Paramātmā], just like [that which exists] between a king and his servant. vimad Wood तत्र हेत्वन्तरेऽप्याह – दृश्यत्वं तत्प्रकाश्यत्वमव्यतिरेकस्तद्व्यतिरेके व्यतिरेकस्ता- भ्याम् । तस्मात् “एकदेशस्थितस्याग्नेर्ज्योत्सा विस्तारिणी यथा” (वि० पु०१।२२।५५) इत्यादिवद् बुद्ध्यादीनां तत्स्वाभाविकशक्तिमयत्वमेव सेत्स्यतीति भावः । 4 buddhīndriyārtha-rūpena jñānam bhāti tad āśrayam dṛśyatvävyatirekäbhyam ädy-antavad avastu yat Howa nozob 504 72 The Universe Is Not Destroyed in Atyantika-laya [Sukadeva] gives two further reasons for making this [distinc- tion]: They [the internal senses, etc.] can be perceived (drsya- tva), meaning that they must be revealed or illuminated by Paramātmā, and [secondly] because they cannot exist indepen- dently (avyatireka), meaning that without His existence, they have no existence. Therefore, the intent is the same as in the verse, “Just as the light of a fire situated in one place is diffused all around, so does the energy of the Supreme Brahman pervade this whole universe” (VP 1.22.55). In other words, the intellect and so on are to be established as His natural potencies alone. यत् खल्वाद्यन्तवद् वणिग्वीथ्यादौ सिद्धं शुक्त्यादौ कदाचिदेवारोपितं रजतं तत् पुनरव- स्तु तदाश्रयकत्वतत्प्रकाश्यकत्वतदव्यतिरेकाभावात् शुक्त्यादिवस्तु न भवति शुक्त्या- दिभ्योऽनन्यन् न भवतीत्यर्थः । ततश्चैकविज्ञानेन सर्वविज्ञानप्रतिज्ञा विरुध्येतेति भावः । एवमसत्कार्यवादान्तरेऽपि ज्ञेयम् ॥ But that which has a beginning and an end (ady-antavat), [such as] silver, the genuineness of which is established in the market- place, etc., is not real when on occasion it is superimposed onto oyster shells or some other object. That is, it is not a real sub- stance like the oyster shell, since the oyster shell is not its sub- stratum and illuminator, nor is it indispensable for its existence. The meaning is that [the perceived silver] is not something dif- ferent from the oyster shell. [If the universe were not real or not the energy of Paramātmā,] then it would violate the prin- ciple that by knowing the Absolute Reality everything becomes known? The same argument is applicable in the case of the other doctrine called asat-karya-vāda. seka-deśa-sthitasyägner jyotsna vistariņi yathā Svparasya brahmaṇaḥ śaktis tathedam akhilam jagat Yon 1985 hoarsy besil “The passage “[such as] silver, the genuineness of which is established in the marketplace, etc.” is found only in one manuscript of Paramatma Sandarbha, according to Puri Dasa’s critical edition, but is the accepted reading in the Krama-sandarbha commentary to this verse. 7 See Anuccheda 56. 505 III The Ontology of Maya - Bahiranga-sakti Commentary blam [avebnine] odr [aois IN ANUCCHEDAS 72-84, Śrī Jiva Gosvāmi will discuss a series of verses from SB 12.4, in which the four kinds of dissolution are described. His purpose is to show that liberation, or ultimate dissolution (atyantika-laya), does not result in the destruction of the universe, as some theorists propose (as mentioned in the first footnote in this section in regard to Sridhara Svami).bove th According to Advaitavada, the universe is a superimposition on Brahman out of ignorance, or avidya. Thus, logically, when a per- son becomes Brahman-realized and his avidya is dispelled, the uni- verse should also come to an end. The fundamental principle is that by the realization of an illusion’s substratum, the illusion itself will come to an end. When a person mistakes a rope for a snake, the snake is a product of his ignorance about the rope. The rope is the substratum onto which the snake, a product of avidya, is superim- posed. When light is thrown onto the apparent snake, the bewil- dered person sees that there is nothing there but a rope. His igno- rance about the rope is then dispelled, and, as a result, the product of ignorance, the snake, immediately disappears. allade ustavo Jon Similarly, when one realizes Brahman, his ignorance about Brahman is removed. As a consequence, the product of his igno- rance, the universe, should also disappear. This means that his physical body, which is made from the illusory material elements, should also cease to exist. But this does not happen. The reason for this is that the universe is not the imagination of any jiva, but the real creation of Paramātmā, and is thus not brought to an end by any jiva’s enlightenment. In reply to this, Advaitavada claims that the body of a Brahman- realized person does not dissolve because of his prārabdha-karma. The brahma-jñāna destroys only the accumulated karma, but not the prärabdha. This also does not make sense because there have “tasya tavad eva ciram yavan na vimokṣye’tha sampatsya iti” [CHU 6.14.2] ity-adi-śrutya “nābhuktam kṣiyate karma” ity-adi-smṛtyä 10 u organoson cotpadita-karya-karma-vyatiriktānāṁ sañcita-karmaṇām eva mor jñāna-vinäśitvävagamat… apratibaddha-jñänasyaiväjñāna-vitarkataya 506 72 The Universe Is Not Destroyed in Atyantika-laya been jñānīs, like Suka and Vamadeva, who were Brahman-realized from their very birth. They did not have prärabdha-karma to begin with, and yet they had bodies and experienced the objects of the world. Therefore, Śrī Jiva Gosvāmi concludes that the only atyantika-laya, or ultimate dissolution (i.e., mukti), is of ignorance and not of the universe itself. The Advaitavadīs accept the four types of pralaya, or dissolu- tion, described in the Puranas’ and Vedanta, namely: nitya (con- stant), prākṛta (total), naimittika (occasional), and atyantika (ulti- mate). Constant dissolution (nitya-laya) refers to the self’s daily dissociation from gross and subtle forms occurring in deep dream- less sleep. Total dissolution (präkṛta-laya) occurs when Hiranya- garbha, or Brahma, dies at the end of his life span and the whole cosmos is dissolved. Occasional dissolution (naimittika-laya) takes place at the end of Hiranyagarbha’s day when the lower planets up to Svarloka are destroyed. Ultimate dissolution (atyantika-laya) transpires when a person becomes liberated through Brahman- realization or by becoming free of avidya, the very root cause of the universe.10 This fourth type of pralaya is compared to the removal of dark- ness by light. As soon as a lamp is lit, darkness is dispelled. There is no delay. Similarly, for the realized self (ātmā), Brahman- realization and the disappearance of the universe should occur simultaneously. bellooed Ammortishtib as sensv suprarabdha-karma-rupa-pratibandhaka-daśāyām ajñāna-nivṛtter anangīkārāt. Cf. Vedanta-paribhāṣā, Prayojana-pariccheda These are accepted in SB 12.4, as shown (see the first footnote in Anuccheda 72), and also in Visnu Purana, Chapters 6.1-2 (nitya), 6.3 (naimittika), 6.4 (prākṛta), and 6.5 (atyantika). 10 idānim pralayo nirupyate. pralayo nama trailokya-nāśaḥ, sa casy add caturvidhaḥ- nityah präkṛto naimittika atyantikaś ceti. tatra nitya-pralaya suşuptiḥ, tasyaḥ sakala-karya-pralaya-rupatvät … präkṛta-pralayas tu dakarya-brahma-vināśaḥ. nimittakaḥ sakala-karya-nāśaḥ … karya-brahmano To divasavasana-nimittakas trailokya-matra-pralayaḥ, naimittika-pralayaḥ … turiya-pralayas tu brahma-sākṣātkāra-nimittakaḥ sarva-mokṣaḥ … tatrādyās trayo’pi pralayaḥ karmoparati-nimittah. turiyas tu jñānodaya-nimitto layo’jñānena sahaiveti viseṣaḥ. Cf. Vedanta-paribhāṣā, Prayojana-pariccheda oherban 507 III The Ontology of Maya - Bahiranga-sakti In response to this view, Śrī Jiva first refers to Sukadeva’s final words to King Parikṣit. These verses, when taken at face value, seem at first to confirm the view of Advaitavada. The human body is compared to a clay pot and Brahman to all-pervading space. Although there is no difference between the space enclosed within a clay pot and that outside it, space being both one and indivisi- ble, we still use expressions such as, “the space in the pot” and “the space outside the pot.” But once we break the pot, such an imagined division disappears. whiteloris (late) dipang Advaitavadīs frequently cite this example to explain the one- ness of the jiva and Brahman. Becoming liberated is like breaking the pot, which is compared to the body. One then attains Brahman and no longer sees the body and the universe as different from the ātmā, or self (jivo brahma sampadyate punaḥ, SB 12.5.5).bahoriso If, however, one examines these verses carefully, it can be evi- denced that they do not actually advocate Advaitavada. The jīva does not become Brahman, but attains (sampadyate) Brahman. The word sampadyate is derived from the root √pad (gatau, “to go”) with the prefix sam, and the sense is of obtaining, as in accumulating wealth, or as in meeting or becoming united with something. In this regard, the distinction of the obtainer and the obtained, or of subject and object, is retained, even in unity with Brahman. Moreover, in verse SB 12.5.12, Śukadeva said that on realizing his true identity, Parikṣit would not perceive his body or the uni- verse as different from Paramātmā because both are rooted in Him. Śuka did not say that Parikṣit would not see them at all, as would be the case if they were nothing but the illusory product of his igno- rance. Rather, it means that on liberation, he would understand that his body as well as the universe are not independent of Param- ātmā. The verse does not state that he would realize that they are completely imaginary. With this preamble, Śrī Jīva Prabhu furthers his argument by turning to a series of verses from the previous chapter of the Twelfth Canto, where the different kinds of dissolution are discussed. The first of these is cited as the main verse in this anuccheda. 508 72 The Universe Is Not Destroyed in Atyantika-laya arl The word avastu in this verse refers to illusory objects, such as silver misperceived in an oyster shell. An illusory object has no fac- tual existence prior to the occurrence of the illusion, nor does the illusory object disappear in any real sense when the illusion is dissi- pated. Such illusory objects have a beginning and an end and thus cannot be called real even while they are being experienced.sms Śri Jiva reasons further that if the universe were accepted as illusory, like the silver seen in an oyster shell, then the principle stated in the Chandogya Upanisad, namely, that by knowing Brah- man everything becomes known, would be violated.” The essence of this principle is that by knowing the real source, all real evo- lutes generated out of that source also come to be known. By know- ing the constituent cause, one can also know the characteristics of its effects. If the evolutes were all false, however, there would be nothing else to be known as a result of knowing their source. Consequently, a real evolute is known only from its real source.tod It is not possible to know real silver through knowledge of an oyster shell. This is why Śrī Jiva says that real silver is recognized or identified in the marketplace by experts in precious metals, not from studying the false or illusory silver that has been misper- ceived in the oyster shell. Following this logic, if the universe were illusory, then it would not be knowable as a consequence of the knowledge of Brahman, its source. Furthermore, it could not be nondifferent from Brahman, its real source, as silver is not nondif- ferent from an oyster shell. It is interesting to note here that Advaitavādīs offer this very reasoning to prove that the universe is illusory. They say that the principle of “If Brahman is known, everything is known,” can be upheld only if the universe is nondifferent from Brahman12 But rm (or color) are all parts of the great “yatha somyaikena mṛt-pindena sarvam mṛn-mayaṁ vijñātaṁ syād from it. vācārambhaṇaṁ vikāro nāma-dheyaṁ mṛttikety eva satyam CHU 6.1.4 Gre is parate from the 12 na canyatha eka-vijñānena sarva-vijñānam sampadyate tasmäd yathā nghaṭa-karakady-ākāśānāṁ mahākāśād ananyatvam, yatha ca in the the same way, mrga-tṛṣṇikodakādīnām ūṣarādibhyo’nanyatvam, dṛṣṭa-naṣṭa-svarupatvät svarūpeṇa tv anupakhyatvät. evam asya bhogya-bhoktr-ādi-prapañca-jātasya brahma-vyatirekeṇābhāva iti draṣṭavyam. (Sankara-bhāṣya 2.1.14) 509III The Ontology of Maya - Bahiranga-sakti Śrī Jiva argues that if the world were an imaginary product of the jiva’s ignorance, then it could not be nondifferent from Brahman, because in such a case the universe would neither be rooted in Brah- man, nor illuminated by Brahman, nor could it be a modification of Brahman’s potency. If, however, the universe is understood as a manifestation of Brahman’s potency, then it can be considered as nondifferent from Brahman through the principle of identity of energy and its energetic source (sakti-śaktimator abhedatvam), as confirmed in Śruti statements such as, “Indeed all this [universe] is Brahman” (CHU 3.14.1).local This reasoning also refutes the philosophy of asat-karya-vāda propounded by the Naiyayikas. The theory of sat-kārya-vāda, which maintains that the effect pre-exists in its material cause prior to its production, has three principal opponents, namely, Vijñānavāda (subjective idealism, i.e., external objects are unreal, being no more than ideas in the mind), vivarta-vāda (the effect is unreal, a mere appearance of Brahman), and asat-kārya-vāda (i.e., the effect is non-existent in its cause prior to its origination). When the first two are refuted, so too is the third. In contrast to Vijñānavāda and vivarta-vāda, wherein the effect is unreal, asat- kārya-vāda says that the effect, although real, does not exist in the cause. The arguments against this have already been given above (Anucchedas 60-66). ibaond from Farami Parganadismit add he be the Flandestv and. The verse doe Hoes n tute that he would realled up they are complete With Ava Prabhu n by meninghour the Twelith C anarched. (eds)moc 510 info-ghatlas-y lo golota snt m oa basallat odsto atstab ar y barat tonal tisz [519 small sdi mo fonitetbal szil tussle otsa b] no laisiamo zo amatoro al (rimers] aid yow sme odi ni Joeroving out most) insotib Anuccheda 73 The Universe Is Not Different from Paramātmā bns sense lauatved stestins diiw sno ylonxe Jom Jay at bas Endemerel mon lle sta av smalt A acolo ti sxs of alquicxs ns abivong art vd bsv srit vd bevisning 290 928 ted ७३ । एकस्यापि वस्तुनोऽंशभेदेनाश्रयाश्रयित्वं स्वयमेव दृष्टान्तेन स्पष्टयति (भा० १२ ।४।२४) ŚRI SUKA HIMSELF next clarifies, by way of an example, how even a single object can be both the support and the supported through internal divisions: sift mor दीपश्चक्षुश्च रूपं च ज्योतिषो न पृथग् भवेत् । एवं धीः खानि मात्राश्च न स्युरन्यतमादृतात् ॥ २३३ ॥ The flame, the eye, and form are not distinct from [the element] Cofire. Similarly, the intellect, the senses, and their objects are not distinct from the Reality, which is [yet] completely different from them. (SB 12.4.24)1 potencie cles (as दीपश्चक्षूरूपाणां महाभूतज्योतिरंशरूपत्वाद् दीपादिकं न ततः पृथक् । एवं धीप्रभृतीनि ऋतात् परमात्मनो न पृथक् स्युः । तथापि यथा महाभूतज्योतिर्दीपादिदोषेण न लिप्यते तथा बुद्ध्यादिदोषेण परमात्मापि । तद्वदस्याप्यन्यतमत्वादित्याह “अन्यतमात्” इति । does I The flame, the eye, and form [or color] are all parts of the great element of fire or light (jyoti), so they are not different from it. In the same way, the intellect, etc., are not separate from the Truth (rta), or Paramātmā. Yet, just as the great element fire is not implicated by any defects in the flame, etc., in the same way, A said to be the 1 dipas cakṣuś ca rupaṁ ca jyotiso na pṛthag bhavet evam dhiḥ khani mätraś ca na syur anyatamad ṛtāt 511 III The Ontology of Maya - Bahiranga-sakti Paramātmā is not affected by the defects of the intellect and so on. [And just as the element fire is distinct from the flame, etc.,] in the same way, this [Paramātmā] is anyatama, or completely different [from the universe]. Commentary Amtsmens 9 aberb of AFTER EXPLAINING that the universe is ananya, or nondifferent from Paramātmā, and is yet not exactly one with Him, Śrī Suka now provides an example to make it clear. A flame, the visual sense, and the forms or colors that are perceived by the eye are all manifesta- tions of the mahabhuta called fire (in this verse, jyoti, or light). This is understood from Sankhya, which holds that the subtle aspect (tan-matra) of the fire element gives rise to the gross fire element and to form or color (rupa), which is an attribute of fire. The eye or sense of sight is also a product of the fire element. Thus, they are not different from fire, which is their source. Similarly, the material elements are not different from Param- ātmā, their source. Yet, Paramātmā is distinct from them and is not implicated in their defects, limitations, or modifications, just as the universal elemental fire is not itself influenced by any changes in a flame, the eye, or its form.need hellotul adi yatimiz anit instalih vlassiqmony) al dades mont bajaib (2.5.188).msrit mont fals pots Simplifies when pay for pusar file “press” aussi IPH insy edit to ariq Ils sus [valon To] mot banaya adi smelt dr al mot mashib ton az yailt oa (itot) gil to suit to smals sds mort staqsa fox sus, Joellatul adi yew amas sdi al 10% testo (ty) dur yew sma erit niat small si nimetab vas y batestiquai 10m el exit temais test or as a wold ging oohoo plin togth 512 (uperimport mposition) in the three sinte and not to Brebras dermond day the Adv Anuccheda 74 The Jiva Is Distinct from the Three States of Buddhi thre pond omaly, Valéviuen for for Sup ७४ । तदेवं धीप्रभृतीनां परमात्मस्वाभाविकशक्तिमयत्वमुक्त्वा तथापि तेभ्यो बहिर - ङ्गशक्तिमयेभ्योऽन्तरङ्गशक्तितटस्थशक्तिविशिष्टपरमात्मनोऽन्यतमत्वेन तेषामशुद्धत्व- व्यञ्जनया सदोषत्वमुक्त्वा तेषु धीप्रभृतिष्वध्यासं परित्याजयितुं तिसृषु धीवृत्तिषु तावच्छुद्धस्यैव जीवस्य सकारणमध्यासमाह (भा० १२ । ४ । २५ ) - IN THIS WAY, Śukadeva refers to the intellect and so on as prod- ucts of the inherent potency of Paramātmā. In spite of this, how- ever, he describes them as flawed, as understood from the allu- sion to their impurity. This is due to the fact that Paramātmā is completely different (anyatama) from them, since they are com- posed of the extrinsic (bahiranga) potency, whereas He is qual- ified by the intrinsic (antaranga) and intermediary (taṭastha) potencies [as well]. Having asserted these points, Suka next describes the pure jiva’s act of superimposition [of its own iden- tity] - along with its cause - onto the three states of the intel- lect [namely, wakefulness, dreaming, and deep sleep]. This he does in order to induce the jiva to give up its identification with the intellect and so on: Bas ghinion बुद्धेर्जागरणं स्वप्नः सुषुप्तिरिति चोच्यते । anism मायामात्रमिदं राजन् नानात्वं प्रत्यगात्मनि ॥ २३४ ॥ Wakefulness, dreaming, and deep sleep are said to be [the three states] of the intellect (buddhi). This manifoldness 513 III The Ontology of Maya - Bahiranga-sakti P[projected] onto the indwelling self is nothing but illusion, O King. (SB 12.4.25)1 tinet Fro the fla बुद्धिवृत्तिरूपं जागरणं स्वप्नः सुषुप्तिरितीदं प्रत्यगात्मनि शुद्धजीवे विश्वतैजसप्राज्ञत्वाख्यं नानात्वं मायामात्रं मायाकृताध्यासमात्रेण जातमित्यर्थः ॥ The states (vṛttis) of the intellect are wakefulness, dreaming, and deep sleep. All this is the manifoldness called viśva, taijasa, and prajña [projected] onto the indwelling self (pratyag-ātmā), i.e., the pure jiva. It is nothing but māyā, meaning that it is the result of the superimposition (adhyasa) caused by māyā. exsimple the form or color Commentary re percel THERE are three states of buddhi, known as wakefulness, dreaming, and deep sleep. He who experiences these three states and presides over them is the individual self (cf. SB 7.7.25)? These three states of buddhi are three upadhis of the pure self, according to which the self is assigned three designations, namely, viśva, taijasa, and prājña, respectively (cf. Mandukya Upanisad 3-5). 10 oud In the waking state, the jiva is aware of the gross body, and it quits one gross body to enter another without giving up the subtle body. Therefore, the jiva in waking state consciousness is called viśva (from √viś praveśane, “to enter”). Alternatively, it is called viśva because it is a witness to the viśva, or the external world.ti *When the jiva identifies with the subtle body, it is called taijasa, either because the subtle body is made up of the taijasa (fire) ele- ment, or because it is a witness to dreams, which are also said to be a product of tejas (taijasa-padartha). When the jiva identifies with avidya, it is called prajña (pra-ajña) because in this state it per- ceives nothing and remains as pure consciousness. Dhi (the intel- lect) and its three states are products of maya, and the pure self is independent of them. 1 ASTS SIFF PETS SAFIRISTE buddher jägaranam svapnaḥ suşuptir iti cocyate māyā-matram idam rajan nānātvam pratyag-atmani 2 buddher jāgaraṇam svapnah susuptir iti vrttayah ah aanslaW tä yenaivānubhūyante so’dhyakṣaḥ puruṣaḥ paraḥ ad to [asista sand 514 74 The Jiva Is Distinct from the Three States of Buddhi Śrī Jiva here refers to this verse to explain that the adhyāsa (superimposition) in the three states of buddhi belongs to the jiva, and not to Brahman, as understood by the Advaitavādīs. Accord- ing to them, the jiva devoid of these three states is the pure Param- ātmā or Brahman: “The jiva who is identified with gross, subtle, and causal avidya during the waking state is called viśva; the same jīva while identifying with subtle and causal avidya during the dream state is called taijasa; the very same jiva while identifying with causal avidyă during deep sleep is called prajña. The same jiva when devoid of identification with these three manifestations of avidya becomes the pure Paramātmā.” They also have three correspond- ing appellations in relation to Paramātmā, namely, Vaiśvānara (or Virat), Hiranyagarbha (or Sūtrātmā), and Iśvara.m-svode ads yd (The Bhagavatam verse accepts the three states, but it does not concur that the jiva becomes Paramātmā when free of them. Here it should be noted that although the states of viśva, taijasa, and prājña refer to the conditioning of the jiva in wakefulness, dreaming, and deep sleep, they ultimately indicate the Supreme Person. While instructing Yudhisthira, Śrī Narada describes the path called deva- yana, adopted by those who have attained to the state of tranquility, having abandoned all material identification. In this verse, he indi- cates that after dissolving the upadhis of viśva, taijasa, and prăjña, one attains the fourth state (turiya), or in other words, the pure self (SB 7.15.54). ad for blooda brainsqu add to the aids fed th Śrī Sūta Gosvāmi, while concluding his instructions to Saunaka at the end of the Bhāgavatam, states that it is Bhagavan alone who is to be deliberated upon through the four states of viśva, taijasa, prajña, and turiya. In these states one perceives, respectively, the external sense objects, the mental dream objects, the absence of awareness of external and internal objects, and the state of being 3 eka eva jivo jāgrad-avasthāyāṁ sthula-sükṣma-kāraṇāvidyabhimani san viśva ity ucyate. sa eva svapnavasthāyām sūkṣma-sarira-karaṇāvidyabhimani san taijasa ity ucyate. sa eva suşuptau kāraṇāvidyabhimānī san prajña ity ucyate. sa eva śarīra-trayābhimana-rahitaḥ san suddha-paramātmā bhavati.lovely Tattvanusandhāna 1.33 4 agniḥ suryo divā prāhṇaḥ śuklo rakottaraṁ svarāṭ viśvas ca taijasaḥ prajñas turya ātmā samanvayāt Children nguoliu diveshushy and iti odbbuning 515 idhhi The Ontology of Maya - Bahiranga-sakti the pure self alone - the witness of the three phenomenal states (SB 12.11.22)5 tbhard to astara od sdt al (notilanquinque) Śrīla Viśvanatha Cakravarti Thakura here also comments that this verse describes the vibhutis of the four expansions (vyuha) of Bhagavan stated in the previous verse (SB 12.11.21). He says that the word artha here means “the sense objects” [perceived in the waking state], indriya means “the mind” [through which one dreams], and āśraya refers to the citta, which carries the impressions from both the waking and dream states. The word jñāna refers to the happi- ness in the form of “I slept happily,” the ignorance in the form of “I did not know anything,” and also self-consciousness. Only Bhaga- vän is to be deliberated through the states of viśva, etc., as described by the above-mentioned experiences. The four states beginning with viśva are the vibhutis controlled by the four expansions (vyuha) of Bhagavan, beginning with Aniruddha. It is with this meaning that Mandukya Upanisad describes the syllable Om with four divisions, or pādas. The first of these is there called vaiśvānara, which is simply another word for viśva, and its sphere is the waking state. The second pada is taijasa, and its sphere is the dream state. The third pada is prājña (pra-ajña), and its sphere is the state of deep sleep. The fourth state (turiya) is beyond all this and is identified with Paramātmā (Māṇḍūkya Upanisad 1-6). While commenting upon these mantras, Śrī Vīrarāghavācārya writes that this part of the Upanisad should not be limited only to the jiva but must be extended up to Paramātmā. He says that the word prajña refers to Paramātmā who facilitates the func- tioning of the state of deep sleep. He cites the Śruti statement: “Being embraced by the Self called prajña, [the jiva] does not know anything external or internal” (prājñenātmanā samparişvakto na bahyaṁ kiñcana veda näntaram, BAU 4.3.21). 193x9 ousness. 6 229 the Inte He further writes that because the words viśva and taijasa are used along with prajña [which refers to Paramātmā], these two dation-onamidd-on ce.canadbreaunšvileT 5 sa viśvas taijasaḥ prajñas turīya iti vṛttibhiḥ arthendriyāśaya-jñānair bhagavan paribhavyate and väsudevaḥ sankarṣaṇaḥ pradyumnah puruṣaḥ svayaming both one thig aniruddha iti brahman mürti-vyuho’bhidhiyateua de notavi 516 74 The Jiva Is Distinct from the Three States of Buddhi words also refer to Him. Later on, he identifies these words with Aniruddha, Pradyumna, and Sankarṣaṇa. This explanation of Om in Mandukya Upanisad is thus in agreement with Jiva Gosvāmi’s conclusion that the world is not different from, or independent of, Paramātmā. di Brahman Thi syntactically 9879vinU SA TE DEJTO वात् । 29sbarboun A Avayavi (a whole Inclusive of parts) means the universe in its slota: udayp Ithe incenti gmanifested by this glance of the Supreme Person se tatas): appaya means its opposite, the dimolution caused by There Welton deobigtitse aid lackintonel of its cause [him]pbares the universe. त्यमेवोक्तम् ‘सतोऽभिव्यज् EBITOR F FATEH AS BUSETT This indeed was previously stared (In Amecheda sila). “Time is the fragith nor and his as (pobunilicon kate vizubni plodws at daire serviau atdh os pole ads at risaqqarib asalim se bismos (enova) fing bas as has (abu) gninniged a and si sausood namdam at Commentary (ac.s.craa).(page) diar occur within the universe do abrent filent Stiper Yation according lo. Therefore,t galbis I rode s sed aur meg hole Boy 517 Telbbola bipebrowbeads softinatariqroofedd dat phone call bat foto hot haigus airing ban combat albburin atmiy Botnahong ba Anuccheda 75 boon at blow adistarotaviajes lous Paramātmā Has No Contact with the Universe mov ७५ । ततः परमात्मनि बुद्ध्यादिमयस्य जगतः सतोऽपि सम्पर्कः सुतरां नास्तीत्याह (भा० ૨૧૪ાર૬) - THEREFORE, although the universe consisting of the intel- lect and so on, exists within Paramātmā, He does not as a consequence have any contact with it. As is said: यथा जलधरा व्योम्नि भवन्ति न भवन्ति च । ब्रह्मणीदं तथा विश्वमवयव्युदयाप्ययात् ॥ २३५ ॥ here Just as clouds [sometimes] appear and [sometimes] disappear in the sky, so this universe, which is a whole inclusive of parts (avayavi); sometimes appears and sometimes disappears ya win Brahman, because it has a beginning (udaya) and an endly (apyaya). (SB 12.4.26)2 यथाव्योम्नि व्योमकार्यवायुज्योतिःसलिलपार्थिवांशधूमपरिणता जलधराः स्वेषामेवावय- विनामुदयाद् भवन्ति दृश्यन्ते । अप्ययान् न भवन्ति न दृश्यन्ते च ते च तन् न स्पृशन्तीति अर्थः । तथा ब्रह्मणीदं विश्वमिति योज्यम् । Clouds are a transformation of the elements air, fire, water, and smoke, which is a portion of the earth element, and these ele- ments are in turn evolutes of the sky or space (vyoma). So, just 1 The word avayavi, being a modifier of the word viśvam, is a neuter gender and, thus, has a short i ending. 2 yatha jaladhara vyomni bhavanti na bhavanti ca brahmaṇīdam tatha viśvam avayavy udayāpyayāt 518 75 Paramātmā Has No Contact with the Universe as clouds appear or become visible (bhavanti) in the sky through the manifestation of their own composite wholes and disappear (na bhavanti) through the dissolution of their composite wholes, doing so without touching the sky, in the same way, this world appears and disappears in Brahman. This is how the verse is to be syntactically arranged. अवयवि स्थूलरूपं विश्वमुदयः पुरुषोत्तमदृष्टिजातः स्पष्टीभावः । अप्ययस्तद्दृष्टिनिमीलन- जातस्तद्विपर्ययः । ततः सूक्ष्मरूपेण तस्य स्थितिरस्त्येव जगच्छक्तिविशिष्टकारणास्ति- त्वात् । Avayavi (a whole inclusive of parts) means the universe in its gross form; udaya [the inception of the universe] refers to its being manifested by the glance of the Supreme Person (Purusot- tama); apyaya means its opposite, the dissolution caused by Paramätma’s closing His eyes. Thus, the universe exists in sub- tle form [during the dissolution period] because of the existence of its cause [Paramātmā], who is qualified with the potency of the universe. इत्थमेवोक्तम् “सतोऽभिव्यञ्जकः कालः” (भा० ११ । २४ । १९) इति ॥ This indeed was previously stated [in Anuccheda 58.2], “Time is the manifestor of this reality [the universe]” (sato’bhivyañjakaḥ kālaḥ, SB 11.24.19). Commentary सर्वामवयवस् when there कारण सत्य सत्यो व्यभिचार प्रक ŚRI JIVA EXPLAINS that although the universe is real and nondif- ferent from Paramātmā, it does not influence Him. All the changes that occur within the universe do not cause any change or perturba- tion in Paramātmā. Thus, there is no need to propose that the world is illusory to establish His immutability, as is done in Advaitavada. The universe undergoes the states of manifestation and unmanifes- tation according to the principle of sat-karya-vāda. Therefore, it was said (in SB 11.24.19)3 that time precipitates the manifestation of 3 prakṛtir yasyopādānam ādhāraḥ purusah parah sato’bhivyañjakaḥ kālo brahma tat-tritayam tv aham 519III The Ontology of Maya Bahiranga-sakti the pre-existent universe (satah). This is further explained in the following section with an example.wo isdito noitaestinam ads aslodw stieogmooniadto noivulaaib adi dgrondt (rinovasid on) blrow aid yaw sme od nids guidonot tradtio oe gniob of el saxev adt word al aidt nedad al zoggsalb has ensaqqs Anicehodars begaeris vllaahtostays ad ati al sensvinu silt ensam (atraq to svizubat slody s) ivnyarA gil of sulon Jarovinu apt to collgeant adal ovahu mezo) z2013 que a ) yd boauno noltuloealb or sously stir y batestinem grind silaoggo adi ameam nyayo (smst organtog ada dibilang alive. [at] senso att lo world run fill a) officfone” parfofing ai smit”.[2.82 aharan ni] bateja ylanofvery asw basbal aid dinalupiny vilta at day “[ahva entre 10 In the sky, so fris nulverse, which is a who erraz Rolad parts (avayavi), sometimes appears ad omnes puppente in Brahman, because it has a beginning (days) and at end (apyaya), (sm…) visinommo shëvetinybé ni anob alan viidetummy deilderen of vaginal 11.stolsed phay-on-toe to slqining art of galbos nobisi to digestion aitressangisang bark (true) breakw Framandatainavo medaliolitolooyyid one 520 Hand-ngherida-violond m vistasma add el nove zlabts no sedlo vialog telem 12V BIRT alidia sot atains blow sib and doslo taslimin e lo soseds eti bevloazib nsed and at nadw nav mail mo? Iseiso Anuccheda 76 moqu insbosqab son al sauso sit to ostale pull 30 sensual art duodi joots att en tantinto a sta The Cause Exists Independent of Its Effect Danish si lo sostalxs adi zodalldatas avi me ७६ । तदेव वक्तुं कारणास्तित्वं दृष्टान्तेन प्रतिपादयति (भा० १२।४।२७) - TO CORROBORATE THIS, Śrī Śuka establishes the existence of the cause through an example: सत्यं ह्यवयवः प्रोक्तः सर्वावयविनामिह । विनार्थेन प्रतीयेरन् पटस्येवाङ्ग तन्तवः ॥ २३६ ॥ Dear King, in this world the part (avayava) of every whole pos- sessing parts (avayavi) has been declared to be real. This is due to the fact that parts are seen to exist even in the absence of a whole unit, just as the threads of a cloth exist even when there is no cloth. (SB 12.4.27)’ सर्वेषामवयविनां स्थूलवस्तूनामवयवः कारणं सत्यं सत्यो व्यभिचाररहितः प्रोक्तः । लोके तथा दर्शनादित्याह “विना” इति । अर्थेन स्थूलरूपेण पटेनापि विना ॥ The part (avayava) of all gross objects that contain parts (avaya- vinām) is their cause, and it is said to be real (satya); that is, it exists without exception. This can be observed in the world, as shown [by Suka] in the second half of the verse. The word artha here means the “gross form,” without which [the part or cause exists], as even without the cloth [the thread exists]. satyam hy avayavaḥ proktaḥ sarvävayavinām iha vinärthena pratiyeran paṭasyevänga tantavaḥ 521 Commentary III The Ontology of Maya - Bahiranga-sakti (sich). This is fondbexplained in the example THIS VERSE makes it perfectly clear that a cause exists even in the absence of its manifest effect. Thus, the world exists in a subtle, causal form within Paramātmā, even when it has been dissolved. The existence of the cause is not dependent upon the effect. It is the cause that manifests as its effect through the influence of Paramatma’s time potency. bregǝbal atzia Next, Śrī Jiva establishes the existence of the effect in the cause. (est viss one) fit protiv fg best to six di endidates slut .HT STAROST alqmaxs ns riguardi seuss

11. 349 11 555 ESP Jobfie St soy slow you to (avoynun) eg adt blow widt at gabi sa sub al aid laat sd of betelaab need sad (voyoun) araq guiaase lo sonsada sta mi novs Jaixs of nose as the tails to add or az etaq of aradt nadw mas tales dtols to abasada ada se tau atslodw (vs..stan) diols on al fifa fanfics for the joys on pop infl Fest Pho Sp juftamps File “THE” ans Steles rois a) e a door llato (ovovovo) iraq sar 11 ai tadi (toz) fest ed of bise al ti bas gaves tiedi al (miniv as blow sdi ni bavisado ad o eliff, noligans Juontiw ataixe nitro brow Sdr.arov sit to tlad brossa si ai lu vd] nwora auto ang a] doldw juodaiw”.arrol aaorg” sense [xtains besidadt) dolo od toodi nove as [amixs adi mandagavā doting Savann 522 asoidal eldmods [ab] you galirious bec litet med [bottinoplys inor grifin A rig trails Anuccheda 77 htonotte dhok n goldGod m The Athetipul sisal Jundia ong thamstog out Jhotog The Effect Exists in Its Cause solution Inter comos during the period of dis- ught forth until Paramati Vistrommo ७७ । तस्मिन् कार्यास्तित्वमपि व्यतिरेकेण प्रतिपादयति “यत् सामान्यविशेषाभ्यामुप- लभ्येत स भ्रमः” (भा० १२ ।४ । २८) । By negative inferential insight (vyatireka), [Suka] establishes that the effect also exists in the cause: “Whatever is perceived according to [its] universal (samanya) or particular (viseṣa) characteristics is an illusion” (SB 12.4.28)? Jon Coob josite si constaxs अयमर्थः – यद्येवमुच्यते पूर्वं सूक्ष्माकारेणापि जगन् नासीत् किन्तु सामान्यं केवलं शुद्धं ब्रह्मैवासीत् तदेव शक्त्या निमित्तभूतया विशेषाकारेण जगद्रूपेण परिणतमिति तदसत् । यतो यदेव सामान्यविशेषाभ्यामुपलभ्येत स भ्रमो विवर्तवाद एव । तत्र हि शुद्धं ब्रह्मैवाज्ञा- नरूपया शक्त्या जगत्तया विवृतमिति मतम् । न चास्माकं तदभ्युपपत्तिः परिणामवादस्य सत्कार्यतापूर्वकत्वादित्यर्थः ॥ The sense is as follows: If one argues that the universe did not previously exist even in its subtle causal form, but that uni- versality (sāmānya) alone existed, meaning pure Brahman, and that alone was transformed by the causal potency into a specific 1 2 “A negative formulation used to exclude incompatible meanings.” See Bhagavat Sandarbha, Anuccheda 95, where the subject is discussed in connection with SB 2.9.35. It takes the form, “Where there is no fire, there is no smoke.” In this verse, that which has a beginning and an end is being excluded as incompatible with the Absolute Reality, and therefore as illusory. The formulation of the negative argument is clearer in the commentary that follows the verse. This as form of reasoning is discussed more fully in Anuccheda 104. There also seems to be considerable discussion in the Sarva-samvadini to Bhagavat Sandarbha. yat samanya-viseṣābhyam upalabhyeta sa bhramaḥ Hoad bot invol 523 III The Ontology of Maya - Bahiranga-sakti form (viseṣa), namely, that of the universe, then this is incor- rect. This is because whatever is perceived according to [its] universal [unqualified] or particular [qualified] form is an illu- sion, that is to say, vivarta-vāda. According to the vivarta-vāda theory, pure Brahman alone appears as the universe through the potency of ignorance. This is not acceptable to us because pariņāma-vāda is based on the prior existence of a real effect in potential form in its real cause (i.e., sat-karya-vāda). T Next, Commentary in the cause. IN THE PREVIOUS ANUCCHEDA, it was shown that the cause exists prior to the effect. When the cause is present, the effect manifests. This is called anvaya, or positive concomitance. Conversely, when the cause is absent, the effect cannot be generated. This is called vyatireka, or negative concomitance. A cause is, therefore, defined as that by whose existence the effect occurs and by whose non- existence the effect does not take place (Nyaya-värttika on sutra 1.1 of the Nyaya-bhāṣya) Causes are of two types: vaidika (that which is known from the Vedas) and laukika (that which is known from empirical obser- vation). The first type is knowable only through positive infer- ence (anvaya), meaning only through the positive existence of the cause. The second type, however, can be understood from both positive and negative inference (anvaya and vyatireka), or in other words, from either the presence or the absence of the cause. Param- atma’s causality is classed as vaidika, because He is knowable only through the Veda. There is no possibility of vyatireka in the case of Paramātmā because He is ever-existent.langen A In this connection, the doubt may be raised that during the period of dissolution the cause is existent but there is no effect; Paramātmā is present but there is no universe. How then can it be said that there is an anvaya relation between Paramātmā and the universe? In reply, it is pointed out that causes are of two types, 3 hots al colusal idomblants ed kāraṇaṁ hi tad bhavati yasmin sati yad bhavati yasminścasati yan na bhavati. 524 77 The Effect Exists in Its Cause namely, phalopadhayi (the effective cause) and svarupa-yogyatva (the potential cause). In the first case, if the cause is present, then the effect must be immediately produced, as in the case of burn- ing wood that generates heat. In the second case, the cause has the potential to bring forth the effect but does not do so unless certain conditions are satisfied. This is the case with wood that has not yet been kindled. Although wood is the potential source of heat, it does not manifest this potential unless it is set on fire. Similarly, Param- ātmā is the potential cause of the cosmos during the period of dis- solution, and yet the latter is not brought forth until Paramātmā intends it. boss1wh due odio mol Śrī Jiva Gosvāmi interprets the half-verse cited in this anuccheda in an unusual manner. The word samanya (universality) is gener- ally used to denote the generic quality of a class, such as manhood for men. It is uniform and exists in all members of its class. Nyaya accepts universality as eternal. In contrast, viseșa (particularity) is specific to a singular substance and serves to distinguish it from other members of the same class. abby-nimaly of galbo In the present context, however, these words do not carry such meaning. Most commentators have glossed samanya as cause and viśeşa as effect. This stands to reason, as the etymological meaning of the word samanya is “that which is the essence of those sub- stances that are equal” (samānāṁ bhavaḥ). In this sense, sāmānya would refer to a cause that is found in each of its effects. Cor- respondingly, the effect is called viseșa because it is a specific manifestation of the generalized cause (samanya). of sand Śrī Jiva extends these meanings still further to refute the the- ory of vivarta-vāda. He says that the word samanya refers to Brah- man. The reason for this is that Brahman is devoid of all particular- ity, such as qualities or form. A universal (samanya), as per Nyaya terminology, is also without qualities or form. Śri Jiva says that according to vivarta-vāda, it is Brahman that appears as the world, ni leo FOT 28 be nityatvesaty anekasamavetatvam sāmānyaman Nyaya-kośa: 1009 5 nitya-dravya-vṛttayo vyavarttakā viseṣaḥ se al nemder8 stud dan bersvinu sdt tar wilsonde moulli novong Tarka-sangraha jer nattel odit et 1 phov-ombring as flow an nhbe 525 III The Ontology of Maya - Bahiranga-sakti endowed with particular (viseṣa) form and qualities. Sukadeva declares that anything that is perceivable as sāmānya and viseșa is an illusion. Thus, he does not support vivarta-vāda. Illusion has a beginning and an end. Therefore, it is not real. Since the universe is real, as has been demonstrated, it must exist in its unmanifest and subtle causal state within Paramātmā during the periods of dissolution. This is the negative inferen- tial logic being used here. An example of negative inference (vyatireka-anumāna) is as follows: da to sau leitast eri elämä Amtemere lit dirol idgnord Jon al 191tal art joy basnoitulos Commentary di abratni
12. Earth is different from other substances (i.e., water and so on). 2. Because it is endowed with fragrance. grain
13. That which is nondifferent from those substances that are Boon different from earth has no fragrance, such as the sky.
14. Earth is not like that (i.e., it is not devoid of fragrance).
15. Therefore, earth is different from other substances. According to vivarta-vāda, ajñāna has two potencies, called avarana and vikṣepa. The avarana potency conceals the real nature of an object, and the vikṣepa-sakti projects various illusory objects. These two potencies of ajñāna have a beginningless relation with Brahman, which is sat, cit, and ananda by nature. The avaraṇa potency of ajñāna covers the cit and ananda nature of Brahman, and the vikṣepa potency manifests the various objects of the universe. The sat potency of Brahman is not covered by the avarana potency, because sat, or existence, is experienced even in the illusory objects of the world. Brahman is qualityless, and the same Brahman appears as the universe because of the power of ignorance. The half-verse cited here states that such a thing is only an illusion. If the universe is an illusion, then its cause, Brahman, must also be an illusion, because an illusory effect cannot be the outcome of a real object. But of course, Brahman is accepted as real in vivarta-väda. This implies that the universe must be real, for otherwise Brahman would be proven illusory. Since Brahman is accepted as real in both vivarta- vāda as well as pariņāma-vāda, it is the latter that is acceptable on 526 78 Both 77 The Effect Exists in Its Cause logical the basis of the Bhāgavatam verse cited here, for it entails the prin- ciple of sat-karya-vada, which holds that nothing can come out of nothing. Therefore, to establish causalne must accept that the cause has the power to produce an effect, and this power aboudoning but the effect in a subtle [ie, potential] state. This proves the existence obedivy bug obey addinstA drog Hike] clay generate gross forms (such as a pot pergant A causality is proved. Commentary NEITHER THE RAMBAYO HER PR sab fe tail gohini embodim fts ১৬ the un e is illusory ording to thetar revious anticrete), having mo क were o relation of cause d effect, becau spoled hue quinals ependent upon the do bia ed il tada ataidot noorady dandan adijal bibe as talny awollot as al doidw (ayangnyn oven) liada rotavo nazo yala se dous goonstadus to visus ad baguh 20 prior to its production. And if the tal moton not take place. The deschidenti ight tatia de 527 midiqoddalit edio arba maghingot as plast dair home toralgia Anuccheda 78 gallion Therefore, it is not real. Both Arambha-vāda and Vivarta-vāda Are Illogical) as follows: from ७८ । नन्वपूर्वमेव कार्यमारम्भविवर्तवादिनामिव युष्माकमपि जायताम् ? तत्राह “अन्यो- न्यापाश्रयात् सर्वमाद्यन्तवदवस्तु यत्” (भा० १२ ।४।२८) । ONE MAY THEN ASK whether one should not accordingly accept, like ārambha-vāda and vivarta-vāda, that an effect comes into being without having existed before. In response Śri Suka says: “Since cause and effect are mutually dependent, everything that has a beginning and an end is without substantiality (avastu)” (SB 12.4.28)! यदाद्यन्तवदपूर्वं कार्यं तत् पुनरवस्तु निरूपणासहमित्यर्थः । तत्र हेतुः - अन्योन्यापश्र- यात् । यावत् कार्यं न जायते तावत् कारणत्वं मृच्छुक्त्यादेर्न सिध्यति कारणत्वासिद्धौ च कार्यं न जायत एवेति परस्परसापेक्षत्वदोषात् । That which has a beginning and an end, ady-antavat, or in other words, that which is an effect that did not exist before, is without substantiality, avastu, meaning that it is indefinable [either as real or unreal]. The reason for this is that [if the effect did not pre-exist in potential form in the cause], then cause and effect would be subject to the defect of mutual dependence (anyo’nyāpāśraya), which is as follows: Unless an effect is pro- duced, the causality of substances, such as clay or an oyster shell, cannot be established, and without establishing causality, the effect does not come into being. accepted as real in both vivarin 1anyo’nyāpāśrayāt sarvam ady-antavad avastu yat to that is acceptable on 528 78 Both Arambha-vada and Vivarta-vada Are Illogical ततः कारणत्वसिद्धये कार्यशक्तिस्तत्रावश्यमभ्युपगन्तव्या । सा च कार्यसूक्ष्मावस्थैवेति कार्यास्तित्वं सिध्यति । तथापि स्थूलरूपतापादकत्वान् मृदादेः कारणत्वमपि सिध्यतीति भावः ॥ H: 11 al sandW” dw A colgmans TOT abilger vo Tsaport sloven en “auod a’msvde Therefore, to establish causality, one must accept that the cause has the power to produce an effect, and this power is nothing but the effect in a subtle [i.e., potential] state. This proves the existence of the effect [in the cause]. Yet, because [raw materials like] clay generate gross forms [such as a pot and so on], their causality is proven. dipsiabad al aid lauostumie alxo vidion ei leiingtoq zid at midtiw latinsdag s as ateis 100his st Commentary doll add to sigla altua adi and NEITHER THE ARAMBHA-VĀDĪ, i.e., the Naiyāyika, nor the vivarta- vādi accepts that the effect exists in the cause. According to the Naiyayikas, the effect is generated anew, and according to the vivarta-vādīs, it is only imagined as new out of ignorance, or it is a creation only on the phenomenal level of being (vyāvahārika- satta). The vivarta-vādīs claim that only Brahman is real and that the universe is illusory, or mithya. According to them, Brahman is the universal, samanya (see the previous anuccheda), having no form or qualities. Thus, it cannot possess causal power. If such were the case, then it would not be possible to define a relation of cause and effect, because one is dependent upon the other for its delineation. If the cause is real, the effect cannot be an illusion; otherwise, it could not be related to the cause. Real ingre- dients, upādāna, cannot have a relation with an illusory effect. This is the defect in the vivarta-vāda theory of the universe. The object may not be what it purports to be or what it seems to be, but the illusion as to its nature exists in the subjective perception of the observer, not in the object itself. atud). This was pointed For example, if we say that clay does not contain a pot in poten- tial form, then we cannot claim that the clay is the cause of the pot prior to its production. And if there is no cause, then the effect can- not take place. The description of one is dependent on the other 529LangIII The Ontology of Maya - Bahiranga-sakti By and vice versa. This is called anyo’nyāpāśraya-dosa, or the defect of mutual dependence. For example: A traveler asks a local boy, “Where is Ram’s house?” The boy replies, “In front of Shyam’s house.” The traveler then asks, “And where is Shyam’s house?” The boy answers, “Oh! It is in front of Ram’s house.” s borg of swoq edi and edi If it is accepted that the effect is non-existent prior to its produc- tion, then even when a pot is produced, it cannot be said that clay is its cause, because for cause and effect to be related, they must exist simultaneously. This is the defect in the arambha-vāda theory. Therefore, to prove the existence of a cause, it must be accepted that the effect exists as a potential within it. This potential is nothing but the subtle state of the effect. Visinammo If one objects that if the effect is already present in the cause, then why not simply call the cause the effect? And why does an agent have to act to produce the effect? Why do cause and effect have different names, different qualities, and distinct functions? The answer is that the cause is the effect in potentia and thus not exactly the same as the effect when manifest. An agent is needed to manifest the effect from its potential state. had of gaibroooAim to proeull! al on grived (oharbound zuciva यायावत या करारा od noqu fashusqab at and and Jasits bases to notisler For bibes darwintertom

(anyonyaparaya), 530 EnAnotoubong at of noin do so as basqab pieno toshgieb adr said to 79 The Unltdeb-agomira madly in nt laupered blowdreds, toodi loadindulgedaiduo banisiqzs sad bloo blow J” (prislong-ove) insluits-tisu yo (moz-ti) zasnanobamos sno vino eyed gels bluow it (inkonto) smAMETRY ure entirely random, necurring Anuccheda 79 ma cause. This made no obe and the pa pent thale tine VISTIST me they had anticely The Universe Cannot Be Explained Independently of Paramātmā Jaixo Rugabusgab and fr avea anexe (ax) to have ७९ | तदेवं स्वाभाविकशक्तिमयमेव परमात्मनो जगदित्युपसंहरति (भा० १२ ।४ । २९) - blongu fer IN THIS WAY, Śuka concludes that the universe consists of the natural potency of Paramātmā: विकारः ख्यायमानोऽपि प्रत्यगात्मानमन्तरा । न निरूप्योऽस्त्यणुरपि स्याच् चेच् चित्सम आत्मवत् ॥ २३७ ॥ -bab bo Although manifest, the world cannot be explained in the least degree independently of Paramātmā. If it were capable of being so explained, then it would be equal to a conscious entity like Paramātmā. (SB 12.4.29)1 oks. No 近 пой Dr. Michae यद्यपि ख्यायमामनः प्रकाशमान एव तथापि स्वल्पोऽपि विकारः प्रत्यगात्मानं परमात्मानं विना तद्व्यतिरेकेण स्वतन्त्रतया न निरूप्योऽस्ति । तदुक्तं तदनन्यत्वविवरण एव । यदि च तं विनापि स्यात् तदा चित्समः स्याच् चिद्रूपेण समः स्वप्रकाश एवाभविष्यत् । आत्मवत् परमात्मवन् नित्यैकावस्थश्चाभविष्यत् ॥ slogartom istofT Istod Although the world is certainly manifest (khyāyamāna), yet even a minute part of it (anur api) cannot be explained indepen- dently, without Paramātmā (pratyag-ātmā). This was pointed 19inos yavio vcer art 1A viosd mu pratyag-ātmānam antara wo all bazum o mutup to studen na nirupyo’sty anur api 2 ntwill has sinero.Indoff alohas nistan13 syac cec cit-sama atmavatnih tla of anemusi nov do ban broed 1 vikäraḥ khyāyamāno’pi 531 III The Ontology of Maya - Bahiranga-sakti out in the explanation of sutra vs 2.1.19 [Anuccheda 71.1]. If the world could be explained without Him, then it would be equal in consciousness (cit-sama), or self-effulgent (sva-prakāśa). “Like Paramātmā” (ātmavat), it would also have only one state always. Commentary ey badoonA to produc THE UNIVERSE is not independent of Paramātmā. Matter cannot exist independently of consciousness; therefore, the universe or matter cannot be defined independently of it. Matter does not exist for the sake of matter, but for the sake of consciousness. In Bhaga- vad Gită (7.5), Śrī Kṛṣṇa says that matter is His inferior potency, and consciousness, His superior potency; it is this conscious potency that upholds the universe. In the 26th chapter of the Third Canto of Bhagavata Purāṇa, there is a description of the creation of the cosmic being. There it is said that the cosmic being (Virat) did not arise until the Puruşa (Param- ātmā) entered it. One of the problems with modern science is that they have excluded subjectivity, and thus, theorists are unable to come up with a comprehensive explanation of the universe. Sci- entists have come up with different theories, such as the unified field theory, string theory, etc., but none has been successful in this respect. Michael Brooks writes in his popular book 13 Things That Don’t Make Sense: At the first Solvay physics conference in 1911 - the world’s first physics conference - the delegates debated what was to be made of the newly discovered phenomenon of radioactivity. Here in this hotel [Hotel Metropole in Brussels], Marie Curie, Hendrik Lorentz, and the young Albert Einstein debated how it was that radioactive 19 material could apparently defy the laws of conservation of energy and momentum. Radioactivity was an anomaly; it did not make he sense. The problem was eventually solved by the birth of quan-b tum theory. At the 1927 Solvay conference, though, the strange nature of quantum theory caused its own problems, provoking Einstein, and Niels Bohr, Lorentz and Erwin Schrödinger, Ernest Rutherford and John von Neumann to sit discussing these new laws 532 79 The Universe Cannot Be Explained Independently of Paramātmā of physics with the same degree of confusion as they had shown towards radioactivity. It was an extraordinary moment in the history of science. Quan- tum theory encapsulated the novel idea that some things in nature are entirely random, occurring without cause. This made no sense to Einstein or Bohr, and the pair spent their time outside the for- mal discussion sparring over what it all meant. They had entirely different philosophical approaches to dealing with that mystery, however. To Bohr, it meant something was wrong with the the-of ory; it was here in this hotel that Einstein made his famous remark the that “God does not play dice.” Bohr’s reaction faces up to scientists’ d bet biggest frustration: they don’t get to set the rules. “Einstein,” he said, “Stop telling God what to do.“DRE THE FIREP SIP FF | S की Neither man lived to see a satisfactory solution to the enigma - it remains unsolved, in fact. But if some delegates at the twenty- A third Solvay conference are to be believed, it seems Bohr might have been right about there being limits to science. Half of the sit- ting theorists present, some of the greatest minds in the world, are now convinced that we can never fully comprehend the universe. The other seekers after a “theory of everything” think there must be some explanation available to us. But they have no idea where to find it. What has led to this extraordinary situation? (Brooks 2009: 3) will of course, Śrī Jiva has the answer to the question raised by Dr. Michael Brooks. Nothing can be explained satisfactorily with- out its cause, and Paramātmā is the ultimate cause. Without tak- ing Him into consideration, all explanations are incomplete, even those given by the Naiyayikas and the Advaitavādīs. alley, yet they villewig og af shad Stirring 10 loveb al ad nanterreyib is it to blond sno 11 Bruney 40.4.21 ) die bei mobita nge if an Ineling voquabits ter 533 and Emmetto Wash Samindadds to usgabe Hotely notha world could be explained without Him, thetablebayall in consciousness, felt-sama) nausapiba to vrojaid and ringmom viambrosxe ng W senge on aban aiff sao to Anuccheda 80 po amil xist to gain moments gada bado to nistanla of yloans had ad tollati Jadw novo primaya noise meih lam Paramātmā Is Free from Adjuncts olid mash th ex for ८० । ननु यदि परमात्मानं विना विकारो नास्ति तर्हि परमात्मनः सोपाधित्वे निरुपाधित्वं न सिध्यति । तस्मात् सोपाधेर्निरुपाधिरन्य एव किम् ? neclous pot bevil asmenis A DOUBT IS RAISED: If there is no transformation [in the form of the universe] without Paramātmā, then how can Paramātmā, having the limiting adjunct [of the universe] be established as free from all such adjuncts (nirupadhi)? Does this mean that there is another unconditioned Paramātmā, different from the conditioned one? इत्यत्राह (भा० १२ ।४ । ३० ) - Held theory, string bri has been In response, Śrī Śuka says: 1 534 न हि सत्यस्य नानात्वमविद्वान् यदि मन्यते । नानात्वं छिद्रयोर्यद्वज् ज्योतिषोर्वातयोरिव ॥ २३८ ॥ eloond lasdolMa 100 miH gal There is no plurality (nänätva) at all of the Absolute Truth. If one thinks of It as diverse, then he is devoid of authentic knowing (avidvān), because [Its] plurality is like the distinc- tion between the space enclosed within a pot and all-pervading space, between the light in one’s courtyard and that pervad- ing the world, and between the air outside and inside the body. (SB 12.4.30)1 na hi satyasya nanätvam avidvän yadi manyate nänätvam chidrayor yadvaj jyotiṣor vätayor iva dive 80 Paramātmā Is Free from Adjuncts सत्यस्य परमात्मनो नानात्वं न हि विद्यते । यदि तस्य नानात्वं मन्यते तर्ह्यविद्वान् यतस्त- स्य निरुपाधित्वसोपाधित्वलक्षणं नानात्वं महाकाशघटाकाशयोर्यद्वत् तद्वद् गृहाङ्गनग- तसर्वव्यापितेजसोरिव बाह्यशरीरवाय्वोरिव चेति ॥ ΠΡΟ There is no plurality (nänätva) at all of the Absolute Truth (satya- sya), namely, Paramātmā. If one thinks of Him as diverse, then he is devoid of authentic knowing (avidvan), because His plural- ity, characterized by being with or without adjuncts (upādhis), is like the distinction between the space enclosed within a pot (ghaṭa-ākāśa) and all-pervading space (mahā-ākāśa), between the light in one’s courtyard and that pervading the world, and between the air (vayu) outside and inside the body. Commentary in the least independent IT WAS EXPLAINED in the previous section that the universe does not undergo any change without the presence of Paramātmā. Just as our body undergoes various stages of change from birth onwards because of the presence of the conscious self (ātmā) within it, the universe evolves because of the presence of Paramātmā. Earlier it was also said that Paramātmā is untouched by the universe. Does this mean that there are two Paramātmās, one immanent within the universe and delimited by it, and the other free from all delimitation? This is the question being answered here. Śrī Jiva Gosvāmi has interpreted the verse under discussion here in a specific manner, keeping the Advaitavada view in mind. Although according to them Brahman is the only reality, yet they imagine that it has two categories, namely, with upadhis and with- out upadhis? The sopadhika Brahman is the cause of the universe and without ontological reality, whereas nirupadhika Brahman is the ultimate reality and in fact the only reality. This view is not accepted here. There are no divisions in Brahman or Paramātmā. 2 dvirupaṁ hi brahmāvagamyate nāma-rupa-vikāra-bhedopādhi-visiṣṭam tad-viparitam ca sarvopädhi-vivarjitam. Śänkara-bhāṣya 1.1.11 535 III The Ontology of Maya - Bahiranga-sakti One may raise a doubt in this connection. Earlier (Anuccheda 2) it was stated that there are three Purusas, or Paramātmās. So how can such plurality be denied here? The reply is that although there are three manifestations of Paramātmā, they are one ontologically. There is no ultimate difference between them, unlike the differ- ence between the two Brahmans - sopadhika and nirupadhika - imagined by Advaitavada.vn) gal woudottaedtus to blovab al ad dogs airitiw baaolans songs sowed noltonhalb ada salil st newed (atasin-ram) page gatherisq-lla bas (oè55-torp) bas,blow a gaibevis tad bas by ‘so at ingil sds विना bod erit sbient bite shiano (yo) in any needed ८। ननु यदि परमा कमिलाले न विष्णतिमा पाएक चि of fthe universe without Para A-DOURT IS BASED: If there is no out Paramatma, then how can Paramams, was graba arbauldow (run) se euolentos ads to sansang on to saurod talled amjams to consonant la seuased sylove azzavinu pangtimeringd badutor at tamaris sed; bist pale zew Ji fasdammi no me owt ste odt tadi nom etdi 2900 Taronson sidebar Band batimilob big ortovinu odt nidiw ared berewane paid aoltasup art ai aid potationilab molaairaih tobru parov sili baleirodai and Imávzoð svij hẻ vd balm ni waly shvatlevha and gniques vadi joy dilsen vlog oft el nemde al nain ofisega a alt sin of gibros dyradila the aulher ate By bas badgaon impiai-bibagobard-antoliv-aqin-omon stagnola in uganib hutpasya naitam qidiradi mihogome no hotfingly-hat nawarram idem por path open water four- 536 suala navegada vam bial aid olay vansidad yd homoly Anuccheda 81 (2.166) All Words Signify Bhagavān gibalads gaibroge aboow (ie vd hadiah al yari ylgaibrosos bus aqada ni shih ve gramm sebay adilis visinammo TизMAия ai leistam guiylebau adi sudasmen inssith yd of bemeter as blow ८१ । यस्माद् “विकारः ख्यायमानोऽपि प्रत्यगात्मानमन्तरा न निरूप्योऽस्त्यणुरपि” (भा० १२।४।२९) तस्मात् सर्वशब्दवाच्योऽपि स एवेति सदृष्टान्तमाह (भा० १२ ।४ । ३१) - १२।४।३१) - laded SINCE “although manifest, the world cannot be explained in the least degree independently of Paramātmā” (SB 12.4.29, Anuccheda 79), He alone is therefore signified by all words. Śrī Śuka states this with the help of an example: nishoqesman le al havol al molts and of inematria adibiny to siqmaxe na यथा हिरण्यं बहुधा प्रतीयते नृभिः क्रियाभिर्व्यवहारवर्त्मसु । e एवं वचोभिर्भगवानधोक्षजो व्याख्यायते लौकिकवैदिकैर्जनैः ॥ २३९ ॥ velo lle valo to gaul signis a gatwomal yd as taut god wash M Just as in practical dealings, gold is perceived in many forms [being shaped] by human beings through [various] actions, so Bhagavan, who is beyond sense perception, is described by people through words, both Vedic and secular. (SB 12.4.31)1 Vusiasmmon ald ni astiaw BYL hexainos air al क्रियाभिस्तत्तद्रचनाभेदैर्बहुधा कटककुण्डलादिरूपेण यथा सुवर्णमेव वचोभिस्तत्तन्ना- मभिः प्रतीयते तथा लौकिकवैदिकैः सर्वैरेव वचोभिर्भगवानेव व्याख्यायते । तदुक्तम् “सर्वनामाभिधेयश्च सर्ववेदेडितश्च सः” इति स्कान्दे ॥ all bas smsur wodwi dan 1 Through actions (kriyābhih), namely, different manufacturing processes, gold [is shaped] into many forms, such as bangles 291832 di yatha hiranyam bahudha pratiyate nṛbhiḥ kriyäbhir vyavahära-vartmasu dodoM evam vacobhir bhagavan adhokṣajo vyäkhyāyate laukika-vaidikair janaiḥ All commentaries beginning with that of Sridhara read laukika-vaidikaiḥ with vacobhiḥ rather than janaiḥ, the most proximate substantive. The meaning is ultimately the same. hoy lolinos on intvale indman” 537 III The Ontology of Maya - Bahiranga-sakti and earrings, and is then known by words (vacobhih), i.e., by their corresponding names; in the same way, Bhagavan alone is described by all words, whether secular or Vedic. This is said in Skanda Purāna: “He is called by all names and is glorified by all the Vedas.“2 hagined by A Commentary and differ unA novegada vlingiz ebrow IIA GOLDEN ORNAMENTS may differ in shape, and accordingly they are referred to by different names, but the underlying material is one, i.e., gold. In the same way, all objects of the world have one source, and thus all names and forms belong to Him. When Arjuna beheld the universal form of Kṛṣṇa, he called Him sarva, or every- thing (GĪTĀ 11.40)? Everything exists within the universal form; therefore, Paramātmā is called sarva-nama (“all names”) in Skanda Purāna. These are examples of laukika statements proclaiming that all names pertain to Paramātmā or Bhagavan.waldt andet slut An example of a vaidika statement to this effect is found in Chandogya Upanisad: ए bp My dear boy, just as by knowing a single lump of clay, all clay objects become known, so too all modification is but a difference in name, having its origin in speech. Clay alone is the real substance. (CHU 6.1.4)h at noligsorog sanse baoyed al odw.navegarle on (18.A.SI 82) 26lunes ban sibel ditod, abrow dyuorit olgoog In this context, Śrī Madhvācārya writes in his commentary on Brahma-sutra (1.1.1) that all names ultimately signify Visņu. He cites Bhallaveya-śruti as a proof: “In this world consisting of name and form, there is nothing at all that has manifested from anyone other than Him [Vişnu]. The Supreme Truth in whom all names enter is called Visnu.” Later he cites from Hari-vamsa Purāṇa, which states that in the Veda, Rāmāyaṇa, the Purāņas, and Mahabharata, Visņu alone is spoken of 2 sarva-nāmābhidheyaś ca sarva-vedeḍitaś ca saḥ 3 sarvam samapnoși tato’si sarvaḥmbong to a buri bts bungad aldov v gainaigad nama A dinner des don ^ “nāmāni viśvāni na santi loke yad avirasidanṛtasa sarvam. nāmāni sarvāņi yam 538 81 All Words Signify Bhagavan The Sanskrit word for a pronoun is sarva-nama, which means “all names,” because a pronoun can be used for anyone or any- thing. In keeping with the ideas expressed in this anuccheda, Jiva Gosvāmi has used the word kṛṣṇa-nāma, or “Kṛṣṇa’s name,” in place of sarva-nāma, to refer to pronouns in his grammatical treatise Hari-nāmāmṛta-vyākaraṇa (2.166). Paran Am avisanti tam vai viṣṇum paramam udaharanti” iti bhallaveya-śruti. “yo devānāṁ namadhā eka eva tam sampraśnam bhuvanayantyanye” ityeva-sabdannayeṣāṁ sarva-nāmatā… “vede rämāyaṇe caiva purāṇe bhārate tathā. ādāv ante ca madhye ca visņus sarvatra giyate” iti hari-vamsśeşu. 539ander πολη κα ap by का Winther Hammary ald mery aid in anuanong of Isle of LOOT OF 15191 of omn-ovint lo (oors) pondby-tomb-oll Commentary GOLDEN ORNAMENTS may differ in shape, and accordingly they are referred to by different names, but the underlying material is one, 1a, gold. In the same way, all objects of the world have one source and thus all names and forms belong to Him. When Arjuna heheld the universal form of Krsna, he called Him sáryd, or every thing (strpan)” Everything exists within the universal funny therefore, Paramam is called mrvani (“all names”) in Skanda Paidon. The are examples of laukin statements proclaiming that all names pertain to Paramita on Bhagaving An example of a valdika statement to this effect is found in Chandogya Upaniya My dear boy, just an by knowing a single lump of clay, all clay object becao khown, so too all modifications Is but a difference in manis, baking its originirepesch Clay alone is the labyance. In this context, Sri Madhvacarya writes in his commentary en Brand-suira (211) that all names ultimately signify Vişnu He cites bhullavky-fruty as a proof in this world consisting of name and form, there is nothing it all that has manifested from suyong other than Him (Vignal. The Supreme Teach in whom all names enter is called Visnu. Later he cites from Hari-wamin Purana, which states that in the Veda, Ramayana, the Puranas, and Mahabharuta, Vishu alone tapoken offe nanba hil bellad “morib mung tugly in fasol didatov nos hom thanbad sawin sandy say… have penge.co webes miss and vifaa sanat boks yad Maya’s Relation to the Jiva and Paramātmā The Jiva Is Covered by the Potency Anucchedas 82-92 न देव जगत परमाहात्याभाविकशक्तिशक्तित्वमुक्त्वा तेन व जीवण ज्ञा मोक्षार्थं परित्यमुपदेष्टुं परमात्मायापि प्रतिमा० ६२४ तद AFTER THUS AFFIRMING that the universe consists of Paran arma’s natural potency and Indicating that it therefore cannot be destroyed by the awaltening to enlightened conscious Sula, by way of an example, next propounds the fault of the In covering the thimination of the Ja’s intrinsic nature, for although the ego (ahankara) in a potency of Paramhbrok, its nature is to affect the sell’s identification (ddhyasa) with matter. Suka offery this teaching in order to instruct the conditioned beings to give up their identification with the world so that they can attain liberation नवदर्शनस्यता एवं ब्रह्मणस्तदीक्षित ब्रह्मशकन्यादान ४० Just as a dense cloud, though generated by the heat of the sun and made visible by the light of the a, obstructs the eye mum, which is a part of the sun-from beholding the sun, so the ego, which is an attribute of Deabruan (beshi mined by It (ud-Hylto), obstruct guna) and illu and which Emiemsiet bas svi srt of noise г’sуsM 30-58 zobarbounA Bilang dirinyagalojo Conantenniallest mon-asmdar lo tag botergodal me al *(su.. a) Ivered to not a creation of IT HAS BEEN CONCLUDED thank the val ance, as is prop Anuccheda 82 be destrage und being. There is cessity for such an occurren What Jams, Sine and The Jiva Is Covered by the Potency meas of Paramātmā bety een the atmo and the phe do ghugged guada idem letalagangan orderinsic enteng no sivris algosg bas aler most beaubong are mus al smple of the sun and clouds shown ८२ । तदेवं जगतः परमात्मस्वाभाविकशक्तिशक्तिमयत्वमुक्त्वा तेन च जीवकर्तृकेण ज्ञा- नेन तन्नाशनासामर्थ्यं व्यज्य मोक्षार्थं तदध्यासपरित्यागमुपदेष्टुं परमात्मशक्तिमयस्यापि तस्योपाध्यध्यासात्मकस्याहङ्कारस्य जीवस्वरूपप्रकाशावरकत्वरूपं दोषं सदृष्टान्तमुप- पादयति (भा० १२ ।४१३२) - AFTER THUS AFFIRMING that the universe consists of Param- ātmā’s natural potency and indicating that it therefore cannot be destroyed by the jiva’s awakening to enlightened conscious- ness (jñāna), Śrī Suka, by way of an example, next propounds the fault of the ego in covering the illumination of the jiva’s intrinsic nature, for although the ego (ahankara) is a potency of Paramātmā, its nature is to effect the self’s identification (adhyāsa) with matter. Suka offers this teaching in order to instruct [the conditioned beings] to give up their identification with the world so that they can attain liberation: mdera) tedi yea of al aid. (podbrad-amta) ant laubivibti sdi vol sabrod यथा घनोऽर्कप्रभवोऽर्कदर्शितो ह्यर्कांशभूतस्य च चक्षुषस्तमः । so it isilt एवं त्वहं ब्रह्मगुणस्तदीक्षितो ब्रह्मांशकस्यात्मन आत्मबन्धनः ॥ २४० ॥ t nsat Tto nothog lamiastinitat ms at ti tod Just as a dense cloud, though generated by the heat of the sun og and made visible by the light of the sun, obstructs the eye- which is a part of the sun - from beholding the sun, so the ego, which is an attribute of Brahman (brahma-guna) and illu- mined by It (tad-ikṣita), obstructs the individual ātmā - which 543 1 III The Ontology of Mäyä - Bahiranga-sakti is an integrated part of Brahman - from realizing Brahman. (SB 12.4.32)1 अर्करश्मय एव मेघरूपेण परिणता वर्षन्ति - It is the sunrays alone that bring rain after being turned into $8 aberbounA clouds, as is said: ITE अग्नौ प्राप्ताहुतिः सम्यगादित्यमुपतिष्ठते ।d benevoDal svil or आदित्याज् जायत वृष्टिर्वृष्टेरन्नं ततः प्रजाः ॥ २४१ ।। Bmismetslo The brāhmaṇas appropriately worship the sun by pouring obla- tions into the sacred fire. Rain ensues from the sun, grains in turn are produced from rain, and people survive on grains. (MANU 3.76)2 इति वचनात् । अयमर्थः – यथार्कप्रभवोऽर्केणैव दर्शितः प्रकाशितश्च घनो निविडो मेघोऽर्कांशभूतस्य चक्षुषस्तमो दिवि भूमौ च महान्धकाररूपो भवति । एवमहं प्राकृता- हङ्कारो ब्रह्मगुणः परमात्मशक्तिकार्यभूतस्तदीक्षितस्तेनैव परमात्मना प्रकाशितश्च ब्रह्मां- शकस्य तटस्थशक्तिरूपत्वात् परमात्मनो यो हीनांशस्तस्यात्मनो जीवस्य आत्मबन्धनः स्वरूपप्रकाशावरको भवति ॥ A The meaning is as follows: Just as a dense cloud, which is gen- erated, revealed, and illuminated by the sun alone, is dark- ness for the eyes, which are part of the sun, meaning that the dense clouds plunge the earth and sky into abject darkness, in the same way, the phenomenal “I”-consciousness, which is an attribute of Brahman (brahma-guna), meaning that it is a product of Paramatma’s potency, and which is glanced upon by that [Brahman] (tad-ikṣita), i.e., illuminated by Paramātmā, is bondage for the individual ātmā (ätma-bandhana). This is to say that it covers the light of the essential nature of the jiva, which is an integrated part of Brahman (brahmaṁśakasya), meaning that it is an infinitesimal portion of Paramatma’s intermediary potency. To tasd sdtyd betazoang dguodi buals sans ses tau sidiely abam yathā ghano’rka-prabhavo’rka-darśito hy arkāṁśa-bhūtasya ca cakṣuṣas tamaḥ evam tv aham brahma-gunas tad-ikṣito brahmaṁśakasyätmana atma-bandhanaḥ 2 agnau präptähutiḥ samyag adityam upatisthate tudinis ns al doidw ogn adityaj jāyata vṛṣṭir vrster annam tataḥ prajaḥdo (all-bot) 11 yd banim 544 82 The Jiva Is Covered by the Potency of Paramātmā Commentary of the wee periding this comparison as the cloud geriated me that IT HAS BEEN CONCLUDED that the universe is not a creation of the jiva’s ignorance, as is propounded by the Advaita School, but a manifestation of the extrinsic potency of Paramātmā. Therefore, the universe cannot be destroyed by the enlightenment of an indi- vidual being. There is no necessity for such an occurrence. What is needed is to give up one’s identification with the universe as an object of separate enjoyment. This is possible by understand- ing the misidentification between the ātmā and the phenomenal “I”-consciousness, or ahankara, which is a product of the extrinsic energy. This misidentification covers the real svarupa of the ātmā. The example of the sun and clouds shows how the energy com- ing from one source, i.e., the sun, can perform contrary functions, namely, both revealing and covering. Clouds are produced by the heat of the sun, and they cover the vision of our eyes, which are also the energy of the sun. The cloud covers the object, whereas sunlight reveals it, although both are energies of the same sun. When, however, the clouds are dispersed by the wind, the sun is then directly revealed. In the same way, when one gives up iden- tification with the phenomenal “I”-consciousness, which is rooted in the separatist desire for enjoyment, and embraces one’s true self-identity as a servant of Paramātmā, immediate awareness of Paramātmā then comes to light. to nathas s galoped d beyou rue box woodthe inous natu exercise Its power [ofseeing] FAST DANEGIE BEE PPRIS C-gs fig fisfset fargepts fee Sometimes the eye turns toward the pen see it. In the nation habe.megau should remembe at it 545 is an integrated part of Brahman-from realistygssam To notes & Jon al sarovinu.sdt sd azquAH TI and loorberitavba ba yo bashogong al as sonarong! s’avit adi Anuccheda 83 sdgilas sili ya boyorlash adjono sareving ent JadWas done to visasoon on at ssd gaied Iaubly Liberation Is Attained by the Grace of a baboon af el amins invofns staregea lo of Paramātmā Stanl in turn are produced frp rain, and peop do s -tro y 90 won zwoda abuolo bra bus oni to slamsxs sdl ८३ । स चाध्यासपरित्यागः स्वतो न भवति किन्तु परमात्मजिज्ञासया तत्प्रभावेनैवेति वक्तुं पूर्ववदेव दृष्टान्तपरिपाटीमाह (भा० १२ ।४ । ३३) - ŚRI SUKA CONTINUES with the same example in the next verse to explain that the removal of such misidentification (ādhyāsa) does not happen automatically or by one’s own effort, but only by inquiry into Paramātmā and through His influence: de Vimb not af sar dirw noflrid One le dark- घनो यदार्कप्रभवो विदीर्यते चक्षुः स्वरूपं रविमीक्षते तदा । यदा ह्यहङ्कार उपाधिरात्मनो जिज्ञासया नश्यति तर्ह्यनुस्मरेत् ॥ २४२ ॥ plunge the the In As soon as the cloud generated by the sun is scattered, the eye sees both its own nature as well as the sun. Similarly, when the self’s adjunct (upadhi) of phenomenal “I”-consciousness (ahankara) is destroyed by inquiry into Paramātmā, the self becomes fixed in remembrance [of its own essential nature and of Paramātmā]. (SB 12.4.33)1 10). This is to say cover ich घनो यदार्कप्रभवो विदीर्यते इति दृष्टान्तांशे तद्विदारणस्य न चक्षुः शक्तिसाध्यत्वं किन्तु सूर्यप्रभावसाध्यत्वमिति व्यक्तम् । अनेन दाष्टन्तिकेऽपि आत्मनः परमात्मनो जिज्ञासया जातेन तत्प्रसादेनाहङ्कारो नश्यति पलायत इत्यत्रांशे पुरुषज्ञानसाध्यत्वमहङ्कारनाशस्य खण्डितम् । 1 ghano yadarka-prabhavo vidiryate cakṣuḥ svarupaṁ ravim ikṣate tada yada hy ahankära upadhir ātmano jijñāsaya naśyati tarhy anusmaret 546 83 Liberation Is Attained by the Grace of Paramātmā In the portion of the verse providing the comparison, “as soon as the cloud generated by the sun is scattered,” it is evident that such scattering is accomplished not through the capacity of the eyes, but only by the influence of the sun. From this analogy [it is clear], in the portion being illustrated by the example also, that the phenomenal “I”-consciousness is destroyed or vanishes only through the mercy of Paramātmā, which arises when one inquires into Him (jijñāsayā). This part [of the verse] refutes [the idea] that the dissipation of the [phenomenal] ego can be accomplished merely through the living being’s own attainment of knowledge. अतो विवर्तवादो नाभ्युपगतः । अत्र चोपाधिरिति विशेषणेन स्वरूपभूताहङ्कारस्त्वन्य एवेति स्पष्टीभूतम् । blow no Therefore, vivarta-vāda is not accepted here. It is also being made clear by use of the qualifying term upadhi (adjunct), applied to the phenomenal ego (ahankära), that the [authentic] “I”-consciousness that is intrinsic to one’s true spiritual nature is indeed distinct [from the phenomenal ego]. एवं यथा दृष्टान्ते घनमयमहान्धकारावरणाभावात् तत्प्रभावेण योग्यतालाभाच्च चक्षः कर्तृभूतं स्वरूपं कर्मभूतमीक्षते स्वस्वरूपप्रकाशमस्तित्वेन जानाति स्वशक्तिप्राकट्यं लभत इत्यर्थः । buol Thus, just as in the example, it is due to the removal of the cov- ering of abject darkness caused by the dense clouds, and due to the resultant attainment of its capacity [to see] through the sun’s influence, that the eye as agent [i.e., as subject] sees its true nature (svarupa), its object. The eye then becomes aware of the existence of its luminous nature, meaning that it is enabled to exercise its power [of seeing]. edrylomen bym to treg to कदाचित् तदीक्षणोन्मुखः सन् रविं चेक्षते तथा दान्तिकेऽप्यनुस्मरेत् स्मर्तुमनुसन्धातुं योग्यो भवति । आत्मानं परमात्मानं चेति शेषः ॥ alt (as.si Aria) enne erli baoved og ano me nottovab batsiv Sometimes the eye turns toward the sun to look at it and does see it. In the portion being exemplified as well, it is said, “one should remember” (anusmaret), meaning that the jiva gains 547 III The Ontology of Maya - Bahiranga-sakti the capacity to remember or to seek out [awareness of Him] (anusandhāna). The words ātmā and paramātmā should both be added [as the objects of the verb “remember” (anusmaret)] to complete the sense of the last sentence.alads yd vino Judy’s oals sigmans at yd batetanili gaiad aoito sit at [uselo atd) boyostasbai aasmaoinamoo-“I” Iansmonsdy adisarr Commentary & doidwaters to you a gonds pluo otai esziupai ŚRI JIVA CONTINUES to refute vivarta-vada by referring to the final teachings of Sukadeva to King Parikṣit. The interesting point to be noted is that all these verses cited here seem to support vivarta- vāda when looked at cursorily. Some commentators, indeed, have explained these verses from the vivarta-vāda point of view. But such an interpretation would contradict the mood, heart, and intention of both Sukadeva and Parikṣit, which were expressed in the very beginning of Tattva Sandarbha. Keeping this in mind and thus providing a harmonious meaning, Śrī Jiva reveals the real purport of these verses. No one can become liberated by his own endeavor. Śrī Kṛṣṇa has stated categorically that only those who take shelter of Him can transcend His formidable māyā (GITA 7.14). If the firmament is covered with dense cloud, the eyes have no power to dispel it. In dense darkness the eye is not even aware of its own seeing capacity. The sun alone can dispel the cloud. Once the cloud is dispersed and there is light, the eye can function and also realize its capacity to see. It can also see the sun. thont of Similarly, in our conditioned state, we have no power to escape our own conditioning? Even if we are situated in knowledge, we cannot get rid of this conditioning, because knowledge is also part of māyā, namely, the sattva-guna. This was discussed in Anuccheda 54. When Arjuna posed the question how to transcend the gunas of prakṛti, Śrī Kṛṣṇa explicitly replied that only by unde- viated devotion can one go beyond the gunas (GITĀ 14.26). This refutes the theory of vivarta-vāda, which states that when one 900 bjez ai 31 law, as bafilamaze anted going eds of 31 998 20 See Anuccheda 44. and gainson(antamenno) odmamy bluoda 548 83 Liberation Is Attained by the Grace of Paramātmā attains knowledge of Brahman, one will cease to be bound by the universe.es situated own bite Insic identity. Not only The problem lies at the level of ahankara, which is above manas and buddhi. Even if one realizes that one is not the body and thus becomes jivan-mukta, how would he become free from ahankara- tattva and mahat-tattva? They will still linger on, and one can make the mistake of confusing the mahat or pradhāna, which is also sometimes called Brahman, as in GĪTĀ 14.3-4, with transcen- s in GITA 14.3-4 dent Brahman. Then one can merge in prakṛti and stay there indef- initely, as hinted at in the Yoga-sutra, “For some who are unembod- ied and are merged in matter, the state of samprajñāta-samādhi is characterized by absorption in prakṛti” (Yoga-sutra 1.19)3 The word upadhi qualifying ätmanah in this verse indicates that the pure self has its own intrinsic “I”-consciousness, besides the phenomenal “I”-consciousness, or ahankara-tattva, an evolute of pradhana. This also contradicts the principle of vivarta-vāda, which does not admit any “I”-consciousness in the liberated state of the jiva. Indeed, without a real “I,” it would be difficult to explain an adhyāsa (superimposition) of the material “I,” because a real substratum is necessary for adhyāsa.immath to brows air drw sisteindt Amikmanet aldiligini ed to notesilesinidamp polency font b goes modih ation to man fest I highly by be for perfigate-re 11 anjels -ninthelb to nogsswad of astos (airty) onats anos smonsdy sit bas aaomaroinando-alentini ed asswded) nott -nnut brow at yd] sexev auoivery ad ni betsolbat [no lon oini viupai dgnordt eserts tadi nottenimbratb orto.i.voa -ostbe as ei (nyn lo soubory a) vom-ham brow sdr [1192 sdt -lb or beau prasitario, sestavoianos “T” Ienomons ad lo svit maq al Jari 289oiano-T sieniniai sdt moni ti sich979) 3 bhava-pratyayo videha-prakṛti-layānām-a-wiv de novinho 4

• See Anuccheda 29. Tubing 549bris vobinio fo (anusandhana). The words atma and print shoulblersh bifhorn moil sarl smosed of bloow wod atlum-novit smoood Anuccheda 84 nagnil le litw van Tovitot-todom bas nvited Liberation Is the Ultimate Dissolution ८४ । निगमयति (भा० १२ ।४ । ३४ ) - P maich mi Honor onpnito guis ŚRI SUKA Concludes his instructions: itsmoa bels fush brin bat roads yd bastasseisdə blow adBut sabriquanly tat यदैवमेतेन विवेकहेतिना मायामयाहङ्करणात्मबन्धनम् । छित्वाच्युतात्मानुभवोऽवतिष्ठते तमाहुरात्यन्तिकमङ्ग सम्प्लवम् ॥ २४३ ॥ pin When in this manner, the bondage of the self, brought about Les by the phenomenal ego that is a product of maya, has been cut a with this sword of discrimination, and one becomes situated in qua immediate realization of the infallible Paramātmā, that state, O dear King, is called ultimate dissolution. (SB 12.4.34)1 एतेन पूर्वोक्तविवेकशस्त्रेण मायामयेति विशेषणं स्वरूपभूताहङ्कारस्य व्यवच्छेदा- र्थम् । अवतिष्ठते स्वस्वरूपेणावस्थितो भवति । न केवलमेतावदेव । अच्युतात्मानु- भवः – अच्युतेऽच्युतनाम्न्यात्मनि परमात्मन्यनुभवो यस्य तथाभूत एव सन्नवतिष्ठते ॥ श्रीशुकः ॥ 1 bave Sim The pronoun etena (by this) refers to the weapon of discrimina- tion [between the intrinsic “I”-consciousness and the phenome- nal ahankara] indicated in the previous verse [by the word jijñā- saya, i.e., the discrimination that arises through inquiry into the Self]. The word maya-maya (a product of maya) is an adjec- tive of the phenomenal “I”-consciousness, ahankara, used to dif- ferentiate it from the intrinsic “I”-consciousness that is part yadaivam etena viveka-hetinā māya-mayahankaraṇātma-bandhanam cchitvacyutātmānubhavo’vatiṣṭhate tam ahur atyantikam arga samplavam 550 84 Liberation Is the Ultimate Dissolution of the jiva’s own true nature. The verb avatiṣṭhate means that one becomes situated in one’s own intrinsic identity. Not only that, but - acyutātmānubhava - “he becomes fixed in immedi- ate apperception of the Self,” or in other words, of Paramātmā, who is known as Acyuta. 28 abadoonA MENT this section in mysterimus, aimed Sri Commentary sgedalo abbaye bra squar? IN THE FOURTH CHAPTER of the Twelfth Canto, Śrī Suka describes four types of dissolution. The fourth type is called atyantika- pralaya, or ultimate dissolution. This refers to the liberation of the individual being, described in verses 23 to 34, which is one of the ten topics discussed in Bhagavata Purana? This is the last verse in the series. These verses explain in detail the cause of bondage and the process of becoming free from it. While explaining these verses, Śrī Jīva Gosvāmi has refuted vivarta-vāda along with Vijñānavāda and asat-karya-vāda, and has firmly established sat-karya-vāda. Sat-kārya-vāda is an essential foundation for the path of bhakti, and therefore, Jiva Gosvāmi has endeavored over the past few sections to establish it unequivocally. Sat-karya-väda propounds that Paramātmā, who is the cause of the cosmos, has real potency that undergoes modification to manifest the real world. alisyha to progaisa ai nismo son asab nois age layer of sido lepihbar sawole tags Inste vino Jovarasa blow any min992 ozin aramea ant byer to vorstog lexant vd 3 0 ale woty to intoa svods art rose How as plu tic kn So, how la F 2 For a description of the ten topics, see Tattva Sandarbha, Anucchedas 56-63. 551 nollidoza stamblu sdal oltre 18 adesso dopeitos desv adra wo a’ovitada to vino to thinshi auniini nwo eeno ni baisurila asmoord ono -hemmi ni boxit asmod an-avaddunamtölu - Jad Andamans to abrow Tento ni so “le2 sdt to notieregge st A es wol ai odw Anuccheda 85 Svarupa and Māyā-śaktis of Bhagavān 76 endesbase me one flow if to RSTRAND TRUTH MI 85.1ch ballo al saya dual sar aoitulocelb lo ssql ol Śrīdhara Svāmī and Advaitavada peab semble to avalong asciov it badrinesh gnisd Isubivibni edi ८५ । अत्रायमप्येकेषां पक्षः - परमेश्वरस्य शक्तिद्वयमस्ति स्वरूपाख्या मायाख्या चेति । पूर्वया स्वरूपवैभवप्रकाशनमपरया त्विन्द्रजालवत्तयैव मोहितेभ्यो जीवेभ्यो विश्वसृष्ट्या- दिदर्शनम् । दृश्यते चैकस्य नानाविद्यावतः कस्यापि तथा व्यवहारः । न चैवमद्वैतवादि- नामिवेदमापतितम् । सत्येनैव कर्त्रा सत्यमेव द्रष्टारं प्रति सत्ययैव तया शक्त्या वस्तुनः स्फोरणात् लोकेऽपि तथैव दृश्यत इति भवत्वपीदं नाम । यतः A CERTAIN GROUP OF PEOPLE say the following regarding this topic: Parameśvara has two potencies [intrinsic and extrinsic], called svarupa and mayā [respectively]. By the first, He man- ifests the opulence of His own nature, and by the second, like a magical show, He displays the creation of the universe to the jivas deluded by her alone. It is indeed seen that a person having various types of knowledge acts in different ways. This descrip- tion does not come into the category of Advaitavada [though it seems to]. Only a real agent shows a veridical object to a real seer by the real potency of maya. The same is also seen in the world as well. Therefore, let the above [point of view] also be accepted. Because: sayd
• सत्यं न सत्यं नः कृष्णपादाब्जामोदमन्तरा । ough in Inquiry into maya) is an adjec- जगत् सत्यमसत्यं वा कोऽयं तस्मिन् दुराग्रहः ॥ २४४ ॥ used to di tara, -consciousness that is part ferentiate It For us, any object other than the enchanting fragrance of Śrī Krsna’s lotus feet, even if real, is ultimately false; so what is the 552 85 Svarupa and Maya-śaktis of Bhagavan W point of this senseless obstinacy in regard to the world’s reality or non-reality?’ follows that of Sälj attempts to explain de mont Jhaverisvba donusta Commentary di navewod awara swil in and no imeve to adaban noll tasbive al doidw pass THE OPENING STATEMENT of this section is mysterious, since Śrī Jiva does not make explicit whose opinion he is restating. Our own estimation is that he is talking about Śrīdhara Svāmi, who, accord- ing to Śrī Jīva himself, has written commentaries that are a mixture of Advaitavada and bhakti (viz. Tattva Sandarbha, Anuccheda 27). Out of respect for the Svāmi, Śrī Jiva is careful not to refute him openly, and yet he also does not want that Svāmī might be mis- understood as an Advaitavādī. Śrī Jīva Gosvāmī is also writing in defense of Svami’s acceptance of sat-karya-vāda, lest anyone try to refute the former by citing the latter’s Advaitic comments, know- ing well that Jiva Gosvāmi has great reverence for Śrīdhara Svāmi. Svami’s commentary on the verses from SB 12.4, cited in the pre- vious few sections, is in line with Advaitavada. Therefore, Śrī Jīva has not referred to it in his own commentary on these verses, which is otherwise his custom. For example, on verse SB 12.4.29, Svämi writes: “In this way, the unreal nature of the universe has been proven by many arguments.” This is in sharp contrast to Śrī Jiva’s verdict at the end of Anuccheda 71, “Therefore, it is concluded that the universe is indeed real.” While commenting upon SB 12.4.30, Svāmī writes: a) woled 251w svit 12 dose au votal il 199 An objection is raised: But certainly there is plurality even of the truly existent, namely, the Self in the form of the jiva and Brah- man. In response to this, the verse states that if one admits of such plurality, then he is devoid of authentic knowing. So, how is it that there is a difference between them in terms of practical dealings? 1 satyam na satyam nah kṛṣṇa-pādābjāmodam antarā jagat satyam asatyam va ko’yam tasmin duragrahaḥ This verse is Jiva’s own. 2 tad evam anekair hetubhiḥ prapañcasyāsattvaṁ sädhitam. tasmat satyam eva viśvam iti sthitam.god 3 553 III The Ontology of Maya - Bahiranga-sakti The verse answers that the difference is because of the upadhi [i.e., it is not real].* Stiles non to From these statements, one might think Śrīdhara Svāmī to be a staunch Advaitavādī. Śrī Jīva shows, however, that this is not the case, which is evident if one reads the commentary of Svāmi on the complete Bhāgavata Purāņa. It is just that his interpretations are sometimes slanted toward Advaitavada. saliaron 25ob svil by What Śrī Jiva writes here in these few lines is based upon Svāmi’s commentary on Bhāgavata Purana, disregarding the Advaitic slant. In particular, the line beginning with satyenaiva kartra, “by the real agent alone …,” is a mirror image of Śrīdhara’s statement in his commentary on SB 1.1.2: “The word vastava (real) in this verse means that the jiva is an integrated part of the truly existent (vastu) [i.e., Absolute Reality], māyā is the potency of the truly existent (vastu), the universe is the creation of the truly exis- tent (vastu), all this is nothing other than the truly existent (vastu); it is not separate from that (vastu); vedya (knowable) signifies that It (vastu) can be known without much effort.”” Since in some places Svāmī has acknowledged the world as unreal, Śrī Jiva composes an original kärikä verse beginning with satyam na, “For us any real object…” By this he means that what is important is that Śrīdhara Svāmī has accepted bhakti to Kṛṣṇa as supreme, and therefore, it is of no concern whether he says that the world is real or unreal. It is for this reason that Śrī Jiva writes below (in Anuccheda 85.2) that his explanation of verse SB 10.87.36 in Anuccheda 70.2 is more or less the same as that given by Śrīdhara Svāmi. In reality, Śrī- dhara’s explanation to that verse is mixed with the Advaita prin- ciple and does not match his bhakti explanations given elsewhere. 4 02.gniwon 10 biovsb al nanu satyasyapy atmano jiva-brahma-rupaṁ nänätvam asty eva tatraha - yady evaṁ nānātvaṁ manyate tarhy avidvan katham tarhi tayor bheda-vyavahāra upadhi-kṛtaḥ? ity aha-nānātvam iti. 5 satyenaiva kartrā satyam eva draṣṭāram prati satyayaiva taya śaktyä vastunaḥ sphoraṇāt loke’pi tathaiva dṛśyate. 6 nwo anvil al pepy sh vastava-śabdena vastuno’mso jivaḥ, vastunaḥ śaktir māyā vastunaḥ karyaṁ jagac ca tat sarvam vastv eva na tataḥ prthag iti vedyam ayatnenaiva jñātuṁ śakyam. 554 85 Svarupa and Māyā-śaktis of Bhagavan What Jiva has written in the beginning of this section is in refer- ence to Śrīdhara’s bhakti principle, according to which Jiva’s expla- nation of that verse follows that of Svami. Jīva attempts to explain the meaning of Śrīdhara Svami’s Advaitic statements below. 85.2 alH 92ievinu di bas nemlend Immediate Experience Cannot Be Disproven by Logic तदेतन्मते “सत इदमुत्थितम्” (भा० १० । ८७ ।३६) इत्यादिवाक्यानि प्रायो यथाटीकाव्या- ख्यानमेव ज्ञेयानि । क्वचित् तत्कृतानुमानादौ भेदमात्रस्यासत्त्वे प्रसक्ते वैकुण्ठादीनामपि तथात्वप्रसक्तिस्तन्मते स्यादित्यत्र तु तेषामयमभिप्रायः al SETOV In this doctrine, the explanation of the Śrutis’ prayer in SB 10.87.36 [quoted above in Anuccheda 70.2] should be understood to be largely in accord with that of Śridhara Svāmi. Some- times in the inferences (anumāna) given by him, the difference [between the svarupa- and māyā-śaktis] is concluded to be non- existent. From this, in his opinion, Vaikuntha and other aspects of the spiritual world also become unreal like the material world. anemonerig In this, his intention is as follows: 1911am a al doidw 219neig adjoul वयं हि यल्लोकप्रत्यक्षादिसिद्धं वस्तु तदेव तत्सिद्धवस्त्वन्तरदृष्टान्तेन तद्धर्मकं साधयामः । यत् तु तदसिद्धं शास्त्रविद्वदनुभवैकगम्यतादृशत्वं तत् पुनस्तद्दृष्टान्तपरार्धादिनाप्यन्यथा कर्तुं न शक्यत एवेति । जीवेश्वराभेदस्थापना च चिद्रूपतामात्र एवेति । 99.93 We [Śrīdhara] establish an object that is to be known through recognized means of valid knowing, such as perception, as hav- ing a particular nature by comparing it to another object that is already known through the very same methods. But an object that is not known by such means [perception and so on] and which can be known only by the direct experience of those who have realized scriptural truth, cannot be made otherwise even by citing unlimited examples. Thus, the propagation of nondif- ference between the jiva and Iśvara is only in the sense of both being conscious. 555 Commentary III The Ontology of Maya - Bahiranga-sakti gitterged bill at vi dedw of galbuonos siqioning inlod sandbine of on The doctrine referred to here is that stated at the beginning of this section, i.e., Paramātmā has two types of potencies, namely, svarupa and māyā. In his commentary on verse SB 10.87.36 (cf. Anu- ccheda 70.2), Śrīdhara Svāmi has established that there is no differ- ence whatsoever between Brahman and the universe. His famous statement is, “I am not establishing abheda, nondifference, but denying the difference, because the universe has appeared from Brahman, like the coil from a snake.”” the ence from Later on, however, he supports the idea of andha-parampară, or a beginningless blind succession, and proves that the uni- verse is asat and a superimposition on Brahman because of this beginningless succession of samskāras The outcome of such an explanation is that even the spiritual realm in the form of Vaikuntha is taken to be unreal. Śrī Jiva has earlier (Anuccheda 70) refuted this explanation by the example of fake coins. Now, out of respect for Śrīdhara Svāmi, he explains the intention of the latter in writing such a commentary. The mean- ing is that Śrīdhara is providing a material analogy only to explain material phenomena. He is not refuting the existence of the Vai- kuntha planets, which is a matter of direct experience for realized devotees. Nobody can deny the experience of these devotees by any amount of logic and analogy. Moreover, the oneness established is only to corroborate that the jiva is conscious like Paramātmā and thus distinct from matter. There is no absolute oneness between them. 8 556 To ansam boxingo 雞 ters nanu nābhedam sadhayamaḥ kintu tad-utpannatvena kundaladivad bhedam pratsedhayah. samskara-janyo bhramaḥ purva-pratiti-matram apekṣate pratitau satyam dod bhrama-vyatirekādarśanāt tad asat ajñānena jagat, jagatājñānam iti 197 97ad parasparasrayadi-prasangät? maivamanaditväd yujyate dosa iti cet? na navd vakṣyamāṇāndha-parampară-doṣa yatha cãdvaita-śārīraka-kṛtaiva kevalädhiṣṭhātrisvara-matam düşayatoktam - vartamāna-kālavad-atiteṣv api kāleṣv itaretarāśraya-doṣāviseṣād andha-parampară-nyāyāpatteḥ iti. op gated 85 Svarupa and Maya-saktis of Bhagavan 85.3 How Can the Nirguna Parameśvara Associateng with the Gunas?gin) Intra si lo soil and ai H 5iva) sldatumi oals zoaza si SH.med yd hadowrotu zi 9H अथ स्वाभाविकमायाशक्त्या परमेश्वरो विश्वसृष्ट्यादिकं करोति जीव एव तत्र मुह्यतीत्यु- क्तम् । तत्र सन्देहं प्रश्नोत्तराभ्यां परिहरत्यष्टभिः । श्रीविदुर उवाच (भा० ३।७।२) - It has been said that the Supreme Regulator (Parameśvara) enacts the work of creation, and so on, of the universe through His natural māyā potency, and only the jiva is deluded by it. The doubt in this regard [as to Parameśvara’s absolute non- involvement with maya] is removed in eight verses containing Vidura’s questions and Maitreya’s answers to them: ब्रह्मन् कथं भगवतश्चिन्मात्रस्याविकारिणः । लीलया चापि युज्येरन् निर्गुणस्य गुणाः क्रियाः ॥ २४५ ॥ ba[Śrī Vidura asked:] “O Brāhmaṇa, how can Bhagavan, who is consciousness alone (cin-matrasya), immutable (avikāriṇaḥ), and free of the gunas (nirgunasya) become involved with the gunas and functions [of prakṛti], even as a matter of cosmic play (lilä)?” (SB 3.7.2) हे ब्रह्मन् ! चिन्मात्रस्य चिन्मात्रस्वरूपस्य सतः स्वरूपशक्त्या भगवतः श्रीवैकुण्ठादिगत- तादृशैश्वर्यादियुक्तस्य । O Brāhmaṇa, that Being is exclusively consciousness (cin- mätrasya), meaning that His essential nature is that of con- sciousness alone. He is Bhagavan (bhagavataḥ) [i.e., inclusive of all opulence] by virtue of His intrinsic potency (svarupa-śakti), meaning that He is self-endowed with transphenomenal opu- lences, such as those found in Śrī Vaikuntha, which are identical in nature to that intrinsic potency. 9 अत एव निर्गुणस्य प्राकृतगुणास्पृष्टस्यात एव चाविकारिणस्तादृक्स्वरूपशक्तिविला- सभूतानां क्रियाणामनन्तानामपि सदोदित्वरानन्तविधप्रकाशे तस्मिन् नित्यसिद्धत्वात् ni alve brahman katham bhagavataś cin-matrasyävikäriṇaḥ lilayă căpi yujyeran nirgunasya gunah kriyāḥly evil mio vishidan od 557 III The Ontology of Maya - Bahiranga-sakti तत्तत्क्रियाविर्भावकर्तुस्तस्यावस्थान्तरप्राप्तत्वाभावात् प्राकृतकर्तुरिव न विकारापत्ति- रिति । art as woH He is thus free of the material gunas (nirgunasya), meaning that He is untouched by them. He is therefore also immutable (avikā- rinah), meaning that He never undergoes any transformation unlike a material agent. How so? Although unlimited actions springing from the play of the intrinsic potency appear in Him, the reservoir of infinite ever-arising self-expansions (prakāśa), yet because all such actions are functions of His eternally self- established intrinsic potency, He, as the agent by which such actions are made to appear, is never subject to any change in His condition. निर्विकारस्य च कथं सत्त्वादयः प्राकृतगुणाः ? कथं वा तदासङ्गहेतुकाः स्थित्यादयः क्रि- याश्च युज्येरन् ? ततश्च चिन्मात्रवस्तुविरोधादेव ते च ताश्च न युज्यन्ते । भगवत्त्वे तु स्वैरचेष्टयापि न युज्येरन्नित्याह “लीलया वापि” इति । How then could the material gunas, such as sattva, be attributed to Him, who is devoid of any transformation? And how can func- tions, such as sustenance, which are caused by association with the gunas, be linked to Him? Consequently, because these gunas and functions are contrary to the purely conscious reality, they cannot be associated with Him. Moreover, [it cannot be argued that] since He is Bhagavan, they are connected to Him even by His free and independent action, and so [Śrī Vidura stipulates] “[not] even as a matter of cosmic play” (lilayā vāpi). अत्राविकारित्वनिर्गुणत्वाभ्यां सह चिन्मात्रत्वं भगवत्त्वं चेत्युभयमपि स्वीकृत्यैव पूर्वप- क्षिणा पृष्टम् । ततश्च तस्य चिन्मात्रस्वरूपस्य भवतु भगवत्त्वं तत्रास्माकं न सन्देहः किन्तु तस्य कथमितरगुणादिस्वीकारो युज्यत इत्येव पृच्छ्यत इति वाक्यार्थः ॥ Here the questioner raises this issue even after accepting both Bhagavan’s conscious nature and divine majesty, along with His immutability and freedom from the gunas. He therefore says: “We admit that the Being whose essential nature is that of con- sciousness alone is Bhagavan;1o in this we have no doubt. But 10 The subtlety of Sri Jiva’s phrasing here is difficult to capture in English. Though 558 85 Svarupa and Maya-saktis of Bhagavan how can we agree that He accepts other [material] qualities?” This is all that Vidura is asking. This is the literal meaning of the verse. aldatumi no hidivo al Hassouni Commentary se behind Creat Śrī Jiva now begins a new topic. How can Bhagavan, who is tran- scendental to material nature, become involved in activities related to prakṛti? And how can a conscious living being come under the sway of prakṛti’s gunas? This is a riddle that cannot be solved by any amount of logical gymnastics. The Advaitavādīs have tried to provide a solution by explaining the universe away completely, attempting to prove its illusory nature. Śrī Jiva will present the viewpoint of the Bhagavatam in the upcoming sections (up to ith divine Anuccheda 92). alone and is Śrī Jiva introduces this topic to illustrate that there is no need to admit the Advaitavada theory of the universe to establish that Brahman remains untouched by prakṛti or the defects of the mate- rial creation. Consequently, although there appears to be a sudden shift in the discourse, it is related with Śrīdhara Svāmi’s previous explanation. Śrīdhara accepts both Brahman and the world as real, and yet he sometimes subscribes to the Advaitavāda view. In this verse, the adjectival compound cin-matrasya (of the nature of consciousness alone) implies that Bhagavan has abso- lutely no material gunas inherent in Him. This is the significance of the suffix matra.” Although māyā is Bhagavan’s potency, and although potency cannot exist without its potent source, Bha- gavan is nevertheless distinct from māyā. He is thus the purely the essential meaning is as given above, the literal translation would be, “Let the ‘Bhagavan-ness’ be admitted, of that whose essential nature is that of consciousness alone” (tasya cin-matra-svarupasya bhavatu bhagavattvam). 11 mätram kärtsnye’vadhārane Amara-kosa 3.4.180 “The suffix mätra imparts to the word to which it is added the sense of entirety and exclusivity.” then yo 559III The Ontology of Maya Bahiranga-sakti conscious Being. Only the gunas undergo modification by the influ- ence of time and karma, and since Bhagavan is free from both these influences, He is avikārī, or immutable. He is thus free of the He is untouched by ripals, meaning that erla) gumas (m rye), meaning that Heerefore also fruntable forvikä- never undergoes any transformation unlike a material agent. How an? Although un springing from the play of the intrinsic potency appear in Him, boralezasitivine al bavlovni pumped our timepiece anied gaivilayanange the olivian edo apdalphinsheid oooling eveRS var atbivslivbA on tasomy issigol to touome Yns detalamos vows Devine art grintslqrs yo notulos & shivorg SHE FA5836 T 20 He Birth hour at bord of gibbu adrudajidate 1970 добрива that] showeinshin Bris To shovapaita Sur To logon IseabailounA usted #sammobadist dide sezadirandus ascitamos ad day bus astiquit (simple abopan to urden someoftingla sds at ein mit al terra annup ismerem on vistul and yousing REVERENO al vam dzwonilAbum xine of 30 evon al alveg to tent al sepian Ini odwr to bedienbad on-agade “We admit that the Being where essentia have sciousness alone is Bhagavin” In this we had fout yanting to same ada habbe a tailw or brow ads of astegi ihm ziua d bilety of Bude phrasinghe e dicas pa lazing li 560 Indub agarroll-CM to polnost in nolios of an eloqmi doidw ters of erster amayhur brow str asdw valg of blida sdt gallsqmi noso sit al (obal) sled nynn) hadtons mon is galg at asiasb a’blido od svewod To sido rados no slash of nodtis sub sd as aidt (int al a vegada dua blido audions yd booubai gaied to sausosd Anuccheda 86jem si mi bus 12 awo all ni haftaitaa yllut Ila mort barastab ayawla ai SH stolaren hasten isituseas Līlā Cannot Be the Cause behind Creation al es doya sauso larriais smos mosdto gaidismos mort in Bhagavan fearsvinn adt 20 nvil Iubivihaino 1 этов ८६ । ततश्चिन्मात्रत्वे भगवत्त्वे च तस्य तुच्छा गुणाः क्रियाश्च न सम्भवन्त्येवेति द्विगुणीभू- यैव प्रश्नः । किं चार्भकवल्लीलापि न युज्यते वैषम्यातित्याह (भा० ३।७।३) - MOREOVER, the question is redoubled, because He who is consciousness alone and is self-endowed with divine majesty (bhagavattva) cannot have inferior material gunas and actions. Furthermore, it is improper to suggest that this could be so even as a matter of play, like that of a child, because of the dissimilar- ity [between the play of a child and that of Bhagavan]. Vidura expresses this as follows: adto driw no avo lul sus astiasb seadw Hambal क्रीडायामुद्यमोऽर्भस्य कामश्चिक्रीडिषान्यतः 1986 स्वतस्तृप्तस्य च कथं निवृत्तस्य सदान्यतः ॥ २४६ ॥ ates it and shin yd oe ob sH blurow ouassig vol A child is impelled (udyama) to play out of his own desire or due to another child’s wish to play. But how can this be so for Bha- gavan who is fully satisfied in His own Self and ever detached from any other thing? (SB 3.7.3)1 9190 00 bluos उद्यमयति प्रवर्तयति इत्युद्यमः । अर्भकस्य क्रीडायां प्रवृत्तिहेतुः कामोऽस्ति । अन्यतस्तु वस्त्वन्तरेण बालान्तरप्रवर्त्तनेन वा तस्य क्रीडेच्छा भवति । भगवतस्तु स्वतः स्वेनात्मना स्वरूपवैभवेन च तृप्तस्य । अत एवान्यतः सदा निवृत्तस्य च कथमन्यतो जीवाज् जगतश्च निमित्तात् चिक्रीडिषेति ॥ kriḍāyām udyamo’rbhasya kamaś cikridiṣānyataḥ svatas-tṛptasya ca katham nivṛttasya sadānyataḥ der. 561 III The Ontology of Maya - Bahiranga-sakti The word udyama refers to that which impels one to action. Desire (kāma) is the reason impelling the child to play. When, however, the child’s desire to play arises from another (anya- tah), this can be due either to desire for another object or because of being induced by another child. But Bhagavan is fully satisfied in His own Self and in the majesty of His own essential nature, and therefore, He is always detached from all else. How then can the desire to play arise in Him prompted from something other, i.e., from some external cause, such as an individual jiva or the universe? Commentary WIDGET =551 25 आज वि ($tels one) ashish foop & refoveaine at LA IN THE PREVIOUS VERSE, it was said that even lilä, or the cosmic play of Bhagavan, cannot be the cause behind creation. The present verse explains the reason why. A person engages in play or sport to experience pleasure. But Bhagavan is pleasure personified. He is ānanda-maya, meaning that ānanda, or bliss, is His very nature. He has no need to seek ananda elsewhere. In fact, being One without a second, there is nothing outside of Him. A child likes to play with toys or with other children to derive pleasure, but Bhagavan is āpta- kāma, He whose desires are fully satisfied. So, it cannot be said that Bhagavan creates the universe as a sport for pleasure. Moreover, even if He were to engage in sport for pleasure, would He do so by using the petty material energy con- sisting of inferior gunas? Would He not rather do so by employing His own intrinsic spiritual energy? So, Vidura’s first question here is why would Bhagavan engage in activities at all, being fully con- tent within Himself? And secondly, if He were to play, how could He do so with the material energy? 562 FEI 195596 116 datornillo ad agenda ommybus right dungnahoe oorwin madd-fo inlah-aghamiria-M to gold T ono watv shvativbA adt tnessng blu brow batas adt bus notisem to the -Heup bas noltos Ils to biovab el offw orup 2 ARURI OT divillest ni tad vigen bre nsidera nl taxe ton ob Anuccheda 87 alsoqa subiy sanogasts dos galisqipA asit batbatan and ebiVyboribe Quality and Action Cannot Be Denied drew str in Bhagavan molhadas gaizeofg ni waribine swollo? i ant0 981979 ni nobulosalatt orods galghind oba bne wydana2 ni sobi ineleveny additiw sail ni ai gal ant doid at ansamblotas no noi ८७ । न च तस्य ते गुणास्ताः क्रियाश्च न विद्यन्ते इत्यपलपनीयं तत्रैव प्रसिद्धेरित्याह (भा० ३।७।४) 31918)-father NOR IS IT DENIABLE that these gunas and actions exist in Him, because it is well known that they do. So Vidura continues: अस्राक्षीद् भगवान् विश्वं गुणमय्यात्ममायया । तया संस्थापयत्येतद् भूयः प्रत्यपिधास्यति ॥ २४७ || Through His own maya, consisting of the three guņas, Bhaga- vān evolved the universe. Through her, He regulates it and shall cover it up once again. (SB 3.7.4)1 गुणमय्या त्रैगुण्यव्यञ्जिन्या आत्माश्रितया मायया संस्थापयति पालयति प्रत्यपिधा- स्यति प्रातिलोम्येन तिरोहितं करिष्यति ॥ obscured By the maya that is under His shelter and which consists of the gunas, meaning that it manifests the three gunas, [He evolves the universe,] regulates it (samsthāpayati), and covers it up (pratyapidhäsyati), the latter meaning that He causes the universe to become unmanifest in the reverse order. 1 asräksid bhagavan viśvam guna-mayyatma-mayaya taya samsthāpayaty etad bhuyaḥ pratyapidhāsyati 563 III The Ontology of Maya - Bahiranga-śakti Commentary refers to that which opels one to action. Desire (ron) is the reason Impelling the child to play. When, TO VIDURA’S QUESTION, one could present the Advaitavāda view and reply that in reality the act of creation and the created world do not exist in Brahman, who is devoid of all actions and quali- ties. Anticipating such a response, Vidura speaks the present verse. Thus, indirectly, Vidura has rejected vivarta-vāda. thed from all The verb praty-apidhäsyati means “re-covering up.” Śrī Jiva follows Śrīdhara in glossing it as, pratilomyena tirohitam kariṣyati, “bringing about its dissolution in reverse order.” This understand- ing is in line with the prevalent idea in Sankhya, and adopted in Vedanta, of regarding the cosmic dissolution as a process of involu- tion or enfoldment, in which the elements are reabsorbed one by one into their subtle causes. play of Bhaga gavin, can egy esplains this reason C 下 Costme mili ni Jerke enotes ban 2000 saan JB 30 1 2 яOй 23 biv o maya, mear ng the ananda-maya, pickgure nerson bed. ob vart is awon low at fi geusand or bliss, In His very nature. Fact, belog Ong with where second, there 155 toys or with oth klma, He why egada, 200 deuren are fully satisfied. gazda ada to ienoo com two eiff depart od duo evinu od bay love new spoft for pleasure. Leila bos ti astalurgs for pleasure, would He do so PRUCE Were to engeng fur port [6.x. da) misge sono qui 1970 by using the petty material ener sisting of inferior purns? Would He not rather do to by eryplowing e why would Bhagavan engage Feant within Him And 10 stalno midw bas silang en sabou fledo so with the mat, die escra beam siff yo Jadi gningsmengun ort (inquitana) ti astelugor serving sdt savlovs ans sains of tas gaism ol edt (Hochhiqaytara) qu’at asbro Trodt ni tastinamu amoood of sasvidu Dyyam-amtbyyom-au ule novopold biloven Invatalbiqueting day hats at bent 564 binë-Bigoshali Bye to obudow ed Sarmaton [oldefunt gaisa tadador dal nor by any change not by itself, becau because it truly 1695 FI5135 Anuccheda 88 How Can the Jiva Be Deluded? any other obj T 1355 ८८ । जीवस्य च कथं मायामोहितत्वं घटेत ? इत्याक्षेपान्तरमाह (भा० ३।७।५) al To пsord ad me HOW IS IT POSSIBLE that the jiva can be deluded by maya? Vidura raises this further objection in the next verse: avi od sasoad artan lainszes etf of langstmi апо 970 देशतः कालतो योऽसाववस्थातः स्वतोऽन्यतः । अविलुप्तावबोधात्मा स युज्येताजया कथम् ॥ २४८ ।। How can that entity [the jiva], who is intrinsically of the nature of consciousness that is never obscured by space, time, or cir- cumstance - either by itself or through any other cause - beyd TO associated with the unborn [māyā]? (SB 3.7.5)18 smit lo sons ni ayaw sull योऽसौ देशादिभिरविलुप्तावबोध आत्मा जीवः स कथमजयाविद्यया युज्येत ? तत्र देशव्यवधानतो देशगतदोषतो वा चक्षुःप्रकाश इव । कालतो विद्युदिव । अवस्थातः wakandidatimil edi of subsol various nigntyl lood a How can that one (asau), namely, the ātmā, or jiva, whose con- sciousness is never obscured by place and so on, be associated with the “unborn” (ajaya), i.e., with ignorance? The jiva’s con- sciousness [being all-pervasive in nature] is not lost by a gap or alteration in space, unlike the vision of the eye [which can be obstructed by spatial limitations]. [Being eternal,] it can- not be lost as a result of the passage of time, unlike a lightning 1 deśataḥ kālato yo’sav avasthataḥ svato’nyataḥ sw svad squis aviluptävabodhātmā sa yujyetäjaya kathamo zasnTwe stribemini si 565 III The Ontology of Maya - Bahiranga-sakti flash [which is momentary]. [Being immutable,] it cannot be lost through change in circumstances, unlike memory [which is subject to decay].ow, one could present the I स्वतः शुक्तिरजतमिव । अन्यतो घटादिवस्त्विव न तस्यावबोधो लुप्यते । अव्याहतस्व- रूपभूतज्ञानाश्रयत्वादेवेत्यर्थः ॥ A [Because the jiva is truly existent,] its consciousness cannot be sublated by itself, unlike illusory silver misperceived in an oys- ter shell [which is sublated by the observer’s own subsequent valid perception of the shell]. [Because the jiva is nondual, meaning that it is not an object susceptible to external manipu- lation,] its consciousness cannot be covered by others, unlike a clay pot [which can be broken or taken away by another person]. The jiva’s consciousness cannot be lost by any of these factors, because the jiva is the shelter of unobstructed consciousness integral to its essential nature. Commentary | कालिका THE SECOND RIDDLE is the delusion of the jiva. The jiva is conscious by nature. Its “I”-consciousness is thus never lost through the influ- ence of time, space, or circumstances, either of its own accord or through the influence of another person or object - five ways in which knowledge can be lost. ufsen Basins feafis S When our gaze is fixed on a cup located on a table, we do not see a book lying in another place due to the limitations of percep- tion. This is obstruction caused by space. In due course of time, an object becomes lost, such as with a momentary flash of light- ning. External awareness can also be suspended under specific con- ditions, such as in the dream state or because of the deterioration of memory due to old age. Knowledge can also be lost of its own accord if it is not utilized, or we can be deluded by an external source, such as mistaking a mirage for real water. Awareness of one object is lost or replaced by awareness of an intervening object. When we look at a cup, we have awareness of it; but after that, if we see a book, the immediate awareness of the cup is given up.bodoyquin 566 88 How Can the Jiva Be Deluded? Consciousness of the self is not lost by any of these means. It is not limited by time, because it is eternal; not by space, because it is beyond space; not by any change of state, because it is immutable; not by itself, because it truly exists; nor by any other object or indi- vidual, because consciousness is nondual and hence not related to any object. Consciousness is the inherent nature of the self and is thus never lost. It is eternal like Paramātmā Himself. The prin- ciple here is that the characteristics of an eternal object are eter- nal - nityam gatam nityam. Such being the case, how is it possi- ble for a jiva to fall under the sway of maya, becoming deprived of self-awareness and absorbed in matter? This is the second question raised by Vidura. to gestions in the following es, which are cited and [somongi diw notices visit tuode] moit || 289 || 1g follows to fist is bonis ope Asd woH ahls IIs ni staixe snols an0 at odw navegada eldr 5 28 antall bas sutiolaim sorg [on sds] sao 16d) mas (a.s.am) S(ourinx) motion lottoo to sonsupsanos KLASES webs pésbe POP FENE BY Pompeira fupabistolas FS Fur fing hotsatta “oele zi,AmiAmis¶ as cola saOzi odw.navegada aid adt grisdain.anvit lle lo esibod sdtyleman (ortopl) abisi Ils ai sds no sada vino (ammes bas vied to) tad si at work,sans BESTEVE DİSCİniai ati nizol to snurolsim edi sograban vil (arrios) noitas lanolibaos to sasood aastaib asshexs bas adr diw gnola beraal as at dotidiano vedel-1 glove od spoorld faldaru ar otals Behinguddub nen is oale Aminess in banged (ATD) apply bandose god lahes bull v abatounha vlastodado 567 in Thebahuled as an 84 ki hidden dolar holoeno he haldajami toplood,stata to ogredo vns vd tonge broyad Ibai no josido radio vos yd zoals von 11 sqmed Useti yd fou Anuccheda 89 ol pay Why Is Paramātmā Not Influenced by Māyā? Langhold ८९ । तत्रैव विरोधान्तरमाह (भा० ३।७।६) - clay pot hich can be broken other per IN THIS REGARD, Vidura next inquires into another contradic- tion [about the jiva’s association with ignorance]: Integra its भगवानेक एवैष सर्वक्षेत्रेष्ववस्थितः । अमुष्य दुर्भगत्वं वा क्लेशो वा कर्मभिः कुतः ॥ २४९ ॥ Commenta This Bhagavan, who is One alone, exists in all fields. How then THE can that one [the jiva] experience misfortune and distress as a s by consequence of conditional action (karma)? (SB 3.7.6)1 time circe एष एक एव भगवान् परमात्मापि सर्वक्षेत्रेषु सर्वस्य जीवस्य क्षेत्रेषु देहेष्ववस्थितः । तत्र सति कथममुष्यैव जीवस्य दुर्भगत्वं स्वरूपभूतज्ञानादिलोपः कर्मभिः क्लेशश्च तस्य वा कुतो नास्ति ? न ह्येकस्मिन् जलादौ स्थितयोर्वस्तुनोः कस्यचित् तत्संसर्गः कस्यचिन् नेति युज्यत इत्यर्थः ॥ This Bhagavan, who is One alone, as Paramātmā, is also2 situated in all fields (kṣetra), namely, the bodies of all jivas. This being the case, how is it that [of the jiva and Paramātmā] only that one, the jiva, undergoes the misfortune of losing its intrinsic awareness, and experiences distress because of conditional action (karma)? 1 bhagavan eka evaişa sarva-kṣetresv avasthitaḥ amuşya durbhagatvaṁ va kleso va karmabhih kutah 2 The emphatic particle api indicates that Paramātmā also exists along with the jiva in each material body, as confirmed by Krsna (GITA 13.2). This was discussed the elaborately in Anuccheda 1. of the cup 568 89 Why Is Paramātmā Not Influenced by Māyā? Why do these not also accrue to Him [Paramātmā]? It is not logi- cal that when two objects lie in the same reservoir of water, one has contact with the water and the other does not. Commentary because I has been VIDURA RAISES a pertinent doubt. Both the ātmā and Paramātmā reside in the same body, so why is it that only the individual ātmā suffers and enjoys the outcome of karma? What makes Param- ātmā immune to such experience? The ill-fortune mentioned in this verse is in the form of the absence of awareness of one’s true nature and being deluded by prakṛti. Śrī Maitreya will now reply to all these questions in the following verses, which are cited and discussed in the upcoming sections (Anucchedas 90-92). TOM SI TI Mest, rending with whom, opposit ing Resort FPF FETUTE INDOK PE regard to fumm the object opposn at exert her influence over HI others whom youstories avageria zi ning that in no way visayi-kriyata) implying that the in ahiral basabogovi blow adato letely unable to Purl Dise woond sing to the baitun oala 992 569My bobusom lyd 08 -Igal fon ei 31 5[ämt olon seed of ydw 9no staw to lov9297 milf tail atodo owt asdw had leo don asob audio di bas stew odi dil tostop and Anuccheda 90 VisJasmino Māyā Conditions the Jiva by Her Acintya-sakti UDIVIO -man 25am 1sdW Somad to simbolo odsavojas bne arstima at benotnem sait-lit a Su asno to 25ws to fonte dos of nummi Emis sede or to midt sd ni ai sarov aldr ९० । तत्र केवलं चिन्मात्रत्वं न सम्भवतीति भगवत्त्वमेवाङ्गीकृत्य श्रीमैत्रेय उवाच (भा० ३।७।९)- gaiwollo? edi af anoitesup doidw IT IS NOT POSSIBLE that the Supreme is mere consciousness alone (cin-mātra). Therefore, accepting the truth of Bhagavan’s omnipotency (bhagavattva) [i.e., that the Absolute possesses inconceivable potencies in His essential nature], Śrī Maitreya replies as follows: who is On One alone, c In all Ralds. How then सेयं भगवतो माया यन् नयेन विरुध्यते । ईश्वरस्य विमुक्तस्य कार्पण्यमुत बन्धनम् ॥ २५० ॥ Such is Bhagavan’s extrinsic potency [maya], which contradicts all logic, for [due to its influence] the living entity, who [by nature] is a ruler and liberated, experiences impoverishment and bondage. (SB 3.7.9)1 यया विश्वसृष्ट्यादिकं भवति सेयं भगवतोऽचिन्त्यस्वरूपशक्तेर्मायाख्या शक्तिः । यद या च नयेन तर्केण विरुध्यते तर्कातीततया सेयमप्यचिन्त्येत्यर्थः । यद्यप्येवं द्वयोरप्यचिन्त्य- त्वं तथापि भगवतो मायेत्यनेन व्यक्तत्वात् स्वरूपशक्तेरन्तरङ्गत्वाद् बहिरङ्गाया मायाया गुणैः सत्त्वादिभिस्तत्कार्यैः स्थापनादिलीलाभिश्च नासौ स्पृश्यत इत्यर्थः । That by which the creation, etc., of the world is conducted is this 1 seyam bhagavato maya yan nayena virudhyate iśvarasya vimuktasya kārpanyam uta bandhanam (5). This was incl See also Anuccheda 25. 570 90 Maya Conditions the Jiva by Her Acintya-sakti potency, called māyā, of Bhagavan, who possesses inconceiv- able potency in His essential nature (acintya-svarupa-śakti). This māyā “contradicts logic,” which means that because it is beyond rational argument, it too is inconceivable (acintya). Although both are thus inconceivable, yet because it has been clearly stated, “the maya belonging to Bhagavan,” and because His essential potency is intrinsic, He is not touched by sattva and the other gunas of the extrinsic māyā, nor by His own cos- mic play in the form of universal sustenance and so on, which are effects of the gunas. तत्र केवलं चिन्मात्रत्वं न । तन्त्रेण चायमर्थः - यद् यया मायया येन भगवता सह न विरुध्यते नासौ विरोधविषयीक्रियत इति । यद् वा येन भगवता न विरुध्यते न सर्वथा निर्विषयीक्रियत इति च । bas In Him, there is not merely consciousness alone (cin-mătratva). The meaning of the second quarter of the verse, yan nayena viru- dhyate, according to the tantra [a system involving the deriva- tion of two or more meanings from a statement], is as follows:2 [First, reading the pronoun yat, standing for māyā, as yayā, “with whom,”] “Such is Bhagavan’s māyā, with whom there is no opposition with regard to Him (Bhagavan),” meaning that she does not make Him the object of her opposition [i.e., she does not exert her influence over Him]; or alternatively, [read- ing yat as yā, “which,”] “Such is Bhagavan’s māyā, which is without exclusion [or neglect] with regard to Him (Bhagavan),” meaning that in no way can māyā take Him for a non-entity (nirviṣayi-kriyata) [implying that she is completely unable to act independent of Him]. 2 एवमेव षष्ठे नवमाध्याये “दुरवबोध इव तवायम्” (भा० ६।९।३४) इत्यादिना गद्येन तस्य सगुणकर्तृत्वं विरुध्य । पुनरथ “तत्र भवान्” (भा० ६।९।३५) इति गद्येनान्तर्यामितया There is an interpolated passage here that was accepted in the Puri Dasa edition of the text, which is now admitted as authoritative in most subsequent editions. -Since it is found only in one manuscript and is also missing from the 18ter Krama-sandarbha version of this commentary, and since it does not seem to fit seamlessly, we have left it out here. For the benefit of our readers, however, the full text and translation are appended to the commentary. hello tr 571 III The Ontology of Maya - Bahiranga-sakti गुणविसर्गपतितत्वेन जीववद् भोक्तृत्वयोगं सम्भाव्य “न हि विरोध उभयम्” (भा० ६।९।३६) इत्यादिगद्येन तत्र तत्रावितर्क्यशक्तित्वमेव च सिद्धान्ते योजितम् ।oy alde 201 Similarly, in the prose portion of the ninth chapter of the Sixth Canto beginning with verse 6.9.34, the idea of Bhagavan’s being an agent under the gunas is first opposed. Then in the next passage, the possibility is raised that He becomes implicated in empirical experiencing, like the jiva, due to entering the innumerable bodies generated by the gunas as their immanent indweller (antaryāmi). Finally in SB 6.9.36, in the conclusion of the argument, the element of a transrational potency (avitarkya- śaktitva) is applied to both sets of circumstances [i.e., being the agent of creation without undergoing transformation via the gunas, and being the indwelling support in all bodies without becoming implicated in experience - “Indeed, neither of these alternatives are incompatible in You”]. तत्र स्वरूपशक्तेरवितर्क्यत्वम् “भगवति” (भा०६।९।३६) इत्यादिभिर्विशेषणैर्मायाया- श्च आत्ममायामित्यन्तेन दर्शितम् । तत्र “स्वरूपद्वयाभावात्” (भा० ६ । ९ । ३६ ) इत्यस्य तथाप्यचिन्त्यशक्त्या तत्कर्तृत्वं तदन्तःपातित्वं च विद्यत इत्यर्थः । besx The transrational nature of the intrinsic potency is shown in the same passage (SB 6.9.36) by the various modifiers [describ- ing Bhagavan], beginning with bhagavati, and by the specific reference to the extrinsic potency māyā as being His very own (atma-māyā) [i.e., under His control]. In that same text, the phrase “being devoid of both forms” (svarupa-dvayābhāvāt) indicates that by His inconceivable power He is the agent behind the universe and also within it. दक सूर्य भगवती “समविषममतीनाम्” (भा० ६।९।३७) इति तु गद्यं तथाप्युच्चावचबुद्धीनां तथा स्फुरसीति प्रतिपत्त्यर्थं ज्ञेयम् । “दुरवबोध इव” इति प्राक्तनगद्ये तु “अशरीरः” (भा० ६।९।३४) इति शरीरचेष्टां विना । “अशरणः” इति भूम्याद्याश्रयं विनेत्यर्थः । 3 But the next text (SB 6.9.37), sama-viṣama-matinām, informs us that Bhagavan appears in those distinct ways [either as tran- scendental or as apparently conditioned] to people of developed The full text and translations are found in the commentary below. Th 572 90 Maya Conditions the Jiva by Her Acintya-sakti or undeveloped intelligence [respectively]. In the earlier prose text (SB 6.9.34), the word aśarira (lit., “without a body”) means “without bodily endeavor,” and aśarana means “without the support of the elements, beginning with earth.” “अथ तत्र” (भा०६।९।३५) इत्यादौ स्वकृतेऽपि तस्यापि हेतुकर्तृत्वाद् योजनीयम् । तस्मादत्रापि स्वरूपशक्तेरेव प्राधान्यं दर्शितम् । In SB 6.9.35, “accepting the results of Your own actions,” although there is mention of Bhagavan’s acceptance of agency in regard to action (svakṛte), this too is to be applied in the sense of His being the impelling agent (hetu-karta) [whereas the immediate action is carried out by the jiva]. Therefore, here also the supremacy of His intrinsic potency has been shown. अत एव “ऋतेऽर्थं यत् प्रतीयेत” (भा० २।९।३३) इत्यादौ मायाया आभासस्थानीयत्वं प्रदर्श्य तदस्पृश्यत्वमेव भगवतो दर्शितम् “त्वमाद्यः पुरुषः साक्षात् ” इत्यादौ “मायां व्यु- दस्य चिच्छक्त्या” (भा० १।७।२३) इत्यनेन च तथा ज्ञापितम् । “माया परैत्यभिमुखे च विलज्जमाना " ( भा० २ । ७ । ४७ ) इत्यनेन च । Thus, in verse SB 2.9.33, by indicating that maya is like a reflec- tion, it is also shown that Bhagavan is untouched by her. This has also been made evident by the following statements: “Keeping māyā at a distance by virtue of Your intrinsic con- scious potency, You are situated in the exclusivity of Your own Self” (SB 1.7.23); and, “Mäyä turns away from the Lord, feeling ashamed to appear before Him” (SB 2.7.47). तदेवं भगवति तद्विरोधं परिहृत्य जीवेऽप्यविद्यासम्बन्धत्वमतर्क्यत्वेन दर्शितया तन्मा- ययैव समादधति “ईश्वरस्य” इति । यदित्यनेनैव सम्बध्यते । अर्थवशादत्र च तृतीयया परिणम्यते | I In this way [in SB 3.7.9], after discarding the possibility of there being any opposition of māyā in Bhagavan, the problem of the rte’rtham yat pratiyeta na pratiyeta catmani tad vidyad ātmano māyāṁ yathābhāso yathā tamaḥ “That which is perceived only when the underlying essential Reality (artha) is not perceived, but which is never perceived in the Self (ätmani), you should know to be My māyā, manifesting both as a reflection (ābhāsa) and as darkness (tamas).“lodd erla? hoodakshant 573 III The Ontology of Maya - Bahiranga-sakti jiva’s relation with ignorance is solved by the same māyā itself due to its transrational nature [as elaborated in the second half of the verse]. The word isvarasya, “of the ruler” [i.e., the jiva], is to be related only with the pronoun yat, “which” [standing for māyā]. And here the pronoun yat is to be taken in the third case, i.e., yaya, “by which,” because such meaning is appropriate to the context. यद् यया ईश्वरस्य स्वरूपज्ञानादिभिः समर्थस्यात एव विमुक्तस्य जीवस्य कार्पण्यं तत्तत्प्र- काशतिरोभावस्तथा बन्धनं तद्दर्शितगुणमयजालप्रवेशश्च भवतीति । The word isvarasya (“of the one endowed with ruling power”) signifies that the jiva is capable because consciousness is intrin- sic to its essential identity, and as such it is liberated (vimu- ktasya). Nonetheless, by the influence of maya [yaya], the jiva experiences impoverishment (kärpanya) - meaning that its inherent radiance of consciousness is eclipsed - and bondage (bandhana), meaning that it also enters into the net made of the gunas displayed by māyā. तदुक्तम्“तत्सङ्गभ्रंशितैश्वर्यम्” (भा० ६।५।१५) इति । तदेतत् सर्वमभिप्रेत्य श्रुतयोऽप्याहुः “स यदजया त्वजाम्” इत्यादाव “अपेतभगः” (भा० १० । ८७ । ३८) इति च । This condition is expressed in the following statement: “The jiva’s autonomy (aiśvarya) is lost through identification with such deluded intellect [i.e., māyā]” (SB 6.5.15). Intending all this, the Śrutis also stated in their prayers in SB 10.87.38 that the jiva has lost its intrinsic opulence (apeta-bhaga) because of association with māyā. अत्र मूलपद्ये भगवतो मायेत्यनेन भगवत्त्वं त्वमायिकमित्यायातम् । इन्द्रस्य मायेत्यत्र यथेन्द्रत्वम् । एवं पूर्वत्रापि ज्ञेयम् ॥ obieoggo yns gried Here in the original verse (SB 3.7.9), by the statement, “the māyā of Bhagavan,” it follows that Bhagavan Himself is free from māyā, just as when it is said, “Indra’s māyā,” it is evident that Indra is not under his own maya. This principle should be understood as applicable in the earlier part of the book also. 574 90 Māyā Conditions the Jiva by Her Acintya-śakti Commentary blu soldadurai dove 1995 sq adi saol has sugari IN VERSE SB 3.7.2, Vidura said that Bhagavan is cin-matra, exclu- sively of the nature of consciousness. Does this mean that like the Brahman of Advaitavada He has no other attributes? Śrī Jiva says no, this is not the intention of Vidura’s statement. What he means by cin-mātra is that there is no acit, or inert matter, in His svarupa. The suffix matra is applied here in the sense of entirety. This does not deny the existence of conscious attributes in Him. Accepting this meaning of cin-matra, the sage Maitreya replies that māyā belongs to Bhagavan. Bhagavan has svarupa-sakti, or inher- ent potency. One of the characteristics of Bhagavan is that His svarupa-śakti is acintya, transrational, or beyond the jurisdiction of conventional logic. This was established in Bhagavat Sandarbha. Māyā also belongs to Him, and māyā too is beyond logic, acintya. In fact, in Bhagavat Sandarbha, it was shown that all energies are acintya. Although both the intrinsic energy and the extrinsic energy, māyā, are acintya, in the verse (SB 3.7.9) the specific phrase bhagavato māyā, “the maya of Bhagavan,” implies that Bhagavan is the owner of māyā, whereas māyā is the owned. Just as when a per- son owns a car, he is separate from the car, and any change in the car does not affect a change in the svarupa of the owner, because the car is not part of his svarupa, although owned by him. Similarly, the phrase bhagavato māyā implies that Bhagavan is free of māyā, and any modification, evolution, or action within the mayic field cannot alter the svarupa of Bhagavan - māyā being His extrinsic potency. This answers the question raised in Anuccheda 89. to One may raise the objection that the intrinsic energy also belongs to Bhagavan, so does this mean that Bhagavan remains unaffected even by changes in the intrinsic potency? The answer is no. This is not true. The intrinsic energy is the very svarupa, or inherent nature, of Bhagavan. Any change in it will also reflect in Bhagavan. This is why it is called svarupa-sakti, and māyā is not admitted as part of His svarupa. The answer to the question in Anuccheda 89 also lies in the tran- srational nature of maya. Although logically it is impossible that 575 Im The Ontology of Mäyä - Bahiranga-saktie the jiva, who is also cin-matra, could come under the sway of māyā and lose its pure awareness, yet such is the case because of the acintya power of māyā. Does this mean that Māyā is responsible for the jiva’s unfortu- nate plight? If so, then she must be accountable for such an act. The fact is, however, that although the jiva is under the influence of the avidya potency of Maya, it is not through her own independent initiative that the jiva is compelled to do so. The jiva’s ignorance of its true nature is beginningless. It is not that Māyā resolved to place the jiva under avidya at some particular moment in time. Hence, she is not responsible for this condition. Nor is it the result of the jiva’s own conscious or unconscious act of will, for that too would imply a beginning of avidya. Consequently, the conscious jiva’s coming under the sway of inert māyā is explainable only by accepting the transrational power of māyā. Why is the jiva referred to as isvara (ruler)? This is due to the fact that the jiva has the potential to actualize the autonomy (aiśva- rya) that is lost at present because of association with māyā (tat sanga-bhramsitaiśvaryam samsarantam kubharyavat, SB 6.5.15). The jiva is also called vimukta (liberated), because the bondage of the jiva is not real.s Śrī Jiva breaks the sandhi, or conjunct, yan-nayena (SB 3.7.9), in two ways and gives two different meanings to yan nayena viru- dhyate. One way to break the sandhi is yat nayena, which would then mean, “which (yat) is contrary (virudhyate) to logic (nayena).” The other way to break the sandhi is yat na yena, meaning, “with whom (yat taken as yaya) there is no (na) opposition (virudhyate) with regard to Him (yena), i.e., Bhagavan.” edr seter vem 900 Because Maya is described as a reflection of Bhagavan (SB 2.9.33), she cannot overpower Him, just as a reflection of the sun cannot cover the sun. But a reflection can influence others. Similarly, Māyā cannot influence Bhagavan but can overpower the jiva. Thus, there is no bias in her behavior, i.e., in the fact that she can influ- ence only the jiva and not Bhagavan, although both are cin-matra 5 baddho mukta iti vyakhya gunato me na vastutaḥ the SB 11.11.1 gokilguar 576 90 Maya Conditions the Jiva by Her Acintya-sakti and both exist in the same body. This is also understood from Anucchedas 82 and 83. balles Śrī Jīva gives an alternative meaning to yan na yena virudhyate: Māyā does not act independent of Bhagavan. The passive verb viru- dhyate means “is opposed.” This can mean two things: (1) Bhaga- vän is the object of her opposition, or (2) Bhagavan is the object of her exclusion or neglect, because neglect is within the category of opposition, as is said, udāsīno’rivad varjyaḥ, “an indifferent person is to be shunned like an enemy” (SB 10.24.5). The second meaning would signify that she is not concerned with Bhagavan, positively or negatively, implying that she is independent of Him. This is the view of classical Sankhya. Then by negation, it would mean that she is not independent of Him, which is the view of the Bhagava- tam. This characteristic of maya is also found in the definition of māyā given in the second of the four seed verses of the Bhagavata Purana, revealed to Brahma (SB 2.9.33). While commenting on this latter verse (see Bhagavat Sandarbha, Anuccheda 18, p. 172), Śrī Jīva writes that māyā has two divisions, called jiva-mäyä and guṇa-māyā. The first one conceals the knowl- edge of the jiva, and the second one presents the objects of enjoy- ment. If the light of the sun reflects into a person’s eyes, it cov- ers his vision and simultaneously presents a polychromatic display. But the reflection cannot influence the sun. Similarly, māyā can influence the jiva but not Bhagavan. 1 The following passage is found only in one manuscript, not in the Krama-sandarbha. The first two sentences below appear just before the ensuing interpolated passage and are repeated here just to provide a context for what follows: In Him, there is not merely consciousness alone (cin-matratva). The meaning of the second quarter of the verse, yan nayena viru- dhyate, according to the tantra [a system involving the derivation of two or more meanings from a statement], is as follows: It is true that neither these gunas nor these actions exist in the Sup- reme Lord (Parameśvara). But she to whom these gunas belong is supported by Bhagavan, and it is on the strength of that support that her actions [of creation, etc.] are performed, all of which [are 577 III The Ontology of Maya - Bahiranga-sakti nio then] superimposed on Him. She indeed is His extrinsic potency Au called māyā, as described in the following statement (SB 2.9.33):ife “That which is perceived only when the underlying essential Real- ity (artha) is not perceived, but which is never perceived in the Self (ätmani), you should know to be My maya, manifesting both as a māyā, reflection (ābhāsa) and as darkness (tamas).” This description [of maya] is exactly what is being explained in the hokphrase, “which is contrary to logic” (yan nayena virudhyate). Yat is EM here taken as an indeclinable. Although māyā is under the shelter of the Lord, there is no opposition raised by her (yat) with regard to Bhagavan (yena). This means that she does not make Bhagavan an object of her opposition. The multifarious colors or movements of [the sun’s] reflection cannot oppose or influence the sun orb itself. By this, the defect of partiality or inconsistency (vaiṣamya) [in Bha- by gavan] has also been dispelled. Intending all this, the very nature of Bhagavan and maya has been implied by the words, “This is Bha-m gavān’s māyā,” as [it was] in verse SB 1.7.10, “Such indeed are the equalities of Lord Hari.” Favorable to this understanding, the following unique explanation self-disclosed itself through the implied potency of the linguis- tic principle (sabda-dhvani). (Paramatma Sandarbha 90, Puri Dāsa edition) 1807 To show these characteristics of maya and Bhagavan, Śrī Jīva refers to the prayers of the devas, headed by Indra, to Bhagavan, which the former recited when they were attacked by Vṛtrāsura. The complete texts referred to are given below: satyam parameśvare na te guna na ca taḥ kriyah kintu yasyas te guņās tadāśraya-balaya yaya ca kriyamānam karma tasminn äropyate seyam tasya māyākhyā bahirangā saktiḥ. taduktam “rte’rtham yat pratiyeta” (SB 2.9.33) ityādi. tad eva vivṛnoti “yan nayena” iti. yad ity avyayam. yad yaya tad-āśritayapi yena bhagavata saha na virudhyate yaya bhagavan na virodha-viṣayikriyata ity arthaḥ. na hy abhasa-gatena karburatvādina calanādinā vā sūrya-mandalasya tat-tad-yogo viroddhum sakyata iti bhavaḥ, etena vaiṣamyāpātaś ca parihṛtah. tad etat sarvam abhipretya “seyam bhagavato maya” ity anena “ittham-bhūta-guno hariḥ” (SB 1.7.10) itivat tat-tat-svabhävaiveyam iti dhvanitam. tad etad-arthasyänukülo’yam api sabda-dhvani-lambhito’rtha-viseṣaḥzoggare sphurati-yatha nayena tarkena virudhyata iti. yat seyam bhagavato māyā iti. 578 90 Māyā Conditions the Jiva by Her Acintya-sakti You are without any support (aśarana), without a material body (asarira), and transcendental to the gunas (aguna), yet You create, sustain, and destroy this world made of the gunas by Your own Self without undergoing any modifications and not expecting any assistance from us. This cosmic play of Yours is very difficult to comprehend. (SB 6.9.34)” Furthermore, we are unable to grasp whether, entering these bod- ies generated by the gunas, as a person named Devadatta would reside in a house he himself built, You helplessly accept the merito- rious and unmeritorious outcomes of Your own deeds, or whether, taking pleasure in Your own Self and being self-controlled and of harmonically integrated awareness, You remain as a mere witness. (SB 6.9.35)8 Indeed, neither of these two alternatives are incompatible in You, Bhagavan, who are inherently self-endowed with innumer- able attributes, the Supreme Controller possessing unfathomable glory, free of all phenomena made of maya, and beyond the reach of the arguments of proponents holding perverse views because their hearts are polluted by scriptures that are full of doubts, possi- bilities, ideas, faulty proofs, and sophisms. Indeed, what is impos- sible in You, the absolute transcendence (kevala), who exist while enfolding Your own maya within Yourself, being devoid of both forms? (SB 6.9.36) morb-shoq hono (or) matosing thing theyll visitat You appear in direct correspondence with the view of both those who are of balanced [i.e., accurate] discernment and of unbalanced [i.e., mistaken] discernment, just as a rope appears as a snake to some and not to others. (SB 6.9.37)10 corb-orig-this vid 7 duravabodha iva tavayam vihara-yogo yad aśarano’sarira idam 8 anavekṣitāsmat-samavāya ātmanaivävikriyamanena sagunam agunaḥ srjasi päsi harasi. atha tatra bhavan kim devadattavad iha guna-visarga-patitaḥ päratantryeṇa sva-kṛta-kuśalākuśalam phalam upadadaty āhosvid ātmārāma upaśama-silaḥ samañjasa-darśana udasta iti ha vāva na vidāmaḥ. na hi virodha ubhayam bhagavaty aparimita-guna-gana iśvare’navagahya-mahatmye’rvacina-vikalpa-vitarka-vicara-pramāṇābhāsa- kutarka-śästra-kaliläntaḥ-karaṇāśraya-duravagraha-vādinām vivādānavasara uparata-samasta-mayamaye kevala evätma-māyām antardhaya ko nv artho tay durghața iva bhavati svarupa-dvayābhāvāt. mla-ahri manbho 10 sama-viṣama-matinam matam anusarasi yatha rajju-khandaḥ sarpadi-dhiyām. 579III The Ontology of Maya - Bahiranga-saktie These prose passages from the Sixth Canto have also been quoted and commented on in the Laghu-bhāgavatamṛta, 1.5.99- 117, by Śrīla Rūpa Gosvāmī in much the same way as by Śri Jiva.” 11 śri-şaṣtha-skandhe [SB 6.9.34-37] ca mitho viruddhacintya-saktitvaṁ yathā gadyeṣu-duravabodha iva tavayam vihara-yogo yad aśarano’sarira idama anavekṣitāsmat-samaväya ātmanaivävikriyamāṇena sagunam aguṇaḥ srjasi păsi harasi. (99) atha tatra bhavan kim devadattavad iha guna-visarga-patitaḥ pāratantryena sva-kṛta-kuśalākuśalam phalam upadadaty ahosvid ātmārama upaśama-silaḥ samañjasa-darśana udasta iti ha väva na vidamah. (100) na hi virodha ubhayam bhagavaty aparimita-guna-gana iśvare’navagahya-mahātmye’rvacina-vikalpa-vitarka-vicara-pramāṇābhāsa- kutarka-śāstra-kalitāntaḥ-karaṇāśaya-duravagraha-vādināṁ vivädänavasara uparata-samasta-māyāmaye kevala evätma-māyām antardhāya ko nv artho durghața iva bhavati svarupa-dvayābhāvāt. sama-viṣama-matinām matam anusarasi yatha rajju-khandaḥ sarpadi-dhiyām. (101) vină sarira-ceṣṭatvam vină bhūmy-ādi-samśrayam vinā sahāyāṁs te karmavikriyasya sudurgamam (102) ukto guna-visargeņa devāsura-raṇādikaḥ an tasmin patita asaktaḥ pāratantryas tu tad bhavet yad-aśriteşu deveşu päravasyaṁ kṛpä-kṛtam (103) tena sva-kṛtam ātmiya-kṛtaṁ subha-subhetarat sukha-duḥkhādi-rupam kim phalam svikurute bhavan (104) ātmārāmataya kim va tatrodastetarām iti onado lle to soil valg To insurgen ads 30 na vidmaḥ kintu naivedam viruddham ubhayam tvayi (105) Y nibleans tatra hetur bhagavatity-adi proktam pada-dvayam tathaiveśvara ity adi-padānāṁ pañcakam matam (106) bhagavattvena sārvajñaṁ sad-guṇatvaṁ tathānyataḥ pa e) farmol brahmatvam kevalatvena labhyate tatra ca sphutam (107) oled to as onw yadyapi brahmata-hetoḥ sarvatra syat taṭasthata tathapy ādi-guna-dvayya bhaved bhatānukulatā (108) nanv ekasya svarupasya dvairūpyaṁ katham ekada tatrāha arvācineti tādṛśānāṁ hi vādinām vivadasyânavasare tasya tavad agocare (109) ato’cintyātma-śaktim tām madhyekṛtyātra durghaṭaḥ ko nv arthaḥ syad viruddho’pi tathaivāsyā hy acintyatā să ca nānā-viruddhānāṁ kāryāṇām āśrayān matā (110) śrutes tu sabda-mülatvad iti ca brahma-sutra-kṛt acintyäḥ khalu ye bhāvā na tāms tarkeņa yojayet iti skanda-vacas tac ca many-adiṣv api dṛśyate (111) tādṛśīm ca vină śaktim na sidhyet parameśatā sato of jobs smon yataś cänavagahyatvenäsya mahatmyam ucyate (112) anam areas ajñānam indra-jālaṁ va vikṣyate yatra kutracit hodnverb ato na päramaiśvaryam tena tasya prasidhyati (113)dios 580 90 Māyā Conditions the Jiva by Her Acintya-śakti The essential point of these passages is that Paramātmā is endowed with supralogical powers including that of maya. Consequently, it is possible that the jiva, although referred to as a ruler (iśvara) and liberated (vimukta), loses its autonomy (aiśvarya) and becomes bound by the inert extrinsic potency. Bhagavan’s supralogical power is such that even higher beings like the devas are unable to properly comprehend His personhood.hing other, and adopting Māyā, which is compared to a reflection, cannot contact Bhaga- vān any more than a reflected light can contact the sun. But the same māyā, by its transrational power is able to exert its condition- ing on the pure ātmā. This is the essence of Maitreya’s answer to Vidura’s questions. In the next anuccheda, Śrī Jīva makes this point even clearer by giving an example. algue agatwopii legahard busse ning na madhat toldus adret fet anguly angen effect, such as seeing one’s own head being chophodne peda to be experienced by the jiva. off, nor can anyone witness his supellis his head is not being cut some other person In some other ance on the witness obj aze TATRA THIS SP 79dto bas babeaded asad paid on and state math add to monry eis anortingos math four dat ass and bstinos Tallma tac ca tasya na hity äha sphutam coparatety adaḥ) last foodw tatha bhagavatity-adi-padānāṁ ṣaṭ-tayasya ca bhavet prayoga-tatparyam atra nişphalam eva hi (114) tasman na śāstra-yuktibhyam ubhayam tad virudhyate tathapy uccavaca-dhiyam anevam-tattva-vedinām matānusārato bhāsi rajjuvat tvam tatha tatha (115) come nanu bhoḥ kevalam jñānaṁ brahma syad bhagavan punaḥ Tonānā-dharmeti tatrapi svarupa-dvayam ikşyate biti praha svarupeti tat-svarupasya naiva hi 5 ISPE nature, whicKM F155 bound by the mas bound by kadapi dvaitam ekasya dharma-dvayam idam dhruvam (116) within the head tato virodhas tac-chakti-vilāsānāṁ yad ikṣyate lyndt-boy tad evācintyam aiśvaryam bhuṣaṇam na tu duṣaṇam (117) utroquation 581 bewährt ein geded to by Insubred whumpeenottoagnibulgarskog dolgolpequest baal (print) alpes of bloodgieter sadalle fogal asmooed bine (bytovilo) ymonétus att astol (nislimiy) bairisdil d based Anuccheda 91 pornoeg alt berieigos vagong The Jiva’s Bondage Is Not Real wynght ansit ail vd bym smea to gal 01 ९१ । पुनरपि जीवस्य वस्तुतः स्वीयतत्तदवस्थत्वाभावेऽपि भगवन्माययैव तत्तत्प्रतीति- रिति सदृष्टान्तमुपपादयति (भा० ३।७।१०)- ŚRI MAITREYA again establishes with the help of an example that in reality the jiva does not undergo such circumstances [i.e., the loss of inherent consciousness and bondage] in its own essen- tial nature, but appears to be subject to them only because of Bhagavan’s māyā: यदर्थेन विनामुष्य पुंस आत्मविपर्ययः । प्रतीयत उपद्रष्टुः स्वशिरश्छेदनादिकः ।। २५१ ।। [It is because of this maya] that the self assumes a positional- ity that is contrary to its inherent nature, just as it appears to a witness of the dream state that he has been beheaded and other similar contradictions, even though such dream cognitions are without reality. (SB 3.7.10)1 यद् यस्या मायाया हेतोरर्थेन विना अपि । यद्यपि तस्य त्रिकालमेव सोऽर्थो नास्ति तथाप्यात्मविपर्यय आत्मविस्मृतिपूर्वकपराभिमानेनाहमेव तद्धर्मीत्येवंरूपः सोऽर्थः स्यात् । 1 Here the pronoun yat (which) stands for the ablative singular of cause [referring to māyā], meaning “on account of maya.” [The 1 yad-arthena vināmuşya puṁsa atma-viparyayaḥ na matiovi Igbal boot andbody otol pratiyata upadraṣṭuḥ sva-siraś chedanädikaḥ grid innvand 582 91 The Jiva’s Bondage Is Not Real m loss of inherent identity and bondage of the pure self appear to be the case] even though they are without factual substance (artha). Even though the jiva does not [in truth] undergo any such experience in the three phases of time [past, present, and future], it assumes a positionality that is contrary to its inher- ent nature (ātmā-viparyaya), namely, forgetting its own true self, becoming identified with something other, and adopting the empirical “I”-sense of being a conditional self endowed with phenomenal characteristics.bood to sauss IT on at sest तथाह्युपद्रष्टुर्जीवस्य । तृतीयार्थे षष्ठी । स्वप्नावस्थायां जीवेन स्वशिरश्छेदनादिकोऽती- वासम्भवोऽर्थः प्रतीयते । न हि तस्य शिरश्छिन्नं न तु वा स्वशिरश्छेदं कोऽपि पश्येत् । किन्तु भगवन्मायैवान्यत्रसिद्धं तद्रूपमर्थं तस्मिन्नारोपयतीति “मायामात्रं तु कार्त्स्न्येनान- भिव्यक्तस्वरूपत्वात्” (ब्र० सू० ३।२।३) इति न्यायेन ॥ This situation is exactly like that of the seer in the dream state. The word upadrastuh (“of the witness”) means “of the jiva,” or “by the jiva,” as the genitive case in this instance is being used for the instrumental. In the dream state, a completely impossible effect, such as seeing one’s own head being chopped off, appears to be experienced by the jiva. Certainly his head is not being cut off, nor can anyone witness his own beheading. Rather, it is Bha- gavān’s māyā, which superimposes such an effect occurring to some other person in some other circumstance on the witness itself of such an event in the dream state. As is said: “Dream objects are, however, products of maya alone, because they are not perceived by anyone other than the dreamer” (vs 3.2.3).? तदात्मनः प्रकृत Commentary IT IS NOT POSSIBLE for the jiva to lose its inherent nature, which is consciousness and self-awareness, and become bound by the gunas of prakṛti. Yet, by the power of maya, it does indeed appear to be the case. It is not possible for one to see one’s own head lying on the floor because the very eyes used to see are within the head. 2 māyā-mātraṁ tu kärtsnyenänabhivyakta-svarupatvättere in mobbad 583 III The Ontology of Maya - Bahiranga-sakti Nonetheless, such a thing is possible in a dream, which is a cre- ation of māyā. Māyā makes us see things that are other than the reality. By the influence of this māyā, the jiva appears to be bound, though in fact, it is ever free. In this regard, Śrī Kṛṣṇa’s words are highly pertinent, “Depictions of the jiva as bound or liberated are relative to the jiva’s identification with, or transcendence of, the gunas, which are subordinate to Me, yet such portrayals have no basis in reality” (SB 11.11.1). bladão sanse-“1” Isoisigms odt There is no real cause of bondage nor is there any specific pur- pose for it. Rather, it is the very nature of avidyā to keep living beings in darkness about reality. This description is offered so that the jivas may ascertain the root cause of their apparent bondage. Once this is recognized, it will be easy to understand the solution tendered in Bhakti Sandarbha (Anuccheda 1). inbrowser Thangai vad boggoda ghid bead awo es gatoses dos Josia two gaied ton al basd aid plaisteavitadtyd beonitaque ad of -da al 11, mindeded awo aldaantiw anoyn sdsd dvro паз топ По 1536 1550s he falls Todografiaque doldwyn a’navey aasti ant no someta do smo mi nozze do smoz od and other E.s.cav) TomEsto si nedi radio novus vd bevisors Jo Cadre om dogations are without reality. (au (10) Visinammo यदस्या भाषाया हेरथेन विना अपि । यद्यपि तस्य विकल तथाप्यामविषय आत्मविस्मतिय winterstal di saol of ovitom TO JE TOи & TI 20nue ad yd brood smooed bus constre-se bastaabiragobahoo ad Lane pot, aldiegog tourial, pods bead sdi olditwm 998 of bean asys yra adt eussed rook odt aryajal 3 baddho mukta iti vyakhya gunato me na vastutaḥage 584 здес Anuccheda 92 also be alusled By (forte) Blasbi most gaining notboller of hansqmos tent motion at a noligroads yd beans atouts bataat-tam The Jiva’s Apparent Bondage bod] aids ylior me I the par ९२ । अत एव शुद्धस्यापि सतो जीवस्यौपाधिकेनैव रूपेणोपाधिधर्मापत्तिरिति दृष्टान्ता- न्तरेणोपपादयतीति ( भा० ३।७।११) - THEREFORE, Maitreya uses another example to establish that though the jiva is pure, it takes on adjunctive characteristics only by virtue of its conditioned state: Ins यथा जले चन्द्रमसः कम्पादिस्तत्कृतो गुणः । दृश्यतेऽसन्नपि द्रष्टुरात्मनोऽनात्मनो गुणः || २५२ ॥ Just as the shimmering of the moon observed in water comes about due to the attributes of the water, so the attributes of the non-self [i.e., the body] seem to belong to the self, the witness, although they do not [factually] exist in it. (SB 3.7.11)1 off यथा जले प्रतिबिम्बितस्यैव चन्द्रमसो जलोपाधिकृतः कम्पादिगुणो धर्मो दृश्यते न त्वाकाशस्थितस्य तद्वदनात्मनः प्रकृतरूपोपाधेर्धर्मः आत्मनः शुद्धस्यासन्नपि “अहमेव सोऽयम्” इत्यावेशान् माययोपाधितादात्म्यापन्नाहङ्काराभासस्य प्रतिबिम्बस्थानीयस्य तस्य द्रष्टुराध्यात्मिकावस्थस्यैव यद्यपि स्यात् तथापि शुद्धोऽसौ तदभेदाभिमानेन तं पश्यतीत्यर्थः । तदुक्तमेकादशे श्रीभगवता (भा० ११ । २२ ।५२ ) - 1 Properties (dharma), such as shimmering and so on, produced by the attributes (upädhi) of water, are observed only in the reflection of the moon in water and not in the original moon yatha jale candramasaḥ kampādis tat-krto gunah drsyate’sann api draṣṭur ätmano’natmano guṇaḥ 585 III The Ontology of Maya - Bahiranga-sakti situated in the sky. In the same way, the properties of the non- self in the form of the material adjuncts, though not existing in the pure self, are taken on by it only as a witness situated in the subtle body (ädhyātmikävastha), namely, the false sense of self (ahankarābhāsa). This simulated or apparent “I”-sense is here compared to a reflection arising from identification with the māyā-created adjuncts, caused by absorption in the notion that “I am verily this [body, etc.].” This indicates that the pure self nevertheless perceives those properties as nondifferent from itself. This principle is enunciated by Śrī Kṛṣṇa in the Eleventh Canto: Onc नृत्यतो गायतः पश्यन् यथैवानुकरोति तान् । एवं बुद्धिगुणान् पश्यन्ननीहोऽप्यनुकार्यते ॥ २५३ ॥ इति । toda deildates of laildates of sigmexs bons aga Just as a man, who sees others dancing and singing, imi- tates them, so the self, although actionless, is made to follow the movements of the states of the intellect (buddhi) when it observes them. (SB 11.22.52)2 व आणविक तथैवोक्तम् “शुद्धो विचष्टे ह्यविशुद्धकर्तुः” (भा० ५।११।१२) इति । विशब्दस्य चात्र तदावेश एव तात्पर्यम् । ni bayreda gaiemmida ods Similarly, it was said, “The pure knower of the presentational field merely looks upon (vicaṣṭe) these beginningless modifica- tions of the impure actor, the mind” (SB 5.11.12, Anuccheda 1). Here the intent of the prefix vi [in vicaṣṭe] is this absorption [in its material identity]. कुराक तस्माद् भगवतोऽचिन्त्यस्वरूपान्तरङ्गमहाप्रबलशक्तित्वाद् बहिरङ्गया प्रबलयाप्य- चिन्त्ययापि माययापि न स्पृष्टिः । जीवस्य तु तया स्पृष्टिरिति सिद्धान्तितम् ॥ श्रीशुकः ॥ 2 nṛtyato gãyataḥ pasyan yathaivānukaroti tān douz (minith) astrisgor as evam buddhi-gunan pasyann aniho’py anukaryate qu) students and yd Res See also Anuccheda 29. to his 1916w ni 3 The prefix vi has several uses, one being to intensify the meaning of the verbal root to which it is added. Here the root √caks means “to see,” and vi-√caks is usually given a similar meaning, “to see distinctly,” etc.big’atoyh 586 -92 The Jiva’s Apparent Bondage Therefore, the conclusion is that because Bhagavan has sup- remely powerful, inconceivable intrinsic potencies that belong to His essential nature, He is not affected by māyā, His extrinsic potency, even though it too is powerful and inconceivable. It is concluded, however, that the jiva is affected by maya. rob viris of Waldge Commentary alt and nevegada boo ton tud ovarit sansulini SAGE MAITREYA follows the illustration from the previous verse of the non-reality of material bondage by giving another example that graphically depicts how the pure self exists in the body with- out really being influenced by its modifications, though yet appear- ing to be so influenced. This is due to the supralogical power of māyā. Although the whole process is beyond conception, it can be comprehended somewhat through the statements of scripture. bla In the analogy presented by Maitreya, the pure self, the ātmā, is compared to the moon. The conditioned self, the jiva, who is an observer, is compared to the reflection of the moon on water, and the subtle psychical body (adhyatmika) is compared to the water’s surface on which the reflection appears. We may further extrapo- late on the example and say that the gross physical body is repre- sented by the lake, the sense objects, by the wind, and the changes in the subtle body effected through sense perception, by the ripples themselves. The ripples have no bearing on the moon but cause the reflected moon to appear to move, although even the reflection does not do so in reality. It only appears to move because of the displace- ment of the water. Similarly, the pure self is completely free from any changes or influences arising from the body. But the living entity identifies with the ahankara in the subtle body, which is sur- charged by the energy of the self’s authentic “I”-awareness, and so taking on the appellation of jiva, it seems to undergo modifica- tions. This is the play of māyā, as stated above in SB 3.7.9 (quoted in Anuccheda 90). In his commentary on this verse, Śrī Vallabhācārya presents an interesting purva-pakṣa. He says that it is the self that enters into 587 III The Ontology of Maya Bahiranga-sakti māyā and not vice versa. There is no possibility of māyā entering into the eternal immutable self. Such being the case, it is the char- acteristics of the self that should be perceived as reflected in māyā and not vice versa. He says that the present verse offers a response to this doubt. As an aside, Śrī Jiva here explains how it is that maya is able to influence the jiva but not God. Bhagavan has His intrinsic potency, which is beyond logic and supremely powerful, and so He cannot be subdued by the extrinsic energy called māyā, even though it too is powerful and inconceivable, being His own energy. The jiva, on the other hand, lacks this intrinsic potency and thus succumbs to māyā. This refutes the opinion of some people that the jiva has dormant love for Kṛṣṇa. Unadulterated divine love (prema) is an aspect of the intrinsic potency and does not exist in the living entity’s essen- tial nature (svarupa). If it did, the jiva would never come under the sway of maya. Moreover, if prema existed within the jiva, it could never be dormant: The phrase “dormant love” is an oxymoron. el beIn the next anuccheda, Śrī Jiva begins a fresh analysis of Bhaga- van’s cosmic play related to the creation of the universe in order to show how He is not influenced by the gunas of māyā. ng it has batiw sdt vdo 98 dollar yd betwee or your In avour of a vino leor los ob oldw good abdua ada ni minib edi daw asfunsbi vihas breastswe-“Taboadbus allez ad to grans er yd begundo Citibo ngrohu of a to ohellaqge or ntbatorp) bare no gnblad da bais em lo yalq si al aid ariol Joe pharbour yonaddalloy heidi notammeseid al 588 Bhagavan’s Impartiality and His Intention in regard to the Creative Act Anucchedas 93-104 Further Objec the Agency Shagava स्थूणानिननन्यायेन I-WAY, although the conclusion regarding Bhagan’ threefold commic play (la) of creation and so on has been taken in a general way, it is now elaborated again in a specifie manner, by addressing various objections, according to the pelielp “driving to a post” (sthand -nydyn). सुरक्षा परम स्वयं A question is el; Does the Supreme Loud Himself personally es who descend in the course of His cosmic play of sustaining the universe, and does He or dors He not perform the various his of these avators about which we hear, such as adding with the gods (aires) by exhibiting a smalle expressive of His pleasure, or by granting them fearlessness, or by killing the auras by doing battle with them? प्रत्युत लीलानो स्वयभूता विष्यतीति समातिप्रविThere is no pobity of my entering . Such being the navegaria ut not God, Bhagavan hom is Intrigala potency ergy though it too ta 201-Fe zaba pota people that the This the opinion love for Kreon, Unadulterated divine love (promo) is an the intrinsic patency and does not exist in the living entity’s essen tial nature (everitpa). If it did, the five would never come under the swily of mayd. Moreover, if premu existed within Una jiva, it could pever be dormant The phrase “dormant love is an oxymoron. In the next and vana cosmic play abow how The in Jisa begins a fresh poplysis of Bhags cod of the miverse in order to the guins of may. valized forbedretido as bloot mad shat giftedolala niyang selachii ai o tad boltsov smoood sda burwoll mattinovel to wall art] of bedre ad osla bluow 978 all that has estava seeds la asds, to sob sH11 [envah audi bis roten Intiase en Intiasses arrivaged to ring toned as more Anuccheda 93 The Cosmic Play of Bhagavan 93.1m and llaw buong odi ont aloqa rivish HW Further Objections to the Agency of Bhagavan ९३ । एवं सृष्ट्यादिलीलात्रये सामान्यतो योजितेऽपि पुनर्विशेषतः संशय्य सिद्धान्तः क्रियते स्थूणानिखननन्यायेन । IN THIS WAY, although the conclusion regarding Bhagavan’s threefold cosmic play (lila) of creation and so on has been under- taken in a general way, it is now elaborated again in a specific manner, by addressing various objections, according to the principle of “driving in a post” (sthūņā-nikhanana-nyāya). ion to ननु पालनलीलायां ये येऽवतारास्तथा तत्रैव स्वप्रसादव्यञ्जकस्मिताभयमुद्रादिचेष्टया सुरपक्षपातो युद्धादिचेष्टया दैत्यसंहार इत्यादिका या या वा लीलाः श्रूयन्ते ते च ताश्च स्वयं परमेश्वरेण क्रियन्ते न वा ? A question is raised: Does the Supreme Lord Himself personally appear or not as the avataras who descend in the course of His cosmic play of sustaining the universe, and does He or does He not perform the various liläs of these avataras about which we hear, such as siding with the gods (suras) by exhibiting a smile expressive of His pleasure, or by granting them fearlessness, or by killing the asuras by doing battle with them? Tedto od no आद्ये पूर्वपक्षस्तदवस्थ एव प्रत्युत पक्षपातादिना वैषम्यं च । अन्ते तेषामवताराणां तासां लीलानां च न स्वरूपभूतता सिध्यतीति सम्प्रतिपत्तिभङ्गः ।sapn 591 III The Ontology of Mäyä - Bahiranga-sakti If He does, then not only would the objection raised earlier1 become verified [that He is influenced by the gunas], but He would also be subject to [the flaw of] favoritism [toward the devas]. If He does not, then all these avataras and their lilās are shown to be not part of Bhagavan’s essential nature, and thus the previously accepted conclusion falls to pieces. sbarformA Commentary navegada to velbimo dr WHILE driving a pole into the ground or a peg into a wall, the more the pole or peg is struck by a hammer, the more firm it becomes, and then it will not shake. This is called sthūņā-nikhanana-nyāya, or the principle of driving in a post. The more objections one can raise in opposition to a theory and then refute, the more firmly that theory is established and indeed becomes unshakable. Śrī Jiva has already substantiated that Bhagavan is the agent behind the creation, sustenance, and destruction of the cosmos and yet is neither influenced by the gunas nor undergoes any modifica- tion. He now raises further doubts to this position to make it abso- lutely clear. One of the reasons he does so is to uproot any traces of non-theistic leanings from our minds. The non-theists (i.e., the radical nondualists) admit the existence of a qualified God, but in their view, this God is also a product of maya and not a transcenden- tal Being. Therefore, He cannot be the ultimate object of devotion. The author wants to completely rid us of this misconception. If Bhagavan is the agent of such actions as protecting the devas and killing the asuras, then He must be influenced by the mate- then rial gunas; otherwise, how could He behave in this manner? More- over, if such were the case, He would not be equal to all, but biased against the wicked and favoring the saintly. Surely such behavior is not possible for one who is beyond the jurisdiction of material Smart dilwaltted patioh vd enuren at guillbl yd On the other hand, if it is said that these actions are not per- formed by Him directly, then it would contradict the principle that nature. 1 592 The purva-pakṣa referred to here was raised by Vidura in Anuccheda 85. ललि 93 The Cosmic Play of Bhagavan His actions and attributes are part of His inherent nature? This is the doubt that is being raised here. Brahma himself 93.2 by ek, Bhagavan Acts Only for the Delight of His Devotees अत्रोच्यते – सत्यं विश्वपालनार्थं परमेश्वरो न किञ्चित् करोति किन्तु स्वेन सहैवावती- र्णान् वैकुण्ठपार्षदान् तथाधिकारिकदेवाद्यन्तर्गतान् तथा तटस्थानन्यांश्च भक्तानानन्दयि- तुं स्वरूपशक्त्याविष्कारेणैव नानावतारान् लीलाश्चासौ प्रकाशयति । तदुक्तं पाद्मे – A The answer is as follows: It is true that Parameśvara does noth- ing at all to sustain the universe. But He manifests various avatāras and līlās exclusively through the display of His intrin- sic potency (svarupa-śakti) to give pleasure to the Vaikuntha associates who descend with Him as well as to the devotees among the devas engaged in universal administration and to other devotees not directly involved [in these pastimes]. This is stated in Padma Purana: oals मुहूर्तेनापि संहर्तुं शक्तो यद्यपि दानवान् । मद्भक्तानां विनोदार्थं करोमि विविधाः क्रियाः ॥ २५४ ॥ को दर्शनध्यानसंस्पर्शैर्मत्स्यकूर्मविहङ्गमाः । स्वान्यपत्यानि पुष्णन्ति तथाहमपि पद्मज ॥ २५५ ॥ इति । gniwollol edt Although I am able to annihilate the asuras in a mere moment (muhurta), I still perform various actions for the pleasure of My devotees. A fish, a tortoise, and a bird nourish their offspring Jus by seeing, reflection, and touching, respectively. So also do I to he[nourish My devotees], O Brahma. (Padma Purana)3 हरिभक्तिसुधोदये (ह० भ० सु० १४ । ३१) - In Hari-bhakti-sudhodaya, Lord Nrsimha says: world and 2 3 See Bhagavat Sandarbha, Anuccheda 47, p. 413. muhürtenapi samhartum sakto yadyapi dānavān mad-bhaktānāṁ vinodartham karomi vividhāḥ kriyāḥ darśana-dhyana-samsparśair matsya-kurma-vihangamāḥ svany apatyani puşnanti tathaham api padmaja thin-no 593 III The Ontology of Maya - Bahiranga-sakti नित्यं च पूर्णकामस्य जन्मानि विविधानि मे । भक्तसर्वेष्टदानाय तस्मात् किं ते प्रियं वद ॥ २५६ ॥ इति । to flaw of favoritism toward the I am fully satisfied always, and I take various births to fulfill all the desires of My devotees. So please tell Me, what can I do to please you? (Hari-bhakti-sudhodaya 14.31)* A navegada तथा श्रीकुन्तीदेवीवचनं च “भक्तियोगविधानार्थं कथं पश्येम हि स्त्रियः” (भा०१।८।२०) इति । And there is also Kunti Devi’s statement: “You have appeared to grant bhakti-yoga to the pure-hearted paramahamsa sages. So how can we women see You” (SB 1.8.20)?5 अत्र भक्तियोगविधानार्थं तदर्थमवतीर्णं त्वामिति टीकानुमतं च । श्रीब्रह्मवचनं च (भा० १०।१४।३७) - In this verse, the phrase “to grant bhakti-yoga” (bhakti-yoga- vidhänärtham) means that the dissemination of bhakti is the purpose of His appearance. This is also the opinion of Śrī- dhara Svami in his commentary on this verse. There is also the following statement of Brahmā: the The ฟรี प्रपञ्चं निष्प्रपञ्चोऽपि विडम्बयसि भूतले । प्रपन्नजनतानन्दसन्दोहं प्रथितुं प्रभो ॥ २५७ ॥ the In In order to expand the totality of bliss of those who are sur- rendered to You, O Lord, You imitate the ways of the world on earth, though You are beyond all connection with the world. vas (SB 10.14.37) ano YM स्वरूपशक्त्यैवाविष्कारश्च श्रीब्रह्मणैव दर्शितः “एष प्रपन्नवरदो रमयात्मशक्त्या यद् यत् करिष्यति गृहीतगुणावतारः” (भा० ३।९।२३) इत्यादिना । 4 Thle for nityam ca pūrṇa-kāmasya janmāni vividhäni me bhakta-sarveṣṭa-dānāya tasmat kim te priyam vada 5 tatha paramahamsanam muninam amalātmanām fo bhakti-yoga-vidhānārtham katham paśyema hi striyah 6 rely bel dobne throgh prapancam niṣprapañco’pi vidambayasi bhutale omgee anlegt-ni prapanna-janatananda-sandoham prathitum prabholung ents 594 93 The Cosmic Play of Bhagavan T [That the manifestation of lilā and avatara is] exclusively a dis- play of the intrinsic potency (svarupa-sakti) is shown by Śrī Brahma himself: “So that I may remain untainted by my work, even as I create this universe, which is a display of His creative power, may the Lord, who fulfills the wishes of those who take refuge in Him, engage my mind in the divine play He performs, manifesting many transcendental virtues when He descends (grhita-guṇāvatāra) along with His intrinsic potency, Rama” (SB 3.9.23)? गृहीता गुणाः कारुण्यादयो यत्र तथाभूतोऽवतारो यस्येत्यर्थः । तदेवं भक्तानन्दार्थमेव तान् प्रकटयतस्तस्याननुसंहितमपि सुरपक्षपातादिविश्वपालनरूपं तन्मायाकार्यं स्वत एव भवति । In this verse, the compound grhita-guṇāvatāra means the avatara of Bhagavan in which He takes on qualities such as mercy. In this way, while manifesting these avatāras exclu- sively for the pleasure of His devotees, the work of His extrinsic potency māyā, in the form of protecting the universe by such things as siding with the suras, occurs of its own accord, even without His conscious inspection. लोके यथा केचिद् भक्ताः परस्परं भगवत्प्रेमसुखोल्लासाय मिलितास्तदनभिज्ञानपि कांश्चिन् मार्दङ्गिकादीन् सङ्गृह्य तद्गुणगानानन्देनोन्मत्तवन् नृत्यन्तो विश्वेषामेवामङ्गलं घ्नन्ति मङ्गलमपि वर्धयन्तीति । तदुक्तम् “वाग् गद्गदा” इत्यादौ “मद्भक्तियुक्तो भुवनं पुनाति” (भा० ११ । १४ । २४) इति । एवमेवोक्तम- รวม Just as in the world, when devotees assemble together to heighten their exultation of love for God, they may gather some drum players who are unacquainted with the ecstasy of such divine love, and while dancing, being intoxicated by singing the glories of Bhagavan, they destroy the inauspiciousness of the world and at the same time increase its auspiciousness. This is esa prapanna-varado ramayatma-śaktyä yad yat kariṣyati grhita-gunavatāraḥ tasmin sva-vikramam idam srjato’pi ceto Baysal sterne yunjita karma-samalam ca yatha vijahyām nod of doll 595 9 III The Ontology of Maya Bahiranga-sakti expressed in the Eleventh Canto, “A person endowed with devo- tion to Me purifies the entire world” (SB 11.14.24). Similarly, in the following verse, it is said: yam I tart 02” Alsamid Amdava 1st of svi सृष्ट्यादिकं हरेर्नैव प्रयोजनमपेक्ष्य तु । कुरुते केवलानन्दाद् यथा मर्त्यस्य नर्तनम् ॥ २५८ ॥ इति । abrapask gatrastinsar Bhagavan Hari’s creation of the world is verily without antici- pation of any particular result. He does so out of His bliss alone, a) just like the dancing of an intoxicated person? have appeared to Commentary Śri Jiva accepts the second of the two options raised in the previous section, that although Bhagavan personally appears as the avată- ras who descend in the course of His cosmic play, He does not act for the sake of maintaining the universe. This He could do even without descending upon the earth. Merely by His will, He could destroy the miscreants by sending them some natural calamities and in this way accomplish this purpose. But Bhagavan acts for the delight of His devotees. It is for this reason that He evolves the universe, accepts avatāras, and performs pastimes. This is why His activities are called lila, or divine play. The maintenance of the universe is a concomitant effect of His dalliance with His devotees, just as when one cooks food on a wood fire for one’s pleasure, one may also alleviate distress caused by the cold. In the course of His lila, Bhagavan may kill the wicked when they cause a disturbance to His devotees. As a side effect, people in general are benefited, even though the Lord acted only for the devotees’ welfare. vadi nevegsıla to astroly vāg gadgadā dravate yasya cittam rudaty abhikṣṇam hasati kvacic cabs blow vilajja udgãyati nrtyate ca mad-bhakti-yukto bhuvanaṁ punäti srsty-adikaṁ harer naiva prayojanam apekṣya tu kurute kevalānandad yatha martyasya nartanam This verse is cited by Madhvacārya in his Brahma-sutra commentary on 2.1.33. He attributes it to the Nārāyaṇa-samhita. 596 93 The Cosmic Play of Bhagavan Śrī Jiva gives a contemporary example of devotees who gather and perform sankirtana for the pleasure of Bhagavan. Although they do so for His delight, it brings auspiciousness to the whole world because of the power of devotion (SB 11.14.24). They may also engage some non-devotees to accompany them in playing musical instruments. These musicians also receive divine blessings, even though this was not their primary intention.ote dai valimi A person can perform an action to achieve something he lacks or just out of inner delight. We belong to the first category and have no experience of the second state. In contrast, Bhagavan acts out of bliss, like an intoxicated person who dances out of sheer exuberance, and not to obtain joy. benefit and 93.3 other Devotees Are Self-Satisfied love न च वक्तव्यं स्वेन तेषां तैरपि स्वस्यानन्दने स्वतस्तृप्तताहानिः स्यात् तथान्यान् परित्यज्य च तेषामेवानन्दने वैषम्यान्तरमपि स्यादिति । [An objection is raised:] It is not to be conjectured that since Bhagavän gives bliss to His devotees and they to Him, He [or His devotees] must not be self-satisfied; nor that since He gives plea- sure to His devotees while neglecting others, He must be subject to another form of bias. Torw तत्राद्ये विशुद्धोर्जितसत्त्वतनुमाश्रितेऽपि मुनिजने स्वतस्तृप्तिपराकाष्ठां प्राप्ते भक्तवात्स- ल्यदर्शनात् तदनुचर एवासौ गुणो न तु तत्प्रतिघातीति लभ्यते । The answer to the first objection is that although the sages have bodies endowed with the power of transcendental being (viśuddha-sattva) and have thus attained the very pinnacle of self-satisfaction, when we see Bhagavan’s affection toward these devotees, it can be understood that this quality is a consequence of His self-satisfaction and not opposed to it. यथा सर्वान् मुनीन् प्रति श्रीपरीक्षिद्वाक्यम् “नेहाथ नामुत्र च कश्चनार्थ ऋते परानुग्रहमा- त्मशीलम्” (भा० १।१९।२३) इति । 597 III The Ontology of Maya - Bahiranga-sakti As Śrī Parikṣit said to all the sages: “You have no purpose to ful- fill in this world or the next other than bestowing mercy upon others, for that is your innate disposition” (SB 1.19.23).10b yor तथा जडभरतचरितादौ “सिन्धुपतय आत्मसतत्त्वं विगणयतः परानुभावः परमकारुणिक- तयोपदिश्य” (भा० ५। १३ ।२४) इत्यादि । Similarly, in the story of Jada Bharata: “The highly realized Jaḍa Bharata explained the true nature of the self out of supreme compassion to the ruler of Sindhu, even though he had been offended by him…” (SB 5.13.24). store on xs on oved श्रीनारदपूर्वजन्मनि “चक्रुः कृपां यद्यपि तुल्यदर्शनाः शुश्रूषमाणे मुनयोऽल्पभाषिणि” ( भा० १।५।२४) इति च । And also in Narada’s previous life: “The sages, though equal to all, showed special mercy to me, who rendered service unto them and spoke but little” (SB 1.5.24).12 he cour तथा श्रीकुन्तीस्तवे (भा० १।८।२७) - And also in the prayers of Kunti: thish नमोऽकिञ्चनवित्ताय निवृत्तगुणवृत्तये । आत्मारामाय शान्ताय कैवल्यपतये नमः ॥ २५९ ॥ इति । calamities aptopido, A I bow down to You who are the only wealth of those devoid of e all attachments (akiñcanāḥ), who are free from the functions of of the three gunas, who delight in Your own Self, who are peaceful and the Lord of liberation. (SB 1.8.27)13 Bee for unes pleasin “अकिञ्चना भक्ता एव वित्तं सर्वस्वं यस्य " इति टीका च । was hen Svāmi comments: “The compound akiñcana-vitta means ‘You who are the all-in-all for those who have no possessions, namely, the devotees.” MAVERANS navada son aw naw,noitosiahse-loa to 10 nehatha nămutra ca kaścanartha ṛte paranugraham atma-silamjovob seart 11 sindhu-pataya atma-satatvaṁ viganayataḥ paranubhavaḥ parama-kärunikatayopadiśya. зэдэпрэвдоз 12 cakruḥ kṛpäṁ yadyapi tulya-darśanaḥ śuśruṣamane munayo’lpa-bhāṣini 13 namo’kiñcana-vittaya nivṛtta-guna-vṛttaye ātmārāmāya säntäya kaivalya-pataye namah 598 93 The Cosmic Play of Bhagavan T ततोऽन्यथा चाकृतज्ञतादोषश्च निर्दोषे भगवत्यापतति । Should He not do so, the flawless Bhagavan would incur the defect of ingratitude. Commentary Jadi novog at ji ponie dovab all of adenosin syomsa ads yd bordgilsh Mgnied-I 市町 An objection to the above conclusion may be raised that Bhagavan acts solely for the pleasure of His devotees, indicating that they are not self-satisfied. Moreover, because His devotees also give Him pleasure, it would mean that He Himself is not self-satisfied. What is more, He must be biased because He acts only for the devotees’ benefit and not for others. vegada” Śrī Jīva replies that Bhagavan’s devotees are fully satisfied, having completely transcendental bodies endowed with viśuddha- sattva. Bhagavan has love for His devotees, just as His devotees have love for Him. This mutual love, which manifests as a desire to please the object of love, is not a sign of personal dissatisfac- tion, but is actually an outcome of the quality of self-satisfaction or love. Only a person who is satisfied within himself can love and serve another without any motive. One who is lacking self- satisfaction will seek personal fulfillment through his actions. Thus, the quality of self-satisfaction and service to the object of hand-in-hand. love go In fact, if Bhagavan did not act to please His devotees, if He were not inspired by their love for Him, it would be a greater defect, as it would show ingratitude to those who have dedicated everything for His sake. This answers the first objection raised by Śrī Jīva. 93.4 Bhakti Exists Both in the Bhakta as well as in Bhagavan ततः सिद्धे तथाविधस्यापि भक्तवात्सल्ये भक्तानां दुःखहान्या सुखप्राप्त्या वा स्वानन्दो भवतीत्यायातमेव । किं च परमसारभूताया अपि स्वरूपशक्तेः सारभूता ह्लादिनी नाम या वृत्तिस्तस्या एव सारभूतो वृत्तिविशेषो भक्तिः सा च रत्यपरपर्याया भक्तिर्भगवति 599III The Ontology of Maya - Bahiranga-sakti भक्तेषु च निक्षिप्तनिजोभयकोटिः सर्वदा तिष्ठति । अत एवोक्तम् “भगवान् भक्तभक्ति- मान्” (भा० १० । ८६ । ५९) इति । blow bestow Since it is proven that Bhagavan, though self-satisfied, is affectionate to His devotees, it naturally follows that He feels delighted by the removal of His devotees’ pains or by their attainment of well-being. Moreover, the energetic aspect called hladini [the potency of bliss] is the essence of the intrinsic potency (svarupa-śakti), even though the latter is the ultimate essence [of all of Bhagavan’s potencies]. And the essence even of that hladini aspect is a very special power, called bhakti. This bhakti, also called rati, ever resides both in Bhagavan and the devotees, extending her functions on both sides. Thus it is said, “Bhagavan is He who has devotion for His devotees” (bhagavan bhakta-bhaktiman, SB 10.86.59). ve तस्माद् भक्तस्थया तया भगवतस्तृप्तौ न स्वतस्तृप्तिताहानिः । प्रत्युत शक्तित्वेन स्वरू- पतो भिन्नाभिन्नाया अपि तस्याः “ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्” (गीता ४ ।११) इति न्यायेन भक्तचित्तस्फुरिताया भेदवृत्तेरिव स्फुरणात् । भगवतो “मां ह्लादयत्यस्य भक्तिः” इत्यानन्दचमत्कारातिशयश्च भवति । moo Consequently, Bhagavan’s satisfaction, stemming from the devotion existing in the devotee, is in no way incompatible with His quality of being self-satisfied. Rather, bhakti, being one of Bhagavan’s potencies, is both different and nondifferent from the svarupa of the Lord, according to the principle, “As they sur- render unto me, so do I also serve them” (GITA 4.11).4 Because bhakti appears as if it were a separate energy due to manifest- ing in the heart of a devotee, Bhagavan experiences extreme unprecedented bliss in the form, “His devotion is giving Me delight.” शक्तितद्वतोर्भेदमतेऽपि विशिष्टस्यैव स्वरूपत्वं सम्प्रतिपन्नम् । तदेतत् सर्वमभिप्रेत्य भणितं दुर्वाससं प्रति श्रीविष्णुना (भा० ९।४ । ६३-६८ ) - dioa analy । - ra Even in the doctrine of those who consider potency and potent to be different, the essential nature of Bhagavan is understood 14 ye yatha mam prapadyante tams tathaiva bhajamy aham s 600 Bola 93 The Cosmic Play of Bhagavan to be qualified with potency. Intending all this, Śrī Visņu stated the following to sage Durvasa: अहं भक्तपराधीनो ह्यस्वतन्त्र इव द्विज । साधुभिर्ग्रस्तहृदयो भक्तैर्भक्तजनप्रियः || २६० || नाहमात्मानमाशासे मद्भक्तैः साधुभिर्विना । श्रियं चात्यन्तिकीं ब्रह्मन् येषां गतिरहं परा ॥ २६१ ।। ये दारागारपुत्राप्तप्राणान् वित्तमिमं परम् । … हित्वा मां शरणं याताः कथं तांस्त्यक्तुमुत्सहे ॥ २६२ ॥ मयि निर्बद्धहृदयाः साधवः समदर्शनाः ।

• वशे कुर्वन्ति मां भक्त्या सत्स्त्रियः सत्पतिं यथा ॥ २६३ ॥ मत्सेवया प्रतीतं ते सालोक्यादिचतुष्टयम् । नेच्छन्ति सेवया पूर्णाः कुतोऽन्यत् कालविप्लुतम् ॥ २६४ ॥ साधवो हृदयं मह्यं साधूनां हृदयं त्वहम् । मदन्यत् ते न जानन्ति नाहं तेभ्यो मनागपि ॥ २६५ ॥ इति । astroa aldi al bas al hodimas and meting vin Visu wh O brāhmaṇa, My heart is possessed by My saintly devotees. I am under the control of such devotees as if I have no independence. To I am beloved to them. I have no desire to enjoy My own transcendental bliss or My sup- reme opulences without My saintly devotees for whom I am the only goal in life, O brāhmana. How could I dare abandon those who have taken refuge in Me after renouncing all attachments to wife, house, children, rela- tions, life, wealth, and even their own ultimate welfare in this world and the next? disclosed The saintly devotees whose hearts are bound to Me and who view everyone equally, control Me by their devotion, just as a chaste wife controls her virtuous husband. Box Fully satisfied by their service to Me, the devotees do not desire even the four types of liberation attained through such service. How then can they covet any other thing that will only be lost with the passage of time? 601 III The Ontology of Maya - Bahiranga-sakti heThe saintly devotees are My very heart, while I am the very heart of the saints. They know nothing more lovable than Me, art and I know nothing at all other than them. (SB 9.4.63-68)15 अत्र ये दारागारेति त्रयमकृतज्ञतानिवारणे “साधवो हृदयं मह्यम्” इति स्वतस्तृप्तिताहा- निपरिहारे । भक्तेः स्वरूपशक्तिसारह्लादिनीसारत्वे च “अहं भक्तपराधीनः” इति द्वयम् । तत्रैव भक्तेष्वपि भक्तिरूपेण तत्प्रवेशे सति विशेषतः “मत्सेवया प्रतीतम्” इत्यपि ज्ञेयम् । ततो न प्राक्तनो दोषः । In this series, verses 3-5 deny that Bhagavan is ungrateful; verse 6 negates the opinion that He lacks self-satisfaction, and verses 1 and 2 show that bhakti is the essence of hladini, which is in turn the essence of the svarupa-sakti. The state of the devo- tees when this potency enters into them in the form of bhakti is described in verse 5. Therefore, Bhagavan is not subject to the first flaw, that of not being satisfied in His own Self.555 IPPI Commentary Śrī Jiva Gosvāmi does not deny that Bhagavan derives bliss by favor- ing His devotees. Still, this is not incompatible with His nature of being self-satisfied. The reason for this is that it is Bhagavan who bestows His own bhakti on His would-be devotees. Bhakti is the very essence of Bhagavan’s intrinsic potency. Bhagavan grants this power to His devotee, who is then guided by it. Thus, the recip- rocation between Bhagavan and the devotee is impelled by that intrinsic energy called bhakti, or love, which belongs to Bhagavan. 15 aham bhakta-parādhino hy asvatantra iva dvija blow stovsb vitcisa siff cups snoysvaar sadhubhir grasta-hrdayo bhaktair bhakta-jana-priyah näham ātmānam āśāse mad-bhaktaiḥ sadhubhir vinā śriyam catyantikim brahman yeṣam gatir aham para ye dārāgāra-putrāpta-prāṇān vittam imam param hitvā mām saranaṁ yātāḥ kathaṁ tāms tyaktum utsahe mayi nirbaddha-hṛdayaḥ sadhavaḥ sama-darśanāḥ vase kurvanti mam bhaktyā sat-striyaḥ sat-patim yatha mat-sevaya pratitam te sälokyādi-catuṣṭayam necchanti sevayā pūrṇaḥ kuto’nyat kala-viplutam sadhavo hṛdayaṁ mahyaṁ sädhūnām hrdayam tv aham mad-anyat te na jananti näham tebhyo manāg api

106. art (1979 Bis understood 602 this 93 The Cosmic Play of Bhagavan The intrinsic energy is nondifferent from Bhagavan, and thus He derives pleasure from His own energy, not from something external to His svarupa. This does not make Him subject to any lack of self-satisfaction, which would be a defect. Bhagavan is devoted to His devotee, just as His devotee is devoted to Him. Both of them are self-satisfied yet continuously yearn to serve each other, being impelled by love. This indeed is the nature of love, which will be discussed in much greater detail in Priti Sandarbha. -916 Although Bhagavan is complete in Himself, He yet derives unprecedented bliss by serving His devotee. He becomes com- pletely controlled by the love of the devotee. In fact, this love can even make Him forget that He is Bhagavan and cause Him to expe- rience extreme delight in being controlled by the bhakta. This behavior of Bhagavan is beyond the ordinary conception of God as creator and controller of the cosmos, rewarding piety and meting out punishment for wrongdoing. bi The verses cited here were spoken by Bhagavan Viṣṇu when approached by the sage Durvasã for protection from the Sudarsana- cakra. Durvāsā had offended the great devotee, King Ambarīṣa. In anger at a perceived slight, he had wanted to kill the king by cre- ating a murderous phantom. Bhagavan’s disc, Sudarśana, imme- diately came to the rescue of the innocent king, burned Durvasa’s apparition to cinders, and then began chasing Durvasa, who had to flee for his life. The sage approached great devas like Śiva and Brahma for help, but they were powerless against the Supreme Lord’s discus. Finally, Durvāsā was obliged to take shelter of Bha- gavān Viṣṇu, the wielder of the disc. In these verses, Bhagavan disclosed the obligation that He feels to protect His devotees. Bhagavan Viṣṇu declares that He is dependent on His devotees because they have captured His heart by their love. Love is the most powerful charm that can bring even the Supreme Person under control. In Krama-sandarbha, Śrī Jiva Gosvāmī writes that the bliss of Bhagavan is of two types: namely, svarupananda, that belonging to His intrinsic nature; and svarupa-śaktyānanda, that belonging to His intrinsic potency. Out of these, the second is superior to the 603 III The Ontology of Maya - Bahiranga-sakti first. The second is further divided into two types, called mānasāna- nda, that which pervades the psyche or mental quantum, and aiśva- ryananda, that related to the opulence or majesty of Bhagavan. The first of these pertains to His devotees. daily notioslans The second of the verses spoken by Bhagavan Viṣṇu implies that the bliss of His loving exchanges with His devotees is superior both to svarupānanda as well as aiśvaryananda. He asserts that without His devotees, He does not covet His own Self or His opulence. In the verse that follows, He states the reason for this - these devo- tees have sacrificed everything for Him. Bhagavan is not ungrate- ful, and so He cannot afford to forget His devotees. The implication of all this is that Bhagavan acts only for the sake of His devotees. Even the acts of creation and so on are undertaken simply for them. otvaded duos bits Totnes 93.5 m bus visiq gaibiswas aom200 odtlo Bhagavan Has No Experience of Material Misery ng tuo V neveys vd nedloga new sad hatto aeanev odl द्वितीयेऽप्येवमाचक्ष्महे - परानन्दने प्रवृत्तिर्द्विधा जायते । परतो निजाभीष्टसम्पत्त्यै क्वचित् तदभीष्टमात्रसम्पत्त्यै च । तत्र प्रथमो नात्राप्युपयुक्तः स्वात्मार्थमात्रतया कुत्रापि पक्षपाताभावात् । With regard to the second objection [that Bhagavan is subject to favoritism], we say the following: One engages in giving delight to others for two possible reasons - to attain what one desires from the other, or sometimes just to fulfill the other’s desire. The first option is not relevant to the objection raised here, because when one acts for one’s own interest alone, there is no question of partiality whatsoever [toward others, since one’s concern would then be only with oneself]. अत्रोत्तरपक्षे परसुखस्य परदुःखस्य चानुभवेनैव परानुकूल्येनैव प्रवृत्तीच्छा जायते न तु यत्किञ्चिज्ज्ञानमात्रेण चित्तस्य परदुःखास्पर्शे कृपारूपविकारासम्भवात् (भा० १०।१०।१४ ) – omo al fornos In the second case, the desire to engage in acts favorable to another arises only after experiencing first hand their happi- ness and misery, not merely by some general awareness of it. 604 93 The Cosmic Play of Bhagavan m This is because there is no possibility of the heart undergoing a transformation in the form of compassion without having been touched by another’s pain. As is said: rotondathconateds Kuch portone? यथा कण्टकविद्धाङ्गो जन्तोर्नेच्छति तां व्यथाम् । जीवसाम्यं गतो लिङ्गैर्न तथाविद्धकण्टकः ॥ २६६ ॥ One whose foot has been pricked by a thorn would not desire read] others to suffer such agony, having understood the sameness of all living beings [in regard to the experience of pain] through external signs, but not a person who has never been so pricked. 19(SB 10.10.14)16 इति न्यायात् । ततश्च सदा परमानन्दैकरूपेऽपहतकल्मषे भगवति प्राकृतस्य सुखा- भिधदुःखस्य प्रसिद्धदुःखस्य च सूर्ये पेचकचक्षुर्ज्योतिष इव तमस इव चात्यन्ताभावात् तत्तदनुभवो नास्त्येव । Therefore, for Bhagavan, who has an eternal form of supreme bliss and is ever free from sin, there is no experience of the material misery called “pleasure” or of that which is commonly known as misery, just as there is a complete absence of darkness in light or of an owl’s capacity to see the sun. यत् तु भगवति दुःखसम्बन्धं परिजिहीर्षन्तोऽपि केचिदेवं वदन्ति - तस्मिन् दुःखानुभव- ज्ञानमस्त्येव । तच्च परकीयत्वेनैव भासते न तु स्वीयत्वेनेति । तदपि घट्टकुड्यां प्रभा- तम् । दुःखानुभवो नाम ह्यन्तःकरणे दुःखस्पर्शः स च स्पर्शः स्वस्माद् भवतु परस्माद् वेति दुःखसम्बन्धाविशेषात् । art 62 arbito od besog of Some, although desiring to deny the relation with misery in Bha- gavān, speak in the following way: There is knowledge of the experience of misery in God, yet that knowledge is of the mis- ery experienced by others and not His own misery. Such an explanation, however, is like finding oneself face to face with the toll man at the river crossing in the morning after taking a roundabout path throughout the night to avoid him [i.e., the very same problem still exists]. The experience of misery verily edo, 16 yatha kanṭaka-viddhango jantor necchati tām vyathām jiva-samyam gato lingair na tathaviddha-kanṭakaḥabay al mé méreger 605 III The Ontology of Maya - Bahiranga-sakti means that such misery touches the heart, whether such contact comes from one’s own misery or from that of another, because there is no distinction as to whether the heart’s relation with misery arises from one’s own suffering or that of another. असर्वज्ञतादोषश्च सूर्यदृष्टान्तेनैव परिहृतः प्रत्युत गुणत्वेनैव दर्शितश्च । The flaw [posited by some] of Bhagavan not being omniscient [because of His absence of awareness of misery] is also negated by the very same example of the sun [indicating that Bhaga- van’s non-awareness of misery in no way contradicts His omni- science, just as the absence of darkness in the sun does not obstruct the all-pervasiveness of its radiance]. On the contrary, Bhagavan’s non-awareness of misery has been shown to be an attribute. 防范 巨 तस्मात् तस्मिन् यत् किञ्चिद् दुःखज्ञानमस्तु दुःखानुभवस्तु नास्त्येव । यत एव कर्तु- मकर्तुमन्यथाकर्तुं समर्थे परमकरुणामयनिचयशिरोमणौ तस्मिन् विराजमानेऽप्यद्यापि जीवाः संसारदुःखमनुभवन्तीत्यत्र नैर्घृण्यपरिहारश्च भवति । vs al has walld Therefore, let it be admitted that there is some knowledge of misery in general in Bhagavan, though He certainly has no direct experience of misery. Consequently, even though the jīvas are suffering from material miseries even at present in spite of the rulership of Bhagavan - who is utterly capable of all action, all inaction, and all contrary action whatsoever, and who is the crest jewel among all those who are benevolently dis- posed to others to the supreme extent - the flaw of cruelty in Him is denied precisely for this reason [because of His not being directly in contact with their suffering]. यत् तु भक्तानां सुखं तत्तस्य भक्तिरूपमेव तथा तेषां दुःखं भगवत्प्राप्त्यन्तरायेणैव भवति तत्र चाधिका भगवत्येव चित्तार्द्रता जायते सा च भक्तिरेवेति । क्वचिद् गजेन्द्रादीनामपि प्राकृत एव दुःखे “स एव मम शरणम्” इत्यादिना तथैव भक्तिरुद्भूतैवेति । The happiness of devotees, however, is indeed a form of Bhaga- vän’s devotion, and their misery too is simply a consequence of obstacles in attaining Him. By this, the melting of the heart for Bhagavan is greatly increased, and this is nothing other than 606 93 The Cosmic Play of Bhagavan m bhakti. Sometimes, as in the case of Gajendra, where the misery experienced is purely of the material variety, bhakti becomes manifest in the same way, through the utterance of expressions such as, “He alone is my refuge.” क्वचिद् यमलार्जुनादिषु श्रीनारदादिभक्तानां भक्तिः स्फुटैवेति च सर्वथा दैन्यात्मकभक्त- भक्त्यनुभव एव तं करुणयति न तु प्राकृतं दुःखम - योग्ये कारणे सत्ययोग्यस्य कल्प- नानौचित्यात् । दुःखसद्भावस्यैव कारणत्वे सर्वसंसारोच्छित्तेः । TO STED Sometimes, as in the case of the twin arjuna trees, the devo- tion of devotees like Śrī Nārada becomes manifest. Thus, it is exclusively the experience of a devotee’s devotion in the form of humility that impels Bhagavan to compassion, and not material misery, because it is wrong to assume an inappropriate cause when an appropriate one is available. Moreover, if the exis- tence of misery were the sole cause behind His compassion, then the sufferings of worldly existence would have been completely uprooted.bisd Dangal अथ तस्य परम्पराकारणत्वमस्त्येव चेदस्तु न कापि हानिरिति । तस्मादुभयथा भक्तान- न्दने तद्भक्त्यनुभव एव भगवन्तं प्रवर्तयतीति सिद्धम् । If, however, one argues that material misery is undeniably an indirect cause, then let it be so; there is no harm. Therefore, it is established that in either case, it is only the experience of the devotee’s bhakti that impels Bhagavan to bestow delight upon the devotee. I तत एतदुक्तं भवति – यद्यन्यस्य सुखदुःखमनुभूयापि तत्परित्यागेनेतरस्य सुखं दुःखहा- निं वा सम्पादयति तदैव वैषम्यमापतति । श्रीभगवति तु प्राकृतसुखदुःखानुभवाभावान् न तदापतति यथा कल्पतरौ । तदुक्तं श्रीमदक्रूरेण (भा० १० । ३८।२२ ) - Thereafter, this is to be pointed out: If in spite of directly expe- riencing the happiness and misery of others, Bhagavan were to abandon them and grant happiness to or redress the misery of others instead, then only would He be subject to the charge of being biased. But, Śrī Bhagavan, like a wish-fulfilling tree, is not liable to such accusation, because there is no experience 607 III The Ontology of Maya - Bahiranga-sakti of material happiness or misery in Him. This is stated by Śri Akrūra: there न तस्य कश्चिद् दयितः सुहृत्तमो न चाप्रियो द्वेष्य उपेक्ष्य एव वा । ale dome तथापि भक्तान् भजते यथा तथा सुरद्रुमो यद्वदुपाश्रितोऽर्थदः ।। २६७ ॥ इति । निक No one is dear to Him, nor is anyone a bosom friend. There is no one who is not dear to Him, nor anyone who is an object of The hate or even indifference. Nevertheless, He loves and serves by His devotees exactly as they love Him, just as a tree from the heavenly realm rewards those who approach it with the specific objects they seek. (SB 10.38.22)17 अत्र भक्तादन्य एव कश्चिदिति ज्ञेयम् “कः पण्डितस्त्वदपरं शरणं समीयाद भक्तप्रियादृ- तगिरः सुहृदः कृतज्ञात्” (भा० १० ।४८।२६) इत्येतत् तद्वाक्येनैव तत्प्रियत्वप्रोक्तेः । 1119V0910M aldslieve edw In this verse, the phrase na kaścit, “no one,” means someone other than the devotees, because according to the following statement, Bhagavan considers His devotees to be dear to Him: “What learned person would approach anyone for shelter other than You, who are filled with love for Your devotees, truthful, a well-wisher to all, and grateful” (SB 10.48.26)?18retan fas though the श्रीमहादेवेनाप्युक्तम् (भा० ६ १७ । ३३-३४) radly Śrī Mahadeva also said: 17 न ह्यस्यास्ति प्रियः कश्चिन् नाप्रियः स्वः परोऽपि वा । ob आत्मत्वात् सर्वभूतानां सर्वभूतप्रियो हरिः ॥ २६८ ॥ तस्य चायं महाभागश्चित्रकेतुः प्रियोऽनुगः । सर्वत्र समदृक् शान्तो ह्यहं चैवाच्युतप्रियः ॥ २६९ ॥ इति । na tasya kaścid dayitaḥ suhṛttamo na capriyo dveşya upekṣya eva vā tathapi bhaktan bhajate yatha tathā sura-drumo yadvad upāśrito’rthadaḥ 18 kah panditas tvad-aparam saranam samiyād bhakta-priyad ṛta-girah suhṛdah kṛtajñāt The second part of the verse reads: sarvan dadāti suhrdo bhajato’bhikāmān ātmānam apy upacayapacayau na yasya bos easniggad sdt gainst “You give everything desirable and even Your own Self to those established in service and friendship to You, even though You have nothing to gain or lose by so doing.” 608 -93 The Cosmic Play of Bhagavan No one is dear to Him and nobody is undear; no one is His own and nobody is a stranger to Him either. Because He, Bhagavan s Hari, is the very Self of all living beings, He is the beloved of all creatures. And this greatly fortunate Citraketu is His dear servant, being of equal vision toward all and established in per- fect peace. Indeed, I too am a beloved devotee of the infallible Bhagavän. (SB 6.17.33-34)19 तथोक्तं श्रीप्रह्लादेनापि (भा०८।२३।८) - Śri Prahlada too expressed the same sentiment: चित्रं तवेहितमहोऽमितयोगमायालीलाविसृष्टभुवनस्य विशारदस्य । सर्वात्मनः समदृशोऽविषमः स्वभावो भक्तप्रियो यदसि कल्पतरुस्वभावः ॥ ए २७० ॥ इति । dan dalw a to sal Бог How wonderful are Your acts, O Lord! You have created bathe worlds through the cosmic play of Your immeasurable a’Yogamāyā. You are omniscient, the Self of all beings, and vol booof equal vision. So, although You are naturally without bias,q You hold Your devotees dear simply because it is Your nature bato respond in the manner of a wish-fulfilling tree [in per- 63 Bitfect uniformity with the core disposition of the supplicant]. blu (SB 8.23.8) 20 अर्थश्च – यत् त्वं भक्तप्रियोऽसि सोऽपि समदृशस्तव स्वभावोऽविषमो विषमो न भवति । तत्र हेतुगर्भविशेषणम - कल्पतरुस्वभाव इति । तस्माद् विषमस्वभावतया प्रतीतेऽपि त्वय्यवैषम्यमित्यतीव चित्रमिति । “BIOK FIGH The meaning is as follows: Since You hold Your devotees dear and moreover are of equal vision, so it is Your nature to be то gugidim ne al si L 19 na hy asyästi priyah kaścin napriyaḥ svaḥ paro’pi vā ätmatvāt sarva-bhūtānāṁ sarva-bhūta-priyo hariḥ tasya cayam maha-bhāgaś citraketuḥ priyo’nugah sarvatra sama-drk santo hy aham caivacyuta-priyaḥ 20 citram tavehitam aho’mita-yogamaya-lila-visṛṣṭa-bhuvanasya viśäradasya sarvātmanaḥ samadṛśo’visamaḥ svabhavo bhakta-priyo yad asi hablls need and kalpataru-svabhavaḥ habils af of a o 609III The Ontology of Maya - Bahiranga-sakti without bias (avisama); there is no favoritism [in Your char- acter]. This idea is expressed by the adjectival compound kalpa- taru-svabhāva that implies the reason why He is to be under- stood as unbiased [in spite of the special dearness of His devo- tees]: “Because it is Your nature to respond [in perfect unifor- mity] in the manner of a wish-fulfilling tree.” Therefore, You do not have a biased nature though You appear to, and this is extraordinarily wonderful. अथवा परत्रापि कल्पवृक्षादिलक्षणे समान एवाश्रयणीये वस्तुनि भक्तपक्षपातरूपवैषम्य- दर्शनात् तद् वैषम्यमपि समस्यैव स्वभाव इति लब्धे तदपरिहार्यमेवेति सिद्धान्तयित- व्यम् । ततश्च विषमस्वभाव इत्येव व्याख्येयम् । Alternatively, any entity at all, endowed with the characteris- tics of a wish-fulfilling tree, is equally approachable by every- one whosoever. [If, however, a person neglects to approach such an entity and so does not receive its favor, the equally disposed entity is not at fault. Bhagavan’s devotees, on the other hand, lovingly seek His favor.] Consequently, on seeing Bhagavan’s partiality in the form of favoring His devotees, it is understood that even such partiality is the nature of one who is indeed equal to all (samasya). From this it is to be concluded that this kind of partiality is simply inevitable. Thus [in accordance with this alternative explanation], the words avisama-svabhāva should be read and explained as vișama-svabhāva, namely, that He is biased. तथा पूर्वत्रापि “भक्तान् भजते” (भा०१०। ३८।२२) इति वैषम्य एव योजनीयमिति । वस्तुतस्तु श्रीभगवत्यचिन्त्यमैश्वर्यमेव मुख्यस्तदविरोधे हेतुः । Similarly, in the verse previously quoted [where the example of a “tree from the heavenly realm” is given, SB 10.38.22], in the statement, “He loves and serves His devotees” (bhaktan bhajate), there is indeed bias applicable to Him. In reality, however, the 21 There is an ambiguity in certain sandhi combinations in Sanskrit. In this case, in the phrase sama-drso’vişamadṛśo’vişama-svabhavaḥ, the a prefix in avişama has been elided by sandhi. Or, as here conjectured, it can be taken that there was no a to be elided. 610 93 The Cosmic Play of Bhagavan IT transrational opulence in Śri Bhagavan is the primary reason for there not being any contradiction in Him. Amandang The यदुक्तम् “नमो नमस्तेऽस्त्वृषभाय सात्वताम्” (भा० २ ।४ । १४) इत्यादौ द्वितीयस्य चतुर्थे । टीकायाम् “तदेवं वैषम्यप्रतीतावप्यदोषत्वायाचिन्त्यमैश्वर्यमाह” इति । While commenting upon the following verse, “Obeisances to You again and again, who foster Your devotees” (SB 2.4.14),22 Śrīdhara Svāmi says, “[Sukadeva] now speaks of Bhagavan’s transra- tional majestic power to explain how His apparent favoritism is not a flaw.” तदुक्तं श्रीभीष्मेण (भा० १।९।२१-२२ ) - The same idea is expressed by Śri Bhisma: 2 al 2omano ads to somensdag edt stedw ॐ सर्वात्मनः समदृशो ह्यद्वयस्यानहङ्कृतेः । doodbkiwott to तत्कृतं मतिवैषम्यं निरवद्यस्य न क्वचित् ॥ २७१ ॥word or तथाप्येकान्तभक्तेषु पश्य भूपानुकम्पितम् । यन् मेऽसूंस्त्यजतः साक्षात् कृष्णो दर्शनमागतः ॥ २७२ ॥ इति In Him, who is the Self of everyone, who has equal vision, who mil is devoid of duality, and who is altogether free from egotism and vice, there is no partiality whatsoever in regard to the fitness or unfitness of so-called higher or lower actions. Yet, O King, just behold His compassion for those who are exclusively devoted to Him! For Śrī Kṛṣṇa Himself has come before me just when I am about to breathe my last. (SB 1.9.21-22)23 gangoms y es ob तथा श्रीभगवता (गीता ९।२९) - ings And Bhagavan Kṛṣṇa Himself says: 22 समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः । iabron ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् || २७३ ॥ इति । ace. ritta, which by any mate stoling namo namas te’stv ṛṣabhāya satvatam idgiloh svig of vloo at neve 23 sarvātmanaḥ samadṛśo hy advayasyanahankṛteḥ tat-kṛtam mati-vaiṣamyam niravadyasya na kvacit tathapy ekanta-bhakteşu pasya bhüpanukampitam yan me’sums tyajataḥ säkṣät kṛṣṇo darśanam agataḥ ut bridad got 611 III The Ontology of Maya - Bahiranga-sakti I am equally disposed to all living beings, and so there is no one whom I despise or favor. But those who worship Me with devotion are situated in Me, and I too am established in them. (GĪTĀ 9.29)24 तदेवं तत्तददोषे भक्तपक्षपातस्य स्वरूपशक्तिसारभूतत्वे भक्तविनोदार्थमेव स्वरूपश- क्त्यैव स्वयमेव च तत्तदवतारलीलाः करोति भगवान् ततो विश्वपालनं तु स्वयमेव सिध्य- तीति स्थिते न वैदुरप्रश्नस्तदवस्थः । von [avabe ayan imave In this way, Bhagavan is free from these blemishes, and it has been shown that favoring His devotees is an act of the essence of the intrinsic potency (svarupa-sakti). So, Bhagavan person- ally performs all those liläs in various avatāras only through His intrinsic potency and only to give delight to His devotees, whereas the sustenance of the cosmos is thereby accomplished of its own accord. This being established, Vidura’s question [as to how Bhagavan can become involved with the gunas and actions of prakṛti, even as a matter of cosmic play (līlā), SB 3.7.2] does not stand. अत्र देवादीनां प्राकृततया तैः सह लीलायां स्वतस्तृप्तताहानिस्तेषु तदंशावेशादिस्वीका- रेणाग्रे परिहर्तव्या । In this regard, the flaw of Bhagavan not being self-satisfied because He performs lilä with the devas, who are material beings, will be cleared later on [in Śrī Kṛṣṇa Sandarbha, Anucche- da 43] by accepting that Bhagavan partially enters the devas with His potency. Commentary (2512 This) Thistle 1155 Śrī Jiva now responds to the second objection regarding the accu- sation that Bhagavan is biased. Earlier he established that Bha- gavān acts only to give delight to His devotees, which seemingly implicates Him in bias. 24 samo ham sarva-bhūteşu na me dveṣyo’sti na priyaḥ ye bhajanti tu māṁ bhaktyä mayi te teşu căpy aham 612 il 93 The Cosmic Play of Bhagavan Śrī Jiva writes that a person acts to please others for two rea- sons only - either to satisfy his or her own selfish interest or just to bestow welfare without any motive. In the first case, there is no question of partiality to others, since one’s interest is only in one’s own benefit. When a person acts solely with a motive for personal gain, he can be called selfish but not biased toward oth- ers. Since Jiva Gosvāmi’s whole point here is to disprove the charge that Bhagavan is biased, the first case shows itself to be irrelevant to the objection, since there is nothing to disprove. Where selfish- ness alone is the motive for one’s actions, partiality is necessarily an impossibility, since the intent is not truly to benefit anyone else. Moreover, selfishness cannot be the case with Bhagavan who is completely self-satisfied. He has nothing to gain, being ātmārāma and äpta-kāma. bi This leads us to consideration of the second possibility, that in acting for the welfare of others, Bhagavan does demonstrate par- tiality toward His devotees. Śrī Jiva begins his reply to this possibil- ity by first examining the psychology of compassion. He explains that compassion is a transformation of the heart or the mental quantum (citta), which arises when the heart directly contacts the misery of another. Only when impelled by such compassion is a person moved to act for another’s welfare. This means that one feels empathy in relation to others’ misery. The feeling of empa- thy impels one to remove the misery of the person with whom one empathizes. In the case of Bhagavan, however, such empathy is not possible because He is completely transcendental to all material experience. Feelings of pain and pleasure are modifications of the citta, which is an evolute of prakṛti. Bhagavan is beyond any tinge of māyā, as established earlier. Therefore, He cannot be touched by any mate- rial misery and so cannot feel the pain of others in His heart and be aroused to compassion. As such, there is no possibility of His being biased. To this argument, one may reply that Bhagavan is omniscient and therefore must know the pains and pleasures of others. This is undeniably true, but Śri Jiva emphasizes that in fact He does not 613 III The Ontology of Maya - Bahiranga-sakti feel them in His heart. He knows such suffering through the experi- ence of others, not directly. This also means that He is not impelled by compassion, because to be compassionate the pain of another has to touch one’s own heart.edio of villainsq lo noitesup on If one then argues that Bhagavan must not be omniscient because of His absence of awareness of misery, Śrī Jiva says that this too is denied by the example of the sun. The fact that Bha- gavan has no direct experience of the material suffering of the people of the world in no way impedes His all-knowingness, just as the absence of darkness in the sun does not contradict the all- pervasiveness of its radiance. On the contrary, His absence of awareness of misery should be taken as a positive attribute.00M We can accept that Bhagavan can have some general knowledge of misery, but not the direct experience of it. If Bhagavan were able to experience material misery, then out of compassion He would have delivered everyone from the material world at the mere sight of their suffering. But this has not happened, which proves that He is immune to the experience of material misery. Śrī Jiva says that it is specifically for this reason that Bhagavan cannot be called cruel for not alleviating the suffering of humanity. (Wal) Hasakop One may question that if Bhagavan is unable to feel the pain of the living beings, then how is it that He is able to feel the pleasure of His devotees? If He acts to give them pleasure, then He must feel it also. If not, how would He know that devotees are deriving pleasure from His actions? The process of experiencing pain and pleasure is the same. If pain is material, so must be pleasure. A l To this Śrī Jiva Gosvāmī replies that the pain and pleasure of a devotee are not material. Rather, they are both manifestations of bhakti, the intrinsic potency of Bhagavan. A devotee feels happy only by giving pleasure to Bhagavan and His devotees and feels morose if unable to do so. His pain and pleasure are not inde- pendent of Bhagavan. Therefore, Bhagavan experiences only His intrinsic potency while realizing the pain and pleasure of His devo- tee. Thus, the principle that He is unable to experience material pain and pleasure is not violated. word tum enolsneds bas Jon An objection is raised to this assertion. There is the story of 614 93 The Cosmic Play of Bhagavan i m Gajendra, the elephant king, whose leg was seized by a crocodile while he drank water from a lake. He struggled for a long time to release himself, but was unsuccessful. Finally, he prayed to Bhaga- vän for help, and the Lord appeared immediately on the spot and severed the head of the crocodile with His cakra. The elephant was suffering from pain, and Bhagavan, being compassionate, released him. This means that Bhagavan was able to empathize with the pain of Gajendra.de Śrī Jiva replies that it is a fact that Gajendra was in material pain. But Bhagavan did not rescue him out of empathy for his pain, but rather because of his surrender in the form, “You are my only shelter.” Such surrender is nothing but bhakti, and thus, it is bhakti alone that impelled Bhagavan to rescue him. Another example of bhakti impelling a bhakta to act in an appar- ently mundane way is found in the Tenth Canto in the story of the twin arjuna trees. In that narration, the sage Narada cursed the sons of Kubera, who were enjoying water sports with young damsels while completely intoxicated and naked. Nārada cursed them to become trees. But it was a blessing in disguise, as he himself said: Attaining the proximity of Kṛṣṇa after one hundred celestial years, you will return to your own heavenly abode and will have acquired Fardevotion. (SB 10.10.22)25 10aptorch all anda bonesvil 19 The two brothers’ attainment of devotion is clear from the prayers they recited to Kṛṣṇa after He uprooted their tree bod- ies, allowing them to regain their original forms as the sons of Kubera. So, Narada’s curse was in fact a blessing: “To bless them both, Śrī Nārada pronounced a curse upon them, saying…” (tayor anugraharthāya sapaṁ dasyann idam jagau, SB 10.10.7). gads do Thus, the conclusion is that the compassion of Bhagavan or His devotee manifests as a result of their bhakti and not because of the material suffering of the person so blessed. If their compassion were to manifest at the mere sight of the material suffering of all 25 vasudevasya sannidhyam labdhvă divya-sarac-chate Devṛtte svar-lokatām bhuyo labdha-bhakti bhavisyataḥ ados deilgmooos 615 III The Ontology of Maya - Bahiranga-sakti the conditioned souls, then everybody would have been blessed by Bhagavan and no one would remain suffering in the universe. Ildwy It is possible that Bhagavan can come to know of a person’s pain indirectly through His devotees. Devotees in this world have experienced material misery, and thus it is possible for them to empathize with the suffering of others. If a devotee is moved to bless such a person and prays to Bhagavan to be compassionate on him, then Bhagavan may bestow His blessings on that person. Thus, Śrī Jiva concludes that Bhagavan acts either to please His devotee or in direct response to bhakti, and not in relation to the work of creating, sustaining, or destroying the cosmos. stud Bhagavan is free from the defect of partiality because He is immune to material pleasure and pain. In spite of this, however, He holds His devotees as especially dear, and He loves and serves them exactly as they love and serve Him. In this respect, His nature is said to be exactly like that of a wish-fulfilling tree (kalpa-taru- svabhava), or in other words, a tree from the heavenly realm (sura- druma) [see verses SB 8.23.8 and 10.38.22, respectively]. It is the nature of a wish-fulfilling tree to respond in perfect uniformity with the aspiration of the supplicant. It responds differently not out of bias, but only because the requests of the aspirants are dif- ferent. That is its impartiality. To impose the same reward on everyone irrespective of their desire would be biased. So, the fact that Bhagavan loves and serves His devotees is sim- ply because they are the only ones interested in such a relation with Him. For Bhagavan not to respond in this manner to His devotees would violate the unbiased nature of a wish-fulfilling tree. Further- more, to remain neutral in regard to all others is simply the appro- priate response to their own neutrality in regard to Him. It is what they choose, and so He graciously responds accordingly. From this perspective too, Bhagavan is to be understood as unbiased. par Alternatively, Jiva Gosvāmi argues, even if we inevitably admit that Bhagavan is partial, because it is the nature of everyone with- out exception, it should not be considered a contradiction in Him because of His transrational opulence. His transrational power can accomplish acts that defy reason, and thus He remains free of any 616 93 The Cosmic Play of Bhagavan blemish, which in this case is simply our inability to comprehend His actions. Before Kṛṣṇa appeared on earth, He ordered the devas to appear in the Yadu dynasty (SB 10.1.22). Later on, when He took birth, they assisted Him in His pastimes. If He required the help of the devas, who are material beings, then it may seem like a lack of independence or self-sufficiency on His part. In Kṛṣṇa Sandarbha (Anuccheda 43), it will be explained that these devas were partially empowered by Bhagavan’s potency, and thus He was never in fact dependent upon them. did Thus, the conclusion is that Bhagavan is complete in Himself. He acts only for the delight of His devotees, while the sustenance of the cosmos is but a concomitant effect of those pastimes with His devotees. 93.6 while Asuras Killed by Kṛṣṇa Attain Brahma-sāyujya तथा न चावतारादीनां स्वरूपशक्त्यात्मताहानिः । तथा भक्तविनोदैकप्रयोजनकस्वैरली- लाकैवल्येन चान्यत्र रागद्वेषाभावान् न वैषम्यमपि प्रत्युत पित्तदूषितजिह्वानां खण्डाद् वैरस्य इव तस्मान् निग्रहेऽप्यनुभूयमाने तेषां दुष्टतादिक्षपणलक्षणं हितमेव भवति । Furthermore, [the fact that Bhagavan does not personally act to sustain the cosmos] does not disprove that the avatāras are endowed with the intrinsic potency. The sole purpose of Bha- gavan is to please His devotees through the absolute transcen- dence of His self-willed lila. Consequently, because whatever He does [in this regard] is without attachment or malice toward all others, He is devoid of bias. Rather, just as the tongue inflicted with jaundice develops an aversion for sugar, so even when non- devotees are subjected to Bhagavan’s chastisement, it is simply for their welfare, because it counteracts their wickedness. of the अत्र (भा० ९।२४।५७-५८) – In this regard, the following quote from the Bhāgavatam is pertinent: 617 III The Ontology of Maya Bahiranga-sakti bhiन ह्यस्य जन्मनो हेतुः कर्मणो वा महीपते । Bhआत्ममायां विनेशस्य परस्य द्रष्टुरात्मनः ॥ २७४ ॥

1. यन् मायाचेष्टितं पुंसः स्थित्युत्पत्त्यप्ययाय हि । अनुग्रहस्तन्निवृत्तेरात्मलाभाय चेष्यते ॥ २७५ ।। 30 niufton alH เปา Indeed, O King, other than the bestowal of mercy (māyā) upon ab those devotees who are as dear as His very own Self (ātmā),bi there is no cause for the appearance and actions of Bhaga-A) vän who is transcendental, the witness of all, and the Self of all beings. The activity of the Lord’s māyā is meant for the birth, sustenance, and dissolution of all souls, while His grace is intended to grant them self-realization and cessation of the cycle of birth and death. (SB 9.24.57-58)26 इति नवमान्तस्थश्रीशुकवाक्यानुसारेण प्रलये लीनोपाधेर्जीवस्य धर्माद्यसम्भवादुपाधि- सृष्ट्यादिना धर्मादिसम्पादनेनानुग्रह इति तदीयटीकानुसारेण च । According to this statement of Śrī Suka at the end of the Ninth Canto, during the dissolution, the jiva is merged [in Paramātmā] along with its limiting adjuncts (upädhis), and hence, there is no possibility of engaging in meritorious action. Consequently [at the beginning of a new creation cycle], Paramātmā blesses the jiva by generating its adjunctive body so that it can per- form pious acts. This conclusion is in conformity with Śrīdhara Svāmï’s commentary on these verses. तथा (भा० १० । ७० । २७ ) - The following statement is also relevant to the topic at hand: लोके भवान् जगति नः कलयावतीर्णः सद्रक्षणाय खलनिग्रहणाय चान्यः । कश्चित् तदीयमभियाति निदेशमीश किं वा जनः स्वकृतमृच्छति तन् न विद्मः || २७६ ॥ vsb 26 na hy asya janmano hetuḥ karmano vā mahipate ätma-māyāṁ vineśasya parasya draṣṭur ätmanaḥ yan maya cestitam pumsaḥ sthity-utpatty-apyayaya hi anugrahas tan-nivṛtter atma-labhāya ceşyate bushpavedition In brsaftung 618 93 The Cosmic Play of Bhagavan H You, O Lord of the universe, have descended on earth with Your plenary manifestation in order to protect the virtuous and chas- tise the wicked. Consequently, we [Your devotees] do not under- stand how anyone can transgress Your command or how peo- reple [protected by You] can suffer the results of their own karma. the (SB 10.70.27)27 he from the इति जरासन्धबद्धराजवृन्दनिवेदनेऽपि ईश्वरे " त्वयि सद्रक्षणार्थमवतीर्णेऽपि चेदस्माकं दुःखं स्यात् तर्हि किमन्यः कश्चिज् जरासन्धादिस्त्वदाज्ञामपि लङ्घयति ? किं च त्वया रक्ष्य- माणोऽपि जनः स्वकर्मदुःखं प्राप्नोतीत्येवेति न विद्मः । न चैतदुभयमपि युक्तमिति भावः” इति । Śrīdhara Svāmi comments on these prayers to Śrī Kṛṣṇa offered by the kings imprisoned by Jarasandha: “Even though You have descended to protect the virtuous, we are suffering. Why is that? Meanwhile, others like Jarasandha are disobeying even Your own order. Moreover, even those people who are protected by You are suffering from their karma. All this we do not under- stand. The implication here is that neither scenario conforms to the norms of logic.” तदीयटीकानुसारेण च लीलायाः स्वैरत्वेऽपि दुर्घटघटनी मायैव तदा तदा देवासुरादी- नां तत्तत्कर्मोद्बोधसन्धानमपि घटयति । यया स्वस्वकर्मणा पृथगेव चेष्टमानानां जीवानां चेष्टाविशेषाः परस्परशुभाशुभशकुनतया घटिता भवन्तीत्यादिकं लोकेऽपि दृश्यते । यत्र तु क्वचिदेषा तल्लीलाजवमनुगन्तुं न शक्नोति तत्रैव परमेशितुः स्वैरता व्यक्तीभवति । According to this comment, although Bhagavan’s lilä is indepen- dent [i.e., self-willed], it is only māyā, the performer of unac- complishable tasks, which impels and arranges for the activities of the devas and the asuras. It is because of her that the specific actions of the jivas, who are endeavoring separately according to their individual karma, occur, being synchronized with their corresponding auspicious and inauspicious omens. This is seen in the world also. But sometimes when māyā is unable to fol- low the trajectory of the Lord’s lila, then only the independent nature of the Supreme Controller becomes manifest. ble 27 loke bhavan jagati naḥ kalayāvatirṇaḥ sad-rakṣaṇaya khala-nigrahaṇāya canyaḥ kaścit tadiyam abhiyati nideśam iśa kim va janaḥ svakṛtam rcchati tan na vidmaḥ 619III The Ontology of Maya - Bahiranga-sakti यथा ( भा० १० । ४५ ।४५) -

ovlanadrlo brod Y गुरुपुत्रमिहानीतं निजकर्मनिबन्धनम् । Do notastestbnm. paanaly paano? boolalwado आनयस्व महाराज मच्छासनपुरस्कृतः ॥ २७७ ॥ इति यमविषयकश्रीभगवदादेशादौ । appen word bneta [woyed betastorg alg (ex.09.01 8e) This is as evidenced in the case of Bhagavan’s order to Yama: Following My order, O great King, bring My guru’s son, who was brought here due to his own karma. (SB 10.45.45 ) 28 ततश्च तस्यातिविरलप्रचारत्वान् न सर्वत्र कृतहान्यकृताभ्यागमप्रसङ्गश्च । Because this [intervention of Bhagavān] is very rare, however, it does not lead to the defect of rejecting a desirable outcome and accepting an undesirable one in all circumstances. dto alidwasaM अथ यदि केचिद् भक्तानामेव द्विषन्ति तदा तदा भक्तपक्षपातान्तःपातित्वाद् भगवता स्वयं तद्वेषेऽपि न दोषः प्रत्युत भक्तविषयकतद्रतेः पोषकत्वेन ह्लादिनीवृत्तिभूतान- न्दोल्लासविशेष एवासौ । येन हि द्वेषेण प्रतिपदप्रोन्मीलत्सान्द्रानन्दवैचित्रीसमति- रिक्तभक्तिरसमरुस्थलब्रह्मकैवल्यापादानरूपत्वेन तदीयभक्तिरसमहाप्रतियोगितया ततोऽन्यथा दुश्चिकित्सतया च तत्रोचितम् । ल Now, if some bear malice toward the devotees, then Bhagavan’s own hostility toward such people is not a defect, because this is part of what it means to favor His devotees. Rather, because such hostility [toward those who oppose the Lord’s devotees] nourishes His affection for His devotee, it is a unique manifes- tation of bliss that is part of the hladini potency. Because of this hostility, Bhagavan awards such people oneness with Brah- man, which is like a desert in relation to the all-exceeding nec- tar of bhakti-rasa, which at every step manifests varieties of condensed bliss. The attainment of oneness with Brahman is acutely opposed to the nectar of devotion to Bhagavan, and [is granted only because it] is the proper treatment for a person whose disease [of enmity toward the devotees or God] cannot be cured by anything else.95eosmenqu or orig 28 guru-putram ihänitam nija-karma-nibandhanam do Hotel coll anayasva mahārāja mac-chasana-puraskṛtaḥntahin ngido main book 620 itsine 93 The Cosmic Play of Bhagavan तदुत्थभगवत्तेजसा तत्स्वरूपशक्तेरपि तिरस्कारेण ध्वंसाभावतुल्यम् “स्वर्गापवर्गनरके- ष्वपि तुल्यार्थदर्शिनः” (भा० ६।१७।२८) इति । The prowess of Bhagavan that arises because of this [hostility] keeps His svarūpa-śakti [in the form of bhakti] concealed [from those who are the object of His hostility], and thus [from the devotees’ point of view, brahma-kaivalya] is equivalent (tulya) to the non-existence of an object after its destruction (dhvam- sābhāva). This equivalence view is expressed in the following statement, “[All those devoted to Śrī Nārāyana] regard all cir- cumstances as equal, whether it be promotion to heaven, libera- tion from material existence, or dwelling in hell” (SB 6.17.28).29 न्यायेनान्येषामतीव दुःसहं तेषामपि कामुकानां निकाममनभीष्टमुद्दण्डदण्डविशेषं कुर्व- त्येव भगवति तस्य सर्वहितपर्यवसायिचारित्रस्वभावत्वादेव तत्तद्दुर्वारदुर्वासनामयाशे- षसंसारक्लेशनाशोऽपि भवति । According to this principle, Bhagavan awards a very special distinct punishment [i.e., brahma-kaivalya] to them [who bear hatred for God or His devotees], which is, however, exceedingly intolerable for others [i.e., the devotees], and which is unde- sirable even for those seeking sense pleasure. By such punish- ment, their complete material misery in the form of formidable heinous desires is also destroyed, because Bhagavan’s nature is such that His actions culminate in everyone’s welfare. यः खल्वभेदोपासकानामतिकृच्छ्रसाध्यः पुरुषार्थः क्वचिच्च परमार्थवस्त्वभिज्ञानां नरकनिर्विशेषं तेषां कामिनां तु निकाममभीष्टं विकीटानामिवामेध्यं स्वर्गविशेषं तेभ्यो ददाति स परमेश्वरः । अत एवोक्तं नागपत्नीभिः “रिपोः सुतानामपि तुल्यदृष्टेर्धत्से दमं फलमेवानुशंसन्” (भा० १० | १६ | ३३) । Parameśvara offers such people even that which is aspired for by those who worship the Absolute with an exclusive sense of oneness and which is attainable only with great ardor. Some- times He even sends them to a special heaven that is intensely sought by those who cherish sensual enjoyment. Such a desti- nation is, however, indistinguishable from hell for those who 29 svargāpavarga-narakesv api tulyārtha-darśinah 621 III The Ontology of Maya - Bahiranga-sakti know the Supreme Reality, and hence, it is filthy like worms in stool. Therefore, the wives of the Kaliya snake said: “You regard Your enemy as well as Your sons as equal, and You chastise while anticipating only auspicious results [for the recipients of such punishment]” (SB 10.16.33).30 orw seod इत्यत्र सुतानां सुतवत् पाल्यानां देवानामित्यर्थः । दममिति यतो दममपीत्यर्थः । ovob The word suta (sons) here refers to the devas, who are main- tained just like sons; and the word dama (chastisement) is employed, “because even Your chastisement” [is intended for their benefit]. is Istustam mot nob यत् तु पूतनादावुत्तमभक्तगतिः श्रूयते तद्भक्तानुकरणमाहात्म्येनैवेति तत्र तत्र स्पष्टमेव । यथा “सद्वेषादिव पूतनापि सकुला” (भा० १०।१४।३५) इत्यादि । In those scriptural passages, however, where it is learnt that even [wicked persons] such as Pūtanā attained the same desti- nation as the most exalted devotees (uttama-bhaktas), it is per- fectly clear that these incidents occur exclusively through the glory of imitating such devotees. This has been described in statements such as, “Even Putanã along with her family attained You merely by dressing in the guise of a mother” (SB 10.14.35).31 अथ यदि केचिद् भक्ता एव सन्तो भक्तान्तरेषु कथञ्चिदपराध्यन्ति तदा तेनैवापरा- धेन भक्तेषु भगवति च विवर्तमानं द्वेषबाडवानलज्वालाकलापमनुभूय चिरात् कथञ्चित् पुनः सद्वेषेणापि भगवत्संस्पर्शादिना सपरिकरे तदपराधदोषे विनष्टे स्वपदमेव प्राप्नुवन्ति न तु ब्रह्मकैवल्यं भक्तिलक्षणबीजस्यानश्वरस्वभावत्वात् । तेषु भगवतः क्रोधश्च बालेषु मातुरिवेति । तस्मात् सर्वं समञ्जसम् । If, however, some devotees somehow offend other saintly devo- tees, then by that very offense they experience the misery of hatred toward devotees and Bhagavan for a long time, like the intense scorching of an underwater volcano, which is diamet- rically opposed [to their prior devotional disposition]. There- after, if they should somehow come into contact with Bhaga- vän again, even if only in the guise of a devotee [like Pūtanā], Sidenerugnijalbni vswo ripoḥ sutānām api tulya-drster dhatse damaṁ phalam evanuśamsan sad-veṣād api putanāpi sakulā 30 31 (ut in vessan 622 -93 The Cosmic Play of Bhagavan all their defects arising from their offenses are destroyed, and they along with their associates attain His abode. They do not attain oneness in Brahman (brahma-kaivalya), because the seed of bhakti is of an imperishable nature. Bhagavan’s anger toward them is like that of a mother toward her children. Therefore, everything is consistent.co तथा हि श्रीराजोवाच (भा० ७।१।१) - And so, King Parikṣit asked: समः प्रियः सुहृद् ब्रह्मन् भूतानां भगवान् स्वयम् । इन्द्रस्यार्थे कथं दैत्यानवधीद विषमो यथा ॥ २७८ ॥ aucige Mendenge névsgada aptors haljaargilah m0 is Bhagavan Himself is equal to everyone, beloved to all, and the well-wishing friend of every living being, O brāhmaṇa. So why did He kill the sons of Diti on behalf of Indra as if He were biased [in Indra’s favor]? (SB 7.1.1)32 परमात्मत्वेन समः सुहृत् हितकारी प्रियः प्रीतिविषयो भगवान् । एवं सति साम्येनै- वोपकर्तव्यत्वेन प्रीतिविषयत्वेन च सर्वेष्वेव प्राप्तेषु कथं विषम इव दैत्यानवधीत् ? विषमत्वमुपलक्षणम् । असुहृदि वा प्रिय इव चेति ॥ 700 By virtue of His feature as Paramātmā, Bhagavan is equal to all (sama), a friend to all (suhrt) - meaning one who acts for their welfare and beloved (priya), meaning that He is the object of everyone’s love. Since He is thus equally disposed to everyone, and the well-wisher and object of love for all, how could He slay the asuras as if biased against them? The question raised here about bias [vişamatva, i.e., the negation of sama] is used in an indicative sense (upalakṣaṇa) [suggesting that the ques- tion could have been rephrased substituting the other qualities named in the first line of the verse]. For example, “[How could He slay the asuras] as if He were not their well-wishing friend (asuhrdi) or as if not beloved to them (apriya)?” inda ablant olda 32 samaḥ priyah suhrd brahman bhütänam bhagavan svayam indrasyärthe katham daityän avadhid visamo yathaoin alatt halust 623 Commentary III The Ontology of Maya - Bahiranga-śakti goolagadt The second objection raised by Vidura was that if the avataras and their activities of sustaining the creation are not directly per- formed by Bhagavan, then they cannot be part of His svarupa, which would contradict the conclusion established in Bhagavat Sandarbha. This has already been answered at the end of the previous section (Anuccheda 93.5) where Jiva Gosvāmī said that Bhagavan, personally appearing as the avataras, acts only to give delight to His devotees and only through the agency of His intrinsic potency (svarupa-śakti). On the question of partiality, Śrī Jiva further adds that even when Bhagavan chastises or kills a wicked person, He does not do so out of a negative bias, because such actions are auspicious or beneficial to the wicked person receiving His punishment. Jiva provides an example from Ayurveda, according to which, jaundice is caused by a disturbance in the bodily humor called pitta. This diseased condition alters the affected person’s perception of taste, making sweets appear as bitter. At the same time, eating rock-sugar is said to be one of the cures for jaundice, and once cured, the patient will again be able to savor its sweetness. Eating rock-sugar may seem like a punishment to the sick person because of its bitter taste, but the end result is ben- eficial. Similarly, it may appear that Bhagavan is punishing the wicked when He chastises them, but His actions culminate in the purification of their evil tendencies. When Bhagavan appears on earth, it seems as if He is also under the jurisdiction of the extrinsic energy. Otherwise, how is it that asuras are able to oppose Him, and that His devotees are tormented by the asuras? This makes it seem as if the devotees also undergo the outcome of their karma. Śrī Jiva responds that although Bhagavan’s intrinsic potency is beyond the jurisdiction of māyā, who can accomplish unimagin- able tasks, she nonetheless behaves in a way that makes Bhagavan’s pastimes appear to be under her control. He gives an example to make it clear. Everyone is working under the influence of their 624 -93 The Cosmic Play of Bhagavan r past karma. When some meritorious or unmeritorious reactions are due to occur to a person as an outcome of past karmas, one may see corresponding omens. The omen itself is not the cause of the good or bad results, merely an indicator; yet, one may think it is instrumental in bringing about the happy or miserable situation. A common omen is a black cat crossing one’s path. This is supposed to bring some inauspicious outcome. People usually get upset at the cat, but the cat is not instrumental in bringing about the result. If the omen is true, it is only an indicator of the future event. Similarly, Bhagavan is engaged in His lilä, and māyā follows it simultaneously like an omen. To an ignorant person, it appears as if māyā is causing His pastimes. Sometimes, however, māyā is unable to keep pace with the lilä. In such situations, the supreme independence of the lila becomes explicit. Śrī Jiva here gives an example of an occasion when this occurred. Śrī Kṛṣṇa’s guru was Sandipani Muni. When Kṛṣṇa’s educa- tion was over, He approached His guru to offer him guru-dakṣiņā, the offering made by a student to his teacher as an act of grati- tude. Sandipani requested Krsna to bring his son back to him, after he had been lost off the Arabian Sea coast at Prabhasa and was presumably dead. pabigo Tad salvo lepoito Kṛṣṇa went to Prabhasa and learned that the boy had been killed by a demon named Sankhasura. He went to Yama, the lord of death, and demanded that he produce His teacher’s son. Such a thing is not possible from any conventional point of view. How could a dead person be brought back to life? The child’s body had already been devoured by the demon, so how could he be returned? Such a pas- time does not fit within the jurisdiction of maya; the cosmic matrix of materiality is unable to cope with such an anomaly or to accom- modate it in any way as an operation feasible within its hierarchy of laws.al sjovsb voivas due to and engedd ass 991 Śrī Jiva explains that pastimes that demonstrate the super- independent nature of Bhagavan are rare. In most cases, His acts do appear to correspond to the law of karma, and thus, there is no apparent contradiction in them, such as an action not followed by any result, or a result attained without any action undertaken to 625 III The Ontology of Maya - Bahiranga-sakti achieve it. In a similar fashion, it is seen that even great devotees seem to undergo suffering like ordinary people as if undergoing the outcome of past karma.ne If someone bears malice toward Bhagavan’s devotees, then He protects them by chastising the wicked. Bhagavan’s anger in such cases is also a manifestation of the intrinsic potency and only increases His bliss. He grants such offenders brahma-kaivalya because their disease of envying the devotees is beyond any other cure. This is befitting because they do not warrant a place in Bha- gavan’s abode due to their envious nature. So, Bhagavan shears them of their envy, but does not grant them bhakti. As such, the only suitable destination for them is brahma-sayujya. pint bran Alternatively, He may grant them a place in heaven, which is desired by materialistic people ignorant of their ultimate welfare. Devotees consider both these positions equivalent to hell. Their interest is simply in executing devotion. If they were somehow pre- vented from that, then heaven or hell would make no difference to them. In fact, they would prefer hell to brahma-sayujya, even though this state is attained by Advaitavādīs only after undergo- ing great austerities, because there is absolutely no possibility of devotional service there. They consider it as nothing more than spiritual suicide. We to So, Bhagavan does not punish a devotee by giving him brahma- sayujya, even if he should become envious of, or inimical to, another devotee. This is because the seed of devotion, which is inde- structible, has already taken root in him. As a result, no devotee could ever desire brahma-säyujya. chBhagavan makes such envious devotees suffer the conse- quences of their offensive acts and eventually, after the defect of envy has been erased, they are reinstated in their identity as devo- tees. Bhagavan’s chastisement of such envious devotees is only to rectify them, like a mother’s anger toward her ill-behaved children. Her intention is never to harm the child, but only to correct his or her mischievous behavior. Thus, it is concluded that Bhagavan acts only for the welfare and pleasure of His devotees. The acts of creation, etc., are concomitant 626 93 The Cosmic Play of Bhagavan to that, occurring through the agency of the extrinsic potency. Bha- gavän is like the philosopher’s stone, which is equally disposed to all objects, but turns the iron that comes into contact with it into gold. van Viu is even-minded and equally disposed to all, so how Bhagavan is altogether free from bias. Because He is utterly devoid of the experience of material miseries, His awareness can- not be directly aroused to compassion at the plight of materialistic people. Additionally, He grants brahma-sayujya or heaven to those who envy His devotees. He sometimes grants devotion even to the wicked, just because they imitate the dress or mood of a devotee. And, finally, He punishes those devotees who envy other devotees, but only to rectify the former. Shaft tefe & we In the last part of this anuccheda, Śrī Jiva Gosvāmi refers to another episode that deals with the same topic of the apparently biased behavior of Bhagavan. After hearing that two sons of Diti were killed by Varahadeva and Nrsimha, King Parikṣit was intrigued by the behavior of Bhagavan. He presented his doubt to his teacher, Sukadeva. In his question, he lists three qualities of Bhagavan that imply His unbiased nature. His question continues in the next two anucchedas. Hise Sponat Vidura also voiced a similar doubt, “How can Bhagavan, who is beyond the gunas of prakṛti, engage in the acts of creation, sus- tenance, and dissolution of the cosmos?” This reinforces the fact that this is a significant doubt that perplexes the devotees of Bha- gavān. It is for this reason that Śrī Jiva deliberates on it at length. In fact, this dilemma is one of the troublesome topics discussed in Vedānta. Śrīmad Bhagavatam, being an elucidation of Vedanta, low surgique naturally tackles this subject elaborately. nhom visinammo e ант nodesup allelize M diw magad rab moraaubere anT In subindo lliw aharbour avolvang si lo treg feel sdt ni danielin nap naplós toge elaktigem spra id ongoingskort opubly oyukdavion 627 o The Prado Wittemak on debathdellaopas dideliozagoly holichingang wal Bhagavan’s devote theiblog Anuccheda 94 Bhagavan Has No Enemies Arabiapkan To Blovch kmouthhAlgonq RbA ९४ । किं च यस्य यैः प्रयोजनं सिध्यति स तत्पक्षपाती भवति । येभ्यो बिभेति तान् द्वेषेण हन्ति न तु तदत्रास्तीत्याह (भा० ७।१।२) - MOREOVER, [the general rule is that] one favors the person through whom one’s own purpose is accomplished, and attacks with animosity those whom one fears. But such is not the case with Bhagavän. So, Parikṣit says: न ह्यस्यार्थः सुरगणैः साक्षान् निःश्रेयसात्मनः । नैवासुरेभ्यो विद्वेषो नोद्वेगश्चागुणस्य हि ॥ २७९ ।। He who directly embodies the supreme welfare certainly has no purpose to fulfill from the hosts of suras, nor does He, who is devoid of the material gunas, feel any animosity toward the asuras, nor is He in any way fearful of them. (SB 7.1.2)1 निःश्रेयसं परमानन्दः ॥ “Supreme welfare” (niḥśreya) means the supreme bliss (parama- nanda). Commentary of such only to children THE DISCUSSION that began with Mahārāja Parīkṣit’s question in the last part of the previous anuccheda will continue till 1 na hy asyarthaḥ sura-ganaiḥ sākṣan niḥśreyasātmanaḥ naivāsurebhyo vidveṣo nodvegas cagunasya hin 628 94 Bhagavan Has No Enemies Anuccheda 104. King Parikṣit’s questions (SB 7.1.1-3, Anucchedas 93- 95) to sage Suka were made after he heard that Bhagavan Viṣṇu had favored Indra and killed the sons of Diti (SB 6.18.23). He knew that Bhagavan Viṣṇu is even-minded and equally disposed to all, so how could He behave in a biased manner? In this verse, he states the reason for his conviction. Bhagavan is transcendental to the gunas; therefore, nothing material can please or displease Him. Moreover, He is bliss personified; thus, He has nothing to gain from anyone. For these reasons, there is no possibility that He could be biased. The king concludes his question in the next anuccheda. १६ | अत्र श्रीमाय (भा० GR) To us the sage Suhadeva replied: मधु पृष्ठे महाराज हरेश रि great der Bhagavan हे महाराज इ Tripla) gebid en ons Bettisop Wagoon’s have] meaning has (off jug they have very carefully considered (suvicarita). wonderful (adbhuta), mean- dent (aparva). th to be partial by the m Que to the fact that they are beyond deliberation (wearasito), because, event though bapartial He tof the pastimes of Bhagavan Hari, one can find the glories of the devo tees, namely, the glorification of devotees, such as Sri Prahlada, which increase one’s devotion to Bhagrin. domus job 629a of large re anbarbanALIA) arotteup tips gal noraharbound had unalVnvegada tad based edtobem now lub gee of (ze tadt werf SH (ssara az) bid in eroe srl ballil bas ebel besovat wod oz Ils of banoqalb ylleupe bas bebnim-neys at unei navegada adt estate ad parov airt al Shanem baasid & ni evaded all bluon Anuccheda 95 basoana al nivela, noroivron aid to nonst MH sasalgaib to sanely as erste yaliton.olored Is Bhagavan Biased? nubileeg zeild at H beesid ad blubs H tedt tilidanog or si red: anos do un xong ni naljasup and asbulanos gril arff ९५ । अतः (भा० ७।१।३) - विभतितान THEREFORE: MOREOVER, alru that one favors the person इति नः सुमहाभाग नारायणगुणान् प्रति । accomplished, and attacke संशयः सुमहान् जातस्तद् भवांश्छेत्तुमर्हति ॥ २८० ॥ such is not the case || O greatly fortunate one, a very grave doubt has arisen in my mind regarding the qualities of Bhagavan Nārāyaṇa, which you alone are capable of resolving. (SB 7.1.3)1 गुणाननुग्रहनिग्रहादीन् प्रति । तत्तं संशयम् ॥ sal surus, nor does He, who The word guna here refers to qualities such as blessing (anugra- ha) and chastisement (nigraha). The pronoun tat [even though a neuter form] here refers to doubt [samsaya, which is masculine]. “Supreme nondo). (nilereya) ume bliss (pargin- Commentary THE DISCUSSION that began with Maharaja Pariisit’s question In the last part of the previous arched will continue till 1 iti nah sumaha-bhāga nārāyaṇa-gunan prati samsayaḥ sumahan jātas tad bhavāmś chettum arhati 630

Inici-aginidad - AVM lo goletno in कनिध proseips Bife of Towans anvshelut tedt hatoibni gnisd ai si aldi mort asob navegada fait moisulonos sdi ni stanimius lliw figlia Anuccheda 96m2 snols asstove all to solsa edt tot goudly seve 520gzag redto Hearing about Bhaktas Nourishes Bhakti tasma dels Imv2 dbbre 1 ९६ । अत्र श्रीऋषिरुवाच (भा०७।११४) - ॥ म TO THIS the sage Sukadeva replied: To si of wob wod I TH ovab all azovat odwrol fotenild ylomer साधु पृष्टं महाराज हरेश्चरितमद्भुतम् । and यद् भागवतमाहात्म्यं भगवद्भक्तिवर्धनम् ॥ २८१ ।। goodwords O Emperor, you have raised an excellent question. The exploits of Bhagavan Hari are wonderful; they also include the glories of the great devotees (bhāgavata), which increase one’s devotion to H to Bhagavan. (SB 7.1.4)1 idai हे महाराज ! इदं यत् पृष्टं तत् साधु सुविचारितमेव । किन्तु हरेश्चरितमद्भुतमपूर्वमवैष- म्येऽपि विषमतया प्रतीयमानत्वेन विचारातीतत्वात् । यद् यत्र हरेश्चरिते भगवद्भक्तिवर्धनं भागवतमाहात्म्यं भागवतानां प्रह्लादोपलक्षितभक्तवृन्दानां माहात्म्यं वर्तते । O Emperor, the question you have raised is excellent (sādhu), meaning that it has been very carefully considered (suvicărita). Bhagavan’s exploits, however, are wonderful (adbhuta), mean- ing that they have no antecedent (apūrva). This is due to the fact that they are beyond deliberation (vicārātīta), because, even though impartial, He appears to be partial. In the midst of the pastimes of Bhagavan Hari, one can find the glories of the devo- tees, namely, the glorification of devotees, such as Śrī Prahlada, which increase one’s devotion to Bhagavan. sādhu pṛṣṭam mahārāja hares caritam adbhutam-batman-pelag-bland-ove yad bhagavata-mähätmyam bhagavad-bhakti-vardhanam dhoma 631 III The Ontology of Maya - Bahiranga-sakti अनेन भागवतार्थमेव सर्वं करोति भगवान् न त्वन्यार्थमित्यस्यैवार्थस्य पर्यवसानं भविष्य- तीति व्यञ्जितम् । From this, it is being indicated that Sukadeva’s answer to Parikṣit will culminate in the conclusion that Bhagavan does everything for the sake of His devotees alone and not for any other purpose. टीका च (भा० दी० ७।१।१) - Śrīdhara Svāmī also comments: स्वभक्तपक्षपातेन तद्विपक्षविदारणम् । ashlada trods garissH नृसिंहमद्भुतं वन्दे परमानन्दविग्रहम् ॥ २८२ ॥ इत्येषा । I bow down to the extraordinary Bhagavan Nrsimha, of sup- oT remely blissful form, who favors His devotees by destroying those who oppose them. (Bhāvārtha-dipikā 7.1.1)2 BY ASIESELF 5 समान Commentary phulani oals vads durabow as its nevened to HEARING ABOUT elevated devotees of Bhagavan is even more nour- ishing to bhakti than hearing about Bhagavan Himself. The reason for this is that we can relate to the lives of devotees more easily than that of Bhagavan. The devotees of yore underwent birth and the normal tribulations of human life. They did not simply appear, as did Bhagavan, endowed with all majesty. They faced problems and had to behave and struggle like sädhakas. Bhagavan, on the other hand, is omnipotent, accomplishing everything by His mere will. Whatever hardship He may appear to undergo in His earthly mani- festation is all His divine play (līlā). For this reason, hearing about devotees provides greater inspiration in a practical sense. It also teaches modern practitioners how to face various life challenges in a way that is commensurate with devotion. navegada to embarq e as dous as web robikatholg sdr ylaman 259) novegada nohovah aan al doidw 2 sva-bhakta-pakṣa-patena tad-vipakṣa-vidaranam om te biz nrsimham adbhutam vande paramananda-vigraham-alongirld ha 632 d-agamine-AM to goloin sil -ota saadania di wore gnied at ti ninge or fonsines svig of al saoqing aloe risi lesges trong sdt] yd game se est assovah sd1 of aspassiq Anuccheda 97 TAVADARE Sages Glorify Bhagavan and His Devotees sdito daslinam ins koals at all alto nodeliai spastog piz of two art ear notation doue guised,auff youstor plannin -is moriw jastog som neve al noison silised abno vling 2013 (20 11814)—haleonthehog yd bearol ९७ । अतो (भा० ७।१।५) - bom bloods (“gm tug vlamengin THEREFORE: 1 गीयते परमं पुण्यमृषिभिर्नारदादिभिः । row howing bangg त्वा कृष्णाय मुनये कथयिष्ये हरेः कथाम् ॥ २८३ ॥ TO DE (m) ni Jgy 1001 Indov viting of” July [Bhagavan’s exploits] are supremely pious and so are sung by great sages like Närada. [First,] bowing to the sage Kṛṣṇa [Dvaipayana], I shall narrate a tale of Lord Hari. (SB 7.1.5)1 परमं पुण्यं यथा स्यात् तथा या गीयते तां कथामिति यत्तदोरध्याहारेणान्वयः । अत्र च तैर्गीयमानत्वेन भक्तैकसुखप्रयोजनत्वमेव व्यञ्जितम् ॥ The exploits of Bhagavan are sung in such a way that they yield supreme auspiciousness, and so Śrī Suka says, “I shall narrate such a story.” Here the relative and correlative pronouns [“in such a way” and “that”] must be supplied to make sense of the on vilboin bluow many mom andr Chef giyate paramaṁ punyaman oi seady sdi solat va svowod, rşibhir näradädibhiḥ and see siguia any add be she wod guldmast natvā kṛṣṇāya munaye video be you added steven won kathayişye hareḥ katham 633 III The Ontology of Maya - Bahiranga-sakti sentence? Here again it is being shown that since these sto- ries are sung by [the great sages], their sole purpose is to give pleasure to the devotees. com sale, it is being indicated that Sukadeva’s answer to Parileşit will culminate in the conclusion that Bhagavan does Commentary the sake of His devotees alone and not for other purpose. IN BHAGAVAT SANDARBHA (ANUCCHEDA 47), it was established that the divine play of Bhagavan is a manifestation of His intrin- sic potency. The recitation of His lilä is also a manifestation of the intrinsic potency. Thus, hearing such narrations has the power to purify one’s heart. This recitation is even more potent when per- formed by great devotees. Therefore, although the adjectival com- pound paramam punyam (“supremely purifying”) should modify hares caritam (“the exploits of Śri Hari,” in SB 7.1.4), Śrī Jiva com- ments that it is the manner in which great sages like Nārada recite the activities of Hari that makes such narrations supremely purify- ing (paramam punyam). The word punya can mean an “auspicious act” or a “purifying act,” because it can be derived either from the verbal root √pun, “to perform an auspicious act,” or from the root √pūñ, “to purify.” for that norma FEE bad Hand, 場 ing Whatever hardship He may appear to undergo in bisty vend te vas done i HE IS LEVYard to allolgus 9 ayse slut ine of bas assauobigenis smsigua SISTIAN Ilana 2 sut to sense solem of bailaqua ad taum Jadi ban yow & doua Generally the first half of this verse is read together with the previous verse. Thus, paramam punyam would modify hares caritam (“the exploits of Lord Hari”). Here, however, Śrī Jiva takes the phrase in an adverbial sense, describing how Narada and the sages sing the same hareḥ katham that Suka will now narrate. In this way, the relative and correlative pronouns connect the first part of the verse to the latter. 634 ou Waste and sodat de habialyses to guide motionlabel offer folgetingove) ebontonal alons Anuccheda 98 He infuses less process into them and no experi Bhagavan Behaves as if Conditioned (Dive) goldw byüm nwo 21 of guibaoges100 -qua asiled stads villam ads02 .2931oved at buswot notaeng ९८ । तत्र तावद् व्यञ्जितार्थानुरूपमेव प्रश्नस्योत्तरमाह (भा० ७।१।६) - THEREAFTER, in keeping with the inferred meanings [discussed in the commentaries to the two previous verses], śrī śuka begins answering the king’s question: की निर्गुणोऽपि ह्यजोऽव्यक्तो भगवान् प्रकृतेः परः । स्वमायागुणमाविश्य बाध्यबाधकतां गतः ॥ २८४ ॥ di Although devoid of the material guņas, unborn, unmanifest, and beyond prakṛti, Bhagavan enters into the gunas of His own maya and assumes the roles of oppressor (bädhaka) and toppressed (badhya). (SB 7.1.6)1 यस्मात् प्रकृतेः परस्तस्मान् निर्गुणः प्राकृतगुणरहितः । तत एवाजो नित्यसिद्धः । अत एव च अव्यक्तः प्राकृतदेहेन्द्रियादिरहितत्वान् नान्येन व्यज्यते इति स्वयम्प्रकाशदेहादिरित्य- र्थः । ततश्च प्रकृतिगुणोत्थरागद्वेषादिरहितश्चेति भावः । Because Bhagavan is beyond prakṛti, He is nirguna, devoid of the material gunas. Therefore, He is unborn (aja), meaning that He is eternally self-existent (nitya-siddha). Consequently, He is also unmanifest (avyakta), meaning that since He is devoid of a nirguno’pi hy ajo’vyakto bhagavan prakṛteḥ parah sva-māyā-guṇam āviśya kabadhya-badhakatām gataḥ His ow त र 635 III The Ontology of Maya - Bahiranga-sakti material body, senses, and so on, He cannot be revealed by any- thing or anyone else. This is to say that His body, etc., are self- luminous (svayam-prakāśa). The idea is that He is thus free from attachment and hatred, which arise out of the material gunas. एवमेवम्भूतोऽपि स्वेषु भक्तेषु या माया कृपा तत्रोचितो यो गुणो लीलाकौतुकमयविशु- द्धोर्जितसत्त्वाख्यस्तमाविश्यालम्ब्य भगवान् नित्यमेव प्रकाशितषड्गुणैश्वर्यः सन् । Bez Although He is as above described, Bhagavan enters into (āviśya), or in other words, takes support of, the quality (guna) corresponding to His own maya, which here refers to His com- passion toward His devotees. So, the quality that He takes sup- port of, specifically refers to the pure and powerful state of unalloyed being (viśuddha-sattva), which is of the nature of all- entrancing play (kautuka-maya-lila). Such is the case because Bhagavan is always manifest with His six divine opulences. एतदप्युपलक्षणं कदाचिददित्यादौ जातः सन् लोकेन्द्रियेषु व्यक्तोऽपि सन् बाध्यबाध- कतां गतः । निजदृष्टिपथेऽपि स्थातुमसमर्थेषु अतिक्षुद्रेषु देवासुरादिषु स्वसाहाय्यप्रति- योद्धृत्वसम्पादनाय स्वयं सञ्चारितं किञ्चित् तदंशलक्षणमेव तेजः समाश्रित्य बाध्यतां बाधकतां च गतः । This description, too, is simply an indicator [meaning that it fur- ther entails the following circumstance]. At times on the occa- sions of His appearance, such as after taking birth from Aditi and becoming manifest to the senses of people in the world, He assumes the roles of oppressor (badhaka) and oppressed (badhya). The devas and asuras are extremely insignificant beings who are unworthy even to stand in His line of vision. But in order to produce allies to assist Him and enemies to fight with Him, He infuses a minute portion of His own power into both of them, and taking shelter of that power, He becomes both the oppressor [in the form of the asuras] and the oppressed [in the form of the devas]. युद्धलीलावैचित्र्याय प्रतियोद्धृषु तदानीं स्वस्मिन् प्रकाश्यमानादपि तेजसोऽधिकं तेजोऽंशं सञ्चार्य बाध्यतां पराजयं कदाचित् तु तस्मान् न्यूनं सञ्चार्य बाधकतां जयं प्राप्त इत्यर्थः । And 636 98 Bhagavan Behaves as if Conditioned This means that to make the play of battle more interesting, He sometimes infuses more prowess into His opponents than He manifests in Himself and at that time experiences the condi- tion of being oppressed or defeated (badhya). On other occa- sions, however, He infuses less prowess into them and so experi- ences the condition of being the oppressor (badhaka), or in other words, the victor. “स्यात् कृपादम्भयोर्माया” इति विश्वप्रकाशः । अत्र सत्यप्यर्थान्तरे भागवतानुग्रहप्रयोज- नत्वेनैवोपक्रान्तत्वादुपसंहरिष्यमाणत्वाच्च गतिसामान्याच्च छलमयमायया तत्तत्कर्तृ- त्वेऽप्यधिकदोषापाताच्च तन् नापेक्षते । To trgilsh and 201 heb bris ata According to the Viśva-prakāśa dictionary, māyā can mean either “mercy” (kṛpā) or “deceit” (dambha). Here, although the second meaning (deceit) could also be applied, it is not at all anticipated or relevant [to the context], because this section was begun only to show that Bhagavan performs His lilā to grace His devotees, and it will be concluded in the same manner. This too is the harmonious conclusion of scripture. Moreover, if it is admitted that the Lord conducts His liläs through the agency of a māyā that is deceptive in nature, it will only land us in greater difficulty. तस्माद् भक्तविनोदैकप्रयोजनकस्वैरलीलाकैवल्येनान्यत्र रागद्वेषाभावान् नात्र वैषम्य- मिति भावः । अत एव बाध्यतामपि यातीति बाधकतया सहैवोक्तम् । तथा निजस्व- रूपशक्तिविलासलक्षणलीलाविष्कारेण सर्वेषामेव हितं पर्यवस्यतीति सुहृत्त्वादिकं च नापयातीति ध्वनितम् ॥ The sense is that because Bhagavän performs His unrestrained lilä only for the delight of His devotees and is neither attached nor hateful toward all others, there is no bias in Him. There- fore, it is stated that He experiences the condition of being the oppressed also (badhya), along with that of being the oppres- sor (badhaka). In this way, because Bhagavan manifests His lilā through the operations of His own intrinsic potency (svarupa- śakti), it culminates in everyone’s benefit, implying that Bha- gavan’s qualities, such as being the well-wisher of all, remain intact. 637 Commentary III The Ontology of Maya - Bahiranga-sakti HERE ŚRI JIVA GOSVĀMI EXPLAINS the secret behind Bhagavan’s divine play (lilä). Although the Lord is transcendental to the gunas of prakṛti and thus absolutely free from any bias, yet out of love for His devotees, He descends into the material world and behaves as if under the jurisdiction of māyā. Sometimes He fights with asuras and takes the help of the devas. At times He even accepts the condi- tion of being defeated by the enemy. All these pastimes are enacted for the delight of His bhaktas. Devotees relate and remember His acts and derive immense pleasure from them. Śrī Jīva assigns a less common meaning to the word māyā in this verse. Generally it is used to mean “material nature,” but here he takes it to mean “mercy.” Thus, from this perspective, the meaning of the verse is that by His grace (māyā) on His devotees, Bhagavan behaves externally as if a conditioned being under the influence of karma. The word guna would then mean the quality corresponding to that grace (māyā). So, the quality that Bhagavan takes support of in conducting His play is a function of His own intrinsic nature of unalloyed being (viśuddha-sattva) and not that derived from the extrinsic potency. Śrī Jiva explains that this is so because Bhagavan is always mani- fest with His six divine opulences. From this we can understand that even when Bhagavan mixes with the people of this world, His divine majesty is always present, even though hidden from view. The popular meaning of māyā as “the material energy” or “deceit” (dambha or chala) is unsuitable here because that would contradict the opening and concluding statements of this section from Bhagavata Purana. Suka began his reply with verse 7.1.4, in which he said that the character of Bhagavan is wonderful and increases bhakti. That would not be possible if Bhagavan’s pastimes were under the influence of the material energy, maya.bnd) roz This first chapter of the Seventh Canto serves as an introduction to the story of Prahlada, which will be concluded with the following benedictory verse: 638 in 98 Bhagavan Behaves as if Conditioned To Anyone, who reverently hears this auspicious story of Visnu, con-off taining the account of His prowess, and then recites it, will be liberated from the bondage of karma. (SB 7.10.46)2 The verse that follows states that such a person enters into the abode of Bhagavan Viṣṇu. Both these verses imply that such a per- son becomes a devotee of Bhagavan. This is possible only if these līlās are manifestations of His intrinsic energy. It is for this rea- son that Śri Jiva interprets māyā as mercy and not as the extrinsic energy or deluding potency. Śrī Jiva also uses the principle of gati-samanya to support his conclusion. This means that such an interpretation of the word māyā is consistent with other scriptures. For example, while commenting on the phrase atma-mayaya (lit., “through My own maya”) in Bhagavad Gitā (4.6), Śrī Viśvanatha Cakravarti glosses the word māyā as cit-śakti-vṛtti, or “a function of the intrinsic potency of consciousness.” Śrī Baladeva Vidyabhuṣaṇa also glosses it as jīvānukampā, or “compassion for the living beings.” he mate According to the verse under discussion, Bhagavan not only assumes the role of oppressor but also that of the oppressed. This also supports the conclusion that He is not biased. If He were biased, then why would He sometimes adopt an inferior position and appear to be in need of the devas’ help, or even sometimes allow Himself to be defeated by the enemy? In a play, even a physically stronger person may be defeated by a weaker person. This does not mean that the defeated per- son is really inferior in strength or fighting ability. When Kalaya- vana attacked Krsna, the latter ran away as if afraid of the former. Kṛṣṇa was bound with ropes by mother Yasoda. He also became the chariot-driver of Arjuna. When Ravana kidnapped Sītā, Rāma was weeping and wailing like an ordinary henpecked husband. He took the help of monkeys to attack Rāvana. Vamanadeva approached Bali to beg three steps of land. All these incidents demonstrate 2 ya etat punyam akhyānaṁ vişnor viryopabṛmhitam kirtayec chraddhayā śrutvā karma-pāśair vimucyate 639III The Ontology of Maya Bahiranga-sakti how Bhagavan takes the position of a badhya, one controlled by, or inferior to, others. This is all His lila for the sake of His devotees. Hint of bel the enenzy for the delibat of His bhaktas, Devotees ralet and ven ein frogane of pamazing to signing ads gebrand, oreys Ahmense pleasury team, dem brow srl to nobis due ad eam at noiul slimw bigam sair dala evit 112 BIR Dwo fest gana potezaib robu sarev adr or gnibaos A me to the hai gad of flad 640 ego) 8) of performed krma of unperforme Anuccheda 99 Karma (ab plong to s ரசிக ent of the tria “dong not apply. toa diw galnaigad ang adr Viśuddha-sattva Is Different 16 enque adi from Material Sattva bojo ob zu lasam da Τίπο mori asp ang ojos and P og adi (inibor) zalid to Torque soy l ९९ । अथ कथं सोऽपि विशुद्धसत्त्वाख्यो गुणः प्राकृतो न भवति ? कदा वा कुत्र तं वीर्याति- शयं सञ्चारयति ? कथां वा कृतहान्यकृताभ्यागमप्रसङ्गो न भवतीत्यादिकमाशङ्क्याह द्वाभ्याम् (भा० ७ । ११७) - WHY SHOULD THIS GUNA, called viśuddha-sattva, not be mate- rial? When and where does He [Bhagavan] infuse this superla- tive potency? And how is that [by the influence of viśuddha- sattva] the defect of “the disablement of the results of per- formed karma (kṛta-häni) and the enablement of the results of unperformed karma (akṛta-abhyagama)” does not accrue? Anticipating all these doubts, Śri Suka speaks the next two verses: and सत्त्वं रजस्तम इति प्रकृतेर्नात्मनो गुणाः । न तेषां युगपद् राजन् हास उल्लास एव वा ॥ २८५ ॥ viagra) does get Visittemmo Sattva, rajas, and tamas are the qualities of prakṛti and not bee of the Self. Their decline or growth, O King, does not occur bel simultaneously. (SB 7.1.7)2 1 2 There is a widely used additional reading: tasya badhya-badhakatāṁ vyavasthapayati dvabhyam. ye tu tat trayaḥ sattvadayo gunās teṣu na tadiyatvam na tad-aveśaḥ, na ca sadaikavasthatvaṁ yataḥ purvatra padye tasya gunasyanyatamatva-darśanaya sveti āviśyeti ca visisya sva-maya-gu- nam āviśyety uktam, na tu māyā-gunam upadhayety äha - sattvam ity ardhakena. sattvam rajas tama iti prakṛter nätmano guṇāḥ na teṣāṁ yugapad rajan hrāsa ullāsa eva vā govt viboa Inilha Inibil 641 III The Ontology of Maya - Bahiranga-sakti सत्त्वादयो गुणाः प्रकृतेरेव नात्मनः । आत्मनः परमेश्वरस्य तस्य तु ये सर्वेऽपि नित्यमे- वोल्लासिनो गुणास्ते तु ते न भवन्तीत्यर्थः । तदुक्तम् “सत्त्वादयो न सन्तीशे” (वि० पु० १।९।४३) इति । “ह्लादिनी सन्धिनी सम्वित् त्वय्येव सर्वसंस्थितौ” (वि० पु० १ | १२ | ६९ ) इति च । The gunas beginning with sattva are of prakṛti only and not of the Self. This means that all the gunas that belong to the Self, Parameśvara, are ever expanding, and thus are not the same as the gunas of prakṛti. This is expressed in Visnu Purana: “The three material gunas do not exist in Iśvara” (VP 1.9.43), and, “The potency of bliss (hladini), the potency of being (sandhini), and the cognitive potency (samvit) exist without any deviation only in You, the support of everything. You are completely free from the material gunas, and thus, the potencies that give rise to mate- rial happiness, distress, and a mixture of both, are non-existent in You” (VP 1.12.69).* e) puss यस्मान् नात्मनस्ते तस्मादेव युगपत् हास एव वा उल्लास एव वा नास्ति किन्तु विका- रित्वेन परस्परमभ्युपमर्दित्वात् कस्यचित् कदाचित् ह्रासः कस्यचित् कदाचिदुल्लासो भवतीत्यर्थः ॥ sulini at yd] = wod brA Typmatog svit Because these gunas do not belong to Bhagavan, therefore, they do not grow or decline simultaneously, but being mutable, some- times one or the other of them declines and another grows through mutual suppression. Commentary I muy finisher fiery b 11:37 175 50 ਸਾਲਾ ਗੁਰ ਜ ਜਾ ਸਿਉ ਸ THE WORD SATTVA-GUNA is generally used to denote material sattva, one of the three gunas of prakṛti. But this term is also used to refer to the intrinsic potency of Bhagavan, which is specified as viśuddha-sattva. The characteristics of the two sattva-gunas are different. The first, being part of prakṛti, undergoes modifications in time, whereas the second is immutable. The material gunas do not exist in the svarupa of Bhagavan. Bhagavan instills a portion of 3 4 Conslarbra vai motina sattvadayo na santise hlādinī sandhini samvit tvayy eva sarva-samsthitaub hooguy that mi 642 99 Viśuddha-sattva Is Different from Material Sattva viśuddha-sattva into the devas and others, in accordance with the needs of His lilä. Therefore, His divine acts are not under the influ- ence of karma. Thus, the defect of “the disablement of the results of performed karma (kṛta-hāni) and the enablement of the results of unperformed karma (akṛta-abhyagama)” does not apply. This latter phrase sums up the nature of how the gunas of prakṛti operate. They are always vying for supremacy, and as such they grow through mutual suppression. This is stated in Bhagavad Gitā: O Bharata, sometimes sattva predominates, subduing rajas and tamas, and sometimes rajas predominates over sattva and tamas. Similarly, at other times, tamas overpowers sattva and rajas. (GĪTĀ 14.10)5 Hräsa is decline, and ulläsa is growth. The verse states that they cannot occur simultaneously, because the action of one cancels that of the other. In the case of Bhagavan, however, He nourished sattva and rajas at one and the same moment. He infused sattva in the devas, by which they could assist Him, and rajas in the asuras, by which they could combat Him. The nourishment of one guna was not dependent on the deprivation of the other. Hence, there was excitation (ullāsa) of both gunas simultaneously. This type of nourishment does not contravene the law of karma, which holds that every action must yield a corresponding result. Consequently, the defect of disabling performed karma and enabling unperformed karma (kṛta-hāny akṛtābhyāgama) does not apply, because the gunas of prakṛti nourished by Bhagavan induce the devas and asuras to perform corresponding acts of assistance and opposition for which they incur the requisite outcome. If, however, Bhagavan were to intervene directly, without impelling the appropriate gunas in the devas and asuras, then there would be a disruption of some of the results of performed karma (kṛta-häni) and the bestowal of some results for which no action was performed (akṛta-abhyagama). The next verse, cited in the 5 rajas tamas cābhibhūya sattvam bhavati bhārata rajaḥ sattvam tamas caiva tamaḥ sattvam rajas tathā 643 VIII The Ontology of Maya - Bahiranga-sakti ee following anuccheda, explains how Bhagavan acts in the world without becoming implicated in such a defect. fed Maud (od to side od to Jasmaidano odrini (in-utpl) and betaling to vlags for asob (nopbyddo-top) and barolsquotq The pupils beginning with site are of prakril only and hot of mi bat three material gunes do not exist to vara” (veL bas en poliisi denimobung outing amo signing o the poppie In You, the soy the everything. hus, the potences bas on wenly cadleuoensilome pdź mi puith beautiful gurtom smica adi bas eno is any bre yd zuen si 2001 but areas bilo var det yd va 2sw or so to inomderton snt miH jadros blogs vedi doldw beg do not grow or doing Whiggest highonotos prove tart ablod birdwood bits and barrots gaildarth to dosish stylinsupeano Jus Jou asob (nmenpyndaplo (al-al) or beliau guildens Commentar sobni nevesta yd beduiron implong to enquest second viage sonstatees to aros gribrogation is of go bus zovsh art amonino statupey 901 won yods dotry Tot noticego bus rattyn, one of the three gunds at prakrit. But there on Fire need 644 dayano stat andhkil Indrajarssette gomantinbiety of we Saraswo tulent triangsurdiog tripod (ashtha) Badi dation ( Anuccheda 100 9dw Māyā Conforms to the Lila of Bhagavan mot of abop and 101 bos nmistro adio Whatsobslimte sd of Aiser hit gurwone slidesh १०० । ततश्च देवादीनां तत्साहाय्येऽसुरादीनां च तद्युद्धे योग्यतां दर्शयति । तथा सत्त्वा- द्युल्लासकाले तल्लीलायास्तदधीनत्वमिव यत् प्रतीयते तदनुवदन् परिहरति ( भा० ७।११८) - aples THEREAFTER, Śrī Suka demonstrates the devas’ ability in the matter of assisting Bhagavan and that of the asuras in fighting with Him. Additionally, when sattva or one of the other gunas becomes ascendant, then Bhagavan’s lilā appears to be under the influence of that particular guna. After first mentioning this, Śri Suka then denies it: जयकाले तु सत्त्वस्य देवर्षीन् रजसोऽसुरान् । तमसो यक्षरक्षांसि तत्कालानुगुणोऽभजत् ॥ २८६ ॥ Bhagavan, to whom the qualitative movements of time conform, enables the gods and sages when sattva is supreme, the asuras when rajas is predominant, and the yakṣas and rākṣasas when tamas prevails. (SB 7.1.8) 1 सत्त्वस्य जयकाले देवानृषींश्च अभजत् भजति भगवान् तत्प्रकृतितत्तद्देहेषु सत्त्वोपाधिकं निजतेजः सञ्चारयति येन च तान् सहायमानान् करोतीत्यर्थः । एवं रजसो जयकालेऽसु- रेषु रजौपाधिकं तमसो जयकाले यक्षरक्षःसु तमौपाधिकमिति योजनीयम् । ततश्च येन तान् यक्षादीन् प्रतियोद्धृन् कुर्वन् देवादीन् पराजितान् करोति स्वमपि तथा दर्शयतीत्यर्थः । तदेवं भक्तरसपोषलीलावैचित्र्याय बाध्यबाधकतां यातीति दर्शितम् । यच्च क्षीरोदमथने श्रूयते (भा०८।७।११) - 1 jaya-kale tu sattvasya devarsin rajaso’suran tamaso yaksa-raksāmsi tat kālānuguno ‘bhajat abbar 645 III The Ontology of Maya - Bahiranga-sakti When sattva is predominant, Bhagavan enables (abhajat) the gods and sages. This means that He infuses His prowess delim- ited (upadhika) by sattva into their bodies, which are consti- tuted of that nature, by which He makes them able to assist Him. It is similarly to be explained that when rajas is predominant, He infuses His potency delimited by rajas into the asuras, and when tamas is prevalent, He instills His potency delimited by tamas into the yakṣas and rakṣasas. He, thereby, makes it pos- sible for the yaksas and others to combat Him and for the gods to incur defeat, while showing Himself to be similarly [defeated]. In this way, it has been shown that Bhagavan undergoes victory and defeat for the sake of the diversity of His lilă meant to nour- ish the joy of His devotees. This is described in the narration of the churning of the Ocean of Milk: adi (31310 he METIAZKERT तथा सुरानाविशदासुरेण रूपेण तेषां बलवीर्यमीरयन् । ४ उद्दीपयन् देवगणांश्च विष्णुर्देवेन नागेन्द्रमबोधरूपः ।। २८७ ॥ इति । dos asdwyllenottibha mi diw 2000 o st Viṣṇu entered the asuras in His demonic feature, intensi- fying their strength and prowess, the gods in His divine aspect, enlivening them, and the snake Väsuki in the form of unconsciousness. (SB 8.7.11)22 अत्रापि तद्वैचित्र्यार्थमेव तथा तत्तदावेशस्तस्येति लभ्यते । नन्वायाता तस्य तत्तद्गुणोद्बो- धककालपारवश्येन स्वैरलीलाहानिः । ततश्च गुणसम्बन्धातिशये वैषम्यादिकं च स्पष्टमे- वेत्याशङ्क्याह “तत्कालानुगुणः” इति । तेषां सत्त्वादीनां काल एवानुगुणो यस्य सः । भगवच्छरण इतिवत् समासः । bas tassimobar al ed e. 82) aliavarg madw In this case, too, it was only for the diversity of His lila that He so entered. A doubt is now raised: If Bhagavan is subject to the influence of the time in which a particular guna is predominant, is the independent nature of His lilā not lost thereby? And does not this excessively close relation with that guna clearly reveal that He is partial? 2 (931813 one) fiste -in-al tathā surān avisad asureņa rupena teşām bala-viryam irayan uddipayan deva-ganamś ca vişnur devena nagendram abodha-rupaḥa venit 646 100 Maya Conforms to the Lila of Bhagavan In response, Śrī Śuka says, “[Bhagavan is He] to whom the qual- itative movements of time conform” (tat-kālānuguna), mean- ing that it is time itself, corresponding to the period of promi- nence of the various gunas, that conforms to Him [and not the other way around]. The compound here functions as in the construction bhagavat-sarana, “[one] whose shelter (sarana) is “3 कलाका Bhagavan.’ (4913918 OTH) fle (as स्वैरमेव क्रीडति तस्मिन् नित्यमेव तदनुगतिकया मायया तदनुसारेणैवानादिसिद्धप्रवाहं तं जगत्कर्मसमुदायं प्रेर्य स्ववृत्तिविशेषरूपत्वेन प्रवर्त्यमानः सत्त्वादिगुणानां काल एव तदधीनो भवतीत्यर्थः । कालस्य मायावृत्तित्वमुदाहृतं “कालो दैवम्” इत्यादौ “त्वन्मा- यैषा” (भा० १० । ६३ । २६) इति । This means that time itself, corresponding to the material gunas, is always under the control of Bhagavan, for while He plays in complete independence, time is set into motion (pravartya- māna) by māyā, which is ever subservient to Him (nityam eva tad-anugatikaya). In this respect, time is a specific functional capacity of māyā (sva-vṛtti-viseṣa-rupatvena) that impels the beginningless flow of the aggregate karma of the cosmos (anādi- siddha-pravaham tam jagat-karma-samudayam prerya), in accor- dance with His will alone (tad-anusareṇaiva). That time is a function of māyā was said in SB 10.63.26: “Time, destiny, and so on … all these constitute Your maya” [see Anuccheda 53]. тогто यद्वा तेषां कालोऽपि सदानुगतो भक्तानुग्रहमात्रार्थस्वैरचेष्टात्मकप्रभावलक्षणो गुणो यस्य स इत्यर्थः । ततोऽपि तच्चेष्टानुसारेणैव मायया तत्तत्प्रवर्तनमिति भावः । यदुक्तम् “योऽयं कालस्तस्य तेऽव्यक्तबन्धो चेष्टामाहुश्चेष्टते येन विश्वम्” (भा० १० । ३ । २६) इति । Alternatively, the meaning of tat-kālānuguņa is as follows: Bha- gavan is He whose qualitative aspect is time, which is ever obe- dient to Him and which is characterized by the power of inde- pendent action undertaken exclusively for the sake of blessing His devotees. The sense is then that the various gunas [appro- priate to time] are also impelled by maya only according to the 3 The above explanation of the compound is given in place of its expected meaning as “[Bhagavan], conforming to the time in which particular qualities become predominant,” which is the prima facie reading of the compound.k 647 III The Ontology of Maya - Bahiranga-sakti volitional act (cesta) of the Lord. This is expressed as follows: “O friend of the unmanifest (prakṛti), this phenomenon of time, by which the cosmos is impelled, is Your own volitional act (ceṣṭā)” (SB 10.3.26). तथा चोभयथापि न पारवश्यमित्यायातम् । इत्थमेव श्रीकपिलदेवोऽपि “यः कालः पञ्च- विंशकः” (भा० ३।२६।१५) इति । “प्रभावं पौरुषं प्राहुः कालमेके यतो भयम्” (भा० ३ ।२६।१६) इति च । तत्र मायाव्यङ्ग्यत्वपुरुषगुणत्वलक्षणमतद्वयमुपन्यस्तवान् । In both explanations, it is equally evident that Bhagavan is not subservient to time. Lord Kapila also confirmed the same, “Time is the twenty-fifth evolute [of prakṛti] … Time is said to be the prowess of the Purusa from which fear arises” (SB 3.26.15- 16).5 Here Kapila has stated both opinions: that time is a manifestation of maya and that it is a quality of the Purușa. sal -nova) moltom ofni dea al amb sonǝbnaqsbai ste अत्र तस्य चेष्टाप्रभावस्य भक्तविनोदायैव मुख्या प्रवृत्तिः । गुणोद्बोधादिकार्यं तु तत्र स्वत एव भवतीति तत्र प्रवृत्त्याभास एव । ततश्च पूर्वोऽशः स्वयमेवेति स्वरूपशक्ते- रेव विलासः परस्तदाभासरूप एवेत्याभासशक्तेर्मायाया एवान्तर्गतः । “योऽयं कालः” इत्यादौ “निमेषादिः” (भा० १० । ३ । २६) इत्युक्तिस्तु द्वयोरभेदविवक्षयैवेति ज्ञेयम् । ni The primary function of Bhagavan’s volitional prowess [as time] is solely for the delight of His devotees. The function of activat- ing the gunas occurs automatically as a by-product, and thus, it merely appears to be His own action. Therefore, the prior aspect [i.e., of pleasing the devotees] is directly His own will and is thus a manifestation of the intrinsic potency (svarupa-śakti), whereas the other aspect is a mere semblance (abhasa) of His will and is thus counted as a component of māyā, which is itself the very power of appearance (abhasa-śakti). In SB 10.3.26, the 4 5 yo’yam kalas tasya te’vyakta-bandho ceṣṭām āhus ceṣṭate yena viśvam yaḥ kalaḥ pañca-virśakaḥ SH ei nāve 01.Jnsib prabhavam paurusaṁ prähuḥ kālam eke yato bhayam yo’yam kalas tasya te’vyakta-bandho cestäm ahus cestate yena viśvam toysh eft nimeṣādir vatsaranto mahiyāms tam tveśānam kṣema-dhāma prapadye od sa “O friend of the unmanifest (prakṛti), this phenomenon of time, by which the cosmos is impelled, is Your own volitional act (ceṣṭā). It is divided into units from nanoseconds to years, up to periods as long as the lifetime of Brahma, but You are its master and the abode of all auspiciousness. I take shelter of You.” 648 100 Maya Conforms to the Lila of Bhagavan mention of the division of time into units, such as a nanosecond (nimeșa), and so on [which belongs to the mayic feature of time], is only to say that the two aspects are ultimately nondifferent. अत एवं व्याख्येयम—यथा भृत्यस्यानुगतो भृत्योऽनुभृत्यस्तथात्र प्रभावलक्षणस्य गुणस्यानुगत आभासरूपो गुणोऽनुगुणः । तथा च तेषां कालोऽप्यनुगुणो न तु साक्षाद् गुणो यस्येति ॥ diw zoy gms In view of the above, [the phrase tat-kālānuguna] can be explained in the following way: Just as a servant under the direction of another servant (bhrtya) is called anu-bhṛtya, so a guna that is merely a semblance (abhasa) [of power] and that is subservient to another guna that directly embodies power is called an anu-guna of the latter. So, too, time is an anuguna of the gunas [i.e., of the periods of prominence of sattva and so on] and not a direct guna of such a Lord. vind sing is dantel didi berewoqravo zal doe grit der to adgilab od sat vrelinia nos art of qual Commentaryad pill eamhara sporis amore neve ATID) Saivib is not bus did zili jsm OF THEIR OWN ACCORD, the devas do not have the power to assist Bhagavan, nor do the asuras have the power to fight with Him. But when Bhagavan appears in this universe, He acts as if He is also under the influence of the gunas and the law of karma. In reality, however, Bhagavan infuses His potency into the devas, and thus they appear to assist Him, when in fact it is His own potency in them that is providing the support. Similarly, Bhagavan infuses the asuras with His potency so that they can oppose Him. At appro- priate moments, He empowers either the devas, the sages, or the asuras. Thus, it is in appearance only that His acts resemble those of conditioned beings. An example of this is seen in the episode of the churning of the Milk Ocean by the devas and asuras. Once the devas were attacked by the asuras and were utterly defeated. They approached Brahma, who advised them to take shelter of Bhagavan Viṣṇu. Headed by Brahma, the devas prayed to Visņu. Being pleased by the devas, Vişņu appeared before them and counselled them to churn the Milk 649III The Ontology of Maya - Bahiranga-sakti Ocean to extract nectar. He instructed them to make a truce with the asuras and to convince them to help in churning the ocean.) The devas followed Visņu’s advice. When, however, they began churning the ocean, they quickly became discouraged at the ardu- ousness of the task. It was then that Bhagavan empowered them with His potency. Śrī Viśvanatha comments in this regard that Bha- gavān empowered the devas with sättvika potency, the asuras with rājasika, and the snake Vasuki with tamasika power. Vasuki was used as the churning rope. He was, therefore, infused with tama- sika power, so that he would not feel pain while his body was being rubbed against Meru Mountain, which was used as the churning rod. It is for this reason that Bhagavan’s actions are called lilă, or play. A father may play with his young son and allow him to ride on his back or may lose to him in a mock fight. This does not mean that the son has overpowered the father; it is just a game to give pleasure to the son. Similarly, for the delight of His devotees, Bha- gavān performs various pastimes, līlā. Therefore, Śrī Kṛṣṇa says that His birth and actions are divine (GĪTĀ 4.9). Kṛṣṇa does not conform to time, but time manifests the quali- ties suitable for His lilä. Therefore, tat-kälänuguņa means, “He to whom time conforms in accordance with the gunas of prakṛti.” Time is a constituent of māyā. This was stated by Jvara, who was generated by Lord Siva, in his prayers to Śrī Kṛṣṇa (see Anuccheda 53). In the opinion of some, time is not a function (vṛtti) of māyā but a volitional act (cesta) of Bhagavan. The meaning of the com- pound tat-kälänuguna would then be “Bhagavan is He whose ini- tiative is time, the function of which is to give pleasure to His devo- tees.” While acting to give pleasure to the devotees of the Lord, time, being an operation of Bhagavan, also inspires the corresponding material gunas. yd Dobso IM men adt d Mad made ballagon bra meds aroled honog 650 iheaglet (somative animalia) shablo A stromal boost rigur ini porasismos ach of our naitagon to sigol sds dignonis bas admoo art zo, [zavab si lo sa Oldisegni viloyati 120 It has been conclude que art (mob) 1192 on han Invested ipar Anuccheda 101 Bajgufia anstava tion of her of a imi 30 sanataivas sir to 925 s ni milt to gi sanoo vent Tewas fond estras. toisinged instismal atres sad of visata (minile The Invisible Presence of Bhagavāni al doit avig mint e १०१ । ननु तेषु तेषु तेनावेश्यमानं तेजः कथं न लक्ष्यते ? तत्राह (भा० ७।११९) - BUT WHY is that power (tejas) that is made to enter into the devas and asuras by Bhagavan not visible? In answer to this, Śri Suka says: 10 (no stw ज्योतिरादिरिवाभाति सङ्घातान् न विविच्यते । विदन्त्यात्मानमात्मस्थं मथित्वा कवयोऽन्ततः ॥ २८८ ॥ the physical onees nging to the live [Bhagavan] appears like light (jyoti) and other elements, and [thus,] He cannot be discerned from the bodies (sanghätät) [of the devas and asuras]. It is only the wise who, after careful delib- eration, ultimately come to know that the Self is situated in the self. (SB 7.1.9)1 यद्यपि तेषु तेषु निजतेजोऽशेनाविष्टोऽसौ सङ्घातात् सम्मिश्रत्वान् न विविच्यते लोकैर्वि- वेक्तुं न शक्यते तथापि कवयो विवेकनिपुणा अन्ततो मथित्वा तस्यापि साहाय्यं तेनापि युद्धमित्यादिकासम्भवार्थनिषेधेन विविच्य तदंशेनात्मस्थं तत्तदात्मनि प्रविष्टमात्मानमी- श्वरं विदन्ति जानन्ति । Although [Bhagavan] enters into the devas and asuras by a por- tion of His prowess, He cannot be discerned from their bodies (sanghätät), which are intermixtures (sammiśratvät) [of vari- ous tattvas], meaning that people in general are unable to rec- ognize Him. Nevertheless, the wise (kavayah), namely, those of 1 jyotir-ädir ivābhati sanghätän na vivicyate vidanty ātmānam ātma-stham mathitvā kavayo’ntataḥ 651 III The Ontology of Maya - Bahiranga-sakti highly refined discrimination, ultimately churn [the evidence] and, through the logic of negation, come to the conclusion that the assistance of Him [in the case of the devas] or the combat- ing of Him [in the case of the asuras] is categorically impossible. They consequently come to intuit the Self (ātmānam), the Sup- reme Immanent Regulator (Iśvara), as situated in the self (atma- stham), namely, to have entered into their individual bodies through His integrated portion. तत्र हेतुगर्भो दृष्टान्तः – यस्मात् तत्तेजः ज्योतिरादिपदार्थ इवाभाति द्रष्टृष्विति विशेषः । Śrī Śuka gives an example that contains the reason why Bhaga- van’s power remains unseen: because His prowess appears like light (jyoti) and other elements [whose own respective powers are also transmitted to other media]. The difference is that the transmission of the power of fire or light, and other elements is discernible to the common observer [whereas in the case of Bhagavan, the infusion of His power is intuited only by those of highly refined wisdom]. अयमर्थः – यथा नेदं मणेस्तेजः पूर्वमदर्शनात् किन्तु तदातपसंयोगेन सौरं तेज एवात्र प्रविष्टमिति सूर्यकान्तादौ तृणादिदाहेन तदनुभविषु तदा भाति । यथा च पूर्ववदेव वायो- रयं गन्धः पार्थिव एव प्रविष्ट इति तेष्वाभाति तथात्रापीति । The meaning is as follows. By observing the power of a magni- fying glass to set dry grass ablaze, it appears to those experi- enced in the matter that the radiance does not belong to the gem itself [i.e., a magnifying glass or lens], because it was not seen there previously. Rather, they recognize that it is the radiance of the sun that entered it through contact with sunlight. And, as implied by extension of the very same previous example, the fragrance in the air (vayu) is from the properties of the earth that have entered into it [and not from the air itself]. The same is also the case here [i.e., the power of the devas to assist Bhaga- vän or of the asuras to combat Him is not their own but is due to the transmission of a portion of His own power].th asingo 2 The Sanskrit word for a magnifying glass is surya-kanta-mani, “the gem that loves the sun.” 652 101 The Invisible Presence of Bhagavan अथवा नन्वेवं तत्र तत्रावेशितैः स्वतेजोभिरेव क्रीडतीत्यायातम् । कथं तर्हि तैरपि क्रीड- तीति दृश्यते ? तत्राह “ज्योतिः” इति । Alternatively, [this verse is a response to the following doubt:] It has been concluded that Bhagavan plays only with His own potency, which He has invested in the devas and asuras. So why is it observed that He also plays with them? In response, Suka speaks this verse [SB 7.1.9]. and. Sri Jiva co यथा चक्षुरादिज्योतिर्भिः स्वांशे रूपमात्रेऽपि प्रकाश्यमाने गन्धादिगुणपञ्चका मृदेवासौ प्रकाशत इति प्रतीयते यथा च कर्णादिनभसा स्वांशे शब्दमात्रेऽपि गृह्यमाने दुन्दुभिरेवा- साविति प्रतीयते तच्च तत्तद्गुणानां सम्मिश्रत्वादेव भवति न वस्तुतः । [The examples of light and so on are now interpreted differ- ently.] Although it is only by the power of light (jyoti) embed- ded in the eye that light’s own corresponding portion, as color or form (rupa), becomes perceptible, yet it appears outwardly to the observer that the earth itself [i.e., the physical objects constituted of the earth element], with its unique property of fragrance and all the other properties belonging to the five elements, is the manifestor of the [perceived] color or form. Similarly, although it is only by the power of the sky element (nabhas) present within the ear that the sky’s own correspond- ing portion, as sound (sabda), becomes detectable, it appears to the observer that it is a kettledrum itself [or some other instrument] that is the manifestor of the sound. This happens only because all these properties of form, sound, and so on, belonging to their source elements, get mixed up with the objects that appear to manifest them, but in reality they belong to the source elements and not to the objects through which they are apparently discerned. तथा कवय आत्मानमीश्वरं तत्तत्सङ्घातस्थत्वेनान्यैरविविक्तमपि आत्मस्थं स्वांशतेजोभि- रेव क्रीडन्तं जानन्तीत्यर्थः ॥ Similarly, the wise intuit the Self, i.e., the Supreme Immanent Regulator (Iśvara), as situated within the individual self, even though not discerned as such by others because of His abidance 653 III The Ontology of Maya - Bahiranga-sakti within the intermixture of their respective bodies (sanghātāt). The wise know that it is only with a portion of His own intrinsic power [transmitted into the devas and asuras] that He conducts His play. wollot sds of samoges G ditw vlao avale navegadƐ jadi babalarros goed and 11 the sup- Commentary ntary meds daw sysla oale DH sedi hoyasado it at thruingh His integ IF BHAGAVAN’S POTENCY is present in the devas and asuras, then why is it not perceived directly? This is the question answered in the present section. Śrī Sukadeva says that although the power of Bhagavan is transmitted to both the devas and the asuras, it appears to be their own. Śrī Jīva Gosvāmi explains this with the example of a convex lens. If a convex lens is held in the sunlight, then it concen- trates the solar energy at the focal point, and if some combustible substance, like paper, is held at that point, it will burn. A person completely ignorant of the actual physics involved, who does not know that the lens is concentrating the sun’s rays at the focal point, would think that it is the lens that has the power to burn. But the fact is that the sun’s rays are setting things alight and not the lens. When the lens is not held in the sunlight, it cannot burn. Similarly, the devas are able to assist Bhagavan, or the asuras to oppose Him, only by the infusion of His own power. Without it, they have no such capacity. 元 A further doubt is raised. In the previous sections, it was explained that Bhagavan plays only with His own intrinsic potency, svarupa-sakti. But to external appearances, it would seem that He also plays with the devas and asuras. How is that?ndada Śrī Jiva responds to this with an example. Form or color is a property of light, which is perceived by the eye, a manifestation of light also. So, it is the power of light that is the manifestor of form. Yet, from the perspective of conventional experience, when an object is seen with the eye, one says that it is the object itself that is perceived and not just its color or form. This is so because the form is mixed with the object that contains other qualities also, such as fragrance, which is the unique quality of the earth element. 654 101 The Invisible Presence of Bhagavan Thus, although the eye can detect only color, which is the charac- teristic of light, one claims that what is seen is the earthly object. This is the sense of the word sanghata in the verse. Similarly, sound is a property of the sky, a portion of which is situated in the ear. When a sound is heard, it is the power of the sky situated in the ear that perceives it. But one does not say that it is only the sound that is perceived. Rather, one declares that one is hearing an instrument that produces the sound. Śrī Jiva con- cludes that it is only because the properties of form, sound, and so on, belonging to their source elements, become compounded (sanghata) with the objects that manifest them that a common per- son is unable to discern them as distinct from these objects. The reality is something quite different. The word sanghata literally means “a collection,” “a group of things put together,” or “an aggregate.” In this verse, it refers specifically to the body, which is a combination of various tattvas, such as earth and water. Śrī Jiva Gosvāmi glosses it as “a mixture” (sammiśra) and employs the ablative case in the sense of reasoning or cause. The sense is that Bhagavan’s potency is mixed with the other tattvas, and hence, it is not possible for a common person to discern it. In the same way, it appears that the devas are capable of assist- ing Bhagavan and the asuras of combating Him. In reality, how- ever, it is a portion of His own intrinsic power, transmitted into. them, that accomplishes the acts of assistance or opposition. But because this potency interpenetrates the mixture (sanghata) in the form of the bodies of the devas and asuras, it remains imperceptible, and thus a common person believes that Bhagavan is interacting specifically with them. Consequently, it is with His own intrinsic potency alone that Bhagavan interacts and not with the devas and asuras directly. An ordinary person is unable to discern this truth. The wise devotional transcendentalists, however, endowed with intuitive insight, can perceive that Bhagavan is immanent within the individual self and engages with His own potency alone. In the next section, Śrī Jīva shows that not only the act of main- taining the universe is an outcome of Bhagavan’s play with His 655 III The Ontology of Maya - Bahiranga-sakti devotees, but even the acts of creation and dissolution are carried out specifically for their sake. nga al buoa halimia ad to revogadrat if bread at banoas red Was sdi ni botsinla il terli va torr esobeno ju jasvisread a bit aboteutia yola 365 so die bevisore at tadi buon art vino at -nos avil hê hmua subang dan garised at bahnuogo pumpastaj mösisch prignoledad ne الله gliten (op Drigina) aldonejoner to be the Brijiva Goswanth the fo ho When the lens is hot held is the sunlight, it can Birt Lam Shes 18 armed Subs vegna yin Samitha al vo swoq plantoni wo si lo noitogs ei SudArfobtboqqanies to hurtfatig Youtriti moon audy has diw.jan-bas daw bawphasesyodo tailetebasement logope 656 (OLITES) Alternatively, the word prthat can be taken as referring to time, Anuccheda 102 ि Phist [other] pr Abay brow ad woe’nsvageda Paramātmā Creates for the Sake of His Devotees alova Jay Jon] sdt lo enviol १०२ । तदेवं युद्धादिनिजलीलाभिर्भक्तविनोदनमेव प्रयोजनं विश्वपालनं तु ततः स्वत एव सिद्ध्यतीत्युक्त्वा सृष्टिप्रलययोः प्रकृतीक्षणादावपि सर्वाशङ्कनिरासार्थमतिदिशन् त्रिष्व- प्यविशेषमाह (भा० ७ । १ । १० ) - IN THIS WAY, Śukadeva has concluded that the purpose of Bhaga- van’s own personal lilās, such as fighting with the asuras, is only to give delight to the devotees, and that the sustenance of the cos- mos (palana) occurs automatically as a subsidiary outcome from it. Now, in order to remove all doubts in regard to the purpose even of Bhagavan’s other acts, such as glancing upon prakṛti at the onset of creation and withdrawing His glance during the period of dissolution, Sukadeva affirms the nondistinction of Bhagavan’s three acts [of creation, sustenance, and dissolution] by applying the principle of extrapolation [atideśa’]: यदा सिसृक्षुः पुर आत्मनः परो रजः सृजत्येष पृथक् स्वमायया । सत्त्वं विचित्रासु रिरंसुरीश्वरः शयिष्यमाणस्तम ईरयत्यसौ ॥ २८९ ॥ The When the Supreme Self (para) desires to create bodies for Him- the self, [then from out of the equilibrated state of the three gunas] 1 He separately brings forth rajas by His māyā potency. When Iśvara wishes to sport in these manifold forms, He manifests anya-tulyatva-vidhanam atideśaḥ 657 II The Ontology of Maya - Bahiranga-sakti desattva, and when on the verge of going to sleep, He impels tamas.ed Cut (SB 7.1.10)2 यदा यत्र स्वचेष्टालक्षणे काले एष परः परमेश्वरः स्वमायया भक्तकृपया आत्मनः पुरः प्रा- चीनसृष्टिगतसाधकभक्तरूपाणि स्वस्याधिष्ठानानि सिसृक्षुर्भवति प्रकृत्या सह तेषु लीने- ष्वाविर्भावनार्थामीक्षां करोति । The word yada, “when,” here refers to the specific time in which Bhagavan’s own volitional act [of creation] is characterized. The words esa paraḥ mean “this Supreme Regulator, Parameśvara.’ The compound sva-mayaya, “by His māyā,” in this case means “out of compassion for His devotees.” The bodies (purah) that He desires to create refer to the physical forms of the [not yet per- fected] practicing devotees (sādhakas) from the previous cycle of creation. That He desires to create such forms for Himself (ätmanaḥ) means that He longs to make them the seats of His own abiding. Since the practicing devotees were dissolved in Him along with prakṛti [during the period of dissolution], He glances at prakṛti in order to bring about their appearance. И तदा पृथक् स्वरूपशक्तेरितरासौ जीवमायाख्या शक्तिः पूर्ववत् तच्चेष्टात्मकप्रभावाभा- सोद्दीप्ता रजः सृजति स्वांशभूताद् गुणत्रयसाम्यादव्यक्तात् तद् विक्षिपति उद्बोधयतीति of bangon alaiduob lla svomes of abo वा play nou gainig an dore, als redito anavegada to neve The word prthak (separate) refers to Parameśvara’s potency (śakti), known as jiva-mäyä, which is distinct from the intrin- sic potency (svarupa-śakti). [So, when Parameśvara desires to create forms for His own abiding,] at that time, impelling this jiva-mäyä potency by a semblance of His power in the form of His own volitional act, He brings forth rajas, as in the previous creative cycle. This means that rajas is thrown out or activated from the unmanifest [state of prakṛti] in which all three gunas are in an equilibrated condition, a phenomenon related to Him as His part. ant to state batardilupa ada to suo modo] Alsa 2 yadā sisṛkṣuḥ pura ātmanaḥ parodzaj dot agad yataraq B rajah srjaty esa prthak sva-mayaya asili al froge of dat szaval sattvam vicitrāsu riramsur isvarah sayiṣyamāņas tama irayaty asau 658 102 Paramātmā Creates for the Sake of His Devotees यद्वा पृथङ् मायानुगत एष काल एव सृजति तथा असौपदेन च काल एवोच्यते । Alternatively, the word prthak can be taken as referring to time, qualified by the demonstrative pronoun eșa, “this.” The meaning would then be that it is specifically this factor of time - which is distinct and functions under the jurisdiction of māyā - that impels [the respective gunas]. In this case, the [other] pronoun asau would also refer to time [and not to Parameśvara]. अथ विचित्रासु नानागुणवैचित्रीमतीषु तल्लक्षणासु पूर्षु यदा रन्तुमिच्छुर्भवति तदासौ सत्त्वं सृजति यदा पुनस्ताभिरेव मिलित्वा शयिष्यमाणः शयितुमिच्छुर्भवतीत्यर्थः । तदासौ तमः सृजतीति । ततो भक्तनिमित्तमेव सर्वा एव सृष्ट्यादिक्रियाः प्रवर्तन्ते इति भावः । Thereafter, when Parameśvara desires to sport in the manifold bodies [of the practicing devotees], which are characterized by diverse qualities with corresponding devotional resolve (mati), then He [or time, in the case of the alternate explanation] man- ifests sattva. Then again, when He desires to sleep, being joined together with them, He [or time] impels tamas. Thus, all of His acts whatsoever, such as creation, are propagated only for the sake of His devotees. यथाङ्गीकृतमेकादशस्य तृतीये “ससर्वोच्चावचान्याद्यः स्वमात्रात्मप्रसिद्धये” (भा० ११।३।३) इत्यत्र टीकाकृद्भिरपि - किमर्थं ससर्ज ? स्वमात्रात्मप्रसिद्धये । स्वं मिमीते प्रमिमीते य उपास्ते स स्वमाता । तस्यात्मनो जीवस्य प्रकृष्टायै सिद्धये । इति । This has been accepted by Śrīdhara Svāmi also in his commen- tary on the third chapter of the Eleventh Canto (SB 11.3.3):3 “For what purpose did He create? [The verse answers] sva-mătr- ätma-prasiddhaye [for the complete fulfillment of the individual self who worships Him]. The compound sva-matṛ is explained as follows: svam means ‘Himself,’ and matṛ, being derived from the verb ma, means ’to know completely’ or ’to worship.’ So, the compound refers to one who worships Him. The word ātmā refers to the individual self, or jiva, and prasiddhaye means drtidienen veat tub Ins1orld intola-tom of 3 ebhir bhūtāni bhūtātmā mahā-bhūtair maha-bhuja sasarjoccävacăny adyaḥ sva-mäträtma-prasiddhayed nord 659III The Ontology of Maya - Bahiranga-saktio ‘for the complete fulfillment’ [of the self who is so-inclined]” (Bhāvārtha-dipikā 11.3.3) 4 amit of gatuaje start brow ads, visvitenst शयनमत्र पुरुषावतारस्य कदाचित् प्रलयोदधौ योगनिद्रा कदाचिद् भगवत्प्रवेशो वा । यद्यपि सर्वेष्वपि जीवेष्वन्तर्यामितया परमेश्वरस्तिष्ठति तथापि तत्रासंसक्तत्वादस्थित एव भवति तद्भक्तेषु तु समासक्तत्वान् न तथेति । न च तत्सङ्गादौ तस्येच्छेति यथोक्त- व्याख्यानमेव बलवत् । तथा च श्रीभगवदुपनिषदः “मत्स्थानि सर्वभूतानि न चाहं तेष्व- वस्थितः । न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम्” (गीता ९।४-५ ) इति । Paramātmā’s sleep, referred to here [in sB7.1.10], sometimes means yoga-nidrā, or “the yogic sleep of supraconscious being,” of the puruşăvatära in the causal ocean of dissolution, and some- times it means " entering into Bhagavān.” Although Parames- vara is situated in all jivas as the indwelling witness and regu- lator (antaryāmi), yet, because He is not attached to them, He is indeed as good as not situated there at all. Such is not the case with His devotees, however, because He is attached to them. Moreover, it is not His desire that is instrumental in the mat- ter of His attachment or non-attachment to different jivas, and, hence, the explanation given above carries more weight. As it is said in the Gitā: “All beings are in Me, but I am not situated in them. At the same time, all beings are not situated in Me. Behold My yogic power” (Gīrā 9.4-5) !5 “ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम्” (गीता ९ । २९) इति च । । And: “But they who worship Me with devotion are in Me and I am also in them” (GĪTĀ 9.29). उक्तं च हरिभक्तिसुधोदये (ह० भ० सु० १४।५७) - It is also stated in Hari-bhakti-sudhodaya: भक्तानां हृदयं शान्तं सश्रियो मे प्रियं गृहम् । 1950.26 H bib 9200g Jadw वसामि तत्र शोभैव वैकुण्ठाख्यादिवर्णना ॥ २९० ॥ इति । bhary-arts agidanow only Hos m dad aupāste

• kimartham sasarja? sva-mātrātma-prasiddhaye. svam mimite pramimīte ya 5 6 sa sva-mätä. tasyatmano jivasya prakṛṣṭayai siddhaye. bivibni ed of story mat-sthani sarva-bhūtāni na cahaṁ teşv avasthitaḥ na ca mat-sthani bhutani paśya me yogam aiśvaram ye bhajanti tu mam bhaktyä mayi te teşu căpy aham Amitad bad vids dochintancha (2012 660 102 Paramātmā Creates for the Sake of His Devotees The peaceful heart of My devotees is My real beloved abode 161 this where I reside along with Lakṣmi. The glories of that abode arearr dias described in Vaikuntha. (Hari-bhakti-sudhodaya 14.57)’ bas iesta 20 salq e af levert ysin W Irion anime H 275 199 isdi dil nol a la son ob sv tud enoembe of inte Commentary balsve wow tadt yaz Jon ob sw aur hins no noavsq 7sdi diw beleven swiat ve awayhelor & dilw Isviru sw lovers IN THIS VERSE, Śrī Suka states that Paramātmā evolves the cosmos specifically to revive the opportunity of serving Him for those liv- ing beings who were practicing devotees in the last cycle of cre- ation and were merged within the body of Paramātmā prior to the new creation cycle. At the end of the previous creation, the cos- mos is dissolved, and all living beings are merged into the body of Mahāviṣņu. These living beings include the devotees of Bhaga- vän who have not yet attained perfection in bhakti. To give them a chance to perfect their devotion, Paramātmā brings forth the cos- mos by unsettling rajo-guna. Thus, the creation is caused by the bhakti of His devotees. From this, it is understood that the acts of sustenance and destruction of the cosmos are also performed for the sake of His devotees. abbe lilT Applying the characteristics of a topic under discussion to asilf another subject is called atideśa, or extrapolation. In the previ- ous sections, it was explained that Bhagavan performs His lila in the universe solely for the pleasure of His devotees, and the act of sustaining the universe happens as a concomitant effect of that. Here the same principle is being extended to the other two cosmic acts also, i.e., the creation and dissolution of the universe. 1919 One may raise the objection that Paramātmā is situated in everyone’s heart, so what is so special about devotees among all living beings? Why do you stress that the creation is evolved specifically for the sake of the devotees? Śrī Jiva Gosvāmī replies that it is a fact that Paramātmā is situ- ated in every jiva; yet, He is attached only to the devotees. People may live in a city with millions of people, but their affection is only ‘bhaktänăm hṛdayam santam saśriyo me priyam gṛham vasami tatra sobhaiva vaikunthakhyādi-varṇanā 661 III The Ontology of Maya - Bahiranga-saktior for their family and friends. They are said to be living with them and not with the rest of the population. Similarly, though Param- ātmā exists in all, yet, He lives only with His devotees. Toward oth- ers, He remains neutral. We may travel in a plane or a train and sit next to someone, but we do not feel a connection with that per- son, and thus we do not say that we traveled with him or her. But if we travel with a relative, we say that we traveled with that person. Physical proximity is unimportant without a sense of relation. Bhagavan Nrsimhadeva appeared from a pillar, but He is not called the pillar’s child. On the other hand, Kṛṣṇa is called Yasoda- nandana, or “the son of Yasoda,” even though He was not born from her. Nrsimhadeva had no love toward the pillar, but Kṛṣṇa loved Yaśodā even more than Devaki, who gave birth to Him. Śrī Jiva also significantly points out that Paramātmā’s attach- ment or non-attachment to the devoted or the non-devoted, respec- tively, is not due to His own desire, but rather it is due to the dif- fering dispositions of the jivas with whom He reciprocates accord- ingly. So, again it is not His desire that is primary in bringing forth the creation but the desire of the practicing devotees to per- fect their service to Him. This adds more weight to the argument that the creation is enacted simply for their sake. It also fortifies the principle discussed earlier that Bhagavan is impartial to living beings, just like a wish-fulfilling tree. In the verse, when it is said that Paramātmā creates (srjati) rajas or sattva, it means that He makes them predominant, since they are eternal constituents of prakṛti and, hence, uncreated. In the next section, Śrī Jiva concludes this topic. do gd ad seier yem ano bavlovs at nobisom je da uoy oh ydW Segnisd gaivil ars to solea ar ol ylisoflosge भत्त algon luc Vine bereits alati lax yi maya ni bers olgasqão ambillion daw ye ni syil yam gopoviraz hayotlard ye bhojant to din bhalayd etmoloddetin imbes 662 10 Balsamidal 19 Anuccheda 103 अवतीय प्रतियोतीच “ound at anotto od ono” Bhagavan Protects His Devotees dat mit and Kills the Asuras de limes cont 2 alcovet oH anole wm nizba 158 fanonio w njiw nozinu itadt gain bogaans om ogirnng bas १०३ । एवं प्रसङ्गेन सृष्टिप्रलयावपि व्याख्याय पुनः पालनमेव व्याचक्षाणः प्रकरणमुपसंह- रति सार्धेन (भा० ७।१।११ ) - IN THIS WAY, after describing the creation and dissolution as a subsidiary topic, [Suka] concludes the main theme of his dis- course by again explaining cosmic sustenance in one and a half verses: कालं चरन्तं सृजतीश आश्रयं प्रधानपुम्भ्यां नरदेव सत्यकृत् । य एष राजन्नपि काल ईशिता सत्त्वं सुरानीकमिवैधयत्यतः । तत्प्रत्यनीकानसुरान् सुरप्रियो रजस्तमस्कान् प्रमिणोत्युरुश्रवाः ।। २९१ ।। O ruler of men (nara-deva), the Supreme Immanent Regulator (Isa), whose actions are true (satya-kṛt), manifests time, which was proceeding in unison with prakṛti and puruşa as [their] sup- port. O King, that which is known as time apparently fosters the armies of the gods, who are predominated by sattva, and apparently destroys the asuras, the enemies of the gods, who are predominated by rajas and tamas. Consequently, time’s con- troller [Paramātmā], too, who is dear to the suras and whose fame is greatly expansive, also apparently fosters the suras and destroys the asuras. (SB 7.1.11)1 to lov 1 kālaṁ carantam srjatiśa äśrayaṁ pradhana-pumbhyam nara-deva satya-kṛt ya eşa rajann api kala iśitä sattvaṁ suränikam ivaidhayaty ataḥ tat-pratyanikän asurän sura-priyo rajas-tamaskan praminoty uruśravaḥtriegge 663 III The Ontology of Maya - Bahiranga-sakti सत्यकृत् स्वरूपशक्तिविलासेनैव स्वयं परमार्थसत्यक्रियाविर्भावक एव सन् स्वचेष्टारूपं कालं सृजति व्यञ्जयति । किं कुर्वन्तम् ? प्रधानपुम्भ्यां च चरन्तं तत्तत्सम्बन्धानां साधक- भक्तानां देवादिप्रविष्टं निजतेजोऽशानां च साहाय्यहेतोरेव सृज्यमानतया उत्पत्त्यैवाव्य- क्तजीवसङ्घाताभ्यां चरन्तम् । अत एव सन्निधानेनैव तयोस्तत्तदवस्थानामाश्रयमुद्भवहेतुं च। “One whose actions are true” (satya-kṛt) means that while He Himself is the manifestor of actions that are true from the high- est level of reality through the play of His intrinsic potency alone, He reveals [srjati, i.e., vyañjayati] time in the form of His own volitional act (ceṣṭā). In what manner of action was time engaged? It was “proceeding in unison with pradhana and puruşa,” meaning that it was in progression along with the unmanifest prakṛti (avyakta) and the aggregate of jivas that are to be brought forth. It was doing so only to assist the practic- ing devotees (sādhakas), who are related to prakrti and purusa, and to provide support for those portions of His own potency that had been infused in the devas. Therefore, it is only through its proximity [to them] that time is said to be the support of those states of both prakṛti and puruşa and the cause of their manifestation. that the creat नरदेवेति सम्बोधनेन यथा निजेहया मुख्यमेव कार्यं कुर्वतस्तव तयैवान्यदपि क्षुद्रतरं स्वयमेव सिध्यति तद्वदिहापीति बोधितम् । The import of the invocation, “O ruler of men (nara-deva),” is that just as a king performs a major task by his own exertion as a consequence of which other smaller tasks are automatically completed, so too the same is implied here. rnds goog bas nyttez yd botanimoberg are odw aboy sdi lo esimus edi ततो य एष चेष्टारूपः कालः स सत्त्वं सत्त्वप्रधानं सुरानीकमेधयतीव तत एव तत्प्रत्यनी- कान् रजस्तमःप्रधानानसुरान् प्रमिणोतीव हिनस्तीव ये तु देवेषु भक्ता असुरेषु भक्तद्वेषि- णस्तान् स्वयं पालयति हिनस्ति चैवेति पूर्वमेवोक्तम् । mellod 2 line alsoviersxs vissony at omel Thus, this factor of time, which is in the form of [Bhagavān’s] volitional act (ceṣṭā-rupa), apparently fosters the armies of the gods, who are predominated by sattva. In the same manner, it apparently destroys the asuras, the enemies of the gods, who 664 103 Bhagavan Protects His Devotees and Kills the Asuras are predominated by rajas and tamas. But Bhagavan personally protects those who are devotees among the suras and slays the enemies of the devotees among the asuras. This was discussed earlier. यस्मात् तच्चेष्टालक्षणस्य कालस्यैवं वार्त्ता तस्मादीशितापि एधयतीव प्रमिणोतीव चेति । हे राजन्निति पूर्वाभिप्रायमेव । Because such is the function of time, which is characterized as Bhagavān’s volitional act (cestā), so too, time’s controller [Paramātmā] also apparently fosters [the suras] and apparently destroys [the asuras]. The import of the second address, “O King,” is as before.

al (np) ननु यदि चेशितुः प्रयोजनं न भवति तर्हि कथं कदाप्यसुरानपि स्वपक्षान् विधाय देवैर्न युध्येत ? तत्राह सुरप्रियः सुरेषु वर्तमानाः प्रिया भक्ता यस्य सः । सत्त्वप्रधानेषु सुरेषु प्रायशस्तेषां सर्वेषामनुगमनेनैव तस्यानुगमनम् । कदाचिद् बृहस्पत्यादिषु महत्स्वपराधे तु येषां मालिन्येन सुरत्वाच्छादनात् तेषां तस्य चैतेष्वननुगमनं स्यादिति । “जयकाले सत्त्वस्य” (भा० ७।१।८) इत्याद्युक्तमिति भावः । तु A doubt is raised. If Iśvara has no purpose to achieve, then why is it that He never includes the asuras within His fold and fights alongside the devas instead? In response, Sukadeva refers to Him as sura-priya, “He who is dear to the suras,” meaning He whose beloved devotees are present among the suras. It is only because all those devotees support the suras, who are predomi- nantly in sattva, that Bhagavan is also supportive of them [since He is a dedicated follower of His devotees]. Sometimes, however, when the devas offend a great devotee like Bṛhaspati, then due to this impurity their godly nature is covered, and thus the devo- tees among the suras as well as Bhagavan do not support them. Therefore, it was said [in sB7.1.8, Anuccheda 100], “Bhagavān assists the devas when sattva is supreme.” and ननु कथं तेऽपि तान् नानुगच्छन्ति ? तत्राह “रजस्तमस्कान्” इति । अत्यन्तभगवद्बहिर्मु- खताकरयोस्तयोर्गुणयोररोचकत्वादेवेति भावः । But then why do the asuras not follow the devotees as well? In answer, the verse describes them with the adverbial clause, 665 ea III The Ontology of Maya - Bahiranga-sakti cou “who are predominated by rajas and tamas.” These two gunas make them completely averse to Bhagavan and His devotees, and thus, they have no liking for them. 318 तर्ह्यसौ सदैवासुराणां निग्रहमेव करोतीत्यथाप्यसामञ्जस्यमित्याशङ्क्याह - उरुश्र - वाः । “र्वैरेण यं नृपतयः” (भा० ११।५।४८) इति “अहो बकी यं स्तनकालकूटम्” (भा० ३।२।२३) इत्यादिभिरुरु सर्वतो विस्तृतं महत्तमं वा श्रवः कीर्तिर्यस्य सः । In the scenario just described, the objection may be raised that in regard to the asuras, Bhagavan always extends only chas- tisement alone, which would be unjust. The verse replies with the name Uruśrava, meaning that Bhagavan is He whose fame (śrava) is paramount or widespread (uru) to the ultimate degree [extending, therefore, even to the asuras], as described in verses such as the following: “Out of enmity, kings like Śiśupāla, Pauṇḍra, and Śälva constantly thought of Krsna’s gait, play, glance, and so on, even while lying down on their beds or sitting comfortably. Consequently, their minds were imprinted with the shape of Kṛṣṇa’s form, and ultimately they attained the lib- erated state of similarity with His form. What then can be said of those whose minds are attached to Him” (SB 11.5.48)?2t ti ai of And: “How astonishing indeed! Although the unvirtuous she- demon Pūtanā, the sister of the demon Baka, applied deadly poi- son to her breast and suckled Śri Krsna with the intent of killing Him, she was granted a position corresponding to a foster- mother. Consequently, could there be anyone more merciful than Him, whom we should approach for shelter” (SB 3.2.23)?3 तेषामप्यनुग्रहं करोतीति भावः ॥ Haw elds The conclusion is that Bhagavan certainly blesses the asuras also. 2 aleas vairena yam nṛpatayaḥ sisupala-paundra-35% FIF 2 Piaf PFF salvadayo gati-viläsa-vilokanadyaiḥ dhyāyanta akṛta-dhiyaḥ śayanāsanādau tat-samyam āpur anurakta-dhiyam punah kim को ers the aho baki yaṁ stana-kala-kūtam jighāmsayāpāyayad apy asādhvi of the lebhe gatim dhätry-ucitām tato’nyam kam va dayalum saranaṁ vrajema and 666 103 Bhagavan Protects His Devotees and Kills the Asuras Commentary od morassada bna sautixsaediat asaray led a bite smo tal stained alqining aids no sbasqxo ixen et al.8.1 ni bora od jew your fear yd esbulonios ad nl.8.tani BHAGAVAN IS CALLED SATYA-KRT, which means that His creation is satya, or real, and not mithya, or illusory. He is the propellor of time through His intrinsic potency. Time regulates the evolu- tion of prakṛti. Bhagavan impels time and thus causes the evolution of prakrti without directly coming into contact with her. He does so to assist the devas who have been imbued with a portion of His potency, and especially to bless the devotees in the world who are still striving to attain perfection. Thus, His real purpose is to give pleasure to His devotees. Other operations, such as the sustenance of the universe, take place only as a side effect of this. Bhagavan’s actions are comparable to that of a king. When a king or a head of state goes somewhere on official business, then many secondary things happen as a result of his visit. The roads may be repaired, gardens maintained, lighting fixed on the streets, and so on. The same occurs on a cosmic scale in the case of Bha- gavan’s appearance. He comes only to give delight to His devotees, but as a concomitant effect, the universe is maintained. zale His As for His slaying the unrighteous, even that is a boon for them. The two verses referred to here (SB 11.5.48 and 3.2.23) describe that the asuras killed by Kṛṣṇa attained liberation, which is so rarely achieved, and this too in spite of being inimical to Him. Kings like Śiśupāla and Paundraka attained sarūpya-mukti, and Pūtanā attained the position of a foster-mother. Even brahma-jñānīs cannot attain such a position. Śrī Sukadeva began answering King Parikṣit’s query in SB 7.1.7. The fundamental principle, stated in the subsequent verse (SB 7.1.8), is that Bhagavan acts only for the sake of His devotees, whereas the functions of the creation, sustenance, and dissolution of the cosmos are carried out solely to facilitate that purpose. He does not personally deal with His extrinsic energy. Time (kāla) is the medium through which He executes His functions in regard to the extrinsic potency. Time is His subtle effort, or in other words, His volitional act (cestā). 667 III The Ontology of Maya - Bahiranga-sakti co In the next three and a half verses from the same series, Śrī Śuka expands on this principle. Then, in the last one and a half verses, he concludes by reaffirming what he stated in SB 7.1.8. In the next anuccheda, Śuka provides an example of this principle, referring to the story of Prahlada. Eastend Snow plan to mol therefore, ever the asymas, as described mil to is of sldsingmo 938 zolios gravi gara alsamda si no bazi yanngil bonis jaier aasbrag baylenen ad yard ther what were Enc said to gas adi ni ala ofin209 800 80000 9068 assjovob xil of zigtab svig of vino e of those w no es bre medi vol mood sel tednov ostrigiran sdt gatvala gutvala all zoł RA than gabi gainswang neged svobodu mà (8.1.rse) sarov insupseduesit at botata olgining isinsebut dr www slt to notulosath has combine to mara sili Loob ali #zogany todolos tuo helyen az 200300 oris et (eins) oniri wandelanie al die lesb vilenos og for 2010 H dair guns mulber (tera) foc lenobilov 668 Halne ogrendido y bar ser in that Mirada recounted the history in question to aftero vin’s killing of the daityas not a matter of siding with the suras, bigchs bisual gestalten woharkaben ada nist strbread away table to produ Anuccheda 104 bond balibbeby SINA) Habulofib The History of Jaya and Vijaya bad blogs hdbye to show that the purpose of Srimad Bhagadasaudio giubbi wgasib bos ugal navegada lo staveb trong saw shalder! 92063ed svaberthian yd nisla zaw ugiasisyostiH ugledeyosi १०४ । तदेवं सिद्धान्तं प्रदर्श्य तत्र स्वभक्तानुग्रहमात्रप्रयोजनस्तत्तत् करोति परेश इति प्रतिज्ञातार्थोदाहरणाय प्रह्लादजयविजयादिकृपायाः सूचकमितिहासविशेषमाह (भा० ७।१।१२) - 03 9lds 915 Hova mort ed IN THIS WAY, after demonstrating the scriptural conclusion [regarding the true import of Bhagavan’s acts], Śri Suka relates a specific story that exhibits Bhagavan’s mercy on Prahlada, Jaya, and Vijaya, as an example affirming that Bhagavan asa performs all actions with the sole purpose of blessing His devotees: public at easqueroob es salvise IsoT919 idi ni badail sdf Jantage baasid asw navegada dynods as hoqqa year fi yllen अत्रैवोदाहृतः पूर्वमितिहासं सुरर्षिणा । qasws vilees at aud eoru प्रीत्या महाक्रतौ राजन् पृच्छतेऽजातशत्रवे ॥ २९२ ॥ इत्यादि । gorstog esstovebradio all to sassig ad lero King, the celestial sage, Śri Narada, affectionately narrated a buchistory on this very matter to Emperor Yudhisthira in response vs ess to his questions at the time of the great sacrifice [Rājasūya].srt att (SB 7.1.12)1 ishib soubor avowed as bus ainslq anuvegada vizalimi2 slaw sme sdo gaisiltu sfidwasawoll bas टीकैव दृश्या ॥ श्रीशुकः ॥ is s sonsvs on sidalisva vilaupe along visit sausbed as dwetan adivite is to sensed 11 of evi20892, 976 Śrīdhara Svāmi’s commentary on this verse should be consulted [as it confirms the exact point in question]. Basupsenos ore bre 17 surarṣiṇā atraivodahṛtaḥ purvam itihāsam surarsina ed anolinsa imivao svi ni prityä mahakratau rajan prcchate’jäta-satrave o od bluoda sexov svode odt 669III The Ontology of Maya - Bahiranga-sakti Commentary expands on this prin ses from the same sent Then, in the last one and a half verses, A CONCLUSION becomes explicit by providing a lucid example. The history of Jaya and Vijaya, who were cursed by the four Kuma- ras, was discussed in Bhagavat Sandarbha (Anuccheda 79); see also Priti Sandarbha (Anuccheda 7). They became the formidable asuras, Hiranyakasipu and Hiranyākṣa. Hiranyākṣa was killed by Śrī Varahadeva when he challenged Him, while the latter was engaged in rescuing Mother Earth. Prahlada was a great devotee of Bhagavan Viṣṇu and the son of Hiranyakasipu. Hiranyakasipu was slain by Nrsimhadeva because he had been torturing his innocent son Prahlada on account of the latter’s devotion to Visņu. In both instances, fierce duels broke out between Bhagavan and the two brothers. From such stories, it is exceedingly clear that Hiranyakasipu and Hiranyākṣa were able to oppose and fight Bhagavan solely because they had been empow- ered by Him. Bhagavan killed both of them to protect His devotees, i.e., Mother Earth and Prahlada. His appearances as Varahadeva and Nrsimhadeva were both conducted for the sake of His devotees. all Both Hiranyakasipu and Hiranyākṣa were ultimately reestab- lished in their eternal service as doorkeepers in Vaikuntha. Exter- nally it may appear as though Bhagavan was biased against the asuras, but in reality He was playing exclusively with His own potency, which He had invested in them for their pleasure and for the pleasure of His other devotees. The conclusion is that Bhagavan is neither biased nor cruel, even though He sometimes appears to be so. He is like a cloud that showers rain without any discrimination. Different trees, plants, and creepers, however, produce different types of fruits and flowers while utilizing the same water. Similarly, Bhagavan’s grace is equally available to everyone at all times, but the devas are responsive to it because of their sattvika nature, whereas the asuras, being influenced by rajas and tamas, are indifferent to it are and are consequently entangled and suffer. am? Jiva Gosvāmi mentions that Śrīdhara Svāmi’s commentary on the above verse should be consulted. Śrīdhara Svāmi states therein 670 104 The History of Jaya and Vijaya that Narada recounted the history in question to affirm that Bhaga- van’s killing of the daityas was not a matter of siding with the suras, but rather an instance of His mercy on His devotees who had taken a demoniac birth due to a brahminical curse. He further says that Bhagavan slayed them in spite of being entirely free from malice toward them. So, his commentary precisely confirms the points brought out by Jiva Gosvāmī in the last few sections. In the next section, Śrī Jīva Gosvāmī begins a lengthy analysis to show that the purpose of Srimad Bhagavata Purana is to establish Bhagavan. IV Determination of Bhagavan as the Subject of Bhagavata Purana 671 Topid you d da vedants or nobleaup ni rotal adt betavooer bare d 2012 sdi dilw grible to settem a ton ew zoylish art to gaillis! s’hav Teddies outlaystored or build spinamahan Prog ada duitslae vtismmon did tommoth boswo Hiranyalcafipoenolpettivo sviled me guand Weylamidagdadalagadób, a pige Prahlada was a great devotee of Bhagavan Viggo and-tvegard Frapyalasipn. Hiranyakasipu was slain by Nealthliadeva because he had been torturing lus.Innoson Prahlada ou count of the latter’s devotion to Vinnu. In both instances, fierce duels broke out between Bhagavan and the two brother. From such stories. It is exceedingly clear that Hiranyakasipu and Hiranyaka were able to oppose and figh and fight Bhagwan solely because they had been empow red by Him. Bhagawan killed Toy Mother Earth and and Nahadevar Both Hiranyalcald them to pro lished in their eternal service an doorkeepers His devotees hadava nally it may appear as though Bhagavan vas biased against the asions, but in reality He was playing exclusively with Hill own potency, which He had invested in then for the pleasure of His other devoteek pleasure and for The conclusion is that Bhagavan in neither hlased nac cruel, even though He sometimes appears to be so He is Urea cloud that showers rain without any discrimination: Different trees, plants, and creepers, however, produce different types of felis and flowers while utilizing the same water. Similarly, Bhagavan’s grace is equally available to everyone at all finies, but the devon are responsive to it because of their sattvika nanire, whereas the nsums, being Influenced by hajos and tomas, are indifferent to it and are consequently entangled and malfer Tiva Gosvim mentions that Sridhara Svät’s commentary on the above verse should be consulted. Seidhara Sehmt states therein 1 The First of Six Criteria: Concurrence of Opening and Closing Statements Amaechadas The Opening Statement Correlated to Brahina-utras La IV Determination of Bhagavan as the Subject of Bhāgavata Purāņa The Opening Suite Anuccheda 105 The Opening Statement Ten the Concluding Sta of the Opening Sta Meanin da tas navegada to noitenimde VI so stavegadato 1 The First of Six Criteria: Concurrence of Opening and Closing Statements on Anucchedas 105-106 and Gayatri Bhagavata Purana Is an Explanation The Opening Statement Correlated to Brahma-sutras 1.1.1–5 Anucchedas 105.1-105.9 The Opening Statement Correlated to Gayatri Anuccheda 105.10 tary The Opening Statement Correlated to the Ten Topics-tality or The Concluding Statement Determines the Meaning of the Opening Statement Anucchedas 105.11-106 accordance with be perce Innate recipient, In this mat- and (chat Yet, In howering may either as er as benefi ficial or sa detrimental]. Bhagavin’s (antur-blueva), conclusively expressed here, Is exactly in accordance with the principle derived from the following aphorbum of the rain-tru (1.1.34) as its distilled essence (nirgalita ortha): “There exists no partiality or cruelty In Bhagavan because the pleasure and pain experienced by liv ing beings are entirely dependent upon their karna. Such is the conclusion of serly वादिचादित्वं च दृश्यते ag Lagas या दक्षिणा sisth xi to je dr atnemetst2 gaizolo bas gaiasqoto oor-2012nhos 2-LLrecruz-amdata of batsismo smeta gainogo srit myad of betala mesta gainego sr ot.com be unk A abigot ustadi od baslerosis12 gainsq0 ell guinesM adi asalmistet galbulo srit fremst grinsqo sto 001-11.201 harbour anam klavägen 16 15 dua oras nevaged to notinaristed vi bonhelgin Blolgend salts facial al hoorque han tal giza Ola to (ast) nobisteslimam Slotquot gaied as stulped A si ofer vistamalla you Anuccheda 105 In [adbhutin di gated Bhāgavata Purāna as the Natural Commentary on Brahma-sūtra and Gayatri oshib to jedi 105.1 Bhāgavata Purāņa Is an Explanation ator Tots badiwash omanh-ngoloM of the Brahma-sutra - Sūtra 1.1.1a fursa १०५ । तदेवं सर्वेऽपि वैषम्यनैर्घृण्ये परिहृते । ईश्वरस्तु पर्जन्यवद् द्रष्टव्य इत्यस्य- ब्रह्मसूत्रनिर्गलितार्थन्यायस्याप्यत्रैवान्तर्भावसिद्धेः । omlisaros at [olorive al bas blo IN THIS WAY, all instances whatsoever of apparent partiality or cruelty on the part of Bhagavan have been refuted. In this mat- ter, His actions are to be viewed like that of a rain cloud [that showers water on all surfaces without discrimination. Yet, in accordance with time, place, and recipient, such showering may be perceived either as beneficial or as detrimental]. Bhagavan’s innate disposition (antar-bhava), conclusively expressed here, is exactly in accordance with the principle derived from the following aphorism of the Brahma-sutra (2.1.34) as its distilled essence (nirgalita-artha): “There exists no partiality or cruelty in Bhagavan because the pleasure and pain experienced by liv- ing beings are entirely dependent upon their karma. Such is the conclusion of scripture.” इति ब्रह्मभगवत्परमात्मानो विवृताः । तदेवं त्रिव्यूहत्वमेव व्याख्यातम् । क्वचिद् वासुदे- वादिचतुर्व्यूहादित्वं च दृश्यते । स च भेदः कस्यचित् केनचिदभेदविवक्षया भेदविवक्षया च नायुक्तः । तदुक्तं मोक्षधर्मे नारायणीये (म० भा० १२ । ३३६।५३) - arthe olige Isa ito Endigy-k 1 vaiṣamya-nairghṛṇye na säpekṣatvät tatha hi darśayati bild Bahls ne 677 IV Determination of Bhagavan as the Subject of Bhagavata Purāṇa Thus, Brahman, Bhagavan, and Paramātmā have been explained. In this regard, what has been depicted is in fact the threefold manifestation (tri-vyuha) of the One Absolute. At other times, scripture may alternately refer to the Absolute as being fourfold (catur-vyuha), beginning with Vasudeva [Sankarṣaṇa, Pradyu- mna, and Aniruddha]. This distinction too [of the One indivis- ible Absolute as being threefold or fourfold] is not improper, since the inclusion of one manifestation by another may be described either from the perspective of nondifference or from that of difference, depending on the intention of the inter- preter. This is expressed in the Nārāyaṇīya section of the Mokṣa-dharma: 1201 ixa as al sau stavegada एकव्यूहविभागो वा क्वचिद् द्विव्यूहसञ्ज्ञितः । त्रिव्यूहश्चापि सङ्ख्यातश्चतुर्व्यूहश्च दृश्यते ॥ २९३ ॥ इति । The Onefold Absolute [i.e., constituting a single undivided o whole] is sometimes described as twofold, elsewhere as three- fold, and in other places still as fourfold. TO Santi-parva 348.57)2 to 19 (Mahabharata, adw aspustani lis YAW BUT VI tem aidt at better aged oved nevsgade to treg srt no pleurs श्रुतिश्च “स एकधा भवति त्रिधा भवति” ( छा० ७।२६।२) इत्याद्या । os ail 197 There is also a Śruti to this effect: “He is onefold; then again, He becomes threefold” (CHU 7.26.2).slami di s anevagada. Isinamas to istoftened an artis bevisoraq ed अथ पूर्वरीत्या चतुर्व्यूहत्वाद्यविसंवादितया यदत्र त्रिव्यूहत्वं दर्शितं तत्र प्रथमव्यूहस्य श्री- भगवत एव मुख्यत्वं यत् प्रतिपादकत्वेनैवास्य महापुराणस्य श्रीभागवतमित्याख्या । यथोक्तम् “इदं भागवतं नाम पुराणं ब्रह्मसम्मितम् ” ( भा० १ । ३ । ४०) इति । So, in accordance with the aforementioned principle [of the One Absolute manifesting in different aspects], Ultimate Reality’s threefoldness has been described in Srimad Bhagavatam with- out any contradiction with its fourfoldness and so on. Among the threefold manifestation, the first of all, namely, Śrī Bhaga- vān, is indeed primary, and this illustrious Purāna has been 2 3 eka-vyūha-vibhāgo vā kvacid dvi-vyuha-sañjñitaḥ tri-vyuhaś căpi sankhyātaś caturvyuhaś ca dṛśyate sa ekadha bhavati tridha bhavati i britat STF 15 678 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri named Śrī Bhāgavatam only because it propounds the truth of Bhagavan. As is said, “This Purana known by the name Śrimad Bhāgavatam is equal to the Vedas” (SB 1.3.40).* तस्य हि प्राधान्ये षड्विधेन लिङ्गेन तात्पर्यमपि पर्यालोच्यते- Puns bns We will now deliberate on the meaning of the Bhāgavatam according to the six criteria by which a book’s purport is assessed, in view of this preeminence of Śri Bhagavan. These criteria are described as follows: उपक्रमोपसंहारावभ्यासोऽपूर्वता फलम् । अर्थवादोपपत्ती च लिङ्ग तात्पर्यनिर्णये ॥ २९४ ॥। Math bral The sixfold criteria by which one can establish the meaning [of a text] are (1) the introductory and concluding statements, (2) repetition, (3) originality, (4) result, (5) glorification, and (6) blogical confirmation.” mi bas roz to biovab इत्युक्तप्रकारेण । तथा हि तावदुपक्रमोपसंहारयोरैक्येन (भा० १।१।१) - And so, by the unity of the introductory and concluding state- ments of the Bhāgavatam [the preeminence of Bhagavan is demonstrated]: pas batine baby जन्माद्यस्य यतोऽन्वयादितरतश्चार्थेष्वभिज्ञः स्वराट् तेने ब्रह्म हृदा य आदिकवये मुह्यन्ति यत् सूरयः । तेजोवारिमृदां यथा विनिमयो यत्र त्रिसर्गोऽमृषा धाम्ना स्वेन सदा निरस्तकुहकं सत्यं परं धीमहि ॥ २९५ ॥ by is unrestr plura ada Let us meditate on that Supreme Truth from whom this cos- mos emanates, in whom it exists, and into whom it will be dis- solved; who is concluded to be the foundational source through the import (artheṣu) of all the various types of Vedic statements, be they affirmative (anvayat) or disaffirmative (itarataḥ); who is fully cognizant of everything and self-resplendent (sva-rāt); idam bhāgavatam nama puranam brahma-sammitam 5 upakramopasaṁhäräv abhyaso’pūrvată phalam arthavädopapatti ca lingam tätparya-nirnaye 679IV Determination of Bhagavan as the Subject of Bhāgavata Purāṇa to who revealed the Veda, about which even great sages are per-a hoplexed, to the first seer [Brahma] by way of the heart; in whom the threefold creation is a real emergence, just as fire, water, a and earth intermix with each other to produce material objects;d and by whose own effulgence, all deception is utterly dispelled. (SB 1.1.1)6 भा० १२।१३।१९ – [The concluding chapter of Srimad Bhagavatam has the following verse:] differ depend कस्मै येन विभासितोऽयमतुलो ज्ञानप्रदीपः पुरा तद्रूपेण च नारदाय मुनये कृष्णाय तद्रूपिणा । lon of fasthe spans & flappisisine योगीन्द्राय तदात्मनाथ भगवद्राताय कारुण्यतस् तच्छुद्धं विमलं विशोकममृतं सत्यं परं धीमहि ॥ २९६ ॥ asta (1) are ast (a) bus. bus noits Let us meditate on the Supreme Truth, who is pure, spotless, devoid of sorrow, and immortal, who in the distant past gra- ciously revealed this peerless lamp of knowledge unto Brahmā, and then in the form of Brahma [disclosed it] to Nārada Muni, and as Narada to Kṛṣṇa [Dvaipayana Vyasa], and again as Vyasa to the chief of yogis [Śuka], and then as Suka to Bhagavad-rāta [King Parikṣit]. (SB 12.13.19)” अत्र पूर्वस्यार्थः “अर्थोऽयं ब्रह्मसूत्राणाम्” इति गारुडोक्तेरस्य महापुराणस्य ब्रह्मसूत्राकृ- त्रिमभाष्यात्मकत्वात् प्रथमं तदुपादायैवावतारः । The meaning of the first of these two verses is as follows: In the Garuda Purana, it is asserted, “This Bhāgavatam embodies the essential meaning of the Brahma-sutras.” According to this ⚫ janmädy asya yato’nvayad itaratas cartheṣv abhijñaḥ svarāt tene brahma hṛda ya ädi-kavaye muhyanti yat sürayaḥ tejo-väri-mṛdām yatha vinimayo yatra tri-sargo’mṛṣā dhamnă svena sada nirasta-kuhakam satyam paraṁ dhimahi kasmai yena vibhāsito’yam atulo jñana-pradīpaḥ purā tad-rupena ca naradaya munaye kṛṣṇāya tad-rūpiņā yogindraya tad-ätmanatha bhagavad-rātāya kāruṇyatas 7 tac chuddham vimalam viśokam amṛtam satyam param dhimahi This verse will be explained in Anuccheda 106. 8 artho’yam brahma-sūtrāṇām yunt blom opard 680 504 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri VI statement, this Maha-purana is a natural commentary on the Brahma-sūtras, and it is expressly for this reason that Vyasa- deva introduces the book with this first verse, which assumes the form of the meaning of the opening sutras. तत्र पूर्वम् “अथातो ब्रह्म जिज्ञासा ” ( ब्र० सू० १|१|१) इति व्याचष्टे “तेजोवारिमृदाम्” इत्याद्यर्धेन । योजनायां प्राथमिकत्वादस्य पूर्वत्वम् । तत्र ब्रह्मजिज्ञासा इति व्याचष्टे “परं धीमहि” इति । The first of the Brahma-sutras, “Now, therefore, inquiry should be made into the Absolute Truth” (athāto brahma-jijñāsā, vs 1.1.1), is explained by the second half of the verse, beginning with tejo-väri-mṛdām. This part of the verse [which contains the subject, param] logically comes first, because the subject is to be treated first through syntactical readjustment. In this regard, [Vyasa] clarifies the meaning of inquiry into the Absolute Truth, brahma-jijñāsä, by the words param dhimahi, “Let us meditate on the Supreme.” परं श्रीभगवन्तं धीमहि ध्यायेम । तदेवं मुक्तप्रग्रहया योगवृत्त्या बृहत्त्वाद् ब्रह्म यत् सर्वा- त्मकं तद् बहिश्च भवति । तत् तु निजरश्म्यादिभ्यः सूर्य इव सर्वेभ्यः परमेव स्वतो भवतीति मूलरूपत्वप्रदर्शनाय परपदेन ब्रह्मपदं व्याख्यायते । तच् चात्र भगवानेवेत्यभिमतम् । पुरुषस्य तदंशत्वान् निर्विशेषब्रह्मणो गुणादिहीनत्वात् । “The Supreme” (param) refers to Śrī Bhagavan, and dhimahi means “let us meditate upon.” In this way, by its unrestricted primary meaning, Brahman, which is the totality due to its immensity (bṛhatva), is also beyond everything. As the sun is in fact identical with its rays and also superior to them, Brah- man is naturally everything and yet distinct from and superior (param) to everything. To disclose this original feature of the Absolute, the word brahman is being explained by the word param. The intention here is that Brahman is nothing other than Bhagavan, since the Purușa, or Paramātmā, is but His part, and unqualified Brahman is devoid of attributes, such as form. [Therefore, the word param cannot refer either to Paramātmā or Brahman.] 681 hoovin as the Subject of Bhāgavata Purāṇa IV Determination of Bhagavan as the Subject of 1 उक्तं च श्रीरामानुजचरणैः “सर्वत्र बृहत्त्वगुणयोगेन हि ब्रह्मशब्दः । बृहत्त्वं च स्वरूपेण गुणैश्च यत्रानवधिकातिशयः सोऽस्य मुख्योऽर्थः । स च सर्वेश्वर एव” इति । Śrī Rāmānujācārya has also commented, “The term brahman is applicable to anything that possesses the quality of greatness (brhattva, from the root √brmh), but it primarily denotes that which, by its essential nature as well as by its qualities, pos- sesses this greatness to an infinite degree; and such is only the Supreme Controller of all (sarveśvara)” (Śrī-bhāṣya 1.1.1). । उक्तं प्रचेतोभिः “न ह्यन्तस्त्वद्विभूतीनां सोऽनन्त इति गीयसे” (भा०४।३०।३१) । तत एव विविधमनोहरानन्ताकारत्वेऽपि तत्तदाकाराश्रयपरमाद्भुतमुख्याकारत्वमपि तस्य व्यञ्जितम् । तदेवं मूर्तत्वे सिद्धे तेनैव परत्वेन तस्य विष्ण्वादिरूपकभगवत्त्वमेव सिद्धं तस्यैव ब्रह्मशिवादिपरत्वेन दर्शितत्वात् । The Pracetas also sang, “Because there is no limit (anta) to Your opulences, You are therefore celebrated as the unlimited (Ananta)” (SB 4.30.31).10 For this reason, although Bhagavan has unlimited forms, each with their own enchanting beauty, it is also implied that He has one supremely astonishing primary form [para] that is the support of all the others. Once it has been established in this manner that the Absolute [para] is intrinsi- cally endowed with form, it is thereby concluded that the Abso- lute is none other than Bhagavan, having forms such as Visņu, by the very same reason of superiority [paratva], because He alone is described as superior [para] to Brahma, Śiva, and so on. 典 Commentary ŚRĪ JIVA GOSVĀMI HAS EXPLAINED that Bhagavan is free of all bias. He is like a rain cloud that showers water on all without discrimina- tion as to rich or poor, pious or sinful. Nourished by rain water, a lemon tree produces sour fruit, whereas a mango tree yields sweet fruit. The difference in the taste of various fruits is not because of sarvatra bṛhattva-guna-yogena hi brahma-sabdah. bṛhattvam ca svarupena gunais ca yatrānavadhikāti-śayaḥ so’sya mukho’rthaḥ, sa ca sarvesvara eva.19.151 10 na hy antas tvad-vibhutinām so’nanta iti giyase de To 682 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri any discrimination on the part of the rain water but on the nature of the different trees. Similarly, Bhagavan is equal to all. Every- body experiences pleasure or pain strictly in accordance with their own deeds and not due to any partiality on the part of Bhagavan. In this way, Śrī Jiva has explained the three manifestations of the One Supreme Reality (tattva), i.e., Brahman, Paramātmā, and Bhagavan, mentioned in the vadanti tat verse (SB 1.2.11) on which this treatise is based and which was begun in the first anuccheda of Bhagavat Sandarbha. Brahman and Bhagavan were discussed in Bhagavat Sandarbha, and Paramātmā is elucidated in the present so il madi olalonos stebin all of nest volume,onion- zatsz Juodiw Now Jiva begins an analysis of the Bhāgavata Purāņa to show that of these three manifestations of the Absolute, Bhagavan is sup- reme and that He is the chief subject matter of this work. It is for this reason that Śrimad Bhagavata Purana, which was established as the topmost authority on the self-disclosure of the Absolute, is so-named. The word bhāgavata means “of or relating to Bhagavan” (bhagavata idam). Thus, the name of this Purana means that which explains the form, nature, attributes, actions, associates, abode, and devotees of Bhagavan. To show that Bhagavan is the main subject of the Bhagavata Purāṇa, Śrī Jīva analyzes the six criteria that indicate the prin- cipal topic or subject matter of a book. The first item of these six is the concurrence of its opening and closing statements. In the Bhāgavata Purana, both of these verses contain the same for- mula - satyam param dhimahi - “Let us meditate on the Supreme Truth.” Śrī Jiva begins his analysis of the first verse by showing that the Supreme Absolute Truth is Bhagavan, and not Brahman or Paramātmā. According to the Garuda Purana statement cited here (discussed in Tattva Sandarbha, Anucchedas 19-21), the Bhāgavata Purāna is an explanation of the Brahma-sutras by the author of the sutras him- self. Although the explanation of the sutras that the Bhāgavatam provides is not carried out in a sequential manner as in a tradi- tional commentary, it discloses their real meaning. As an indicator 683 IV Determination of Bhagavan as the Subject of Bhagavata Purāņa of this, the very first verse opens with the famous words of the sec- ond sutra (janmädy asya yataḥ). Additionally, it also contains the meaning of the first Brahma-sutra, which is elaborated in the sec- ond half of the verse. The reversal of the order is a result of its poetic composition, but the proper order is restored when the sentence is syntactically rearranged in prose form. The word param in the first verse is identified with the word brahma found in the first sutra (athāto brahma-jijñāsā). Śrī Jīva says that if the unconditioned or primary meaning (mukta-pragrahaya yoga-vṛttyä) of the word brahman, indicated by the word param, is taken to its ultimate conclusion, then it can refer only to Bhagavan. Mukta-pragraha means “unrestricted,” like a horse without reins that will run at top speed until it tires out and comes to rest. Usu- ally the word brahman is used to refer to the formless qualityless Absolute. But the unrestricted meaning of the word is Bhagavan. To show this, Śrī Vyasa has used the word param as a synonym of brahman in the first verse. The word brahman means “the great- est,” which is the same import of the word param (supreme). To be the greatest or the supreme implies that there must be some- thing inferior to it. This ultimate Reality must have some qualities by virtue of which it is supreme or superior. This cannot be unqual- ified Brahman, because Brahman is the Absolute divested of form, attributes, and action. It also cannot be Paramātmā, who is only a partial manifestation of Bhagavan, because a part cannot be supe- rior (param) to the whole that encompasses it. Therefore, the only remaining alternative is Bhagavan. Śrī Rāmānujācārya’s testimony is also given to support this meaning of Brahman.moz-lum Moreover, the word param cannot refer to devas such as Śiva and Brahma, because Viṣṇu is superior to them. This was established in Bhagavat Sandarbha (Anucchedas 37-38) and in the beginning of Paramātmā Sandarbha (Anucchedas 8-13). To porting of ed ap motoropone di ter zotin si to objemals er dgoodila sa 684 105 B Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri 105.2

Inquiry Signifies Meditation on Bhagavan Sutra 1.1.1 orvi bellas vdqocal अत्र जिज्ञासेत्यस्य व्याख्या “ धीमहि” इति । यतस्तज्जिज्ञासायास्तात्पर्यं तद्ध्यान एव । तदुक्तमेकादशे स्वयं भगवता (भा० ११।११।१८) - In this verse, the word dhimahi is offered as an explanation of the word jijñāsā [from the first Brahma-sūtra], because the pur- pose of inquiry (jijñāsā) into the Absolute is nothing other than meditation on Him. This is affirmed by Bhagavan Kṛṣṇa Himself in the Eleventh Canto: शब्दब्रह्मणि निष्णातो न निष्णायात् परे यदि । श्रुतस्तस्य श्रमफलो ह्यधेनुमिव रक्षतः ॥ २९७ ॥ इति । ποποί Hem nied ton blow watulond A as to raidet If one has mastered the study of the Vedic mantras (sabda- brahma) but has not immersed himself in the Supreme Truth (pare), then the reward for his hard work is nothing but the labor itself, like that of a person caring for a dry cow. (SB 11.11.18)11 ded 1355 nong other than the original Complete Person, Svaya Bh ततो धीमहीत्यनेन श्रीरामानुजमतं जिज्ञासापदं निदिध्यासनपरमेवेति । स्वीयत्वेनाङ्गी- करोति श्रीभागवतनामा सर्ववेदादिसाररूपोऽयं ग्रन्थ इत्यायातम् । धीमहीति बहुव- चनं कालदेशपरम्परास्थितस्य सर्वस्यापि तत्कर्तव्यताभिप्रायेणानन्तकोटिब्रह्माण्डान्त- र्यामिणां पुरुषाणामंशिभूते भगवत्येव ध्यानस्याभिधानात् । अनेनैकजीववादजीवनभूतो विवर्तवादोऽपि निरस्तः । Thus, by its use of the word dhimahi, it can be concluded that this book, called Śrī Bhāgavatam, which is the essence of all the Vedas, accepts as its own the opinion expressed by Śrī Rāmānuja that jijñāsă means nididhyasana, or “profound and repeated meditation.” The use of the plural in dhimahi means that it is incumbent on all people existing in different times, places, and traditions to meditate only on the Complete Whole, Śrī 11 sabda-brahmani niṣṇāto na niṣṇāyāt pare yadi śrutas tasya śrama-phalo hy adhenum iva raksatah 12 See Śri-bhāṣya on vs 1.1.1. new sodno M og ad med noeud story ef 685 IV Determination of Bhagavan as the Subject of Bhagavata Purāņa Bhagavan, who is the source of all Purusas, His integrated self- expansions who are immanent within each of the unlimited universes. By this, the philosophy called vivarta-väda, whose central tenet is that there is only one jiva, is refuted. TRD DIE ध्यायतिरपि भगवतो मूर्तत्वमपि बोधयति ध्यानस्य मूर्त एवाकष्टार्थत्वात् । सति च सुसा- ध्ये पुमर्थोपाये दुःसाध्यस्य पुरुषाप्रवृत्त्या स्वत एवापकर्षात् तदुपासकस्यैव युक्ततमत्व- निर्णयाच्च । The use of the verb “meditate” also leads to the understanding that Bhagavan has a form because: (1) Meditation can be per- formed most easily only on an object with form; (2) Medita- tion on the formless is naturally inferior, because when an easy method to attain the goal of human life is readily available, one would not be inclined to seek out a difficult path; (3) Because the worshiper of the Absolute with form has been determined to be the most advanced in yoga (yuktatama). तथा च गीतोपनिषदः (गीता १२ । २-३, १२।५ ) - These conclusions are stated in the Gitā: मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते । श्रद्धया परयोपेतास्ते मे युक्ततमा मताः ॥ २९८ ॥ ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते । ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ॥ २९९ ॥ क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् । Len To salil Hardi Todal ads अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते ॥ ३०० ॥ इति । 63 mony BESTOW on Yo san att vd audr dants adt Those who worship Me with transcendental faith, absorbing their minds in Me and ever united with Me, I regard as the highest realizers of yoga. chadedF W.moltstibom But those who worship the imperishable, ineffable, and unman-ai ifest and who are engaged in the welfare of all beings also attain Me alone. boy sing toyoiply on For those whose minds are attached to the Unmanifest, there is greater tribulation, because the goal of the Unmanifest 686

Bhāgavata Purāṇa as the Natural Commentary 105 B on Brahma-sutra and Gayatri is attained by embodied beings only with great difficulty. (GĪTĀ 12.2-3, 5) 13 इदमेव च विवृतं ब्रह्मणा (भा० १०।१४१४) - This very fact has been explained by Brahma: स baipurda श्रेयःसृतिं भक्तिमुदस्य ते विभो क्लिश्यन्ति ये केवलबोधलब्धये । तेषामसौ क्लेशल एव शिष्यते नान्यद् यथा स्थूलतुषावघातिनाम् || ३०१ ॥ इति । O 9100 almighty Lord, those who undergo pains to attain realization bal of the Self alone [in isolation from the non-self], giving up the nb most beneficial path of bhakti, gain only labor and nothing else, like those engaged in threshing coarse husk devoid of grain. (SB 10.14.4)14 slane the अत एवास्य ध्येयस्य स्वयं भगवत्त्वमेव साधितम् । शिवादयश्च व्यावृत्ताः । तथा धीमहीति लिङा द्योतिता पृथगनुसन्धानरहिता प्रार्थना ध्यानोपलक्षितभगवद्भजनमेव परमपुरुषार्थत्वेन व्यनक्ति । It is therefore concluded that the entity to be meditated upon is none other than the original Complete Person, Svayam Bha- gavān, while others, such as Śiva, are excluded. Additionally, the optative mood (lin)15 of the verb dhimahi (“let us meditate”) signifies a prayer without any separate aim exclusively for the service of Bhagavan as the supreme goal of human life, service herein indicated by the act of meditation. ततो भगवतस्तु तथात्वं स्वयमेव व्यक्तम् । ततश्च यथोक्तपरममनोहरमूर्तित्वमेव लक्ष्यते । तथा च “वेदानां सामवेदोऽस्मि ” (गीता १०।२२) इति । तत्र च “बृहत्साम तथा साम्नाम्” 13 mayy äveśya mano ye mam nitya-yukta upăsate śraddhaya parayopetas te me yuktatamā matāḥ ye tv akṣaram anirdeśyam avyaktam paryupăsate te präpnuvanti mām eva sarva-bhūta-hite ratāḥ kleśo’dhikataras teṣām avyaktāsakta-cetasām avyakta hi gatir duḥkham dehavadbhir avapyate 14 śreyah-sṛtim bhaktim udasya te vibho klisyanti ye kevala-bodha-labdhaye badd teṣām asau klesala eva sisyate nanyad yatha sthula-tuṣāvaghātinām is The optative mood (lini) in Sanskrit expresses hope, expectation, possibility, advice, or a soft command. mominba arnt amie-to 687 of Bhāgavata Purāṇa IV Determination of Bhagavan as the Subject of (गीता १० । ३५) इत्युक्तमहिम्नि बृहत्साम्नि “बृहद्धामं बृहत् पार्थिवं बृहदन्तरीक्षं बृहद् दिवं बृहद् वामं बृहद्भ्यो वामं वामेभ्यो वामम्” इति । Therefore, the fact that Bhagavan is of that nature [to be the entity upon whom meditation is advised] is self-evident. It thus indicates that Bhagavan is specifically endowed with a sup- remely enchanting form. For, it is said in the Bṛhat-säma, whose glories have been extolled [by Bhagavan Himself]: “He is greatly effulgent, immense as the earth, vast as the sky, abundantly illuminating like the day; His abode is great. His beauty exceeds that of the magnificent, and among the beautiful, He is more beautiful still.“16 The glories of Bṛhat-sama have been extolled [by Bhagavan Himself]: “Among the Vedas, I am the Sama Veda” (GĪTĀ 10.22),” and, “In the Sama Veda, I am the mantra called Bṛhat-sāma” (GĪTĀ 10.35).18 तदेवं ब्रह्मजिज्ञासेति व्याख्यातम् । with form has be 15531 to be jy wil sa Afri In this way, the brahma-jijñāsā [of Brahma-sutra 1.1.1] has been explained. viting adi jadi bahan -nda meyve nors stalamo laughed Commentary at 11 at Tato so i sele as done radio slide nivsy 30 (all) boom svitergo st qsa yos tuodfiw every e asftingiz According to Śrī Jiva Gosvāmi, the word jijñāsă in Brahma-sutra (1.1.1) is explained by the word dhimahi in the first verse of the Bhāgavata Purana. Inquiry into Brahman has no purpose other than meditation on that very Absolute. One does not inquire with- out any purpose (prayojanam anuddiśya mando’pi na pravartate). We make no effort to know about a subject in which we have no interest. Therefore, inquiry into Brahman must also have some purpose for which it is undertaken. That purpose is explained as meditation, dhimahi. 16 bṛhad dhamam bṛhat parthivam bṛhad antarikṣam bṛhad divam bṛhad vamaṁ bṛhadbhyo vamaṁ vamebhyo vāmam 17 vedānāṁ säma-vedo’smi 18 bṛhat-sama tathā sāmnăm the ge-gate be 688 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri In commenting on the Brahma-sutra in question, various ācāryas have explained that the words athato (atha atah) signify that a person whose heart has become purified by the execution of religious duties becomes inclined to brahma-jijñāsā!” This is because he realizes that all ritualistic activities for fulfilling certain desires produce results that are temporary and limited, while the realization of Brahman grants eternal beatitude. This realization is intuited through meditation, as is said: ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyasitavyaḥ (BAU 2.4.5). Therefore, inquiry into Brahman implies meditation on it; otherwise, mere study of the Vedas and the acquisition of theoretical knowledge are futile, like maintaining a dry cow.pl or to se desil art mont As understood from the first sutra, meditation on Brahman is the import of Vedanta, which is the essence of the Vedas, and since the Bhāgavatam begins with meditation on Bhagavan, it is the essence of the Vedas. This is also expressed by Sūta Gosvāmī: “Srimad Bhagavatam is said to be the essence of all Vedanta (i.e., the Upanisads)” (SB 12.13.15) 20 The plural in the verb dhimahi implies a multitude of meditators and thus refutes vivarta-vāda, which admits only one conscious being, or jiva. Moreover, it signifies that meditation on Bhagavan is not limited to a single person or group but is a universal process relevant for all times, places, and individuals. It also implies that Bhagavan has a form, since meditating on a formless reality is not possible. Meditation, or bhakti, is thus superior to jñāna or yoga. It is the ideal process. According to Brahma, the supreme authority on Vedic knowledge, any method without bhakti is useless (SB 10.14.4). In GĪTĀ 12.1, Arjuna inquires as to which transcendentalist is supe- rior- the one who worships Bhagavan directly or the one who worships His unmanifest form. Śrī Kṛṣṇa replies categorically that the first is superior, whereas the second is obliged to face 19 E.g., Sankara-bhāṣya: yataḥ “tam etam brahmana” ity-adi-śruti-prokta-praṇalikaya yajñādibhiḥ śuddhe cetasi brāhmaṇādinām adhikari-puruṣāṇāṁ brahma-jijñāsā bhavati. 20 sarva-vedanta-sāram hi śri-bhāgavatam işyate 689IV Determination of n of Bhagavan as the Subject of Bhāgavata Purāṇa many tribulations. He, therefore, personally recommends the first process to Arjuna. not abounds bentele vedno nol The object of meditation, Bhagavan, is beautiful beyond all com- parison. Nobody would choose an ugly object for meditation. In the tenth chapter of Bhagavad Gita, Śrī Kṛṣṇa describes His vibhuti, or majesty, to Arjuna. He explains that He is the best among every class of entities and the essence of every object in the cosmos. Among the Vedas, He is the Sama Veda, which is celebrated for its poetic nature. Therein too, He is the Bṛhat-sama, which depicts Bhagavan as the most beautiful person. So, to summarize all the implications of brahma-jijñāsā derived from the first verse of the Bhagavatam:

1. The ultimate meaning of the word brahman is Bhagavan.
2. Bhagavan is inclusive of and superior to the Brahman and mia myParamātmā manifestations. al aid anbo srs to sanseas srit 93. Bhagavan here means the original complete form, the basis of all other forms.
3. Bhagavan is superior to devas like Brahma and Śiva. 5. Jijñāsā means meditation on Bhagavan. 6. Meditation implies that Bhagavan has a form. Isnulqadr ex auda bra iad
4. Meditation also signifies that Bhagavan’s form is exquisitely ang beautiful. s el tud quong to nonaq signia a of bailmilton at 18. The plural number in dhimahi denies the vivarta-väda of Sanka-lo jona rācārya that accepts only one conscious being. and näus
5. The plural in dhimahi implies that bhakti is a universal process.
6. Any other process without bhakti is futile.
7. The object of meditation is Bhagavan, not Śiva or Brahmā. 105.3 th bil darow Study of Purva-mīmāmsā Leads to Inquiry into Brahman - Sūtra 1.1.1dw potasque al tex notisque al tax ad tert अथात इत्यस्य व्याख्यामाह “सत्यम्” इति । यतस्तत्र अथशब्द आनन्तर्ये । अतः शब्दो वृत्तस्य हेतुभावे वर्तते तस्मादथेति स्वाध्यायक्रमतः प्राक्प्राप्तकर्मकाण्डे पूर्वमीमांसया सम्यक्कर्मज्ञानादनन्तरमित्यर्थः । 690 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri Now the words atha and ataḥ [“Now therefore,” with which the Brahma-sutra begins] are explained here [in the first verse of the Bhāgavatam] by the word satyam. In this word pairing, atha is used in the sense of immediate sequence or succession, and the word ataḥ indicates the cause of the relation to the preced- ing topic. So, the word atha here means “after the attainment of complete knowledge of karma by deliberation on the Purva- mīmāmsā.” Such knowledge of moral obligation comes first in the sequence of study in the karma-kända. The word ataḥ then means that next in the sequence [after completing the study of karma-kāṇḍa], we come to the brahma-kända [as the subject of study]. अत इति तत्क्रमतः समनन्तरं प्राप्तब्रह्मकाण्डे तूत्तरमीमांसया निर्णेयसम्यगर्थेऽधीतच- राद् यत्किञ्चिदनुसंहितार्थात् कुतश्चिद् वाक्याद्धेतोरित्यर्थः । In this regard, causality of relation to the preceding topic, as indicated by the word ataḥ, is shown first of all because it is by deliberation on the Uttara-mimämsä [i.e., the Brahma-sūtras] that the proper meaning of all that was studied before [in karma- kāṇḍa] can be ascertained; secondly, because there is some con- comitant result available; and thirdly, because there are some statements in the karma-kända [which impel one to study the brahma-kāṇḍa]. [These three factors are described below.] BA पूर्वमीमांसायाः पूर्वपक्षत्वेनोत्तरमीमांसानिर्णयोत्तरपक्षेऽस्मिन्नवश्यापेक्ष्यत्वातविरुद्धांशे सहायत्वात् कर्मणः शान्त्यादिलक्षणसत्त्वशुद्धिहेतुत्वाच्च तदनन्तरमित्येव लभ्यम् । The meaning of atha atah is certainly “after the study and prac- tice of Purva-mimämsä,” as determined from the following rea- soning. Because the Purva-mimämsä is the oppositional princi- ple, it is certainly necessary [to have knowledge of it] in the study of Uttara-mimämsä, which is the concluding and sub- sequent work. Moreover, the Pūrva-mimämsä is determined to be helpful in some of its parts that are unopposed to the Uttara-mīmāṁsā. Additionally, karma [i.e., prescribed action] is instrumental in the purification of the heart characterized by the development of qualities such as peacefulness. 691 IV Determination of Bhagavan as the Subject of Bhagavata Purāņa वाक्यानि चैतानि “तद् यथेह कर्मजितो लोकः क्षीयत एवमेवामुत्र पुण्यजितो लोकः क्षी- यते । तद् य इहात्मानमनुविद्य व्रजन्त्येतांश्च सत्यकामांस्तेषां सर्वेषु लोकेषु कामचारो भवति” ( छा०८।१।६) इति । beau pi In support of this conclusion, we find the following statements: “Just as in this world, the body which is a result of karma comes to an end, so also in the next world, the pleasures attained through piety come to an end. Those who depart from this world after realizing the Self and the true intentionality [of the Self] can travel to all planets at their will” (CHU 8.1.6).21 “न स पुनरावर्तते” (छा० ८।१५।१) इति । “He does not return again” (CHU 8.15.1).22 Lybota “स चानन्त्याय कल्पते” (श्वे० ५।९) इति । “He becomes eligible for liberation” (su 5.9).23 brager sidi ni “निरञ्जनः परमं साम्यमुपैति ” (मु० ३।१।३) इति । dino moltersdilah vd “A person free from attachments attains sameness of nature with the Supreme Absolute” (MUU 3.1.3).2490 ed and fahrbol गीता १४ । २ - Isqmi And in the Gītā: hps rid ada ai atnameista इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः । सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥ ३०२ ॥ इति । play grandiflbp Those who have attained qualities like Mine by resorting to this knowledge are not born again at the time of creation nor are they distressed at the time of dissolution. (GITĀ 14.2)25 zi si siq tad 21 tad yatheha karma-jito lokaḥ kṣiyata evam evāmutra punya-jito lokaḥ kṣiyate. ya ihātmānam anuvidya vrajanty etāmś ca satyān kāmāms teṣām sarveşu lokeşv akama-cāro bhavati. 22 na sa punar avartate rating 831 to anos ni luigled od of 23 sa canantyāya kalpater 24 niranjanaḥ paramam samyam upaiti 25 idam jñānam upāśritya mama sädharmyam āgatāḥ sarge’pi nopajayante pralaye na vyathanti ca astilaup to tasmgolavah sdt 692 105 Bha Bhāgavata Purāņa as the Natural Commentary on Brahma-sutra and Gayatri तदेतदुभयं विवृतं श्रीरामानुजशारीरके-मीमांसापूर्वभागज्ञातस्य कर्मणोऽल्पास्थिरफ- लत्वं तदुपरितनभागावसेयस्य ब्रह्मज्ञानस्य त्वनन्ताक्षयफलत्वं श्रूयते । अतः पूर्ववृत्तात् कर्मज्ञानादनन्तरं ब्रह्म ज्ञातव्यमित्युक्तं भवति । तदाह सर्वादिवृत्तिकारो भगवान् बौधा- यनः “वृत्तात् कर्माधिगमादनन्तरं ब्रह्मविविदिषेति” । इति । Both of these paths [karma-kända and brahma-kāṇḍa] have been described in Śrī Rāmānujācārya’s commentary on the Brahma- sūtra (1.1.1): “It is understood from scripture that the result of karma, which is learned from the prior division of Mimämsä, is petty and temporary, while the result of the knowledge of Brahman, conclusively dealt with in the subsequent division (Uttara-mīmāṁsā), is unlimited and imperishable. Therefore, immediately after acquiring knowledge of karma from the prior instruction, Brahman is to be known. This is stated by Bhagavan Baudhayana, the earliest commentator [on the sutras], ‘After acquaintance with karma from Purva-mimämsä, one desires to know Brahman.”” 02 एतदेव पुरञ्जनोपाख्याने च दक्षिणवामकर्णयोः पितृहूदेवहूशब्दनिरुक्तौ व्यक्तमस्ति । तदेवं सम्यक् कर्मकाण्डज्ञानानन्तरं ब्रह्मकाण्डगतेषु केषुचिद् वाक्येषु स्वर्गाद्यानन्दस्य वस्तुविचारेण दुःखरूपत्वव्यभिचारिसत्ताकत्वज्ञानपूर्वकं ब्रह्मणस्त्वव्यभिचारिपरतमान- न्दत्वेन सत्यत्वज्ञानमेव ब्रह्मजिज्ञासायां हेतुरिति । The In the Ved “On This indeed is illuminated by the etymological meaning of the words pitṛ-hu and deva-hu, used for the right and left ears, respectively, in the narration of Purañjana [in SB 4.25.50-51; the right ear being geared to hearing topics related to the path of the forefathers, i.e., karma, and the left ear to that of the highest gods, i.e., jñāna]. In this way, after assimilating proper knowledge of karma-kända, one comes to understand the miser- able and temporary nature of “so-called” heavenly bliss through careful deliberation on it with reference to some statements found in the brahma-kända. For one thus equipped with this understanding and who recognizes Brahman as eternal tran- scendental bliss, knowledge that Brahman is the Supreme Truth itself becomes the cause for the inquiry into Brahman. 693 IV Determination of Bhagavan as the Subject of Bhagavata Purāṇa अथात इत्यस्यार्थे लब्धे तन्निर्गलितार्थमेवाह “सत्यम्” इति । सर्वसत्तादावव्यभिचारिस- त्ताकमित्यर्थः । परमित्यनेन अन्वयात् “सत्यं ज्ञानमनन्तं ब्रह्म ” ( तै० २।१) इत्यत्र श्रुतौ च ब्रह्मेत्यनेन । 1816 In this way, having understood the above as the meaning of the word pairing atha and ataḥ, [Śrī Vyasa] declares its quintessen- tial meaning as truth (satyam). The word satya means “that real- ity whose existence is utterly essential to all other existences. This is concluded because the word satyam is here coupled with the word param, and in the Śruti, it is in turn coupled with brahman, “Brahman is Truth, Knowledge, and Infinite” (satyam jñānam anantam brahma, TU 2.1.1). 970192901 dadarisqm one bast Imilau at (6

110. तदेवमन्यस्य तदिच्छाधीनसत्ताकत्वेन व्यभिचारिसत्ताकत्वमायाति । तदेवमत्र तदेत- दवधि व्यभिचारिसत्ताकमेव ध्यातवन्तो वयमिदानीं त्वव्यभिचारिसत्ताकं ध्यायेमेति भावः । [conite ad (an moo Jasilies st It is therefore concluded that because the existence of others is under His will, their existence is transitory. So, the sense is that till this point, we have been engrossed only in matters whose existence is temporary, whereas now we can meditate on that whose existence is eternal [satyam param dhimahi]. Commentary and to gaiarem lupigalomvis at yd botanimulli botanimulli al bsobni star After explaining the meaning of brahma-jijñāsā, Śrī Jiva goes on to clarify the meaning of the remaining part of the first sutra, i.e., athātaḥ. This pairing consists of two words combined in sandhi, atha, and ataḥ. The word atha is used to signify “auspi- ciousness, subsequence, beginning, inquiry, and completeness” (Amara-kośa 3.3.247) 26 Śrī Jiva Gosvāmī says that here it has been used in the sense of “subsequence.” After studying the Vedas from the angle of Purva-mīmāṁsā and having thus practiced one’s sva- dharma as prescribed in the Vedas, a person may come to realize that Pūrva-mīmāṁsā does not embody the ultimate meaning of the Vedas. One then comes to the study of Brahman. 26 mangala’nantararambha-praśna-kartsnyeşv atho atha, ar asmonedast 694 กบ 105 Bhagavata Purana as the Natural Commentary on Brahma-sutra and Gayatri ascAn objection may be raised to this particular meaning of the word atha, and it may instead be argued that it means auspicious- ness, mangala. It is a tradition to begin an undertaking with an auspicious word or statement, as is said, “A scripture that begins with mangala becomes popular and brings glory to the propaga- tor. Those who study such scriptures live long and attain success in their endeavors.“27 The word atha is auspicious like the word Om, and it has therefore been used by Vyasa to invoke auspiciousness at the beginning of the Brahma-sutra. oin In his commentary, Sankarācārya replies to the above objection. He says that auspiciousness cannot be included in the meaning of a sentence. Only the meanings of the words that constitute a sen- tence can be part of its meaning. The significance of a word that is used to give meaning to the sentence can be either direct or indi- cated. In the case of the word atha, however, auspiciousness is nei- ther of these two meanings. The auspiciousness attributed to atha arises from its sound, like that of a conch. Does this mean then that the word atha can never be used for auspiciousness? Vacaspati Miśra replies that it is auspicious while being used in another sense. In other words, when the word atha is used to mean “subsequence,” it also produces auspiciousness merely by the pronunciation of its sound. There is an injunction in the Veda, “One should study the branch of the Veda [to which one belongs]” (svädhyāyo’dhyetavyah). Based on this injunction, the twice-born used to practice reciting and memorizing the branch of the Veda preserved in their family. Once they had completed it, they would study the Pūrva-mīmāṁsā, which teaches the meaning of these Vedic statements and how to execute the various sacrifices prescribed therein. This is the meaning of the word atha as it appears at the begin- ning of the Jaimini-sutra, athato dharma-jijñāsā (1.1.1). After one has studied Pūrva-mimāmṣā and comes to realize that the outcome of webgald 27 mangalādīni hi śāstrāṇi prathante vira-puruṣāni ca bhavanti ayuṣmat-puruṣāṇi ca adhyetāraś ca siddhartha yatha syuḥ. Pātañjala Mahābhāṣya 1.1.1 Inh which he tug ngpyn i 695 IV Determination of Bhagavan as the Subject of Bhagavata Purāņa one’s prescribed duty, karma, is temporary and becomes dispas- sionate toward such conventions, one then becomes qualified to study Vedanta. This is the meaning of the word atha, “after the study of the Karma-mimämsä.” bow avoiɔigeus The word ataḥ literally means “therefore.” It carries the sense of reasoning. The combined sense of these two words is thus as follows: “Because one has completed the study of the karma-kända portion of the Vedas and has realized that it cannot bestow ulti- mate happiness, one awakens detachment. As a consequence, one should then study the jñāna-kanda division and inquire into Brahman.” There are three reasons for inquiring into Brahman (brahma- jijñāsā) after completing one’s study of Purva-mimāṁsā. First, without the knowledge of Purva-mimämsä, one will not under- stand Uttara-mīmāmsā, because the former amounts to the opposi- tional view (pūrva-pakṣa) that is then refuted in the latter system. Secondly, the practice of sva-dharma, as recommended by Purva- mimämsä, purifies one’s heart and thus prepares one for the path recommended by Uttara-mimämsä. Finally, Purva-mīmāṁsā leads only to a temporary result. Vedanta, or Uttara-mimämsä, offers the ultimate meaning and purpose of the Vedas, which is attainment of the Absolute Reality. hazoe That the study of Pūrva-mīmāṁsā should be followed by the study of Uttara-mimämsä is explained by Śri Narada to King Pracin- abarhi in the course of narrating the allegorical story of King Purañjana. In this story, Narada compares the body to a city with many gates. The right and left ears are two gates called pitṛ- hū and deva-hu, which signify the study of Purva-mīmāṁsā and Uttara-mīmāṁsă, respectively. The exact verses are given below: Accompanied by Śrutadhara, King Purañjana went to the kingdom of Dakṣina Pancala through the gate called pitṛ-hu in the south of his city. Accompanied by Śrutadhara, King Purañjana went to the kingdom of Uttara Pañcala through the gate called deva-hu in the north of the city. (SB 4.25.50-51)28 28 pitṛhur nṛpa purya dvar dakṣinena purañjanaḥ to inibalopnam CagaddarieMelajar 4 696 equ 105 Ba Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri The meaning of this allegory is explained by Śrī Nārada himself in a later chapter of the Bhagavatam. He says: soittime andmete bred bomedia oste of mind to gui The right ear is the gate called pitṛ-hu, and the left ear has been called the gate deva-hu. The scriptures dealing with the ritualis- tic ceremonies [prescribed by Purva-mīmāmsă] are called the king- dom of Dakṣiņa Pañcāla, and those teaching the path of devotion to the Absolute [prescribed by Uttara-mimamsă] are called the land of Uttara Pañcāla. Listening to these through the gateway of the ear it has been described as Śrutadhara (the companion of Purañjana). The study of the first one leads to the path of the pitṛs, or forefa- thers [heaven], and the study of the other to the path of the devas. (SB 4.29.12-13)29 delading ener From this, it is clear that the word atha has been used in the sense of “subsequence,” i.e., “One should inquire into Brahman after completing one’s study of the karma-kanda portion of the Vedas through the vision of Purva-mīmāmsā.” Additionally, the word atah is used in the sense of reasoning. “Because one has studied the first part and not attained the ultimate goal of life (param satyam), one should undertake an inquiry into Brahman, brahma-jijñāsā.” The sense is that the followers of Purva-mimämsä deliberate only on relative truth, i.e., heaven, which is temporary and thus not eternal, or satyam. The Uttara-mimämsä thus begins with the word “now,” implying that at the precise moment when the understand- ing dawns that there is a higher, eternal truth, the Uttara-mīmāṁsā should be studied. It is with this intention that Vyasa says satyam param dhimahi, “Now let us meditate on the Absolute Truth.” The meaning of the word brahman is clarified by the word satyam. Satyam means that which exists in the past, present, and 29 rastram dakṣina-pañcalam yati śrutadharānvitaḥ devahür näma purya dva uttarena purañjanaḥ räṣṭram uttara-pañcālam yati śrutadharānvitah apano vyavahāro’tra citram andho bahudanam pitrhür dakṣinah karna uttaro devahūḥ smrtaḥ pravṛttam ca nivṛttaṁ ca sastram pañcala-sañjñitam dud) yarrstoghch wala bangtanand and pitṛ-yānam deva-yānaṁ śrotrac chruta-dharad vrajetinal br S 697 Iv Determination of Bhagavan as the Subject of Bhāgavata Purāṇa future without any modifications, the One who is the basis of all existence. This is not the heaven of Purva-mimämsä. This mean- ing of brahman is also affirmed by the statement from Taittiriya Upanisad, “Brahman is satyam, jñānam, and anantam - existence, consciousness, and unlimited” (TU 2.1.1). The entity upon whom meditation is advised must have eternal existence. Anything that exists at one time and not at another can- not be the object of meditation for everyone at all times and places. Therefore, the Bhāgavatam verse says, “Let us meditate on param satyam, or the supreme existence.” 105.4 Bere hee three no huta siit bus [govand] are The World Is Real - Sūtra 1.1.1 del at it girls mots अथ परत्वमेव व्यनक्ति “धाम्ना” इति । अत्र धामशब्देन प्रभाव उच्यते प्रकाशो वा । “गृहदेहत्विट्प्रभावा धामनि” इत्यमरादिनानार्थवर्गात् न तु स्वरूपम् । तथा कुहकशब्दे- नात्र प्रतारणकृदुच्यते । तच्च जीवस्वरूपावरणविक्षेपकारित्वादिना मायावैभवमेव ततश्च स्वेन धाम्म्रा स्वप्रभावरूपया स्वप्रकाशरूपया वा शक्त्या सदा नित्यमेव निरस्तं कुहकं मायावैभवं यस्मात् तम् । तदुक्तम् “मायां व्युदस्य चिच्छक्त्या” (भा० १।७।२३) इति । Thereafter, [Vyasadeva] depicts [Bhagavan’s] transcendence (paratva) by the word dhamna. Here the word dhāma means “influence” or “radiance,” but not “intrinsic nature” (svarupa), since it is said in the Amara-kośa (3.3.124), “a house, the body, light, and influence are the synonyms of dhama.“30 In this regard, the word kuhaka means “the deceiver,” and this refers specifically to the maya potency that covers and deludes the nature of the jiva. [So, the meaning of the phrase dhämna svena sada nirasta-kuhakam … is:] “[Let us meditate on] Him by whose own influence (svena dhamna), or in other words, by whose own intrinsic potency of illumination (sva-prakāśa-rupayā), His māyā potency (kuhaka) is forever, i.e., eternally, dispelled.” This has been stated elsewhere, “By dint of Your conscious potency (cit-śakti), You have cast away the effects of maya” (SB 1.7.23).31 30 gṛha-deha-tvit-prabhāvā dhamani 31 māyām vyudasya cic-chaktyabr motyvai 698 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri तस्या अपि शक्तेरागन्तुकत्वेन स्वेन इत्यस्य वैयार्थ्यं स्यात् । स्वस्वरूपेणेत्येवं व्याख्याने तु स्वेनेत्यनेनैव चरितार्थता स्यात् । यथा कथञ्चित् तथा व्याख्यानेऽपि कुहकनिरसन- लक्षणा शक्तिरेवापद्यते । सा च साधकतमरूपया तृतीयया व्यक्तेति । If this potency were to be considered incidental, then its qual- ifying reflexive adjective, svena [“His own,” i.e., that potency which is innate to Him], would serve no purpose. And if the word svena were taken to mean “by His own svarupa,” then the word svena alone would have sufficed [i.e., the word dhamnā would then be redundant]. But even if somehow or other, it is so explained, still it is to be concluded that the potency that is intrinsic to Him is characterized by its capacity to repel the deluding energy. Additionally, by using the instrumental case, it is shown that this potency of His (svena dhamna) is the most efficacious means [for doing so]. एतेन मायातत्कार्यविलक्षणं यद् वस्तु तत्तस्य स्वरूपमिति स्वरूपलक्षणमपि गम्यम् । तच्च “सत्यं ज्ञानमनन्तं ब्रह्म” ( तै०२।१।१) इति । “विज्ञानमानन्दं ब्रह्म” (बृ० ३।९।२८) इति श्रुतिप्रसिद्धमेव । al anole bus From this it is understood that the real existent (vastu), which is distinct from māyā and her products, is His essential nature (svarupa), or in other words, the intrinsic characteristic (svaru- pa-lakṣaṇa) that is definitive of His essential being [expressed here through the words dhamnă svena sada nirasta-kuhakam]. This is well known in Śruti statements such as, “The Absolute Reality is existence, consciousness, and limitless” (TU 2.1.1), and, “The Absolute is the personification of consciousness and bliss” (BAU 3.9.28). Ho एतच्छ्रुतिलक्षकमेव च सत्यमिति विन्यस्तम् । तदेवं स्वरूपशक्तिश्च साक्षादेवोपक्रान्ता ततः सुतरामेवास्य भगवत्त्वं स्पष्टम् । This satyam as defined in the Śrutis has been portrayed [in SB 1.1.1, currently under discussion]. In this way, direct ref- erence to the svarupa-sakti has been made in the very begin- ning, and from this, it is clearly evident that the satyam being described is none other than Bhagavan. 699IV Determination of of Bhagavan as the Subject of Bhāg of Bhagavata Purāņa अथ मुख्ये सत्यत्वे युक्तिं दर्शयति “यत्र” इति । ब्रह्मत्वात् सर्वत्र स्थिते वासुदेवे भगवति यस्मिन् स्थितस्त्रयाणां गुणानां भूतेन्द्रियदेवतात्मको यस्यैवेशितुः सर्गोऽप्ययममृषा शुक्त्यादौ रजतादिकमिवारोपितो न भवति किन्तु “यतो वा इमानि ” ( तै०३।१।१) इति श्रुतिप्रसिद्धे ब्रह्मणि यत्र सर्वदा स्थितत्वात् “ सञ्ज्ञामूर्तिकृप्तिस्तु त्रिवृत् कुर्वत उपदेशात्” (ब्र० सू० २।४।२०) इति यदेककर्तृकत्वाच्च सत्य एव । Now he [Vyasa] shows the logic behind the depiction of this [Bha- gavān] as the prime reality (mukhyam satyam) with the words, “in whom the threefold creation is a real emergence” (yatra tri- sargo’mṛṣā). This creation consisting of the three gunas in the form of the material elements, the senses, and their deities, has its foundation in Bhagavan Vasudeva, who is all-pervading due to being Brahman. Being an emanation from this very Supreme Regulator, the creation too is not false, like “apparent silver” superimposed onto an oyster shell. Rather, it is indeed real (satyam) due to being eternally situated in that Brahman who is celebrated in Śruti statements such as, “from whom all these beings spring forth” (yato va imani bhūtāni jāyante, TU 3.1.1), and because He alone is its creator, as said in the Brahma-sutra: “Names and forms are the creation of the Supreme Brahman, who compounds the elements together (trivṛt-kurvat), because it is so instructed in the scriptures” (vs 2.4.20).32 तत्र दृष्टान्तेनाप्यमृषात्वं साधयति - तेज आदीनां विनिमयः परस्परांशव्यत्ययः परस्प- रस्मिन्नंशेनावस्थितिरित्यर्थः । स यथा मृषा न भवति किन्तु यथैवेश्वरनिर्माणं तथेत्यर्थः । “इमास्तिस्रो देवतास्त्रिवृदेकैका भवति” ( छा० ६ | ३ | ४ ) “यदग्ने रोहितं रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत् कृष्णं तदन्नस्य” ( छा० ६।४।१) इति श्रुतेः । Juloed A He also verifies the creation’s non-illusory nature by way of an example: “even as fire, water, and earth intermix with each other to produce material objects” (tejo-väri-mṛdām yathā vini- mayaḥ). The intermixture (vinimaya) of fire, water, and earth means that there is a partial and mutual exchange of these ele- ments, which continue to remain in each other in part. And just as this [microcosmic] interpenetration of individuated ele- ments is not false, but the way matter er has been evolved by its 32 sañjñā-mürti-klptis tu trivṛt kurvata upadesätad uodto saon at badiresh 700 105 Bhagavata Purana as the Natural Commentary on Brahma-sutra and Gayatri Immanent Regulator (Iśvara), so too it is [on the macrocosmic scale] with the cosmos as a whole. As is said in the Śruti: “Know how these three gods become threefold (trivṛt), each in their own turn” (CHU 6.3.4),33 and, “The red color in fire is that of fire, the white color is that of water, and the black is that of earth, or of food” (CHU 6.4.1).34 sists of everythi तदेवमर्थस्यास्य श्रुतिमूलत्वात् कल्पनामूलस्त्वन्योऽर्थः स्वत एव परास्तः । तत्र च सामा- न्यतया निर्दिष्टानां तेजआदीनां विशेषत्वे सङ्क्रमणं न शाब्दिकानां हृदयमध्यारोहति । यदि च तदेवामंस्यत तदा वार्यादीनि मरीचिकादिषु यथेत्येवावक्ष्यत । In this way, since this meaning is supported by the Śruti, any other imagined meaning naturally stands refuted. In the Bhāga- vatam verse, the words fire, water, and earth (teja ādīnām) have been used in their normal sense, so to attribute to them some exceptional meaning is not appealing to the heart of those who are skilled in the denotation of words. If that was Vyasa’s con- sideration, then he would have said, “[the world is false] like the water in a mirage, etc.” किं च तन्मते ब्रह्मतस्त्रिसर्गस्य मुख्यं जन्म नास्ति किन्त्वारोप एव जन्मेत्युच्यते । स पुनर्भ्रमादेव भवति । भ्रमश्च सादृश्यावलम्बी । सादृश्यं तु कालभेदेनोभयमेवाधिष्ठानं करोति रजतेऽपि शुक्तिभ्रमसम्भवात् । न चैकात्मकं भ्रमाधिष्ठानं बह्वात्मकं तु भ्रमकल्पि- तमित्यस्ति नियमो मिथो मिलितेषु विदूरवर्त्तिधूमपर्वतवृक्षेष्वखण्डमेघभ्रमसम्भवात् । Moreover, in their [the Brahma-vādī’s] own opinion, the three- fold creation does not arise (janma) primarily from Brahman, rather, the superimposition on Brahman [of a false phenome- nal world appearance] is verily what they call creation, and that is moreover merely the result of illusion. Illusion too occurs because of similarity, but similarity at different times has a basis in both objects, since it is sometimes possible to mistake silver for an oyster shell [and not only to mistake an oyster shell 33 tāsām trivṛtam trivṛtam ekaikām akarod yatha tu khalu somyemas tisro devatās tri-vṛd ekaikā bhavati tan me vijänihīti. 34 yad agne rohitam rupam tejasas tad rupaṁ yac chuklam tad apaṁ yat kṛṣṇam tad annasyāpāgād agner agnitvam vācārambhanam vikāro nama-dheyam trīņi rūpāṇīty eva satyam. Slovo ne ni tabxe 701 IV Determination of Bhagavan as the Subject of Bhagavata Purāṇa for silver]. There is no such double-standard rule that only a sin- gle item can be the substratum of an illusion while the illusion itself can be variously imagined. It is also possible to mistake smoke, a mountain, and trees, which appear merged together in the distance, for a single cloud.to tad di al solos stidw sdt तदेवं प्रकृतेऽप्यनादित एव त्रिसर्गः प्रत्यक्षं प्रतीयते । ब्रह्म च चिन्मात्रतया स्वत एव स्फु- रदस्ति । तस्मादनाद्यज्ञानाक्रान्तस्य जीवस्य यथा सद्रूपतासादृश्येन ब्रह्मणि त्रिसर्गभ्रमः स्यात् तथा त्रिसर्गेऽपि ब्रह्मभ्रमः कथं न कदाचित् स्यात् ? ततश्च ब्रह्मण एवाधिष्ठानत्वमि- त्यनिर्णये सर्वनाशप्रसङ्गः । आरोपकत्वं तु जडस्येव चिन्मात्रस्यापि न सम्भवति । ब्रह्म च चिन्मात्रमेव तन्मतमिति । In this way, from the perspective of conventional experience as well, the threefold creation is directly perceived, and there is no beginning for this. Brahman is also self-manifest as pure consciousness. Therefore, just as the jiva, who is under the influence of beginningless ignorance, mistakes Brahman for the world because of their common characteristic of existence, why would the jiva not also sometimes mistake the threefold creation for Brahman? For this reason, if it is not concluded that Brahman alone is the fountainhead, then it would lead to utter destruction. Moreover, just as there can be no superim- position of inert matter [on Brahman], so, [superimposition] of pure consciousness [on inert matter] is also impossible, and according to the Brahma-vādis, Brahman is mere consciousness and nothing else. fom nouss blot ततश्च श्रुतिमूल एव व्याख्याने सिद्धे सोऽयमभिप्रायः - यत्र हि यन् नास्ति किन्त्वन्यत्रैव दृश्यते तत्रैव तदारोपः सिद्धः । ततश्च वस्तुतस्तदयोगात् तत्र तत्सत्तया तत्सत्ता कर्तुं न शक्यत एव । त्रिसर्गस्य तु तच्छक्तिविशिष्टाद् भगवतो मुख्यवृत्त्यैव जातत्वेन श्रुतत्वात् तद्व्यतिरेकेण व्यतिरेकात् तत्रैव सर्वात्मके सोऽस्ति । Therefore, having established this explanation, which is firmly rooted in the śrutis, the intention [can be summarized] as fol- lows: The superimposition (āropa) of an object takes place only when it has no factual existence in a particular substratum but is observed to exist somewhere else [for example, silver does not exist in an oyster shell, but it is found elsewhere ]. Therefore, 702 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri the existence of an object cannot be the cause of the existence of another object with which it has no real contact. But because the Śrutis affirm in their primary sense that the threefold creation has arisen from Bhagavan - He being self-endowed with such potency- and because without Him it cannot exist at all, there- fore, it verily exists in Him alone who consists of everything. ततस्तस्मिन् न चारोपितश्च । आरोपस्तु तथापि धाम्नेत्यादिरीत्यैवाचिन्त्यशक्तित्वात् तेन लिप्तत्वाभावेऽपि तच्छङ्कारूप एव । तथा च “एकदेशस्थितस्याग्नेर्ज्योत्स्रा विस्तारिणी यथा” (वि० पु० १।२२।५५) इत्यनुसारेण तत्सत्तया तत्सत्ता भवति । Therefore, the creation is not superimposed on Him. But super- imposition [as a concept] persists nonetheless merely in the form of a doubt, and this too in spite of the fact that Bhagavan is altogether untainted by the created world due to His tran- srational potency, as stated in the verse, “by whose own efful- gence all deception is utterly dispelled” (dhämnă svena sadā nirasta-kuhakam). Moreover, according to the example [from VP 1.22.55], “just as the light of a fire situated in one place is dif- fused all around, so also the energy of the Supreme Brahman pervades this whole universe,” it is by virtue of His existence alone that the world also exists. ततो भगवतो मुख्यं सत्यत्वं त्रिसर्गस्य च न मृषात्वमिति । तथा च श्रुतिः “सत्यस्य सत्यमिति तथा प्राणा वै सत्यं तेषामेव सत्यम्” (बृ० २।१।२० ) इति प्राणशब्दोदिता- नां स्थूलसूक्ष्मभूतानां व्यवहारतः सत्यत्वेनाधिगतानां मूलकारणभूतं परमसत्यं भगवन्तं दर्शयतीति । vagedpo pad Thus, Bhagavan’s reality (satyatva) is primary, and the three- fold creation is also not false. This is supported by the following Śruti: “He is the truth of existence. The vital life force (prāna) is indeed real, and He is the core truth of that reality” (BAU 2.1.20). This Śruti text shows that the Supreme Reality is Bhagavan, who is the original source of all gross and subtle beings - herein referred to by the word prana (“the vital life force”) - which have been admitted to be real by practical experience. 703 IV Determination of Bhagavan as the Subject of Bhagavata Purāṇa Commentary Having explained the meaning of athataḥ as inquiry into Brahman that is preceded by the study of Purva-mīmāmsā, Śrī Jiva shows that this Brahman, which is called satyam in the verse, is not devoid of potency. Rather, It is replete with potency in Its svarupa by which It remains free from the influence of maya. This potency is not inci- dental, as certified by its reflexive adjective svena, meaning “by that which is innate to It.” Advaitavada does not accept that Brahman, the Absolute Real- ity, is endowed with Its own potency, because they believe on the basis of conventional logic alone that such an admission is tanta- mount to the acceptance of duality (i.e., there is Brahman on one hand and Its potency on the other). So, they may raise an objection and argue that the word svena means “by Its own svarupa,” and that therefore there is no need to explain that the Absolute has potency within It. It keeps māyā away by Its own essential being alone. To this, Śrī Jiva responds that if such an explanation is accepted, then the word dhamnă becomes redundant. Even if this is over- looked, it would still mean that the Absolute has energy in Its svarupa by which It keeps māyā away. This would be implied by use of the instrumental case in the word svena. The third case is used for the most immediate instrument used by an agent for complet- ing an action (Harināmāmṛta-vyakarana 4.100).35 The instrument obviously has the potential to complete the action and to culminate in the result of the action. Thus, in either case, the Absolute, which is referred to by the word satyam, has the potency to dispel māyā. This is the intrinsic definition (svarupa-lakṣaṇa) of the Absolute (Brahman). Next, Śrī Jīva identifies this satyam as Brahman on the basis of statements from the Taittiriya and Bṛhad-aranyaka Upanisads. The word satyam is also indicative of jñāna, ananda, and ananta, which are used in these Upanisads along with satyam. Because the Absolute is satyam, or real, His threefold creation is also real, trisargo’mṛṣã. The threefold creation includes the sense objects, the 35 kartturadhinam prakṛṣṭam sahayam karanam anukte karttari karane ca tṛtiyā 704 105 Bhagavata Purana as the Natural Commentary on Brahma-sutra and Gayatri senses, and their presiding deities. These three are also referred to as the creation’s adhibhautika, adhyatmika, and ädhidaivika aspects. Just as the intermixture of earth, water, and fire is not illusory, so too, the creation as a whole, which is derived from this mixture, is not illusory.or Toy From the Śruti statement, “from whom all these beings spring forth” (TU 3.1.1),36 it is understood that the Absolute is the source of creation. The Śruti also affirms that He evolved the elements, entered them, and created names and forms. He [who had created fire, water, and earth] thought, “Let it be that now, by entering these devatās [the elements] along with the individual self, the jiva, I shall clearly manifest name and form.” Then He said, “Let Me mix these three tripartite,” [i.e., each includes its own essence as the principal part and the other two as secondary parts]. Then, enter- ing into these three devatas with the jivātma alone, He manifested names and forms (CHU 6.3.2-3)37abbrows sift on bas noluit s по From this description, it is clear that the Supreme Person evolved the elements as well as the objects of the world. There is no mention here that the elements that constitute the creation, or the creation itself, are imaginary. The Bhagavatam, being an explanation of Vedānta, has no purpose in establishing any princi- ple contrary to it. If the intention of Vyasa was to inform us that the world is illusory, then instead of tejo-vari-mṛdām yathā vini- mayaḥ, he would have said, “As one mistakes a mirage for water” (vāry-ādīni yathā maricikādiṣu), or something along those lines. d In the opinion of Advaitavada, Brahman has no potency or qual- ity. The world is not real, thus it is not created but only an illu- sory appearance, vivarta, of Brahman, like a snake misperceived in a rope. This illusion is called aropa or adhyāsa. Śankarācārya defines adhyāsa as false knowledge, like the memory of a known object applied to another object (Sankara-bhäṣya 1.1.1) 38 The known object may or may not be real. 36 yato va imani bhūtāni jāyante 37 seyaṁ devataikṣata hantaham imās tisro devată anena jivenātmanānupraviśyao nama-rūpe vyākaravāṇīti. tāsāṁ trivṛtam trivṛtam ekaikam karavāṇīti seyaṁ devatemás tisro devata anenaiva jivenātmanānupraviśya nama-rūpe vyākarot. 38 smrti-rupaḥ paratra pūrva-dṛṣṭāvabhäsaḥ.cludes whole 705 IV Determination of Bhagavan as the Subject of Bhagavata Purāṇa Śrī Jiva Gosvāmi says that aropa occurs due to an illusion caused by similarity, such as between a rope and a snake, or between an oyster shell and silver. But there is no similarity between Brah- man and the world; both have opposing qualities. If it is argued that there is similarity of existence between them, one must then ask why the world cannot be mistaken for Brahman. This never happens. It is certainly a possibility that a person may sometimes mistake a snake for a rope, as is described in the stories of Bilva- mangala and Tulasi Dāsa. But has it ever happened that someone mistook the world for Brahman? To this, it may be replied that the basis or substratum of an illu- sion is only one, whereas the objects superimposed onto it may be many. For example, a snake can be mistaken not only for a rope, but also for a garland, a crack in the ground, a dried portion of a creeper, a belt, and so on. So, only Brahman can be the basis of an illusion and not the world, since the former is one, whereas the world has various objects in it. Śrī Jiva denies, however, that this is the case. It is quite possible that one could mistake a mountain, the trees on it, and smoke - all taken together - for a cloud, when seeing them from afar. Here the thing superimposed is one, but the bases are three. If it were accepted that the world can also be the basis of illusion, this would contradict the Śruti and other scriptures, because the Śruti very clearly states that the world comes from Brahman, yato vā imāni bhūtāni jayante. Nowhere is it said that Brahman comes from the world. Moreover, neither the world nor Brahman can be the agent of superimposition or illusion, because the world is inert and Brah- man is without ego. An inert thing cannot be an agent. Only a con- scious being can be an agent. Brahman is conscious, but in the opin- ion of the Advaitavādīs, it is also qualityless, formless, and without ego. Hence, it has no capacity to superimpose. Sankarācārya has also defined adhyasa as considering an object to be what it is not.39 This means that superimposition of one object 39 adhyāso nama atasmin tad-buddhir ity avocăma. Sankara-bhāṣya 1.1.1 706 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri on another takes place where the former does not exist. In other words, there is no contact between the base of the illusion and its object. Such a thing would not be possible in the case of Brahman because It is all-pervading, so nothing can be superimposed onto It. tham 9.1” Moreover, for a cause-effect relation to exist between two objects, they must have factual existence. But if Brahman is the only reality and the world is mere illusion, then it is not possible to establish a cause-effect relation between them. This contradicts the opening words of the Bhāgavatam verse under discussion (1.1.1) as well as numerous Vedic statements proclaiming Brahman as the cause of the world. This proves that the world is not an outcome of adhyāsa rooted in the ignorance of the jiva, but is a creation of Bhagavan who has real potency, as attested by the Śruti. This is the significance of the words yatra trisargo’mṛṣā in the verse. 105.5 Param, the Object of Meditation, Is Bhagavan Who Has Form Sutra 1.1.2

अथ तमेव तटस्थलक्षणेन च तथा व्यञ्जयन् प्रथमं विशदार्थतया ब्रह्मसूत्राणामेव विवृ- तिरियं संहितेति बिबोधयिषया च तदनन्तरं सूत्रमेव प्रथममनुवदति “जन्माद्यस्य यतः” इति । जन्मादीनि सृष्टिस्थितिप्रलयम् । तद्गुणसंविज्ञानो बहुव्रीहिः । appled Thereafter, [Vyasa] elucidates that very same Reality again, doing so this time by elaboration of its extrinsic characteris- tics (taṭastha-lakṣaṇa). With the intent to inform [the reader] that this work of literature is a commentary on the Brahma- sutras conveying their clear meaning, he first repeats the sec- ond sutra verbatim - “from whom this [cosmos] emanates, etc.” (janmady asya yataḥ). Janmadi means “creation, suste- nance, and dissolution.” This is a bahuvrihi compound of the tad-guna-samvijñāna type. buoquo edit to eradum iuliano 40 nadt blow ibm 40 The tad-guna-samvijñāna classification refers to a kind of compound where t the object denoted by the compound also includes what is denoted by the → 707 IV Determination of Bhagavan as the Subject of Bhāgavata Purāņa अस्य विश्वस्य ब्रह्मादिस्तम्बपर्यन्तानेककर्तृभोक्तृसंयुक्तस्य प्रतिनियतदेशकालनिमि- त्तक्रियाफलाश्रयस्य मनसाप्यचिन्त्यविविधविचित्ररचनारूपस्य यतो यस्मादचिन्त्यश- क्त्या स्वयमुपादानरूपात् कर्त्रादिरूपाच्च जन्मादि तं परं धीमहीत्यन्वयः । Thus, the structure of the verse should be arranged as follows: “Let us meditate (dhimahi) upon that Absolute (param) from whom (yataḥ) this cosmos appears, etc.,” meaning that it arises from Him through His transrational potency, both in His form as the constituents (upādāna) and as the agent of creation. By “this world” (asya) is meant the cosmos, which contains innumerable doers and agents of experience, beginning from Brahma all the way down to the grass; which is the shelter of the results of all actions that are subject in each individual case to place, time, and cause; and which has variegated wonderful designs that cannot even be conceived by the mind. nl new op अत्र विषयवाक्यं च “भृगुर्वै वारुणिर्वरुणं पितरमुपससार । अधीहि भो भगवो ब्रह्म” इत्यारभ्य “यतो वा इमानि भूतानि जायन्ते येन जातानि जीवन्ति यत् प्रयन्त्यभिसंविश- न्ति तद् विजिज्ञासस्व, तद् ब्रह्म” ( तै०३।१।१) इति । “तत् तेजोऽसृजत” ( छा० ६ । २ । ३) इत्यादि च । The statements [from the Upanisads] for the contextualization of this sutra (i.e., the viṣaya-vakya) are as follows: [In the Taitti- riya Upanisad] beginning from, “The son of Varuna, Bhrgu, approached his father. ‘O Sire, please teach me about Brah- man,”” up to, “You should aspire to know that from which all these beings are born, in which they live after birth, and into which they approach and enter. That is Brahman” (TU 3.1.1); and, “That [Brahman] created light” (CHU 6.2.3). जन्मादिकमिहोपलक्षणं न तु विशेषणम् । ततस्तद्ध्याने तन् न प्रविशति किन्तु शुद्धमेव तद्व्येयमिति । In the verse under discussion (SB 1.1.1), creation, sustenance, and dissolution (janmādi) are used in the sense of upalakṣaṇa, constituent members of the compound. In the present context, the compound janmädi would then refer to that entity, i.e., the Absolute or Brahman, who is inclusive of the acts of creation and so on. This will be further explained in the commentary. 708 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri or incidental distinguishing marks [of the Supreme Reality, satyam param], and not as viseșana, or essential defining char- acteristics. As such, they do not form part of the meditation [on the Absolute, param]; rather, the Supreme Reality is to be meditated upon only in its pure [i.e., essential] form. किं चात्र प्रागुक्तविशेषणविशिष्टविश्वजन्मादेस्तादृशहेतुत्वेन सर्वशक्तित्वं सत्यसङ्कल्प- त्वं सर्वज्ञत्वं सर्वेश्वरत्वं च तस्य सूचितम् “यः सर्वज्ञः सर्वविद् यस्य ज्ञानमयं तपः” (मु० १।१।९) । “सर्वस्य वशी” (बृ० ४।४।२२) इत्यादिश्रुतेः । tablys oals a “lagsm JI Anteflags wedio esam doldw Moreover, because this Reality, who is qualified by the above- stated adjectives [viz., the fact that He is the one and only true existent (satyam), and that He eternally dispels māyā through His own intrinsic potency (svena dhamnă sadā nirasta- kuhakam)], is the cause behind the creation, sustenance, and dissolution of the universe, it indicates that He is omnipotent (sarva-śaktitva), has infallible resolve (satya-sankalpatva), is omniscient (sarva-jñatva), and is endowed with supreme lord- ship (sarveśvaratva). There are Śruti statements in support of this: “[This creation evolves from] He who is omniscient, conscious of everything, and whose creative capacity (tapas) is also of the nature of consciousness” (MUU 1.1.9);“1 and, “He who controls everything” (BAU 4.4.22).42 m तथा परत्वेन निरस्ताखिलहेयप्रत्यनीकस्वरूपत्वं ज्ञानाद्यनन्तकल्याणगुणत्वं सूचितम् “न तस्य कार्यं करणं च विद्यते” (श्वे०६।८) इत्यादिश्रुतेः । to pagod bis fansdong In addition, by virtue of the Supreme Reality’s transcendence or supremacy (paratva), it is indicated that He is completely devoid of all reprehensible and antagonistic characteristics in His essential being and is endowed with unlimited auspicious qualities, such as knowledge, as stated in the Śruti, “He does not have a material body or material senses” (śu 6.8).43 ये तु निर्विशेषं वस्तु जिज्ञास्यमिति वदन्ति तन्मते ब्रह्मजिज्ञासायाम् “जन्माद्यस्य यतः” yaḥ sarvajñaḥ sarva-vid yasya jñāna-mayam tapah sarvasya vasi 41 42 43 na tasya karyaṁ karanam ca vidyate quoturnos in magaiding 709IV Determination of Bhagavan as the Subject of Bhāgavata Purāṇa इत्यसङ्गतं स्यात् । “निरतिशयबृहद्बृहणं च” इति निर्वचनात् । तच्च ब्रह्म “जगज्जन्मादि- कारणम्” इति वचनाच्च । But for those who claim that it is the qualityless Reality that is to be inquired into, in their opinion, the second sutra, “That from which arise the creation and so on,” would necessarily become inconsistent with the first sutra of “inquiry into Brahman.” This is so first of all from the etymology of the word brahman, expressed as, “that which is unparalleled in magnificence and which makes others magnificent.“44 It is also evident from the fact that there are scriptural statements about Brahman such as, “He is the original cause of the creation and so on of the cosmos” (AP 216.7B).45l एवमुत्तरेष्वपि सूत्रेषु सूत्रोदाहृतश्रुतिगणे चेक्षणाद्यन्वयदर्शनात् सूत्राणि सूत्रोदाहृतश्रु- तयश्च तत्र प्रमाणम् । तर्कश्च साध्यधर्माव्यभिचारिसाधनधर्मान्वितवस्तुविषयत्वान् न निर्विशेषवस्तुनि प्रमाणम् । Similarly, because in the later sutras as well as in the Śrutis cited as examples in their support, there are direct statements that describe His glance; therefore, neither the sutras nor the Śrutis cited as examples therein can serve as evidence for a qualityless Brahman [as the cause of creation, etc.]. Inference also is not a proof of the qualityless reality, because it depends on the invariable concomitance [vyapti] between the charac- teristics of the inferential reason or argument [hetu, i.e., the probans] and those of the predicate to be inferred [sadhya, i.e., the probandum]. “जगज्जन्मादिभ्रमो यतस्तद् ब्रह्म” इति स्वोत्प्रेक्षापक्षे च न निर्विशेषवस्तुसिद्धिः । भ्रममू- लमज्ञानमज्ञानसाक्षि ब्रह्मेत्युपगमात् । swobas at bnte 18 44 niratiśaya-bṛhad-bṛmhanam ca Source unknown 45 jagaj-janmädi-käraṇam at bas gaiad Is sta an sgbalwomal as doue asileup The point here is that the act of creation implies potency to create, so an utterly unqualified or impotent entity cannot be the source of creation. The two things are contradictory. Furthermore, the etymological meaning of the word brahman itself establishes that It is self-endowed with limitless magnificence, once again implying that Brahman is a qualified entity.han 710 105 Bhagavata Purana as the Natural Commentary on Brahma-sutra and Gayatri Even if for the sake of argument it is conjectured that the mean- ing [of Brahma-sutra (1.1.2)] is, “Brahman is that from which arises the illusion of the creation, etc., of the cosmos,” that still does not prove Brahman to be attributeless, since that would mean accepting that ignorance is the root of illusion and that the witness of this ignorance is Brahman.od agil bom bells’s साक्षित्वं हि प्रकाशैकरसतयोच्यते । प्रकाशत्वं तु जडाद् व्यावर्तकं स्वस्य परस्य च व्यव- हारयोग्यतापादनस्वभावेन भवति । तथा सति सविशेषत्वं तदभावे प्रकाशतैव न स्यात् तुच्छतैव स्यात् । Witnessing is said to be the result of pure [i.e., unitary] luminos- ity. Luminosity, however, is a characteristic that distinguishes [the possessor thereof] from the inert and is made possible by endowment with the self-nature that makes itself and others fit to be acted upon [i.e., realized by the mind]. Such being the case, where there is luminosity, there is the possession of attributes; otherwise, in the absence of attributes there would be no luminosity at all, and [Brahman] would become something quite trivial. किं च “तेजोवारिमृदाम्” इत्यनेनैव तेषां विवक्षितं सेत्स्यतीति “जन्माद्यस्य यतः” इत्यप्र- योजकं स्यात् । Moreover, [if Brahman were devoid of attributes and the world a mere illusion, then] the Advaitavadi’s intention [of postulat- ing an attributeless Absolute] would be fulfilled merely by the phrase, “[the world has the mere appearance of being real] like the inter-exchange [i.e., superimposition] of fire, water, and earth” (tejo-väri-mṛdām yatha vinimayaḥ), and the statement, “from whom arise creation, etc., of the cosmos” (janmädy asya yataḥ), would become redundant. अतस्तत्तद्विशेषत्वे लब्धे स च विशेषः शक्तिरूप एव । शक्तिश्चान्तराङ्गा बहिरङ्गा तटस्था चेति त्रिधा दर्शिता । तत्र विकारात्मकेषु जगज्जन्मादिषु साक्षाद्धेतुना बहिरङ्गाया एव स्यादिति सा मायाख्या चोपक्रान्ता । तटस्था च वयं धीमहीत्यनेन । al Therefore, having recognized that Brahman possesses attrib- utes, it is then concluded that such attributes are nothing 711 IV Determination of Bhagavan as the Subject of Bhagavata Purāṇa other than Its potency (śakti). This potency too is threefold - intrinsic, extrinsic, and intermediary - as has been shown. Out of these, the extrinsic potency (bahiranga-sakti) alone is the direct cause behind the modifications in the form of cre- ation, etc., of the cosmos, and by this description the potency called māyā has been introduced in the very beginning [of verse 1.1.1 with the words janmady asya]. The intermediary potency (taṭastha-śakti) is indicated by the verb dhimahi, “Let us meditate.” अथ यद्यपि भगवतोऽंशात् तदुपादानभूतप्रकृत्याख्यशक्तिविशिष्टात् पुरुषादेवास्य जन्मादि तथापि भगवत्येव तद्धेतुता पर्यवस्यति । समुद्रैकदेशे यस्य जन्मादि तस्य समुद्र एव जन्मादीनि । यथोक्तम् (भा० ११ ।२४ ।१९ ) - Although the cosmos is evolved only from the Purusa, who is an integrated self-portion of Bhagavan and who is endowed with the potency called prakṛti that forms the constituent cause of the cosmos, still the causality of the cosmos ultimately lies in Bhaga- vän alone. That which has its origin in one part of the ocean is still produced in the ocean itself. As Śrī Kṛṣṇa said: SHI प्रकृतिर्यस्योपादानमाधारः पुरुषः परः । सतोऽभिव्यञ्जकः कालो ब्रह्म तत् त्रितयं त्वहम् ॥ ३०३ ॥ nor the depenil ISVOSION Prakrti is the constituting cause (upādāna) of this reality [the cosmos]; the Supreme Person (para-purusa) is its substratum (adhāra); and time, its manifestor (abhivyañjaka). But I am Brahman, which comprehends these three. (SB 11.24.19)46 srit तस्य च भगवतो “जन्माद्यस्य यतः” इत्यनेनापि मूर्तत्वमेव लक्ष्यते । यतो मूर्तस्य जगतो मूर्तिशक्तेर्निधानरूपतादृशानन्तपरशक्तीनां निधानरूपोऽसावित्याक्षिप्यते तस्य परमका- रणत्वाङ्गीकारात् । (dotoy By the phrase, “from whom the creation is evolved,” it is also being pointed out that Bhagavan does indeed have a form. This is the case because by inference it is understood that He is the 46 prakṛtir yasyopādānam ādhāraḥ puruṣaḥ paraḥ sato’bhivyañjakaḥ kalo brahma tat-tritayam tv ahamo godt at di astu 712 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri fountainhead of unlimited transcendental potencies that are the source of the power to manifest “form” (mūrti-śakti), a power that is implicit in the universe that is itself endowed with form. This is because He has been accepted as the supreme cause of everything. dalidades न च तस्य मूर्तत्वे सत्यन्यतो जन्मापतेत् । अनवस्थापत्तेरेकस्यैवादित्वेनाङ्गीकारात् साङ्ख्यानामव्यक्तस्येव । “स कारणं करणाधिपाधिपो न चास्य कश्चिज् जनिता न चाधिपः” (श्वे० ६।९) इति श्रुतिनिषेधात् । अनादिसिद्धाप्राकृतस्वाभाविकमूर्तित्वेन तस्य तत्प्रसिद्धेश्च । STRES It is not that because He has a form that He must therefore have been born from someone else. Such a postulate would lead to the defect of infinite regress, since it has been accepted that only one entity can be the original cause, just as the unmanifest primor- dial nature (avyakta) is so-accepted in the Sankhya philosophy. Moreover, the Śrutis deny that there is any other cause above Him, as in verses like, “He is the supreme cause and the Overlord of the predominating deities of the senses; He has no other cre- ator or Lord above Him” (su 6.9).” Furthermore, it is commonly accepted that He has a beginningless transphenomenal intrinsic form. bigthe तदेवं मूर्तत्वे सिद्धे स च मूर्तो विष्णुनारायणादिसाक्षाद्रूपकः श्रीभगवानेव नान्यः । तथा च दानधर्मे (१३ । १४९।११) - Since it is thus established that the Absolute is intrinsically endowed with form, [it should be understood] that such an Abso- lute with form is Śrī Bhagavan alone and no other, since it is He who is directly endowed with forms, such as Viṣņu and Nārā- yana. This is confirmed in the Dana-dharma (Mahabharata): यतः सर्वाणि भूतानि भवन्त्यादियुगागमे । यस्मिंश्च प्रलयं यान्ति पुनरेव युगक्षये ॥ ३०४ || 47 sa kāraṇaṁ karaṇādhipādhipo na cāsya kaścij janitā na cadhipaḥired or " 713 IV Determination of Bhagavan as the Subject of Bhagavata Purāṇa From Him, all embodied beings appear at the advent of the first yuga, and they dissolve in Him alone at the end of the yuga.t (Mahabharata, Anusasana-parva 149.11)48 इत्यादिकं तत्प्रतिपादकसहस्रनामादौ । तत्रैव तु यथोक्तम्“अनिर्देश्यवपुः श्रीमान् ” इति । There are such statements in the Sahasra-nama that establish His form. There itself it is said: “The Lord’s body is beyond description; He is the reservoir of beauty” (Sahasra-nama- stotra 32).49 एवं च स्कान्दे- RIBISHIFTS Similarly, in Skanda Purāna: STRUS osmos most rod aand is.aergexstinal to 1991sh स्रष्टा पाता च संहर्ता स एको हरिरीश्वरः । स्रष्टृत्वादिकमन्येषां दारुयोषावदुच्यते || ३०५ || एकदेशक्रियावत्त्वान् न तु सर्वात्मनेरितम् । सृष्ट्यादिकं समस्तं तु विष्णोरेव परं भवेत् ॥ ३०६ ॥ इति । use of the IG 971 75V0920M Bhagavan Hari, the Supreme Regulator, is alone the creator, sus- tainer, and destroyer. Whatever creatorship is present in oth- piers is said to be like the movements of a puppet. In others, these functions are effective only in part, but not in full. The com-rot plete functions of creation and so on, are enacted only by Visnu. (Skanda Purana)50 महोपनिषदि च “स ब्रह्मणा सृजति स रुद्रेण विलापयति” इत्यादिकम् । HRIFTS Also in the Maha Upanisad: “He creates through Brahma and annihilates through Rudra.“51 अत एव विवृतम् (भा० १० । ७११८) - 48 yataḥ sarvāni bhūtāni bhavanty adi-yugāgame yasmimś ca pralayam yanti punar eva yuga-kṣaye 49 anirdeśya-vapuḥ śrīmān 50 51 sraṣṭā pātā ca saṁharta sa eko harir isvaraḥ sraştṛtvädikam anyeṣām dāru-yoṣāvad ucyate eka-deśa-kriyavattvän na tu sarvätmaneritam sṛṣṭy-adikaṁ samastam tu vişnor eva paraṁ bhavet sa brahmaṇā sṛjati sa rudreņa vilapayati Бэлгий maños al aldr.sbsy 1515 that He is the bentov 714 105 Bhāgavata Purana as the Natural Commentary on Brahma-sūtra and Gayatri Therefore, we find the following description [Uddhava to śrī Kṛṣṇa]: D निमित्तमात्रमीशस्य विश्वसर्गनिरोधयोः । हिरण्यगर्भः सर्वश्च कालस्यारूपिणस्तव ॥ ३०७ ॥ इति । Brahma and Śiva are merely instruments in the acts of creation and dissolution of the universe, of formless time controlled by J6You. (SB 10.71.8) 52 As by तव यो रूपरहितः कालः कालशक्तिस्तस्य निमित्तमात्रमिति व्यधिकरण एव षष्ठी । da Your time potency, kala, which is formless, is merely an instru- ment in creation. Here the sixth case [in tava and kalasya] is used in a different substratum [i.e., these two words are not in apposition]. กราวล तथा “आद्योऽवतारः पुरुषः परस्य " ( भा० २।६।४१ ) इत्यादि । “यदंशतोऽस्य स्थितिजन्म- नाशाः” (भा० ६ । ३ । १२) इत्यादि च । तदेवमत्रापि तथाविधमूर्तिर्भगवानेवोपक्रान्तः । And [that Bhagavan is the embodiment of all forms is affirmed] in statements such as, “The Purusa is the first avatara of the Supreme Lord” (SB 2.6.41),53 and, “From whose partial manifes- tations the sustenance, creation, and dissolution of the cosmos proceed” (SB 6.3.12).54 In this way, here also [in SB 1.1.1, by the words satyam param and janmadyasya yataḥ], Bhagavan alone, who has such a form, has been introduced. Commentary doo of thosdo lety orb bitboq A lakṣaṇa, or defining characteristic, is that which distinguishes one object from everything else.55 An object has two types of such defining characteristics, i.e., the intrinsic (svarupa-lakṣaṇa) and 52 nimitta-matram iśasya viśva-sarga-nirodhayoḥ hiranyagarbhaḥ sarvaś ca kalasyārūpiņas tava 53 adyo’vatāraḥ purusaḥ parasya ood M 55 uddiṣṭasyätattva-vyavacchedako dharmo lakṣaṇam doldwat nab-atribs 54 yad-amsato’sya sthiti-janma-nāśā Nyāya-sutra 1.1.3 715 IV Determination of of Bhagavan as the Subject of Bhāgavata Purāṇa the extrinsic or incidental (taṭastha-lakṣaṇa). The first refers to those features that are essential to the very existence of the object, such as its form, qualities, and innate potency, and which distin- guish it from all other objects belonging to a different class. The second refers to the qualities, energy, or actions that manifest out- side the svarupa of the object, and which distinguish it from other objects of the same or a different class. As stated earlier, Jiva Gosvāmi takes satyam param in the intro- ductory verse of the Bhagavatam to be the svarupa-lakṣaṇa of the Absolute, Brahman. The taṭastha-lakṣana is given in the beginning part of the verse, “from Him arise the creation, etc., of the cos- mos” (janmādy asya yataḥ). The cosmos is not part of the Abso- lute’s form but a manifestation of His energy. Although the cos- mos also characterizes Him, we cannot know His intrinsic nature (svarupa) merely by seeing this world, just as an artist’s creation tells us something about him, but gives us no idea of his physical appearance. The above words are an exact quote of the second Brahma-sutra, further confirming that the Bhagavata Purāņa is intended as an explanation of the Brahma-sutra. Indeed, it is for this very purpose that Śrī Vyasa uses these words to open this book. The pronoun yataḥ indicates the cause of the cosmos, “from whom.” The genitive case in the word asya (from the pronoun idam) shows the relation between the cosmos and its creation. The pronoun idam refers to objects in one’s near vicinity. Thus, the meaning is “of this,” i.e., the visible universe. The word adi (“beginning with”) in the com- pound janmädi (janma-ādi) indicates that the world’s sustenance and dissolution are to be included along with its creation. The compound (samāsa) janmadi is of the possessive type, called bahuvrihi, in which the object or entity denoted by the compound lov ma-ovely oven modifimin 56 It is not out of place to mention that this idea is unique to the Gauḍīya Vaiṣṇava School. The other schools of Vedanta, both theistic and non-theistic, do not subscribe to it. My honorable Gurudeva compiled a book named Vedanta-darśana in which each sutra of the Brahma-sutra is related to its corresponding verse from Bhagavata Purāna. 716 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri is distinct from the constituent members of the compound.” Bahu- vrihi compounds are of two types, namely, atad-guna-samvijñāna and tad-guna-samvijñāna. In the first type, the qualities belonging to the constituent members of the compound do not constitute the external object denoted by the compound or are not perceived in the description. For example, in the sentence, dṛṣṭa-kṛṣṇam anaya, “Bring the person who has seen Kṛṣṇa,” the bahuvrihi compound is dṛsta-kṛṣṇa, “the person who has seen Kṛṣṇa.” But Kṛṣṇa is not part of the person who has seen Him. Therefore, dṛṣṭa-kṛṣṇa is an atad-guna-samvijñāna bahuvrihi compound. In the second type, the qualities of the constituent members of the compound are in connection with the external object denoted by the compound. For example, dhṛta-kṛṣṇa-nirmalyam anaya, “Bring the person who is wearing Kṛṣṇa’s garland.” Here the per- son who is to be brought can be seen to be wearing the kṛṣṇa-prasādī garland. Bauan According to Śri Jiva, the compound janmadi is of the latter type. It, thus, signifies that particular series which has the word janma as its first member, janma ādi yasya sah, implying janma, sthiti, and laya. In Anucchedas 61-67, it was shown that the cosmos is not dif- ferent from its source, Paramātmā, because the effect is nondiffer- ent from, and pervaded by, its cause. This would mean that the phenomenon denoted by the compound, i.e., cosmic creation, sus- tenance, and dissolution, is pervaded by Brahman or Paramātmā. Consequently, the creation, sustenance, and dissolution of the cos- mos are defining characteristics of Brahman. But because they are not directly part of His svarupa, or essential being, they are thus considered to be extrinsic characteristics, or the taṭastha-lakṣaṇa 57 “A relative or adjective compound, in which, as in the word bahu-vrihi [“much rice”] itself, the last member loses its character of a substantive and together with the first member serves to qualify a noun” (Monier Williams: 726). Cf. PANINI 2.2.23. In other words, instead of “much rice,” the compound rather refers to “[someone] possessing much rice.” In Hari-nāmāmṛta-vyākaraṇa 6.102, Śri Jiva uses the compound pitambara, “yellow cloth,” as an example of this type of compound. The compound refers instead to, “He who wears a yellow cloth,” and as such it is a popular name of Kṛṣṇa. 58 Cf. Hari-nāmāmṛta-vyakarana 6.111. 717 IV Determination of Bhagavan as the Subject of Bhagavata Purāņa of Brahman. This means that Brahman is not without qualities and potencies. This refutes the basic tenet of Advaitavada, which posits an unqualified, formless, and impotent Brahman as the supreme cause of the cosmos. But how can such a Brahman be the agent as well as the material cause of the cosmos?betons outdo laniste The Brahma-sutras are based upon some specific statements of the Upanisads (also called Vedanta). These statements form the subject, visaya-vakya, discussed in each sutra. The janmady asya yataḥ sutra (vs 1.1.2) is based upon the statements of Taitti- riya Upanisad cited in this anuccheda. The creation, sustenance, and dissolution of the cosmos are upalakṣaṇa, or in other words, incidental distinguishing marks of Brahman, and not viseṣaṇa, or essential defining characteristics. The difference between the two is that the latter is included within the svarupa of Brahman, while the former is external to Its nature.59 is tiguanded of a If a visitor asks about the location of the Jiva Institute and it is pointed out to him that it is the building on top of which a monkey is sitting, then the visitor sees the monkey and locates the building. Here, the monkey is an upalakṣana for the Jiva Institute. It is not integral to the building; yet, it helps in distinguishing it from the other surrounding constructions. If, however, the visitor is told that the Jiva Institute building is green in color, the green color is understood as an essential defin- ing characteristic. It not only distinguishes the building from the neighboring ones but is also integral to it. It will not disappear like the monkey. Śrī Jiva concludes, therefore, that the creation, being an upalakṣaṇa, does not form part of the meditation on the Supreme Truth (satyam param), because it is not a permanent fea- ture of Brahman. Otherwise, the unchanging quality - signified by the word satyam - of the object of meditation (param) would be violated. The next important point made here by the author is that this satyam param, the supreme object of meditation, who is the source of creation, is omnipotent, omniscient, endowed with infallible resolve, and is the supreme controller. To create something, one 59 kädäcitkatve sati vyavartakatvam upalakṣaṇam. nagy 718 105 Bhagavata Purana as the Natural Commentary on Brahma-sutra and Gayatri VI must have knowledge of how to create, awareness of the ingredi- ents required, the intention and ability to do so, and the power to ward off any obstacles. Otherwise, one would not be able to create. This is the natural conclusion. Śankarācārya proposes that Brahman is devoid of all potencies. But in that case, the second sutra would make no sense. How can a qualityless, formless, and impotent Brahman be the cause of cre- ation? This is certainly not supported by Śruti statements such as, “The Supreme Person has variegated potencies that are intrinsic to His being, including knowledge, will, and action” (su 6.8); “In the beginning, there was only the ātmā in the form of a person” (ätmaivedam agra āsīt puruṣa-vidhaḥ, BAU 1.4.1). To reply to this objection, Śankarācārya postulates two Brahmans, namely, kāraṇa (causal) or nirguna Brahman, and karya (derivative) or saguna Brah- man. These statements, however, are not about the saguna or karya Brahman, because Brahman is described as nirguna, or free of all material gunas: In mbeV) Tele-vel el bbm vd betintil elivand There is One Lord who is hidden within all beings. He is all- pervading and the interior Self of all beings. He is the overseer of all actions, the original abode of all beings, the witness, conscious, pure, and untouched by the material gunas. (śu 6.11) 60 Here the word nirguna is applied to Brahman, who performs the functions of the so-called karya Brahman, which entail being the Self within all entities, the witness, and so on. If the object of inquiry, Brahman, mentioned in the first sutra, is accepted as qualityless, then the second sutra, which gives the taṭastha-lakṣaṇa of Brahman, becomes incoherent, because it assumes Brahman to be potent and omniscient. The very etymo- logical meaning of the word brahman is contrary to the concept of Advaitavada. If, however, one posits that qualityless Brahman can be proven by inference, then Śrī Jīva shows that this is not possible. Infer- ence is based upon vyapti, or the invariable concomitance between 60 eko devaḥ sarva-bhüteşu güḍhaḥ sarva-vyāpī sarva-bhūtāntarātmā karmadhyakṣaḥ sarva-bhūtādhivāsaḥ säkşi cetaḥ kevalo nirgunaś ca 719IV Determination of Bhagavan as the Subject of Bhagavata Purāṇa the sadhya (probandum), or the thing to be proven, and the hetu (probans), or the cause that is perceived by us and used as the means to prove the sadhya. Because the sadhya is qualityless Brahman, it cannot have any relation with anything else. Hence, inference is not possible due to the absence of vyapti. 20gog sv Advaitavada may explain the second sutra as follows: “That from which arises the illusion of the creation, sustenance, and dissolution of the cosmos is Brahman.” This would mean that the world is unreal. They claim, therefore, that there is no need to infer that Brahman has potency by which it creates. Śrī Jiva replies to this interpretation as given below. According to Advaitavada, the cause of illusion is ignorance (avidya), and Brahman is the witness (sākṣi) of this ignorance. The antah-karana (the internal psychic organ) is inert, and thus it can- not illuminate the vṛtti and provide knowledge of objects. Brahman limited by the antaḥ-karana is the jiva-sākṣi, and the same Brahman limited by māyā is isvara-sākṣi (Vedanta-paribhāṣā 1). Illumination by the sākṣi means that it has the power to illuminate itself and oth- ers, like the sun. This establishes that it is inherently endowed with potency and thus cannot be qualityless. They Śrī Jiva Gosvāmi argues that if Brahman were impotent, then the words janmady asya yataḥ in this verse would be unnecessary. It would have been sufficient to say tejo-väri-mṛdām yatha vini- mayo yatra, “[Let us meditate on] Brahman, upon whom the world is superimposed, like the appearance of water in a mirage or ice mistaken for a crystal.“61 Thus, the conclusion is that Brahman, which has been referred to here as satyam param, is a potent being, and its potency is three- fold, which has been described in Bhagavat Sandarbha (Anucche- das 16-17). “Let us meditate” refers to the intermediary potency called the jivas, who are conditioned by maya and need to meditate on Bhagavan in order to become free from the shackles of māyā. 61 Śrī Jīva Gosvāmī here assumes the meaning of this part of the verse as might be given by the Advaitavadīs. He offers a different meaning, as is seen in the text above. ifbarid- doghand 720 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri 105 P The extrinsic potency is referred to by “from Him come the cre- ation, etc.,” and also by the word kuhaka. The intrinsic potency is indicated by the words dhamnă svena, “by His own prowess.” All this also signifies that this satyam param is inherently endowed with form, being the source of all forms. This Absolute endowed with form is none other than Bhagavan. Bhagavan is the ultimate or unconditional cause and, hence, without any other cause. Thus, because it is observed that every form has a cause, one should not conjecture that because Bhagavan too has a form, He must also have another source. Rather, He is identified as the cause of all causes, sarva-kāraṇa-kāraṇa (Brahma-samhita 5.1). 105.6 The Absolute Is Known Only through Scripture Sutra 1.1.3 तदेवं तटस्थलक्षणेन परं निर्धार्य तदेव लक्षणं ब्रह्मसूत्रे “शास्त्रयोनित्वात्” (ब्र० सू० १।१।३) । “तत् तु समन्वयात्” (ब्र० सू० १।१।४) इत्येतत्सूत्रद्वयेन स्थापितमस्ति । In this manner, after having ascertained [the nature of] the Supreme, param, by His extrinsic characteristics, the very same characteristics are established in the following two sūtras of the Brahma-sutra: “[That Brahman is the source of cre- ation and so on is concluded from scripture] because scripture [alone] is the source of valid knowledge regarding Him” (sastra- yonitvät, vs 1.1.3), and, “But the truth that Brahman is know- able only through the Vedas is due to the fact that the Vedas are consistently reconciled in Him alone” (tat tu samanvayāt, VS 1.1.4). तत्र पूर्वसूत्रस्यार्थः – कुतो ब्रह्मणो जगज्जन्मादिहेतुत्वम् ? तत्राह - शास्त्रं योनिर्ज्ञान- कारणं यस्य तत्त्वात् । “यतो वा इमानि भूतानि” ( तै० ३।१।१) इत्यादिशास्त्रप्रमाणक- calfafa I The meaning of the first sutra is as follows: How is it that Brah- man is the cause of the creation, sustenance, and dissolution of 721 IV Determination of of Bhagavān as the Subject of of Bhāgavata Purāṇa the cosmos? In response, Vyasa says: Because scripture is the source of knowledge about It, and because there are scriptural statements to prove it, such as, “From whom all these beings spring forth” (yato va imani bhūtānijāyante, TU 3.1.1). not ritw bawohns नात्र दर्शनान्तरवत् तर्कप्रमाणकत्वम् । “तर्काप्रतिष्ठानात्” (ब्र० सू० २।१।११) । अत्य- न्तातीन्द्रियत्वेन प्रत्यक्षादिप्रमाणाविषयत्वाद् ब्रह्मणश्चेति भावः । वैनाशिकास्त्वविरोधा- ध्याये तर्केणैव निराकरिष्यन्ते । biroda no In this matter, logic is not admissible as valid evidence (pramă- na), unlike in other philosophical systems (darśanas), “because logic in and of itself is inconclusive” (tarkāpratiṣṭhānāt, vs 2.1.11). The sense is that because Brahman is utterly beyond the senses, It is not subject to any other means of valid knowing, such as per- ception and so on. The philosophers referred to as Vaināsikas [the Voidists, i.e., the Buddhists] will, however, be refuted by logic alone in the second chapter of the Brahma-sūtra called avirodha. अत्र तर्काप्रतिष्ठानं चैवम – ईश्वरः कर्ता न भवति प्रयोजनशून्यत्वान् मुक्तात्मवत् । arly to 1900m eldt al In this regard the inconclusiveness of logic is as follows: God cannot be the agent because, like a liberated person, He has no purpose to achieve. ननु भुवनादिकं जीवकर्तृकं कार्यत्वात् घटवत् । uner whom the 1500s a no os bas nol The world is created through the agency of the jiva, because it is a product like a clay pot. ibed in विमतिविषयः कालो न लोकशून्यः कालत्वात् वर्तमानकालवदित्यादि । Universal Time, about which there is a difference of opinion [as to whether the cosmos exists or not during the period of disso- lution], is never bereft of the world, because it [still] possesses the character of being time, like the present moment [which is directly perceivable as correlated to the world]. 01 21 m 722 105 b Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri तदेवं दर्शनानुगुण्येनेश्वरानुमानं दर्शनान्तरप्रातिकूल्यपराहतमिति शास्त्रैकप्रामाणकः परब्रह्मभूतः सर्वेश्वरः पुरुषोत्तमः । शास्त्रं तु सकलेतरप्रमाणपरिदृष्टसमस्तवस्तुविजा- तीय - सार्वज्ञ्यसत्यसङ्कल्पत्वादिमिश्रानवधिकातिशयापरिमितोदारविचित्रगुणसागरं निखिलहेयप्रत्यनीकस्वरूपं प्रतिपादयतीति न प्रमाणान्तरावसितवस्तुसाधर्म्यप्रयुक्तदो- षगन्धः । अत एव स्वाभाविकानन्तनित्यमूर्तिमत्त्वमपि तस्य सिध्यतीति । In this way, the inference of God (Iśvara) that conforms to one particular philosophical school (darśana) is nullified by the con- trary inference of another school. Consequently, the Supreme Person (Purusottama), who is the Regulator of all and the per- sonification of the Absolute Truth, is knowable only through the revealed scriptures (śästra). Scripture too specifically pro- pounds the Supreme Form (svarupa), who is categorically dis- tinct from all objects perceived by all other means of knowledge, who is an immeasurable incomparable ocean of wonderful gen- erous qualities accompanied by omniscience and true resolve, and whose essential nature is diametrically opposed to all infe- rior objects. He does not have even an iota of the defects found in objects perceived by other means. From this, it is also estab- lished that He is self-endowed with unlimited intrinsic eternal forms. 16 blo Commentary The first four sutras of Brahma-sutra, popularly called catuḥ-sūtrī, are considered to be the most important and as providing the gist of the complete text. Some scholars, like Padmapādācārya, wrote explanations on these sutras alone. In his Sarva-darśana- sangraha, Madhvācārya summarizes Advaitavada on the basis of these four sutras, and indeed most Vedanta commentators con- centrate their energies here, writing copiously and deriving the distinctive philosophical tenets of their school from them. zo Śrī Jiva Gosvāmī now shows that the meaning of all four sutras can be found in the very first verse of Bhagavata Purāna. He has already demonstrated this for the first two sutras, so now he goes on to explain the next two, showing how they are contained therein. 723 IV Determination of Bhagavan as the Subject of Bhagavata Purāṇa There are three means of acquiring valid knowledge (pramāna) that are accepted by the various theistic schools of Vedanta, as well as by those of Sankhya and Yoga: perception (pratyakṣa), infer- ence (anumāna), and the statements of a reliable person (sabda, apta-vākya). The first means is inadequate to disclose knowledge of the Absolute, because the Absolute is altogether beyond sense perception. Inference is based upon the knowledge of vyapti (the invariable concomitance between the inferential cause and its inferred predicate), acquired through sense perception. There- fore, it too is ineffective in providing reliable knowledge of the Absolute. Naiyayikas establish the existence of Iśvara, the creator of the cosmos, by logic or inference. But logic is never certain. One can always postulate superior arguments to refute another, as stated by Bhartṛhari: A position that is asserted even with meticulous attention by re expert logicians can be shown to be otherwise by those who are he even more clever. (Vākya-pādīya 1.34, quoted in BRS 1.1.46) do zori do ai Śrī Jiva has provided three sample inferences to show the futil- ity of trying to prove God’s existence on the basis of logic alone. The first posits that God cannot be the creator, because He is devoid of ambition, like a liberated person, and hence He has no purpose to achieve by such an act. Why should an intelligent, omniscient God engage in a futile endeavor? An action implies that its agent has some purpose to fulfill for which the action is performed. jarit snif The second inference argues that the world is like any other product, such as a clay pot, which is made by a potter. So, the world too must be created by the jiva, who has some purpose to fulfill through its production, and not by God. The presumption here is that although the jivas are limited, a particular jiva through accumulation of unprecedented merit could conceivably acquire the extraordinary power necessary to create a universe to fulfill its desires. Hence, there is no need to infer the existence of some other entity (i.e., God), who is distinct from the jivas and unseen. 62 yatnenäpädito’py arthaḥ kuśalair anumatṛbhiḥ abhiyuktatarair anyair anyathaivopapadyate it mieloxo of 724 สกเดี่ยม 105 Bh Bhagavata Purana as the Natural Commentary on Brahma-sutra and Gayatri The third inference argues that universal time is never bereft of the world, even in the state of dissolution, as conjectured by some philosophers. Effectively speaking, this is to say that the world was never created because it is never really annihilated, and thus there is no necessity of a creator. In this way, by logic alone one cannot come to any conclusive decision about the creation or its creator. Therefore, the third Brahma-sutra concludes that only scripture can disclose reliable knowledge about Brahman, which is beyond the purview of our sense perception. Independent of scripture, no one can say conclusively anything positive or negative about Brahman.zer 105.7 .D)” ads at H„diu aish” 1 The Synthesis of the Vedas Is in Bhagavan - Sūtra 1.1.4

अथोत्तरसूत्रस्यार्थः – ब्रह्मणः कथं शास्त्रप्रमाणकत्वं ? तत्राह “तत् तु” इति । तुशब्दः प्रसक्ताशङ्कानिवृत्त्यर्थः । तच्छास्त्रप्रमाणकत्वं ब्रह्मणः सम्भवत्येव । कुतः ? समन्वयात् । Now the meaning of the next sutra (vs 1.1.4) is given. How is it that scripture is the only valid means to know Brahman? In response, Śrī Vyasa utters the next sutra, “But the truth that Brahman is knowable only through the Vedas is due to the fact that the Vedas are consistently reconciled in Him alone” (tat tu samanvayat, vs 1.1.4). The word tu (but) in this sūtra is to dis- pel the doubt accrued from the previous sutra. The pronoun tat (that) refers to the fact [expressed in the previous sūtra] that scripture is the only possible valid means to know Brahman. How is that? Because of consistent reconciliation, samanvayāt. अन्वयव्यतिरेकाभ्यामुपपादनं समन्वयस्तस्मात् । तत्र अन्वयः । To establish a conclusion by affirmation (anvaya), or positive concomitance, and by disaffirmation (vyatireka), or negative concomitance, is called “consistent reconciliation” or synthesis, samanvaya. The affirmative statements (anvaya) of the Śruti are as follows: 725 IV Determination of Bhagavan as the Subject of Bhagavata Purāṇa “सत्यं ज्ञानमनन्तं ब्रह्म” ( तै० २।१।१) इति । blowedt “Brahman is truth, consciousness, and unlimited” (TU 2.1.1).63 “आनन्दो ब्रह्म” ( तै० ३।६।१) इति । “Brahman is bliss” (TU 3.6.1).64 “एकमेवाद्वितीयं ब्रह्म” ( छा० ६।२।१) इति । “Brahman is one alone without a second” (CHU 6.2.1).65 “ तत् सत्यं स आत्मा” ( छा० ६।८।७) इति । “He is truth, He is the Self” (CHU 6.8.7).66 by harl For “सदेव सौम्येदमग्र आसीत्” (छा० ६।२।१) इति । Vads to lasting or “O dear one, in the beginning there was only this unique existent (sat)” (CHU 6.2.1).67 “ब्रह्म वा इदमेकमेवाग्र आसीत्” (बृ० १।४।१०) इति । 3915 to show the ful Saingan adi wali “Verily in the beginning there was Brahman alone” (BAU 1.4.10).68 “आत्मा वा इदमेक एवाग्र आसीत् पुरुषविध” (बृ० १ । ४ । १) इति । atalano sas “In the beginning, indeed, there was the Self alone as a person, Puruşa” (BAU 1.4.1).69 solveig en mot bons duo ad log “पुरुषो ह वै नारायणः” (नारा०१) इति । sidies into an alte “Nārāyaṇa indeed is the Purusa” (Nārāyaṇa Upanisad 1).70 63 satyam jñānam anantam brahma 64 anando brahma 65 ekam evādvitiyam brahma 66 tat satyam sa ātmā 67 sad eva saumyedam agra āsīt 68 brahma va idam ekam evägra āsīt ydi fa sofiaro taballesalvabamboo 69 ātmā vā idam eka evägra asit purusa-vidhahami odavamas puruso ha vai nārāyaṇaḥ rawollot as sus 726 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri “एको ह वै नारायण आसीत्” (महोप०१।१) इति । “There was indeed only Nārāyaṇa” (Maha Upanisad 1.1)” al er hosinoqu “तदैक्षत बहु स्यां प्रजायेय” ( छा० ६।२।३) इति । -hoM) holos datwollsy “He glanced [with the resolve]: ‘Let Me become many, let Me procreate” (CHU 6.2.3)72 “तस्माद्वा एतस्मादात्मन आकाशः सम्भूतः” ( तै०२।१।३) इति । “Therefore, certainly from that moil salie (to e (tos) guisd a wo Self the sky was born” (TU 2.1.3).73 “तत् तेजोऽसृजत” ( छा० ६ । २ । ३) इति । Lewild eldan “He created light” (CHU 6.2.3).4 “यतो वा इमानि भूतानि जायन्ते” ( तै०३।१।१) इति । “From Him appeared all these beings” (TU 3.1.1).75 “पुरुषो ह वै नारायणोऽकामयत अथ नारायणादजोऽजायत यतः प्रजाः सर्वाणि भूतानि” (महा० ) इति । As prev 1512515 TIPST “The Purusa, who is verily Nārāyaṇa, willed. Thereafter, from Nārāyaṇa Brahma was born. And from him, all created beings came forth as progeny” (Maha-nārāyaṇa Upaniṣad). al tem saurabed exild to luftai gads 920 “नारायणं परं ब्रह्म तत्त्वं नारायणः परम् ” (महा० १३।४) इति । rodgoals “Nārāyaṇa is the Supreme Brahman. He is the Absolute Truth” (Maha-nārāyaṇa Upanisad 13.4).” 71eko ha vai nārāyaṇa āsīt 72 tad aikṣata bahu syam prajayeya 73 tasmād vā etasmäd ätmana ākāśaḥ sambhūtaḥ 74 tat tejo’sṛjata 75 yato va imani bhūtāni jāyante 77 puruso ha vai nārāyaṇo’kāmayata atha nārāyaṇād ajo’jayata yataḥ prajāḥ sarvani bhūtāni nārāyaṇaṁ paraṁ brahma tattvam nārāyaṇaḥ param 10-bed-nbana 727 IV Determination of Bhagavan as the Subject of Bhagavata Purāṇa “ऋतं सत्यं परं ब्रह्म पुरुषं कृष्णपिङ्गलम्” (महा० १२।१) इति । इत्यादिषु च । ि “He is Truth, Reality, the Supreme Brahman, a person of black yellowish color” (Maha-nārāyaṇa Upanisad 12.1).78 अथ व्यतिरेकः । ($1913 0133) The disaffirming statements (vyatireka) are as follows: H “कथमसतः सज् जायेत” ( छा० ६।२।२) इति । Feb) 50 TENTS FROTSTERED ISTEENS” “How can being (sat) arise from non-being (asat)” (CHU 6.2.2)?79 T) “od saw “को ह्येवान्यात् कः प्राण्याद् यदेष आकाश आनन्दो न स्यात्” ( तै० २।७।१) इति । “If this bliss [i.e., the all-blissful Paramātmā] were not present in the sky of the heart, who indeed would infuse life into anything” (TU 2.7.1) 280 आसीत् “एको ह वै नारायण आसीन् न ब्रह्मा न च शङ्करः " (०१।१) इत्यादिषु । ment “Verily, there was Nārāyaṇa alone; there was no Brahma and no “Verily, there was Nārāyaṇa alone; Śiva” (Maha Upanisad 1.1).1 अन्येषां च वाक्यानां समन्वयस्तत्रैव वक्ष्यते “आनन्दमयोऽभ्यासात्” (ब्र० सू० १ । १ । १२) इत्यादिना । The consistent reconciliation (samanvaya) of all other state- ments is found only in Bhagavan, as will be stated in the Brahma-sutra, “Brahman is full of bliss, because such is repeated throughout the Śrutis” (vs 1.1.12).82 F F S JUPITE स चैवं परमानन्दरूपत्वेनैव समन्वितो भवतीति तदुपलब्ध्यैव परमपुरुषार्थत्वसिद्धेर्न प्रयोजनशून्यत्वमपि । BrinM) Because Bhagavan is thus exclusively of the nature of sup- reme bliss, it is He who is thus consistently reconciled [by 78 ṛtam satyam paraṁ brahma puruşam kṛṣṇa-pingalam 79 katham asataḥ saj jāyeta stnacht inständ inte vado so ko hy evanyāt kaḥ pranyad yad eṣa ākāśa änando na syat on to douring 81 eko ha vai nārāyaṇa asin na brahma na ca sankaraḥ 82 ananda-mayo’bhyāsāt mydogovorulard to doing 728 105 Bhāgavata Purāņa as the Natural Commentary on Brahma-sutra and Gayatri all the Vedas], because it is only by attaining Him that one achieves the supreme goal of life, and thus [brahma-jijñāsā] is not purposeless. noitredileh तदेवं सूत्रद्वयार्थे स्थिते तदेतद् व्याचष्टे “अन्वयादितरतश्चार्थेषु ” इति । अर्थेषु नानाविधेषु वेदवाक्यार्थेषु सत्स्वन्वयादन्वयमुखेन यतो यस्मादेकस्मादस्य जन्मादि प्रतीयते तथेत- रतो व्यतिरेकमुखेन च यस्मादेवास्य तत् प्रतीयत इत्यर्थः । अत एव तस्य श्रुत्यन्वय- व्यतिरेकदर्शितेन परमसुखरूपत्वेन परमपुरुषार्थत्वं च ध्वनितम् । “एको ह वै नारायण आसीत्” (महा० १।१) इत्यादिशास्त्रप्रमाणत्वेन प्राक्स्थापितरूपत्वं चेति । So, such being the meaning of these two sutras, the same is now being explained [in the verse under discussion, SB 1.1.1, anva- yad itarataś cărtheṣu]. From the meanings (artheșu) of the state- ments of the Vedas, though they be of differing types - whether from the perspective of affirmation (anvayat) or from the per- spective of disaffirmation (itaratah) - the creation, sustenance, and dissolution of the cosmos is understood to have issued forth from Him alone. Therefore, it is also implied that He is the sup- reme goal of human life, being established directly and indi- rectly by the Śruti as having the nature of supreme joy. He [Bhagavan] was previously established as such on the authority of scriptural statements, such as, “In the beginning, there was indeed only Nārāyaṇa” (Mahā-nārāyaṇa Upanisad 1.1).83 Commentary on tulad n” yaniwollol art meam The fourth Brahma-sutra establishes that the samanvaya, i.e., the integrality or unity of all the Vedic scriptures, is to be found only in Bhagavan, the source of the creation, sustenance, and dissolu- tion of the cosmos. Samanvaya means to understand the purport of a text by anvaya and vyatireka statements. Anvaya means affir- mative statements of inclusion or invariable concomitance (vyāpti), such as, “All this is Brahman.” Vyatireka means disaffirmative state- ments of exclusion, such as, “Nothing can exist without Brahman.” 83 eko ha vai nārāyaṇa āsīt Sravaild aboivos) 729IV Determination of Bhagavan as the Subject of Bhagavata Purāṇa While commenting on this sutra, Baladeva Vidyabhūṣaṇa defines samanvaya as the purport of scripture arrived at by proper deliberation through analysis of the six determining indicators (sad-linga) 84 These were stated at the beginning of this anuccheda. In any case, samanvaya is the prime essence of all scriptures, regardless of how one arrives at it. The word literally means “that which is present appropriately in all sentences of scripture.” Anvaya-vyatireka and sad-linga are different means to ascertain this scriptural concordance (samanvaya).Sins From the samanvaya of Vedic statements, one comes to know the subject matter of the Vedas, which is Brahman. This is clear from the references cited here. This Brahman, which is under- stood from the harmonic reconciliation of Vedic scripture, has the nature of bliss, ananda. It is only by attaining Brahman that one becomes blissful (cf. TU 2.7.1). Consequently, this indeed is the sup- reme goal of human endeavor (parama-puruṣārtha), because ulti- mately everyone strives only for bliss. There is nothing higher than bliss to be achieved by all our efforts. Bliss is the end and not merely a means to something else. Śrī Jiva also refers to Brahma-sutra 1.1.12 in support of this conclusion. give faildetes vlaunivery sw, advegada The meaning of these two sutras, i.e., the third and fourth (vs 1.1.3-4), is expressed in the Bhagavata Purana verse under discussion with the phrase anvayad itaratas cartheșu. In accor- dance with Jiva Gosvāmi’s explanation above, this phrase would mean the following: “[The Absolute Truth, upon whom we medi- tate, is concluded to be the foundational source of the creation of the cosmos] from the import (artheșu) of all the various types of Vedic statements, be they affirmative (anvayat) or disaffirmative (itarataḥ).” 930 The Pūrva-mīmāṁsakas may object that the Vedas are primar- ily concerned with karma, or the execution of prescribed duties to attain heaven. This is refuted in the fourth sutra, tat tu samanvayat. If one studies the Vedas with an unbiased attitude, he will come 84 samanvayatvaṁ suvicăritatvam. suvimṛṣṭair upakramopasamhärädibhih sad-lingas tatraiva sastra-tātparyat sa eva tad vidya ity arthaḥ. Govinda-bhāṣya 1.1.4 10m to any invol 730 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri to the conclusion that both directly and indirectly the Vedas culmi- nate only in Bhagavan. Śrī Kṛṣṇa Himself confirms this: “From all the Vedas, I [Bhagavan] am to be known” (GĪTĀ 15.15). This is also stated in the Bṛhad-aranyaka Upanisad: “I inquire about that Supreme Person who is to be known only from the Upanisads” (BAU 3.9.26) 85 The ritualistic result-oriented actions prescribed in the Vedas are meant only to impel those who are dis- interested in ultimate truth. If a person becomes convinced that the Vedic rituals have the power to fulfill his mundane desires, he develops faith in them and becomes inclined to study them. But after proper deliberation, he is able to discriminate between such ephemeral benefits and the ultimate goal of love of God. busy to path at deinw Moreover, if prescribed duties are performed without any fruitive desire, then one’s heart is purified and one becomes eli- gible to acquire faith in Bhagavan as the supreme goal. Thus, the ultimate conclusion of the Vedas is in Bhagavan alone. שווה 105.8 Pradhana Is Not the Creator of the Cosmos - Sūtra 1.1.5 1.1.5 अथ “ईक्षतेर्नाशब्दम्” (ब्र० सू० १|१|५) इति व्याचष्टे “अभिज्ञः” इति । अत्र सूत्रार्थः- इदमाम्नायते छान्दोग्ये “सदेव सौम्येदमग्र आसीदेकमेवाद्वितीयं ब्रह्म” ( छा० ६।२।१) इति । “तदैक्षत बहु स्यां प्रजायेय” इति । “तत्तेजोऽसृजत” ( छा० ६।२।३) इत्यादि । Now, the explanation of the sutra ikṣater näśabdam (vs 1.1.5) 86 is rendered by the word abhijña [in SB 1.1.1]. The meaning of the sūtra is as follows: It is said in the Chandogya Upanisad, “My dear boy, in the beginning there was only this unique existent (sat), Brahman, which is one alone without a second” (CHU 6.2.1); “He glanced [with the resolve]: ‘Let Me become many, let Me procreate””; “He created light” (CHU 6.2.3). 85 tam tv aupaniṣadam puruşam prcchami Burić 9d1 m 2005l 1910 nl 86 The translation of this sutra is as follows: “Pradhana is not the cause of creation, because it is not supported as such by scriptural revelation, since the causal source has been determined by scripture to be one in whom exists the acconscious act of seeing.” 731 IV Determination of Bhagavan as the Subject of Bhāgavata Purāṇa अत्र परोक्तं प्रधानमपि जगत्कारणत्वेनायाति । तच्च नेत्याह “ईक्षतेः” इति । Here the unmanifest primordial nature (pradhana), described by others [i.e., the proponents of Sankhya philosophy], may also be posited as the cause of the cosmos. But this sūtra (ikṣater nāśabdam) informs us that this is not the case. यस्मिन् शब्द एव प्रमाणं न भवति तदशब्दमानुमानिकं प्रधानमित्यर्थः । न तदिह प्रति- पाद्यम् । edi sved elcuk siber ers That for which the scriptural revelation (sabda) is not a source of valid testimony (pramāna) is called aśabda, i.e., pradhāna, which is discernible through inference instead. That [pradhana] is not what is being established here [in the scriptural determi- nation of the source of creation]. कुतोऽशब्दत्वं तस्य ? इत्याशङ्क्याह “ईक्षतेः” । सच्छब्दवाच्यसम्बन्धिव्यापारविशेषा- भिधायिन ईक्षतेर्धातोः श्रवणात् । “तदैक्षत” इतीक्षणं चाचेतने प्रधाने न सम्भवेत् । Why is it that pradhana is not validated by scriptural revela- tion? Anticipating this doubt, the sutra says ikṣateḥ, because of the mention of [Brahman’s] act of seeing. In other words, [pradhana is not supported as such] because scripture expressly employs the root Viks (“to see”), which denotes the specific activ- ity related to the meaning of the word sat, or “conscious exis- tence” [mentioned in CHU 6.2.1, which is the visaya-vakya for this sūtra]. There it is also said, “He glanced,” but such glancing is not possible for the inert pradhana. अन्यत्र चेक्षापूर्विकैव सृष्टिः “स ऐक्षत लोकान् नु सृजा” (ऐत० १।१।१) इति । “स इमान् लोकानसृजत” (ऐत०१।१।२) इत्यादौ । ईक्षणं चात्र तदशेषसृज्यविचारात्मकत्वात् सर्व- ज्ञत्वमेव क्रोडीकरोति । तदेतदाह “अभिज्ञः” इति । In other places [in the Śruti] also, it has been said that the cre- ation is preceded by the act of seeing: “He glanced [with the intention], ‘Let me create the worlds” (Aitareya Upanisad 1.1.1); “He created these worlds [i.e., the vast space beyond heaven, the 732 105 Bhāgavata Purana as the Natural Commentary on Brahma-sūtra and Gayatri visible galaxy, the earth, and the subterranean world]” (Aita- reya Upanisad 1.1.1-2).87 The act of seeing here entails omni- science, because it involves deliberating on all that is to be cre- ated within the cosmos. Therefore [to convey this entire mean- ing of the sutra], the Bhāgavatam verse says, “[The Supreme Truth] is omniscient” (abhijña). ननु तदानीम् “एकमेवाद्वितीयम्” इत्युक्तेस्तस्येक्षणसाधनं न सम्भवति ? तत्राह “स्वराट्’ इति । स्वस्वरूपेणैव तथा तथा राजत इति “न तस्य कार्यं करणं च विद्यते” (श्वे० ६।८) इत्यादौ । “स्वाभाविकी ज्ञानबलक्रिया च” इत्यादिश्रुतेः । A doubt may be raised in this regard: But surely at that time, there was no possibility of there being any object for [Brahman] to glance upon, since it is stated that He was “one alone with- out a second” (CHU 6.2.1). To this the verse responds, “[He is] self-resplendent (sva-rät),” meaning that He exists in those var- ious forms by virtue of His own essential being (svarupa). This is affirmed in the mantra, “He does not possess a material body or senses… He is inherently self-endowed with cognitive capacity (jñāna-śakti), infallible will (bala-śakti), and the capacity to act (kriya-sakti)” (su 6.8) 88 (102) instalxs supino एतेनेक्षणवन् मूर्तिमत्त्वमपि तस्य स्वाभाविकमित्यायातं निःश्वसितस्याप्यग्रे दर्शयिष्य- माणत्वात् । तच्च यथोक्तमेवेति च । By this it also follows that like His seeing capacity [i.e., His cogni- tive capacity], His endowment with form is also inherent, which will also be confirmed later when it is said that He breathed. That form is indeed the same as has been described earlier.imo olyaid to blues H betasting of of bhow ad bro tas Commentary Besides the meaning of the catuḥ-sutri of Brahma-sutra, Śrī Jiva also traces the meaning of the fifth sutra to the first verse of Bhāgavata 87 sa aikṣata lokan nu sṛjā sa iman lokan asṛjata 88 na tasya karyam karanam ca vidyate na tat-samas cabhyadhikaś ca dṛśyate parasya saktir vividhaiva śrüyate svabhäviki jñāna-bala-kriya ca 733 IV Determination of Bhagavan as the Subject of Bhagavata Purāṇa Purāṇa. To show how this is so, he first clarifies the meaning of the sūtra. alistas mad gaisse to the adr (s According to classical Sankhya philosophy, the world is cre- ated by prakṛti, also called pradhana. This philosophical view does not admit Bhagavan or Iśvara as the creator. The fifth Brahma- sūtra refutes this philosophy by designating pradhana as aśabda, or that which is not validated by scriptural revelation. Pradhana is so-called because the Sankhya followers avow the existence of pradhana by inference alone and not by sabda-pramāņa. Sānkhya- kārikā 15 states: “There exists an unmanifest cause [i.e., prakṛti] of the manifest cosmos (vaiśvarupasya), of the differentiated par- ticulars (bhedānām), because the particulars are finite and of uni- form composition, because evolution is enabled through potency, because the effect is differentiated from its cause, and because the multiform effect is ultimately reabsorbed into its cause.“89 892-198 alpIn contradistinction to the above inference, there are explicit statements in the Śruti confirming that the cosmos is evolved through Iśvara’s conscious act of seeing. The statement from Chandogya Upanisad says that in the beginning there was only the unique existent (sat), who glanced. This sat cannot be pradhana, because pradhana is inert, whereas glancing is an action performed by a conscious being. His glance is inclusive of the intention to create, which culminates in the evolutionary unfolding of the cosmos. do Seeing implies deliberation on the act of creation, which sig- nifies knowledge about creation. This indicates that Iśvara is omniscient, for without complete knowledge about the creative act and the world to be manifested, He could not bring forth the cosmos. Therefore, the Bhagavata Purana verse uses the word abhijña (omniscient) to convey the meaning of this sūtra (vs 1.1.5). A doubt raised in this regard is that if prior to the creative act there was nothing else at all present other than the one conscious existent (sat), then how could It glance, since there was nothing to 89 bhedānāṁ parimaṇāt samanvät śaktitah pravṛtteś ca karaṇa-karya-vibhāgad avibhāgad vaiśvarupasya kāraṇam asty avyaktam 734 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri glance upon? The reply is that when it is said that at that time sat alone existed without any second, it simply means that nothing of this world had yet been brought forth into manifestation. Just as when the head of state is on leave and is said to be alone in his man- sion, it does not mean that there are no family members or personal attendants accompanying him. All it means is that no outsiders are present in his company. There is a teme Therefore, the verse also uses the word svarāț, or “self-resplen- dent” - He existed then with His own associates and potencies, including pradhana in its unmanifest state. He is not dependent on anything to create. He is the agent as well as the material cause of the cosmos. This is the significance of the word svarāț. Śrī Jīva also concludes that the causal source (i.e., Iśvara) must be self- endowed with form, because the act of seeing, the will to create, and omniscience would not be possible in consciousness alone, utterly devoid of form. 105.9 vus to prodhong fan bas vode bedre at Bhagavan Is the Source of the Veda - Alternate, Sūtras 1.1.3-5 अथ “शास्त्रयोनित्वात्” (ब्र० सू० १।१।३) इत्यस्यार्थान्तरं व्याचष्टे “तेन” इति । तच्चार्था- न्तरं यथा – कथं तस्य जगज्जन्मादिकर्तृत्वं ? कथं वा नान्यतन्त्रोक्तस्य प्रधानस्य न चान्य- स्य ? इति तत्राह – शास्त्रस्य वेदलक्षणस्य योनिः कारणं तद्रूपत्वात् । “एवं वा अरेऽस्य महतो भूतस्य निश्वसितमेतद् यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासपुराणं विद्या उपनिषदः श्लोकाः सूत्राण्युपसूत्राणि व्याख्यानानि” (बृ० २।४।१०) इति श्रुतेः । Next, the Bhāgavatam verse (1.1.1) offers an alternative mean- ing to sutra vs 1.1.3 (śästra-yonitvät)90 in the second line: “… who revealed the Veda to the first seer [Brahma] by way of the heart.” The alternative meaning is as follows: Why is the agency of the creation, sustenance, and dissolution of the cosmos attributed to Brahman? Why is it not attributed to pradhana, as stated in another philosophical system, or why not to some other 90 The first explanation was given in Anuccheda 105.6 above. 735 IV Determination of Bhagavan as the Subject of Bhagavata Purāņa entity? In response, the sutra says that it is because He is the womb (yoni), i.e., the source, of the scriptures (sastra) called the Veda. The Śruti says: “My dear [Maitreyi], the Ṛg, Yajur, Sāma, and Atharva Vedas, as well as the Itihasas, Purāņas, vidyās, Upanisads, slokas, sūtras, upasūtras, and vyākhyānas all appear from the breathing of the Supreme Being” (BAU 2.4.10).?1 शास्त्रं हि सर्वप्रमाणागोचरविविधानन्तज्ञानमयं तस्य च कारणं ब्रह्मैव श्रूयत इति । तदेव मुख्यं सर्वज्ञम् । तादृशं सर्वज्ञत्वं विना च सर्वशृष्ट्यादिकमन्यस्य नोपपद्यत इति प्रोक्तलक्षणं ब्रह्मैव जगत्कारणं न प्रधानं न च जीवान्तरमिति । Scripture contains various types of unlimited knowledge that are inaccessible through any other means of valid knowing (pramāna), and its source is Brahman alone, as confirmed by scripture itself. Consequently, Brahman is the chief omniscient. Without such omniscience, no other entity can perform the com- plete acts of creation, sustenance, and dissolution, and thus the cause of the cosmos is Brahman alone, having the character- istics described above, and not pradhana or any other living entity.gyn estoning the only तदेव विवृत्याह “तेने ब्रह्म हृदा य आदिकवये” इति । ब्रह्म वेदमादिकवये ब्रह्मणे ब्रह्माणं प्रति हृदा अन्तःकरणद्वारैव न तु वाग्द्वारा तेने आविर्भावितवान् । This is now explained in detail in the Bhāgavatam verse: “… who revealed the Veda to the first seer [Brahma] by way of the heart,” (tene brahma hṛda ya adi-kavaye). The word brahma here means “the Veda”; the original seer (ādi-kavi) is Brahmā. [Bhagavan] caused the Veda to manifest directly through Brahma’s heart, i.e., exclusively through his illuminated interior sense (antaḥ- karana) and not by speaking words. अत्र बृहद्वाचकेन ब्रह्मपदेन सर्वज्ञानमयत्वं तस्य ज्ञापितम् । हृदेत्यनेनान्तर्यामित्वं सर्व- शक्तिमयत्वं च ज्ञापितम् । आदिकवय इत्यनेन तस्यापि शिक्षानिदानत्वाच्छास्त्रयोनित्वं चेति । श्रुतिश्चात्र (श्वे० ६ १८) 91 evam vã are asya mahato bhutasya niśvasitam etad yad rg-vedo yajur-vedaḥ sama-vedo’tharvāngirasa itihasa-puranam vidya upaniṣadaḥ slokāḥ sūtrany upasūtrāṇi vyäkhyānāni lgas ter 736 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri Here the word brahma [standing for “the Veda”], signifying vastness or immensity (bṛhat), implies His [Bhagavan’s] being inherently self-endowed with all knowledge. “By way of the heart” (hṛdā) informs us of His immanence and omnipotence. The words “to the first seer” [or poet]“2 indicate that He is the source of the scriptures (sastra-yoni), since He was the source even of Brahma’s edification. There is also a Śruti statement in this regard: यो ब्रह्माणं विदधाति पूर्वं यो वै वेदांश्च प्रहिणोति तस्मै । तं ह देवमात्मबुद्धिप्रकाशं मुमुक्षुर्वै शरणमहं प्रपद्ये ॥ ३०८ ॥ इति । Being desirous of liberation, I seek refuge of that very Sup- reme Deity who illuminates the intellect in regard to the Self, barwho created Brahma in the beginning and bestowed the Vedic w ab knowledge upon him. (śu 6.18)93coins I bra “d an मुक्तजीवा अपि तत्कारणं नेत्याह “मुह्यन्ति” इति । यत्र ब्रह्मणि वेदाख्ये सूरयः शेषाद- योऽपि । अनेन च शयनलीलाव्यञ्जितनिःश्वसितमयवेदो ब्रह्मादिविधानचनश्च यः पद्म- नाभस्तदादिमूर्तिकः श्रीभगवानेवाभिहितः । विवृतं चैतत् “प्रचोदिता येन पुरा सरस्वती” ( भा० २।४।२२) इत्यादिना । ady abrow Even liberated beings (mukta-jivas) are not the source of the Vedic knowledge. To establish this, the verse says, “about which even great sages are perplexed” (muhyanti yat surayaḥ). The pronoun yat (“about which”) here refers to the Vedic knowl- edge called brahma. The great sages (surayaḥ) [who are also per- plexed about the meaning of the Vedas] include even Seṣa and others. This statement points us to none other than Śrī Bha- gavān, the original source of the lotus-naveled Visņu, who is the origin of Brahma” and the revealer of the Vedas, which are 93 92 The word “seer” here carries the sense of the Vedic rşis to whom the Vedic mantras and suktas were revealed. Brahma is the first of these, the original seer. yo brahmanam vidadhati purvaṁ yo vai vedamś ca prahinoti tasmai tam ha devam atma-buddhi-prakāśam mumuksur vai saranam aham prapadye 94 There are varied readings on this part of the sentence: vividhanana-locanaś ca in the Jadavpur University edition, vividhānucarāśrayaḥ in Krama-sandarbha, and vidhanacanaś ca in the edition of Sri Haridāsa Śāstrī. We have followed the last one. 737 IV Determination of Bhagavan as the Subject of Bhagavata Purāņa identical to, or co-extensive with, His breath, during His divine play of cosmic sleep (sayana-lila). This is also described by state- ments such as, “He who inspired Sarasvati in the beginning” (SB 2.4.22). अथ “तत् तु समन्वयात्” (ब्र० सू० १११।४) इत्यस्यार्थान्तरम - यथा शास्त्रयोनित्वे हेतु- श्च दृश्यते इत्याह “तत् तु” इति । समन्वयोऽत्र सम्यक् सर्वतोमुखोऽन्वयो व्युत्पत्तिर्वेदा- र्थपरिज्ञातं यस्मात् तत् तु शास्त्रयोनिनिदानत्वं निश्चीयत इति । जीवे सम्यग् ज्ञानमेव नास्ति । प्रधानं त्वचेतनमेवेति भावः । “स वेत्ति विश्वं न हि तस्य वेत्ता” (श्वे० ३।१९) इति श्रुतेः । I Now an alternate meaning of sūtra vs 1.1.4 (tat tu samanva- yat) is being given.” There is a reason why Bhagavan is the source of the Vedas, and this is explained in this sutra. In the word samanvaya [which can be divided into two parts, sam and anvaya], the prefix sam means “complete,” or in other words, “all-perspectival,” and anvaya denotes “perfect knowledge.” So samanvayat means, “He from whom is derived the complete knowledge or realization (parijñāna) of the meaning of the Vedas.” This entity is ascertained as the womb (yoni), or in other words, the repository of the scripture. This signifies on the one hand that the jiva is certainly not in possession of complete knowledge, and on the other that pradhana is strictly uncon- scious [indicating that neither of them can be the source of the Veda, śästra-yoni]. As the Śruti says, “He knows whatever is to be known, and yet of Him there is no knower” (su 3.19).96 तदेतदस्य तदीयसम्यग्ज्ञानं व्यतिरेकमुखेन बोधयितुं जीवानां सर्वेषामपि तदीयसम्य- ग्ज्ञानाभावमाह “मुह्यन्ति” इति । सूरयः शेषादयोऽपि यद् यत्र शब्दब्रह्मणि मुह्यन्ति । तदेतद् विवृतं स्वयं भगवता (भा० ११।२१।४२)- bas “order to algo So, to disclose through the principle of exclusion that Bhagavan 95 See above Anuccheda 105.7 for the first explanation. 96 sa vetti viśvam na hi tasya vettä In Jiva Gosvāmi’s reading of this verse, the word viśvam appears in place of the word vedyam. Vedyam means “the knowable,” and viśvam means “the cosmos” hor “the totality.” The sense is the same regardless of which reading is accepted, because “the knowable” refers to the totality of all phenomena, and such totality is nothing other than the cosmos. 900 738 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri is intrinsically self-endowed with complete knowledge of the Veda, the verse indicates the lack of such complete knowledge in all jivas whatsoever by the phrase, “about which even great sages are perplexed” (muhyanti yat surayaḥ). Even learned sages, such as Seșa, are perplexed as to the meaning of the divine sound rev- elation (sabda-brahma). This is described by Svayam Bhagavan, Śrī Kṛṣṇa Himself: किं विधत्ते किमाचष्टे किमनूद्य विकल्पयेत् । इत्यस्या हृदयं लोके नान्यो मद् वेद कश्चन ॥ ३०९ ॥ इति । ल No one in the world besides Me knows the heart [i.e., the inner mystery] of the Veda, what it enjoins and prohibits in its karma- kāṇḍa portion, what it reveals through mantras and aphorisms in its portion dealing with the worship of gods, and what it con- 1cludes after examining various alternatives in its jñāna-kāṇḍa division. (SB 11.21.42)97 अनेन च साक्षाद्भगवानेवाभिहितः । अथ “ईक्षतेर्नाशब्दम्” (ब्र० सू० १।१।५) इत्यस्यार्था- न्तरम् “अभिज्ञः” इत्यत्रैव व्यञ्जितमस्ति । अत्र सूत्रार्थः - ननु “ अशब्दमस्पर्शमरूपम- व्ययम्” (कठ १।३।१५) इत्यादिश्रुतेः । कथं तस्य शब्दयोनित्वं ? FID HEEP FIS By this also, Bhagavan alone has been directly described. Now an alternate meaning of sūtra vs 1.1.5 (ikṣater näsabdam) is illu- mined by the word abhijña itself. The meaning of the sutra is as follows: The Śruti says, “He is devoid of speech (aśabda), untouchable, formless, and imperishable” (KU 1.3.15),98 so how can He be the source of words in the form of sabda or the Veda (sabda-yoni)? hibians तत्राह–प्रकृतं ब्रह्म शब्दहीनं न भवति । कुतः ? ईक्षतेः । “तदैक्षत बहु स्यां प्रजायेय” ( छा० ६।२।३) इत्यत्र “बहु स्याम्” इति शब्दात्मकेक्षधातोः श्रवणात् । In reply it is said: The Brahman under discussion is not devoid of speech (sabda-hina). Why? Because sutra vs 1.1.5 employs the word ikṣateḥ, “because of the conscious act of seeing,” which 97 kim vidhatte kim acaṣṭe kim anudya vikalpayet ity asya hṛdayam loke nanyo mad veda kaścana 98 aśabdam asparśam arupam avyayam bl medgenehat hne (nislot) bara ib 739IV Determination of Bhagavan as the Subject of Bhagavata Purāṇa correlates to the Upanisadic statement, “He glanced [with the resolve]: ‘Let Me become many, let Me procreate” (tad aikṣata bahu syām prajayeya, CHU 6.2.3). Here the use of the verbal root Viks, “to see,” is linguistic in nature (śabdatmaka), cor- responding to the expressed intention “Let Me become many (bahu syām).” तदेतदाह – अभिज्ञः । “बहु स्याम्” इत्यादिशब्दात्मकविचारविदग्धः । स च शब्दादिश- क्तिसमुदायस्तस्य न प्राकृतः प्रकृतिक्षोभात् पूर्वत्रापि सद्भावात् । ततः स्वरूपभूत एवेत्याह “स्वराट्” इति । $6 All of this is indicated [in SB 1.1.1] by the word abhijña, “who is fully cognizant of everything,” or in other words, “He who is highly skilled in the art of reflection, which is linguistic in nature.” This is expressed in statements such as, “Let Me become many.” Furthermore, this totality of His energies in the form of speech is not material, because it existed even prior to the orig- inal impulsion of prakṛti. To indicate that these energies exist within His essential being, the verse describes Him as svarāț, “self-resplendent.’ फ अत्र पूर्ववत् तादृशं सधर्मकत्वं मूर्तिमत्त्वमपि सिद्धम् । यथाहुः सूत्रकाराः “अन्तस्तद्धर्मो- पदेशात्” (ब्र० सू० १।१।१०) इति । अतोऽशब्दत्वादिकं प्राकृतशब्दहीनत्वादिकमेवेति ज्ञेयम् । क Here also, as before, it is established that He has attributes and form. As the author of the Brahma-sutra says, “The One who exists within [the eye and the sun] is not a jiva but Paramātmā, because the attributes that are taught therein [in Chandogya 99 The word sabdatmaka literally means “of the nature of language or sound.” Bhagavan’s seeing capacity is referred to in vs 1.1.5 by the word ikṣateḥ, Sindicating that He glanced at the unmanifest pradhana prior to the onset of creation. His seeing capacity is said to be linguistic in nature, because it includes the intent to manifest the creation, as expressed in the direct verbal affirmation, “Let Me become many (bahu syam).” In Indian linguistic theory, thoughts, ideas, and intentions belong to the pre-verbal dimension of articulated speech. Since Bhagavan’s “linguistic seeing” occurs prior to the material manifestation, it is transphenomenal in nature. It is, therefore, concluded that Bhagavan is intrinsically endowed with linguistic potency by which He is the source of the Vedic sound (sabda), and yet He is devoid of phenomenal speech (aśabda). 740 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri Upanisad] are applicable only to Brahman” (vs 1.1.20). There- fore, when it is said that Brahman is devoid of speech (aśabda) [as in the statement of Katha Upanisad cited above], it should be understood to mean that Brahman is devoid of material speech alone. अत्रोत्तरमीमांसाध्यायचतुष्टयस्याप्यर्थो दर्शितः । अत्र “अन्वयादितरतश्च” इति समन्व- याध्यायस्य “मुह्यन्ति यत् सूरयः” इत्यविरोधाध्यायस्य “धीमहि” साधनाध्यायस्य “सत्यं परम्” इति फलाध्यायस्येति । In this verse, the meaning of the four chapters of the Uttara- mīmāmsā [i.e., the Brahma-sutra] has also been pointed out: That of the first chapter (“Reconciliation,” or samanvaya) is given in the words, “who is concluded to be the foundational source through the import (artheșu) of all the various types of Vedic statements, be they affirmative (anvayat) or disaffirma- tive (itaratah)” (anvayad itaratas ca); the second chapter (“Non- contradiction,” or avirodha) is indicated by the words, “about which even great sages are perplexed” (muhyanti yat surayaḥ); the third chapter (“The Means,” or sadhana), by the words, “Let us meditate” (dhimahi); and the fourth (“The Result,” or phala), by the words, “the Supreme Truth” (satyam param). Commentary اطلا Śrī Jiva offers an alternative meaning to the third, fourth, and fifth Brahma-sūtras to show that Brahman is the source of the Vedas. The Vedas are not a composition of any mortal being, as conceived by modern scholars, neither are they independent of Bhagavan, as imagined by the Purva-mimāṁsakas, nor are they material speech, as assumed by Advaitavadīs. Since Bhagavan is the source of the Vedas, He alone knows their real import. This is affirmed by Śrī Kṛṣṇa: “I am the author and knower of the Vedas” (GĪTĀ 15.15).100 When it is said that Brahman is devoid of speech (asabda), as in the statement of Katha Upanisad (1.3.15), it implies two things: that 100 vedanta-kṛd veda-vid eva caham long go 741 IV Determination of Bhagavan as the Subject of of Bhāgavata Purāṇa the Absolute Truth is devoid of material speech, and that It is not devoid of transphenomenal speech, meaning that It is intrinsically endowed with the capacity to think linguistically and also speak. When it is said that Bhagavan willed to become many (bahu syam), this intention itself is linguistic in nature (sabdatmaka). Thoughts and intentions are pre-verbalized or subtle forms of articulated speech. Since Bhagavan willed to become many prior to the manifes- tation of the cosmos, His speech in the form of this intention is not material. This is intimated by the word svarāț in the Bhāga- vata Purana verse. Because His ideation and will to create are prior to the creative act, He must have complete knowledge of every- thing. Thus, only He can be the source of the Vedas. The Vedas or śästra provide knowledge that is not available by any other means. According to Sankarācārya, the Vedas and their corollary litera- ture, such as the Smṛtis, Itihāsas, and Purānas, are the śästra101 This is accepted by all Vedanta schools. des A jiva cannot be the source of the Vedas, because in the condi- tioned state, he is under the influence of ignorance. Moreover, he can attain liberation only by realizing Bhagavan, as stated in Śvetă- śvatara Upanisad (3.8), “By knowing Him alone, one transcends death. There is no other means by which to proceed.“102 He can be known only if and when He chooses to reveal Himself. Śrī Kṛṣṇa affirms that no one knows Him (mām tu veda na kaścana, GĪTĀ 7.26), and that He can be known only by unalloyed devotion (bhaktyäham ekayā grāhyaḥ, SB 11.14.21). Bhagavan discloses this knowledge in śastra. Thus, a jīva cannot be the source of the Vedas. This is con- firmed in the verse under discussion, because it declares that even great sages (surayah) are perplexed as to the meaning of the Vedas. Śrī Jiva Gosvāmi explains that the essence of the entire Brahma- sūtra is contained in the first verse of the Bhagavata Purana. The 101 sisyate’nusisyate bodhyate’purvo’neneti sastram vedas tatha 3tad-upajivi-smṛtitihasa-puraṇādi. 102 Commentary on GĪTĀ 16.23 tam eva viditva atimṛtyum eti nanyaḥ panthaḥ vidyate’yanaya W 742 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri Vedanta contains 556 sutras divided into four chapters, called sama- nvaya (Reconciliation), avirodha (Non-Contradiction), sadhana (The Means), and phala (The End Result). The first chapter estab- lishes that the import of all the Vedas is in Brahman; the second refutes opinions contrary to Vedanta propounded by other philo- sophical schools; the third explains the process for realizing Brah- man; and the fourth describes the results of realizing Brahman. Since the Bhāgavata Purana is the natural commentary of the Brahma-sutra, the essence of all these topics can be found in its first verse. Jiva Gosvāmī points out that the scriptural reconciliation (sama- nvaya) is indicated by the words anvayad itaratas ca, whose self- evident object is Bhagavan. The entity signified by samanvaya can be disclosed only through revealed sound (sabda) and not by any other means. Even great sages who do not acknowledge the authority of sabda are perplexed as to its true import (muhyanti yat sürayaḥ). Śrī Jiva connects the latter phrasing to the sec- ond chapter (avirodha), because it implies that the self-revealed Vedic sabda stands uncontradicted by the philosophical views pro- pounded by all such sages. The word dhimahi is correlated to the third chapter (sadhana), indicating that bhakti, or devotion, is the self-illuminating means to realization of the Absolute. The result attained is the Supreme Personal Absolute, referred to as satyam param, corresponding to the fourth chapter (phala). sagluis Thus, it has been rightly said that the Bhagavata Purāņa is the natural explanation on the Brahma-sutras, presented by their author himself. Prem anola OH YEM” 105.10 lost Int peppers is per pastiny OFF OF) me at bosbal sids IIA The Meaning of Gayatri Is Bhagavān तथा गायत्र्यर्थोऽपि स्पष्टः । तत्र “जन्माद्यस्य यतः” इति प्रणवार्थः सृष्ट्यादिशक्तिमत्त्वत्वा- चित्वात् । तदेवमेवाग्निपुराणे गायत्रीव्याख्याने प्रोक्तम् " तज्ज्योतिर्भगवान् विष्णुर्जगज्ज- न्मादिकारणम्” (अग्नि २१६।८) इति । 743 IV Determination of Bhagavan as the Subject of t of Bhāgavata Purāṇa The meaning of Gayatri has also been made clear [in the Bhāga- vata Purana verse]. The meaning of pranava (Om) [i.e., the divine creative pulsation] is expressed by the words janmädy asya yataḥ, “from whom this cosmos emanates,” because they signify that the Absolute is intrinsically self-endowed with the potency for creation, sustenance, and dissolution. This is also confirmed in Agni Purana in the explanation of Gayatri: “That effulgence is Bhagavan Viṣṇu, who is the source of the creation, sustenance, and dissolution of the cosmos” (AP 216.7B).103 “यत्र त्रिसर्गोऽमृषा” इति व्याहृतित्र्यार्थः । उभयत्रापि लोकत्रयस्य तदनन्यत्वेन विवक्षि- तत्वात् । The meaning of the three vyähṛtis [the three mystical words uttered after Om in Gayatri, bhūḥ, bhuvaḥ, and svaḥ] is expressed by the words, yatra trisargo’mṛṣā, “in whom the threefold cre- ation is a real emergence.” In both descriptions, the intention is to say that the threefold divisions of the universe are not distinct from the Absolute [i.e., they are real effects of a real cause]. I “स्वराट्” इति सवितृप्रकाशकपरमतेजोवाचि । “तेने ब्रह्म हृदा” इति बुद्धिप्रवृत्तिप्रेरणा- प्रार्थना सूचिता । तदेव कृपया स्वध्यानायास्माकं बुद्धिवृत्तीः प्रेरयतादिति भावः । The word svarăț, “self-resplendent,” signifies the supremely effulgent One, the illuminator of the sun [savituḥ]. The phrase tene brahma hṛda, “who revealed the Veda from within the heart,” implies a prayer for the inspiration of the intellec- tual faculty: “May He alone mercifully inspire our intellectual faculty to meditate on Him [pracodayāt].” it decl that एवमेवोक्तम् “गायत्र्या च समारम्भः” इति । तच्च तेजस्तत्र “अन्तस्तद्धर्मोपदेशात्” (ब्र० सू० १।१।२० ) इत्यादिना सम्प्रतिपन्नं यन्मूर्तं तदाद्यनन्तमूर्तिमदेव ध्येयमिति । All this indeed is summed up by the words, “It [the Bhāgavata Purana] begins with Gayatri.“104 The effulgence mentioned here is the one endowed with form [i.e., Paramātmā], as established 103 taj-jyotir bhagavan viṣṇur jagaj-janmadi-kāranam (31999 The) “S STIPE gayatrya ca samarambhaḥ 104 744 105 Bhāgavata Purāna as the Natural Commentary on Brahma-sutra and Gayatri by the sūtra, “The One who exists within [the eye and the sun] is not a jiva but Paramātmā, because the attributes that are taught therein [in Chandogya Upaniṣad] are applicable only to Brah- man” (antas tad-dharmopadeśāt, vs1.1.20 ). It is this original unlimited form alone that is to be meditated upon. तत्र चाग्निपुराणस्य क्रमस्थवचनानि (अग्नि २१६) – pyate [eaderidaed to vimalia bluoria The statements of Agni Purana [explaining Gayatri] in a sequen- tial manner are as follows (Chapter 216) : एवं सन्ध्याविधिं कृत्वा गायत्रीं च जपेत् स्मरेत् । गायत्र्युक्थानि शास्त्राणि भर्गं प्राणांस्तथैव च ॥ ३१० ॥ ततः स्मृतेयं गायत्री सावित्री यत एव च । adhvee bel STATUS प्रकाशिनी सा सवितुर्वाग्रूपत्वात् सरस्वती ॥ ३११ ॥ तज् ज्योतिः परमं ब्रह्म भर्गस्तेजो यतः स्मृतः ॥ ३१२ ॥ Sdomibo soprene post (Simanasque [Ter pd brow a gasood.com भर्गः स्यात् भ्राजत इति बहुलं छन्दसीरितम् ॥ ३१३ ॥ वरेण्यं सर्वतेजोभ्यः श्रेष्ठं वै परमं पदम् । स्वर्गापवर्गकामैर्वा वरणीयं सदैव हि ॥ ३१४ || वृणोतेर्वरणार्थत्वात् जाग्रत्स्वप्नादिवर्जितम् । नित्यं शुद्धं बुद्धमेकं नित्यं भर्गमधीश्वरम् || ३१५ ।। अहं ब्रह्म परं ज्योतिर्ध्यायेम हि विमुक्तये । Living be तज् ज्योतिर्भगवान् विष्णुर्जगज्जन्मादिकारणम् ॥ ३१६ || 11 2950s of nolunque alt शिवं केचित् पठन्ति स्म शक्तिरूपं पठन्ति च । केचित् सूर्यं केचिदग्निं दैवतान्यग्निहोत्रिणः || ३१७ || अग्न्यादिरूपी विष्णुर्हि वेदादौ ब्रह्म गीयते । तत् पदं परमं विष्णोर्देवस्य सवितुः स्मृतम् ॥ ३१८ ।। दधातेर्वा धीमहीति मनसा धारयेमहि । Ovary the ord vd balibilood of ha of a Harl नोऽस्माकं यच्च भर्गस्तत् सर्वेषां प्राणिनां धियः ॥ ३१९ ॥ow चोदयात् प्रेरयाद् बुद्धिं भोक्तृणां सर्वकर्मसु ॥ ३२० ॥ दृष्टादृष्टविपाकेषु विष्णुः सूर्याग्निरूपभाक् || ३२१ ईश्वरप्रेरितो गच्छेत् स्वर्गं वा श्वभ्रमेव वा । ईशावास्यमिदं सर्वं महदादिजगद्धरिः ॥ ३२२ ॥ dorowo bloped an be Engin hhank स्वर्गाद्यैः क्रीडते देवो यो हं सः पुरुषः प्रभुः ॥ ३२३ ॥ ध्यानेन पुरुषोऽयं च द्रष्टव्यः सूर्यमण्डले ॥ ३२४ ॥ Credited to an unknown Purana in Sridhara Svami’s Bhāvārtha-dipika commentary to SB 1.1.1. See also Tattva Sandarbha, Anuccheda 19.2 baqsoon at 745 IV Determination of Bhagavan as the Subject of Bhāgavata Purāṇa सत्यं सदाशिवं ब्रह्म विष्णोर्यत् परमं पदम् । देवस्य सवितुर्देवो वरेण्यं हि तुरीयकम् ॥ ३२५ ॥ योऽसावादित्यपुरुषः सोऽसावहमनुत्तमम् । G La जनानां शुभकर्मादीन् प्रवर्तयति यः सदा ॥ ३२६ ॥ इत्यादि । Hagd Batintilan po[The fire god, Agni, said:] In this way, after executing the rules of bathing, etc., at the three junctures of the day (sandhya), one 5 should silently utter the Gayatri mantra and remember [its meaning]. [This mantra] is called Gayatri [the singer], because it sings about (gayati) [or delineates] the uktha-mantras [those it containing pranava or onkara], the scriptures, the effulgent One [the Self-existing and Self-illuminated Bhagavan], and the vital life system. It is called Savitri [the vivifier], because it reveals Lord Savita [the Sun, the animator of all life]. It is called Sarasvati [constituting the flow of speech], because it is the embodiment of speech. (AP 216.1-2)105 That supracosmic light (jyoti) is known as the Supreme Brah- man, because the word bhargas [in Gayatri] means “[the divine] effulgence.” Bhargas is formed from the root √bhraj by the sutra, cbahulam chandasi. (AP 216.3A-216.4B)106 That effulgence (bhargas) is called varenya (superlative), because it is superior to all other varieties of radiance (tejas), being their ultimate source of illumination (paramam padam). It is forever to be solicited by those who aspire for heaven or liberation. Varenya means “to solicit,” because it is the import of the roote Benvrn. That effulgence is beyond the three states of wakefulness, the dreaming, and deep sleep. (AP 216.5-6A) To facult alone awake to the post-liberated status, let us meditate on the 105 The second half of the first verse has the following reading in the printed book: gayan chişyan yatas trayed bhäryäm prānāms tathaiva ca 106 kvacit pravṛttiḥ kvacid apravṛttiḥ kvacid vibhāṣā kvacid anyad eva 746 vidher vidhanam bahudha samiksya caturvidham bahulakaṁ vadanti Hari-nāmāmṛta-vyākaraṇa-vṛtti 2.49 BE F250 SENS In Pănini-sūtras there are twelve sutras known as bahulam chandasi, but none of them ordain that a word ending in “a” can terminate in “s.” So, this convention is accepted solely by extrapolation. of yasinsam 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri Supreme Brahman who is one, eternal, pure, conscious, ever- effulgent, and the final repository of inherent controlling agency. As we meditate, let us contemplate: “I am that light, the Supreme Truth.” (AP 216.6B-7A) That effulgence is Bhagavan Visnu, who is the unconditional nt cause of the cosmic creation, sustenance, and dissolution.d the (AP 216.7B) (ar) noens Inibromir als al odw Some people maintain that “effulgence” here refers instead to Śiva, while others say it means Sakti. Some claim that it refers to the Sun, and still others say to Agni. Other devatās, too, are invoked by brahmanas who perform Vedic fire sacrifices (Agni- conhotris) at the time of uttering Gayatri. (AP 216.8) Gayatri the that of But it is Bhagavan Viṣṇu who is present in the forms of Agni and the other suras, and the Vedas sing of Him alone as the Absolute Truth, Brahman. That [effulgence] is called the supreme post of Bhagavan Viṣņu, the vivifier (savity). (AP 216.9) of the V be Vedi ग Dhimahi is derived from the root √dha (“to hold”), meaning, “May He be held within our minds.” May that effulgence (bhargas) inspire our intelligence and that of all living beings and impel all agents of experience (bhoktṛṇām) in all their actions. (AP 216.12-13A) शनि Vişņu adopts the form of the sun and fire in bestowing the vis- ible and invisible matured results of action. Being impelled by Iśvara, one proceeds to heaven or hell. (AP 216.13B-14A) This entire world made of elements beginning with mahat is per- asvaded by the Supreme Lord (Iśa). That Bhagavan Hari, who is In the Immanent Spirit [hamsa, i.e., Paramātmā], the Primordiale an Person (Purusa), and the regulator (prabhu), sports in heaven as Fortrand other realms. (AP 216.14B-15A)107 ban ozle ow avewod This Primordial Person (Purusa), who is immanent within the sun, is to be directly self-apperceived (draṣṭavya) through the faculty of meditation, but the supreme destination is the s 107 Alternatively, the translation of the last quarter of verse 216.15a can also be read as, “I am that Primordial Person.” This alternate translation is in harmony with Jythat of verse 216.18. 747 IV Determination of Bhagavan as the Subject of Bhagavata Purāṇa transcendental abode of Bhagavan Viṣṇu, which alone is eter- nal and ever-auspicious, being the Absolute Truth, Brahman. (AP 216.16B-17A) A youngs The Lord of that effulgent Deity, Savity (the Sun), is the greatest (varenya) and “the fourth” (turiya), beyond the three gunas of nature. (AP 216.17B) e func The one who is this Primordial Person (Puruşa) within the sun and who ever engages people in auspicious acts that I am, the unsurpassed. (AP 216.18) मात्स्ये (५३।२०), अग्नि (२७२।६) - the vital II And also: यत्राधिकृत्य गायत्रीं वर्ण्यते धर्मविस्तरः । वृत्रासुरवधोत्सिक्तं तद् भागवतमुच्यते ॥ ३२७ ।।

adt bas town Tento edi fantasmdsza divit That Purana is known as Śrimad Bhagavatam which delineates the path of Ultimate Truth (dharma-vistara) with reference to the Gayatri mantra and which tells of the killing of the demon Vrtra. (MP 53.20; AP 272.6)108 इत्यादीनि च । तस्माद्भर्गब्रह्मपराविष्णुभगवच्छब्दाभिन्नवर्णतया तत्र तत्र निर्दिष्टा अपि भगवत्प्रतिपादका एव ज्ञेयाः । मध्ये मध्ये त्वहङ्ग्रहोपासनानिर्देशस्तत्साम्य इव लब्धे हि तदुपासनायोग्यता भवतीति । Therefore, it is to be understood that although the Absolute is described in different places with reference to different names, such as Bharga, Brahman, Para, Visņu, and Bhagavan, they all establish only Bhagavan. In the midst of these descriptions, however, we also find the instruction to perform ahangraho- pāsanā, or meditation on oneself as the Supreme. This is rec- ommended because the eligibility to worship Bhagavan comes about only by acquiring a nature that is similar to His. ad 108 yatradhikṛtya gayatrim varṇyate dharma-vistarahihn Avṛtrāsura-vadhotsiktam tad bhagavatam ucyate In See also Tattva Sandarbha, Anuccheda 19. 748 105 B Bhāgavata Purāņa as the Natural Commentary on Brahma-sutra and Gayatri Commentary Deathld nowis The first verse of Bhagavata Purana, besides giving the gist of the Brahma-sutra, also supplies the meaning of the Gayatri mantra, which is chanted daily by the dvijas, the twice-born. The Gayatri mantra is said to be the essence of the Vedas as well as being called the mother of the Vedas (Atharva Veda 19.17.1). The term Gayatri refers to the meter. It contains twenty-four syllables and was revealed to the sage Viśvāmitra. It is found in the Ṛg Veda (93.62.10). It is also called Savitṛ Gayatri to distinguish it from the Gayatri of other deities, such as that of Ganesa, whose composition follows the same metrical pattern as that of Savitr Gayatri. It is the primary mantra into which the young brāhmaṇa, kṣatriya, and vaisya boys are initiated at the ages of eight, eleven, and twelve years, respectively. Initiation into the mystery of this mantra is known as second birth, and the student begins the study of the Veda after that. risvegens ni The words of Gayatri correspond to those in the Bhāgavatam verse, as shown in Figure 105.1. (the GAYATRI 156 SB 1.1.1 do not d sonanta 1. som golis janmady asya yataḥ 69ispibai 2. bhur bhuvaḥ svaḥ b) heyatra trisargo’mṛṣā goits ivil to 3. tat savituḥ svarāt 4. varenyam param 5. bhargo devasya dhamnă svena 6. dhimahi dhimahi nur 7. dhiyo yo naḥ pracodayat tene brahma hṛdā Figure 105.1: Correspondence of Gayatri and Śrīmad Bhagavatam (1.1.1) ties of Bha strated ted Inter by other su The Usually Gayatri is taken to be a meditation on the Sun. Śrī Jīva cites verses from Agni Purana to show that Gayatri is directed 749Iv Determination of Bhagavan as the S as the Subject of Bhāgavata Purāṇa toward Bhagavan alone. This explanation is thus in harmony with the meaning of the first verse of the Bhāgavatam as given by him. Gayatri is the essence of the Vedas and the Bhāgavata Purana, as well as an explanation of Brahma-sutra, which is the cream of the Vedas. As such, it is fitting that its meaning should be found in the first verse. ad In the upasana-śāstra, there is a principle that in order to worship a Deity, one must first become of the nature of the Deity (devam bhūtvā devam yajet, or, nadevo devam arcayet). Any statements that declare that one should meditate on oneself as nondifferent from the Deity- a practice technically called ahangrahopāsanā - have this intention. if awollol noii.quos gruoy adr doidw ont trying so all Inte novels frigis to 105.11 get 16 botsin sus ayed aggins bus pyrogl Will hodab ki yli slow bas By The Import of the Concluding Verse Is Also wool at pynom in Bhagavān mod Bhagav Jads refis abov slo which fellow तथा दशलक्षणार्थोऽप्यत्रैव दृश्यः । तत्र सर्गविसर्गस्थाननिरोधाः “जन्माद्यस्य यतः” इत्य- न । The ten characteristics of Bhagavata Purana109 are also to be discerned in this verse (SB 1.1.1), as follows: Sarga (primary cre- ation), visarga (secondary creation), sthāna (the sustenance of living beings), and nirodha (dissolution) are all indicated by the words janmady asya yataḥ (“from whom the creation, sustenance, and dissolution of the cosmos comes about”). mach as Bha मन्वन्तरेशानुकथे च स्थानान्तर्गते । however, Jonunb to per Manvantara (the period of reign of the Manus) and iśānukatha (narrations of Bhagavan and His devotees) are subsumed under the topic of sthana (sustenance). पोषणम् “तेने” इत्यादौ । 109 adoledet af moved ylisuell These are listed in SB 2.10.1. See Tattva Sandarbha, Anuccheda 56.5V 9 VIL 750 squirt 105 Bhagavata Purana as the Natural Commentary on Brahma-sūtra and Gayatri Poşana (the mercy displayed by Bhagavan in nurturing His devo- tees) is specified by the phrase tene brahma hṛda ya ādi-kavaye (“who mercifully revealed the Veda unto the first seer, Brahmā, by way of the heart”). तुला ऊतिः “मुह्यन्ति” इत्यादौ । wian gaibasant-ils a wa Dramacool dwch Üti (the subconscious imprints and desires that promote engage- ment in result-oriented action) is indicated by the phrase muhyanti yat surayaḥ (“about which even the great sages are perplexed”). मुक्तिर्जीवानामपि तत्सान्निध्ये सति कुहकनिरसनव्यञ्जके “धाम्ना” इत्यादौ । Mukti (liberation) is signified by the phrase dhamnă svena sadā nirasta-kuhakam (“by whose own effulgence all deception is utterly dispelled”), which implies that in His proximity the jīvas also become free from māyā. आश्रयः “सत्यं परम्” इत्यादौ । Finally, aśraya (the ultimate shelter) is denoted by the words satyam param (the Supreme Truth). स च स्वयम्भगवत्त्वेन निर्णीतत्वात् श्रीकृष्ण एवेति पूर्वोक्तप्रकार एव व्यक्त इति । तदेव यस्मिन्नुपक्रमवाक्ये सर्वेषु पदवाक्यतात्पर्येषु तस्य ध्येयस्य सविशेषत्वं मूर्तित्वं श्रीभग- वदाकारत्वं च व्यक्तम् । तच्च युक्तं स्वरूपवाक्यान्तरव्यक्तत्वात् । भा० १० । ८७ ।५० - Moreover, that ultimate shelter, having been established as Svayam Bhagavan, is none other than Śrī Kṛṣṇa. This has been made evident by the arguments given above. So, in this introduc- tory statement of the Bhagavatam, from each and every word, sentence, and their import, it is clear that the Bhāgavatam’s object of meditation [Śrī Kṛṣṇa] is intrinsically self-endowed with qualities, transcendental form, and all the characteris- tics of Bhagavan. This is indeed proper, because it is demon- strated later by other statements that disclose His intrinsic being (svarupa), such as: 751 IV Determination of Bhagavan as the Subject of Bhagavata Purāṇa योऽस्योत्प्रेक्षक आदिमध्यनिधने योऽव्यक्तजीवेश्वरो यः सृष्ट्वेदमनुप्रविश्य ऋषिणा चक्रे पुरः शास्ति ताः । यं सम्पद्य जहात्यजामनुशयी सुप्तः कुलायं यथा तं कैवल्यनिरस्तयोनिमभयं ध्यायेदजस्रं हरिम् ॥ ३२८ ॥ इति । Disege bly (hood should be fou One should constantly meditate on Śri Hari who removes all are fear; who keeps māyā away by His all-transcending nature; who oversees this universe in its beginning, middle, and end; who is the regulator of both prakṛti and the jiva; and who, having evolved the universe and then entered it along with the jivas, generates their bodies and maintains them. Attaining Him, the 5jiva sheds ignorance, just as when a man enters into deep sleep, the he becomes unaware of his body. (SB 10.87.50)110579 अतो “धर्मः प्रोज्झित” (भा० १।१।२) इत्यादावनन्तरवाक्येऽपि “किं वा परैः” इत्यादिना तत्रैव तात्पर्यं दर्शितम् । regions nwo limtixong silat ted) spilami dairy (“ballsgaib vlasti Thereafter, in the second verse of the Bhagavatam also, it is shown by the words, “What need is there of any other lit- erature?” (kim va paraiḥ, SB 1.1.2) that the purpose [of the Bhāgavatam] is exclusively to explain Him. I तथोपसंहारवाक्याधीनार्थत्वादुपक्रमवाक्यस्य नातिक्रमणीयमेव । “कस्मै येन विभा- सितोऽयम्” (भा० १२।१३ | १९ ) इत्यादिदर्शितं तस्य तादृशविशेषवत्त्वादिकम् । यथैव “आत्मगृहीतिरितरवदुत्तरात्” (ब्र० सू० ३।३।१६) इत्यत्र शङ्करशारीरकस्यापरस्यां योजनायामुपक्रमोक्तस्य सच्छब्दवाच्यस्यात्मत्वमुपसंहारस्थादात्मशब्दाल्लभ्यते । Furthermore, because the meaning of the introductory state- ment depends upon [i.e., is determined by] the meaning of the concluding statement, the latter should not be transgressed [by the former]. This manner of specifying the Supreme Truth [mentioned only in generic terms as satyam param in SB 1.1.1] is evidenced in verse SB 12.13.19 [as discussed in Anuccheda 105.1]. Just as in Sankarācārya’s alternate explanation of Brahma- sūtra 3.3.16 [appearing in his commentary on the succeeding da to esti 11o yo’syotprekṣaka ādi-madhya-nidhane yo’vyakta-jiveśvaro yaḥ sṛṣṭvedam anupraviśya ṛşină cakre purah śästi täh male tahmin dio vd stal bodeta yam sampadya jahäty ajam anusayi suptaḥ kulayam yatha tam kaivalya-nirasta-yonim abhayam dhyayed ajasram harim ove) gaind 752 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri sutra (3.3.17)], the word sat (“the Supreme Existent”), mentioned in the introductory statement, is understood to mean “the Self” (ātmā), because of the latter’s use in the concluding statement. तद्वदिहापि चतुःश्लोकीवक्तुर्भगवत्त्वं दर्शितं च श्रीव्याससमाधावपि तस्यैव ध्येयत्वम् । तदेतदेव च “स्वसुखनिभृत” (भा० १२।१२।६८) इत्यादि श्रीशुकदेवहृदयानुगतमिति ॥ श्रीव्यासः ॥ By the same principle, here also [in SB 12.13.19], the speaker of the four seed verses of the Bhagavatam [identified in the open- ing verse only in generic terms as satyam param] is determined to be Bhagavan. He alone, moreover, has been shown to be the self-revealed object of meditation even in Śrī Vyasa’s state of supracognitive trance (samadhi). This too is the very truth that accords with the heart of Sri Sukadeva, as described in verses such as: “I offer my obeisances unto Śrīla Vyasadeva’s son, Śrī Śuka, who destroys all sins. Although his consciousness was completely filled with the bliss of self-realization, and though he had consequently cast off all other feelings and thoughts, his essence (sāra) was irresistibly drawn to the enchanting divine play (lilä) of Lord Ajita, Śrī Kṛṣṇa. Out of compassion, he thus delineated this Purāṇa, which illumines Reality” (SB 12.12.68).111 Commentary Dobris gainsqo adi 12 blood adilo treq gal betplatiporsas Whortorun riters According to Sukadeva, the prime speaker of the Bhāgavatam, there are ten topics discussed therein, namely, sarga, visarga, sthāna, poṣaṇa, ūti, manvantara, iśānukatha, nirodha, mukti, and āśraya. These have been discussed at length in Tattva Sandarbha, Anucchedas 56-59. All these topics can be identified in the first verse, as shown in this anuccheda. The tenth item, aśraya (the ulti- mate shelter), is the primary topic, whereas the other nine serve sva-sukha-nibhṛta-cetas tad-vyudastanya-bhāvo ‘py ajita-rucira-liläkṛṣṭa-sāras tadīyam vyatanuta kṛpaya yas tattva-dipaṁ puraṇam tam akhila-vrjina-ghnam vyasa-sunum nato’smi eved Jeum nu art of tong batrixe bryol, notierisa sif See discussion in Tattva Sandarbha, Anuccheda 29. a rivisen amdana 753 IV Determination of Bhagavan as the Su Subject of Bhāgavata Purāņa only to elucidate it (SB 2.10.2). The tenth topic is Bhagavan Śrī Kṛṣṇa, which was established in Tattva Sandarbha (Anuccheda 61). This very topic, Śrī Kṛṣṇa, is the import of the first verse, although spoken of indirectly. Śrī Jiva, therefore, cites another verse (SB 10.87.50), wherein Śrī Śuka specifies the meaning of the first verse more directly. This verse clearly recommends meditation on Hari, Śrī Kṛṣṇa, who is the source of the creation, sustenance, and dissolution of the cos- mos, the regulator of the jivas and primordial nature, the Imma- nent Self of all living beings, and altogether free from māyā. This verse captures most of the meaning of the first verse in an explicit manner. In this way, Śrī Jiva shows that the import of the opening statement of the Bhāgavata Purana is Bhagavan Śrī Kṛṣṇa. sique In addition to this, Śrī Jiva asserts that the meaning of satyam param as Bhagavan is also understood from the second verse, wherein it is said that Iśvara becomes bound in the heart of a per- son who simply wishes to hear Bhagavata Purana. This is possible only if Iśvara is the central focus of the book. If the import of the book were in Brahman or some other deity, then it would be Brah- man or that other deity who should become situated in the heart of the listener instead. all wed by botherh Next, Jiva takes up a discussion of the meaning of the conclud- ing part of the book. Since the opening and concluding statements are correlated, their meanings must be in harmony. Here both assertions recommend meditation on the Supreme Truth, satyam param. The concluding verse informs us that the Supreme Absolute (satyam param) spoke this Bhāgavata Purana (in the form of four seed verses, called catuḥ-sloki) to Brahma. This speaker cannot have been unqualified Brahman. He must have been a transphe- nomenal sentient being, endowed with personhood, form, affect, and qualities, such as omniscience. Consequently, the speaker must have been none other than Bhagavan, because no one else existed prior to the unfolding of creation. This is confirmed from the narration found in the ninth chapter of the Second Canto of Brahma’s receiving the Bhāgavatam in seed form from Bhagavan. 754 105 Bhāgavata Purana as the Natural Commentary on Brahma-sutra and Gayatri It is a hermeneutical principle of textual interpretation that the concluding statement of a book should not be contradicted by the opening statement. By this norm, the concluding statement can be examined to help specify whatever is set forth in general terms in the opening statement. Śrī Jiva offers an example from Sanka- rācārya’s commentary to Brahma-sutra 3.3.16, wherein it is affirmed that the posterior statement establishes the meaning of the word sat, found in the opening statement [sad eva saumyedam agra āsīd ekam eva advitiyam, CHU 6.2.1], as ātmā [the Supreme Self], because it has been used in that sense in the closing statement (tat-satyam sa ātmā tat tvam asi, CHU 6.8.7).lenge ati gaiythage tuorliw sav The sense is as follows. The word sat is used in mantra CHU 6.2.1, but it is not clear what its intended meaning is within that con- text. It could signify Hiranyagarbha, Paramātmā, Brahman, or some other entity. But if the concluding statement is understood to be in harmony with the opening statement, then the word sat is specified as referring to the Supreme Self (ātmā). In general cases, the principle applied is that the opening statement should set the meaning of the concluding statement.“12 But if the open- ing statement is ambiguous, then it is the concluding statement that determines the meaning of the opening statement. This is confirmed by Vacaspati Miśra in his famous commentary called Bhamati (3.3.17)113 In the case of the Bhāgavata Purana, the phrase satyam param, used in verse SB 1.1.1, is ambiguous. Like the word sat of Chandogya Upanisad (6.2.1), it can have numerous meanings. This is evident from the various commentaries available on this verse. The same phrase is also found in verse SB 12.13.19, which constitutes the con- cluding chapter of the book. From the latter verse, however, it is clear that this satyam param spoke the four-versed Bhāgavatam to Brahma (kasmai yena vibhāsito’yam). From the narration found in the ninth chapter of the Second on the Sup upakrama-tantratvad upasaṁhārasya. Sankara-bhāṣya 3.3.17 113 nirnitärthopakramanurodhena hy upasaṁhāra varṇana na punāḥ sandigdharthenopakramenopasaṁhāro varṇaniyah. dev 755 IV Determination of Bhagavan as the Subject of Bhagavata Purāṇa Canto, we then learn that it was Bhagavan who spoke the four- versed Bhagavatam. Brahma personally informed Narada that the book was spoken to him by Bhagavan (SB 2.7.51). Sūta also confirms the same (SB 12.13.10). This correlation of prior and posterior state- ments establishes the meaning of satyam param in SB 12.13.19 as Bha- gavan. Because the opening verse cannot transgress the conclud- ing verse, the meaning of satyam param in verse SB 1.1.1 must be Bhagavan alone, and no one else. By this logic, it is confirmed that it is Bhagavan who revealed the knowledge of the Vedas to Brahma, an event mentioned in the first verse without specifying its speaker. This conclusion is further validated by the samadhi of Vyasa before he composed the Bhāga- vata Purana, in which the Purna Puruşa, the Complete Person, was self-revealed to him.” Since it was the Complete Person who was seen by Vyasa, it is He alone who is to be meditated on. Thus, the Supreme Truth (satyam param) refers to the Purna Purusa. In addition, there is the case of Sukadeva. Although he was utterly established in Brahman-awareness from birth, his heart became captivated by the narrations of the enchanting divine play of Śrī Kṛṣṇa. From that moment onward, devotion to Śrī Kṛṣṇa was born in him, and he took up the study of the Bhagavata Purāna. This also fortifies the conclusion that the subject matter of the Bhāgavatam is Bhagavan Śrī Kṛṣṇa and not unqualified Brahman. emra bei egaineem auonsmen svad uso ti (Lc.) hnginnqu mal hnustoti dg alleswortishdiafood addo gado gaibuls nomenal sentient being, endolmavoiy tits) and Bhagawin. Heral We no one FiNG must have been none other than Bhag existed prior to the unfolding ng of the narration app in the windk 114 See Tattva Sandarbha, Anuccheda 30, for details. 756 sponding so indiged to potested v d by the Sahasra Anuccheda 106 Bhagavan Himself Is the Teacher 230 bail of Bhāgavata Purāņa FIFE вието што oussem od of esmodi १०६ । अथोपसंहारवाक्यस्याप्ययमर्थः - कस्मै गर्भोदकशायिपुरुषनाभिकमलस्थाय ब्रह्मणे तत्रैव येन महावैकुण्ठं दर्शयता द्वितीयस्कन्धवर्णिततादृशश्रीमूर्त्यादिना भगवता विभासितः प्रकाशितः । न तु तदापि रचितः । अयं श्रीभागवतरूपः पुरा पूर्वपरार्धादौ । Now, the meaning of the concluding statement [SB 12.13.19]1 is given. The word kasmai means “unto Brahma,” who was seated on the lotus sprouted from the navel of Garbhodakaśāyi Puruṣa. In that very place, the Srimad Bhagavatam was revealed (vibhā- sitah) to him by Bhagavan, who was endowed with the divine form described in the Second Canto. Bhagavan did so while dis- playing Maha-Vaikuntha (to Brahma). The verb vibhāsita, “it was revealed,” signifies that the Bhagavatam was not composed even at that time by Him (Bhagavan). The pronoun ayam (this) refers to [the peerless lamp of knowledge] in the form of Srimad Bhagavatam. The word pură (“in the distant past”) means “at the beginning of the first half of Brahma’s life.” 1 kasmai yena vibhāsito’yam atulo jñāna-pradīpaḥ pură Stad-rupena ca näradaya munaye kṛṣṇāya tad-rūpiņā yogindrāya tad-ātmanātha bhagavad-rātāya karunyatas ora noed and modi animaste od nohtelever tac chuddham vimalam visokam amṛtam satyam param dhimahi “Let us meditate on the Supreme Truth, who is pure, spotless, devoid of sorrow, and immortal, who in the distant past graciously revealed this peerless lamp of knowledge unto Brahma, and then in the form of Brahma [disclosed it] to Narada Muni, and as Narada to Kṛṣṇa [Dvaipayana Vyasa], and again as Vyasa to the chief of yogis [Śuka], and then as Suka to Bhagavad-rata [King Parikṣit].” 757 IV Determination of Bhagavan as the Subject of Bhagavata Purāṇa तद्रूपेण ब्रह्मरूपेण तद्रूपिणा श्रीनारदरूपिणा योगीन्द्राय श्रीशुकाय तदात्मना श्रीकृष्णद्वै- पायनरूपेण । तदात्मनेत्यस्योत्तरेणान्वयः । The compound tad-rupena, “in that form,” means, “in the form of Brahma” [Bhagavan later disclosed the Bhāgavatam to Nārada]. Tad-rūpiņā, “in that form,” means, “in the form of Nārada” [Bhagavan then disclosed the Bhagavatam to Vyasa]. The compound tad-atmană, “in His own form,” means, “in the form of Kṛṣṇa-dvaipayana Vyasa” [He disclosed the Bhāgavatam] to the master of yogis, Śrī Suka. In the first तत्र तदात्मना श्रीशुकरूपेणेति ज्ञेयम् । तद्रूपेणेत्यादिभिस्त्रिभिः पदैर्न केवलं चतुःश्लो- क्येव तेन प्रकाशिता किं तर्हि तत्र तत्राविष्टेनाखण्डमेव पुराणमिति द्योतितम् । अत्र मद्रूपेण च युष्मभ्यमिति सङ्कोचेनानुक्तोऽपि श्रीसूतवाक्यशेषो गम्यः । The compound tad-atmană, “in His own form,” is also to be syntactically connected with the immediately succeeding com- pound [bhagavad-rätäya]. Its meaning would then be, “in the form of Suka” [He disclosed the Bhagavatam to Bhagavad-rāta, Parikṣit]. The three compounds - tad-rupena, tad-rūpiņā, and tad-ātmanā - indicate that He revealed not only the Bhagava- tam condensed into its four seed verses, but by empowering each [subsequent] speaker, He revealed the complete Purāṇa. Here, although out of modesty Suta does not say, “and in the form of myself [He disclosed it] unto you,” such a statement is to be understood to complete the sense. eingia with vd smi W एवं सर्वस्यापि श्रीभागवतगुरोर्महिमा दर्शितः । सङ्कर्षणसम्प्रदायप्रवृत्तिस्तु कृष्णद्वैपाय- नकर्तृकप्रकाशनान्तर्गतैवेति पृथङ् नोच्यते । In this way, the glory of all the teachers of the Sri Bhagavatam has been shown. The chain of succession [of the Bhāgavatam] stemming from Lord Sankarṣaṇa, however, is included in the revelation brought forth by Sri Kṛṣṇa-dvaipayana. Therefore, it is not stated explicitly in the verse. bam तत् परं सत्यं श्रीभगवदाख्यं तत्त्वं धीमहि । “यत्तत् परमनुत्तमम्” इति सहस्रनामस्तो- त्रात् परशब्देन च श्रीभगवानेवोच्यते । “आद्योऽवतारः पुरुषः परस्य” (भा० २।६।४१) इति द्वितीयात् । 758 106 Bhagavan Himself Is the Teacher of Bhagavata Purana w The clause, “Let us meditate on the Supreme Truth (param satyam),” means “let us meditate on the Reality (tattva) called Śrī Bhagavan.” This is also corroborated by the Sahasra-nama- stotra, which states, “He who is Supreme (param) is unsur- passed by anyone” (yat tat param anuttamam). According to this declaration, the word param means “Śri Bhagavan alone.” [That the word param refers to Bhagavan is also understood] from the Second Canto, “The Purusa is the first avatara of Para, or Bhagavan” (SB 2.6.41)? ब्रह्मादीनां बुद्धिवृत्तिप्रेरकत्वेनाभिधानाद् गायत्र्यर्थोपलक्षितेन धीमहीति । गायत्रीपदेनैव यथोपक्रममुपसंहरन् गायत्र्या अप्यर्थोऽयं ग्रन्थ इति दर्शयति । तदुक्तम् “गायत्रीभाष्य- रूपोऽसौ भारतार्थविनिर्णयः” (गारुडे) इति || श्रीसूतः ॥ Because the Bhāgavatam is described as the inspirer of the intel- lectual faculty of Brahma and others, and because this book is introduced and concluded by dhimahi, which is an indicator of the Gayatri mantra, it (Bhāgavata Purana) illuminates the meaning of Gayatri also. This is stated in Garuda Purana: “It is a commentary on Gayatri and establishes the meaning of the Mahabharata.” 26 21.21. ae ni bus gabay and to 997 print “3 er also Jeate that the Beparwig Purnia is Lie aubey 16 to 909289 90 explanation of Gayaus, because this is the book that was revealed Commentary sohibbe som bridled to 8 read al -qiroah jadi of gribooooA .nevig at nou novopada art not moja ŚRĪ JIVA GOSVĀMI continues to demonstrate that the subject mat- ter of Srimad Bhagavatam is Bhagavan by analyzing the six indica- tors (sad-linga) that determine the import of a text. In the previous anuccheda, he analyzed the opening verse. Now, in this anuccheda, he examines one of the verses from the concluding chapter. The correlation of these two constitutes the first indicator.d In the Second Canto, ninth chapter of Bhagavata Purāṇa, there is a description of how Bhagavan disclosed the four-versed Bhāga- vatam to Brahma, who was sitting atop a lotus flower sprouted from the lotus navel of Garbhodakaśāyi Viṣņu at the beginning DEND PAYA or to gainspm adtlo 2 adyo’vatāraḥ puruṣaḥ parasya 3 gayatri-bhāṣya-rupo’sau bharatartha-vinirnayah boen drev odio srit 759IV Determination of Bhagavan as the Subject of Bhagavata Purāṇa of creation. Brahma later imparted this knowledge to Nārada, who instructed Vyasa. Vyasa, in turn, taught it to his son Suka (SB 2.9.43-45). In verse SB 12.13.19, it is reiterated that Bhagavan spoke this knowledge to Brahma directly, and then as Brahma to Nārada, as Nārada to Vyasa, and as Vyasa to Suka. The compound tad-atmană is to be applied to both Vyasa and Suka. From this, it is understood that even when other teachers imparted the Bhāgavata Purana, the actual preceptor was Bhaga- vän, assuming each of their forms, or inspiring each one of them from within. The teacher of the Bhāgavatam is Bhagavan Himself. This reveals the super-excellent position of this Purāna. Tradition- ally in India, a Bhāgavatam teacher is honored as the representative of Bhagavan. The word vibhāsita (in SB 12.13.19) means “revealed.” This implies that the Bhagavatam already pre-existed in the heart of Bhagavan, and thus, it is eternal like the Veda. It is for this rea- son that the Bhāgavatam is said to be equal to the Veda, brahma- sammita, in SB 1.3.40, SB 2.1.8, and SB 2.8.28. Similarly, in SB 1.4.7, it is directly referred to as śruti; in SB 1.1.3, as the fruit of the wish- fulfilling tree of the Veda; and in SB 12.13.15, as the embodiment of the essence of all Vedanta. He revealed the complete In Chapter 8 of the Third Canto, an additional disciplic succes- sion for the Bhāgavata Purana is given. According to that descrip- tion, Lord Sankarṣana spoke it to the Kumāra brothers, who in turn taught it to Sankhyāyana, who gave it to the sages Parāśara and Bṛhaspati. Sage Parāśara taught it to Maitreya, who in turn spoke it to Vidura. In this succession also, the original speaker is Bhagavan and not unqualified Brahman. The verb dhimahi, “Let us meditate,” is the distinguishing char- acteristic of the Gayatri mantra. This mantra is a prayer to Bha- gavan, in which the supplicant appeals for his intelligence to be inspired. Both the opening and concluding verses of the Bhāgavata Purana contain the word dhimahi, signifying that it is an expansion of the meaning of the Gayatri mantra. The other verb used in this mantra is pracodayāt, “may He 760 106 Bhagavan Himself Is the Teacher of Bhagavata Purāņa inspire.” This notion of inspiration is also contained in the open- ing and concluding verses of the Bhagavatam. In the first verse it is indicated by the words “He revealed the Veda to the first seer [Brahma] by inspiration through his heart” (tene brahma-hṛdā ya adikavaye). In the concluding verse (SB 12.13.19), it is implied by the fact that Bhagavan transmitted the Bhagavatam in the form of Brahmā, Nārada, and so on. This confirms that these two verses contain the essential meaning of Gayatri. Gayatri, being a Vedic mantra, is to be chanted only by a dvija, one who has undergone the upanayana saṁskāra. The Bhāgavata Purāṇa, however, is available to everyone, even to those who are not dvijas. Consequently, Śrī Vyasa does not disclose the full Gaya- tri mantra in its original form, but indirectly, implicit within the first verse and one of the concluding verses. Both of these verses embody the meaning of Gayatri. Moreover, the first verse of the Bhāgavatam relates that Bha- gavän revealed the Vedic knowledge, enfolded within the Gaya- tri mantra, from within the illumined heart of Brahma. In addi- tion, the ninth chapter of the Second Canto informs us that Bha- gavan spoke the four-versed Bhāgavatam to Brahma. These two facts taken together also indicate that the Bhāgavata Purana is the explanation of Gayatri, because this is the book that was revealed in Brahma’s heart. 761 2 Criteria 2-6: Repetition, Novelty, Result, Glorification, and Logic Repeated throughout Bhagavata Anucchedas 107-110 Criteria 3-3 Chrough repetition पुनर्भगवान las the of the Art Harl, the Supreme Ruler of all, the destroyer of all the raparities of Kall, in certainly not celebrated continuously else where [in other scriptures). Hoy [in the Srimad Bhagvatand however, Bhagen, who has unlimited forms, is tho cussed in every word in the course of different narrations (12/12.65) नाशनः । इतर कर्मब्रह्मादिप्रतिपादकशास्त्रान्तर सत्याको विष्णुवन गोते कविद गीयते वा शब्द साक्षात् श्रीमान् पुनरिह श्रीभागएवाशी The work kaland means the “destroyy. “Elauwhere” (Itaratra) wks to other scriptures, propisad lization of Brahman fler of all” (alhiefs) to the Immanent Self of w (viräd, antoryam), Waimated vi odria gihozan boordelen wat al jamsofalome ] in Bromhed Newstyle Ho Brody vlain Anuccheda 107 bags vigoths hit bowl (wol) motoly found) ogni abing arnivora od ml (ai) szed vino Bhagavan Is the Subject Repeated throughout Bhāgavata Purāņa Criteria 2-3 femei

910 Jadi apavi as done névegada to anottajaslinam zado miH to town to autot botiming art as alared bedimesh nil beterd dor de tent to visaipong navegada al ji o १०७ । अथाभ्यासेन (भा० १२।१२।६५) - NEXT, Bhagavan is established [as the subject of the Bhagava- tam] through repetition (abhyasa, second of the six indicators): al onols névageda,arot yss is 10 brow revs bus dass al कलिमलसंहतिकालनोऽखिलेशो हरिरितरत्र न गीयते ह्यभीक्ष्णम् ।ldguroods इह तु पुनर्भगवानशेषमूर्तिः परिपठितोऽनुपदं कथाप्रसङ्गैः ।। ३२९ ।। Śri Hari, the Supreme Ruler of all, the destroyer of all the impurities of Kali, is certainly not celebrated continuously else- where [in other scriptures]. Here [in the Srimad Bhagavatam], however, Bhagavan, who has unlimited forms, is thoroughly discussed in every word in the course of different narrations. (SB 12.12.65)1 or food कालनो नाशनः । इतरत्र कर्मब्रह्मादिप्रतिपादकशास्त्रान्तरे । अखिलेशो विराडन्तर्यामी नारायणोऽपि तत्पालको विष्णुर्वापि न गीयते क्वचिद् गीयते वा तत्र त्वभीक्ष्णं नैव गीयते । तुशब्दोऽवधारणे । साक्षात् श्रीभगवान् पुनरिह श्रीभागवत एवाभीक्ष्णं गीयते । larroars omsique 20 nhadounA to gained edt is betail aro The word kalana means the “destroyer.” “Elsewhere” (itaratra) refers to other scriptures, which propound the path of karma or realization of Brahman. “The Supreme Ruler of all” (akhileśa) refers to the Immanent Self of the cosmos (viräḍ-antaryāmi), bas kali-mala-samhati-kalano’khileśo harir itaratra na giyate hy abhikṣṇam iha tu punar bhagavan aseṣa-murtiḥ paripathito’nupadam katha-prasangaiḥ & adr 765 IV Determination of Bhagavan as the Subject of Bhagavata Purāņa Nārāyaṇa, or Visņu, its sustainer. In other scriptures, Akhileśa [in such forms] is either not celebrated at all or only on occa- sion, but certainly not continuously (abhikṣaṇa). The word tu (however) is used in a restrictive sense [i.e., “only here”]. Bha- gavän Himself [in His original form] is continuously glorified only here (iha) in the Bhāgavata Purāṇa. नारायणादयो वा येऽत्र वर्णितास्तेऽप्यशेषा एव मूर्तयोऽवतारा यस्य सः । तथाभूत एव गीयते न त्वितरत्रेव तदविवेकेनेत्यर्थः । अत एव तत्तत्कथाप्रसङ्गैरप्यनुपदं पदं पदमपि लक्ष्यीकृत्य भगवानेव परि सर्वतोभावेन पठितो व्यक्तमेवोक्त इति । Other manifestations of Bhagavan, such as Nārāyaṇa, that are described herein, are the unlimited forms or avatāras of Him. So it is Bhagavan, precisely of that nature, who is celebrated [in Bhāgavata Purāṇa], not as in other scriptures [where mention is made] without proper discrimination [between His original form and other forms]. Therefore, through various episodes, in each and every word or at every turn, Bhagavan alone is thoroughly, in all aspects, explicitly discussed.laimoles IPSE I SM अनेनापूर्वतापि व्याख्यातान्यत्रानधिगतत्वात् ॥ श्रीसूतः ॥ bads By this fact, since Bhagavan is not known as such in any other book, [this verse] also makes reference to novelty (apūrvatā) [third of the six indicators]. Hau ad odw nevegada vsword lb lo saxos edt ni hrow yave ni bheanaib (2.51.sta) STISO Commentary fhir-ant fixépi Sake FTE FORS THE INTENDED SUBJECT of an essay or book is also ascertained by noting its repetition, abhyasa, which is the second of the six indica- tors listed at the beginning of Anuccheda 105. The Supreme Personal Absolute in His original form and nature (Svayam Bhagavan) is repeatedly described in Bhagavata Purana through stories, prayers, and philosophical dialogues. This is shown in detail in Kṛṣṇa Sanda- rbha (Anucchedas 44-76). The distinction between Sākṣāt Bhagavān and His avatāras has also been made clear in numerous places in the Bhāgavata Purana, particularly Chapters 1.3 and 10.14. 766 107 Bhagavan Is the Subject Repeated throughout Bhāgavata Purana - Criteria 2-3 This is the unique characteristic of the Bhagavatam that is not found in other scriptures, such as the Vedas or Upanisads, or even in the other Purānas and Itihāsas. Śrī Jīva, therefore, concludes his discussion of this verse by pointing out that it also demonstrates the third indicator, novelty (apūrvatā), for ascertaining the subject of a text. The “ambrosts of the we pasyaliteh stood from the context of the ye was said: 801 sherboumA entioned in this vegarla galed ver discussion. As if 9d of notoved at heating this Bhagavata Purdno, devotion to Sri Keppe, the Sup reme Person, self-manifests in a person’s heart, dispelling grief, delusion, and fear” (su Ar -(DELS15 OTR) DIFERITE I JOS erd hebryggong oals at navegada tabs [awoda ai 11] Txa [erodeoibat xiz odt to do?] (alary) luas books. In the Purigo, it is Hs- thetang न dado quailla pastovah ads to 1152 yay platte bus abs(do sanse diiw betullog si Jadi attesi zied In unit in bald thi(velige) of all ottiming of a person who merely wishes to hear the Bhagavatory, to pay the then what can be said of mysysshain and fiber het is plate text? If bhuk is the to be achieved from reade Eminem (a) ssboolab odt to the poor of old ved bi odsto) (nych) “vil is to at 1th a gaived as bass ad oss eass dixia di levitarrista[modi hon inte to] gutinamour (one hellboyy) mutariadura insot vray 29510x56 sna odw gada to tad aads bloow [on essiowab erinensed invig galasser seizmolls eid] “wo pogly at htmanity 767 Bath)-agistevagade Jona, dissider suppeds a kill d ak dauz sidapbalconaldavad lihasp)Tradicesitt Errandsboeld thad to grittingly and effect goldmatigiffetrasool(id) Anuccheda 108 in the Bhagavata Purana, inawalligi piel Jays to Hearing Bhāgavata Purāņa Culminates in Devotion to Bhagavan - Criterion 4 Other manifesta described here So it herein, the such as Narayan, that are wallmited formis forms or avaturas of Bim ture, who is celebrated (in mother bures [where mention १०८ । अथ फलेनापि (भा० २।२।३७) - NEXT [it is shown] that Bhagavan is also propounded by the result (phala) [fourth of the six indicators]. and eve Wo ious epi alone is ery turn, Bhagavi पिबन्ति ये भगवत आत्मनः सतां कथामृतं श्रवणपुटेषु सम्भृतम् । पुनन्ति ते विषयविदूषिताशयं व्रजन्ति तच्चरणसरोरुहान्तिकम् ॥ ३३० ॥ By Those who drink the ambrosia of the stories of Bhagavan, ther bocvery Self of the devotees, filling up the cups of their ears, purify) [th their hearts that are polluted with sense objects and attain proximity to His lotus feet. (SB 2.2.37)1 सतामात्मनः प्राणेश्वरस्य । यद्वा व्यधिकरणे षष्ठी सतामात्मनः स्वस्य यो भगवांस्तस्येत्य- र्थः । तेषां भगवति स्वामित्वेन ममतास्पदत्वात् । The “very Self of the devotees” (satām ātmanaḥ) means the “mas- ter of their lives” (prāṇeśvarasya) [or “He who is most dear to them”]. Alternatively, the sixth case can be read as having a dif- ferent substratum (vyadhikarana). The meaning [of satām ātma- nah] would then be: “of Bhagavan, who is the devotee’s very own.” [This alternative meaning is given] because the devotees 1 pibanti ye bhagavata ātmanaḥ satāṁ kathāmṛtaṁ śravaṇa-puțeșu sambhṛtam thpunanti te visaya-vidüṣitāśayaṁ vrajanti tac-carana-saroruhāntikam 768 108 Hearing Bhagavata Purana Culminates in Devotion to Bhagavan - Criterion 4 have the feeling [born of love] that Bhagavan belongs to them (mamatā āspadatva) as their master. hods ads al op ad te botes.cat अत्र कथामृतं प्रक्रम्यमाणं श्रीभागवताख्यमेव मुख्यम् “यस्यां वै श्रूयमाणायाम्” (भा० १।७।७) इत्यादिकं च तथैवोक्तमिति ॥ श्रीशुकः ॥ dad barelawa The “ambrosia of the stories” (kathamṛtam) mentioned in this verse is primarily a reference to Srimad Bhagavatam, as under- stood from the context of the verse under discussion. As it was said: “Indeed, in the very act of receptively and attentively hearing this Bhāgavata Purana, devotion to Śrī Kṛṣṇa, the Sup- reme Person, self-manifests in a person’s heart, dispelling grief, delusion, and fear” (SB 1.7.7)? IT IS the Commentary tive Ish bas da, Rh BRh of the aix THE FOURTH INDICATOR of the intended subject of a book is the result (phala) that is said to be engendered through study of the book. In the Bhāgavata Purana, it is repeatedly stated that by lis- tening to it, one will attain bhakti to Bhagavan. Some other verses that convey the same meaning are: whom Brahmill, 2 3 Varuna

1. In SB 1.1.23 it is said that Bhagavan takes His seat in the heart of a person who merely wishes to hear the Bhagavatam, to say nothing of one who is currently hearing it. If such is the case, then what can be said of a person who has assimilated the com- plete text? If bhakti is the goal to be achieved from reading the Bhāgavatam, then the subject of the book can be no other than Bhagavan, and not Brahman or Paramātmā. yasyām vai śruyamaṇāyām kṛṣṇe parama-pūruṣe bhaktir utpadyate pumsaḥ śoka-moha-bhayapahā See also Tattva Sandarbha, Anuccheda 30. dharmaḥ projjhita-kaitavo’tra paramo nirmatsarānāṁ satām vedyam vastavam atra vastu sivadam tapa-trayonmulanam śrimad-bhagavate maha-muni-kṛte kim va parair isvaraḥ sadyo hṛdy avarudhyate’tra kṛtibhiḥ śuśruşubhis tat-kṣaṇāt nghild-hom plate anahtas da 769 IV Determination of Bhagavan as the Subject of Bhagavata Purāņa
2. SB 1.2.18 states that regular recitation of the Bhagavatam leadser to resolute bhakti. taisdaan (tobogan roman) 3. In SB 1.3.435 it is stated that the Bhāgavata Purāṇa is the embodi- ment of Śrī Kṛṣṇa after His ascent to Goloka.
3. SB 2.1.10° asserts that the minds of those in whom faith has been awakened in the Bhagavatam become firmly fixed on Śrī Kṛṣṇa. i5. In SB 2.7.522 Brahma instructs Nārada to teach the Bhāgava- tam with the intention that people may develop bhakti toward Bhagavan.
4. In SB 2.8.4 King Parikṣit declares that Bhagavan becomes quickly established in the heart of a person who regularly hears -que or recites His acts with faith. guires 3017. SB 12.13.18 affirms that a person will attain bhakti by hearing, studying, and deliberating on the Bhagavata Purana.us.olsuisb NEXT [it is shown] that Bhag In is also prongy In is also pronquefie result (phala) [four 194 нтяиот ант dad (alogy) alueen -all yd tady batsiz ylberasger at its fovopora ads at lood try Self of the davo their hearts that are uted with pensa objects and attain 4 yea of motovapor art or of sodalw vlerar ofw naṣṭa-prayeṣv abhadreṣu nityaṁ bhāgavata-sevayā bhagavaty uttama-sloke bhaktir bhavati naiṣṭhiki and noted nor 5 kṛṣṇe sva-dhāmopagate dharma-jñānādibhiḥ sahad I fixed stalg kalau naṣṭa-dṛśam eşa puraṇārko’dhunoditaḥ 3). 6 tad aham te’bhidhasyami mahā-pauruşiko bhavan yasya śraddadhatām aśu syän mukunde matiḥ sati 7 yatha harau bhagavati nṛnam bhaktir bhaviṣyati sarvātmany akhilädhäre iti sankalpya varṇaya śṛnvataḥ śraddhaya nityam grnataś ca sva-ceṣṭitam 8 kälena nätidirghena bhagavan visate hrdi adear to having & dif tu florid 9 śrimad-bhāgavatam puranam amalam yad vaiṣṇavānāṁ priyam o des yasmin paramahamsyam ekam amalam jñānam paraṁ giyate month tatra jñāna-viraga-bhakti-sahitam naiskarmyam avişkṛtamla-dame tac chṛnvan supathan vicarana-paro bhaktyä vimucyen naraho bohos 770 anadevsg18 jul to notanimised vi -que art seist zvah ada mendea) (estellborn und adf[achov edi duon be enord enivih diw plied amer hawogmooser trovate a hoote abound blode inmyurts drov bluate. (Bannam) “bnim” gallbom,anstog-hot-attanväntäqdh bollita smoood and sad bi odtyd” is at bootarabu ad Anuccheda 109 AmiH no huzial bes noitestbem dgwords Bhagavan Is above All the Devas - Criterion 5 through Logic Criterion 6 ang blood sto osobni ftit sdi al,notsoftholy to AAV-ANTRA baby zii ad jaum foods gi from sds boater at dow Jadt- og १०९ । अथार्थवादेन (भा० १२ ११३ ११) - danlll setavahistosjdure lng IT IS NEXT SHOWN that Bhagavan is the [principal] subject [of the Bhāgavatam] by glorification (artha-vada, fifth of the six indicators), as Śrī Sūta said: 1 यं ब्रह्मवरुणेन्द्ररुद्रमरुतः स्तुन्वन्ति दिव्यैः स्तवैर् தக dashni वेदैः साङ्गपदक्रमोपनिषदैर्गायन्ति यं सामगाः । ghru 91 2 othe ध्यानावस्थिततद्गतेन मनसा पश्यन्ति यं योगिनोborty amorel यस्यान्तं न विदुः सुरासुरगणा देवाय तस्मै नमः ॥ ३३१ ॥ bhog abrow :: || || Obeisances to that Supreme Deity (deva), whom Brahma, Varuna, Indra, Rudra, and the Maruts praise with divine hymns and through the Vedas; whom the reciters of the Sama Veda sing of through the Vedas, along with their subordinate branches of knowledge, their various methods of recitation, and the Upanisads; whom the yogis see with minds fixed on Him in the stillness of meditation; and whose limits are unknown either to the hosts of gods or to the asuras. (SB 12.13.1)1 स्तवैर्वेदैश्च स्तुन्वन्ति स्तुवन्ति । ध्यानेनावस्थितं निश्चलं तद्गतं यन् मनस्तेन ॥ श्रीसूतः ॥ The verb “praise” (stunvanti) should be applied both to stavaih (“with divine hymns”) and vedaiḥ (“through the Vedas and overheath yam brahma-varuṇendra-rudra-marutaḥ stunvanti divyaiḥ stavair vedaiḥ sanga-pada-kramopaniṣadair gayanti yaṁ samagāḥ-h dhyānävasthita-tad-gatena manasa paśyanti yam yogino hat h yasyantam na viduḥ surāsura-gaṇā devāya tasmai namaḥ2 (alman) “baxib 771IV Determination of Bhagavan as the Subject of Bhagavata Purāņa their auxiliaries”) [i.e., Brahma and the devas praise the Sup- reme Deity with divine hymns and through the Vedas]. The verb stunvanti should be understood as stuvanti. The compound dhyānāvasthita-tad-gatena, modifying “mind” (manasā), should be understood to mean “by the mind that has become stilled through meditation and is fixed on Him.“2 Commentary MA sgada ARTHA-VADA, or glorification, is the fifth indicator of a book’s pur- port- that which is praised the most in a book must be its princi- pal subject. This verse illustrates that Bhagavan is praised even by Brahma and Śiva. He is the subject sung of in the Vedas. The six Vedāngas are sikṣā (phonetics), kalpa (the rules concern- ing ceremonial acts), vyakarana (grammar), jyotisa (astronomy), chandas (prosody), and nirukta (etymology). Knowledge of these is necessary to understand the meaning of the Vedic Samhitas. The Vedic sūktas are sung in different sequences, such as pada-pāṭha, krama-pāṭha, and jäta-pāṭha. This is indicated in the verse by the words pada and krama. S o ISTOS Nobody can know Bhagavan fully, as Kṛṣṇa declares in sev- eral places in Bhagavad Gita: “Nobody knows Me” (mām tu veda na kaścana, 7.26). Although the Supreme Deity (deva) to whom Śrī Sūta bows down in this verse remains unnamed in order to high- light His unknowability, we can infer that Suta is referring to Śrī Kṛṣṇa, because he prays to Him explicitly in verses 20 and 23 of this same final chapter of the Bhagavatam. obibam to collite From this and many similar verses of glorification, we can infer that the subject matter of the Bhagavata Purana is Bhagavan Śrī Kṛṣṇa. dood be (novnica) “star” drev adl Bets (“enmyd salvib dilw”) 2 The syntactical problem being clarified is that the compound and mor dhyānävasthita-tad-gatena contains two separate adjectival compounds, abov dhyānāvasthita and tad-gata. So Jiva reads avasthita, “situated,” as “motionless or fixed” (niścala). Stuvanti is given as the correct grammatical form of stunvanti. 772 Agaveginu Anuccheda 110ystal) aquit algaibaqgzamon vd baristai at Bhagavan Is the Subject of Bhāgavata Purāṇa through Logic Criterion 6 to discharge thy ११० । अथोपपत्त्या (भा० २।२।३५) - [AND FINALLY] by logical confirmation (upapatti, the sixth indicator) also [Bhagavan is understood as the subject of the Bhagavatam]. As Śrī Suka said: भगवान् सर्वभूतेषु लक्षितः स्वात्मना हरिः । दृश्यैर्बुद्ध्यादिभिर्द्रष्टा लक्षणैरनुमापकैः ॥ ३३२ ॥ Usa tas Bhagavan Sri Hari is indicated as immanent within all living beings through His own self-expansion. By virtue of the fact that the intellect and so on are perceptible objects of subjec- tive awareness (drsyaiḥ), the existence of a [self-luminous] beseer (draṣṭā) is concluded through corresponding indications T (lakṣaṇaiḥ) [pointing to such a self-luminous seer] and through inference (anumapakaiḥ). (SB 2.2.35)1 bni oals al vegada asfle प्रथमं द्रष्टा जीवो लक्षितः । कैः ? दृश्यैर्बुद्ध्यादिभिः । तदेव द्वेधा दर्शयति - दृश्यानां जडानां बुद्ध्यादीनां दर्शनं स्वप्रकाशं द्रष्टारं विना न घटत इत्यनुपपत्तिद्वारा लक्षणैः स्वप्र- काशद्रष्टृलक्षकैः । तथा बुद्ध्यादीनि कर्तृप्रयोज्यानि करणत्वाद् वास्यादिवदिति व्याप्ति- nobasq द्वारा अनुमापकैरिति । T The seer is first indicated as the jiva. By what reasoning? By virtue of the fact that the intellect and so on are perceptible bhagavan sarva-bhüteşu lakṣitaḥ svätmanā hariḥ oil fasthetara gniwollo? da drsyair buddhy-adibhir draṣṭā lakṣaṇair anumapakaiḥ saeidvd,beabni 773 IV Determination of Bhagavan as the Subject of Bhagavata Purana objects (drsyaih) of subjective awareness. [Śuka] demonstrates that this [reasoning process] has two aspects: Firstly, it is impos- sible for perceptible inert objects, such as the intellect, to be observed without a self-luminous seer. Thus, through the fail- ure of proof by any other means (anupapatti), [a conscious seer is inferred] by corresponding indications (lakṣaṇaih) that point to a self-luminous seer. Secondly, such clues lead to the infer- ence [of a seer], due to the invariable concomitance (vyapti) that the intellect and so on are to be engaged by an agent, because they are instruments or tools, like an axe. book’s अथ भगवानपि लक्षितः । केन ? सर्वभूतेषु सर्वेषु भूतेषु द्रष्टृषु प्रविष्टेन स्वात्मना स्वांशरू- पेणान्तर्यामिणा । Brahm Thereafter, Bhagavan is also indicated [as the seer]. By what evi- dence? Because of His entry into all living beings, who are indi- viduated seers (drastr), by virtue of His “own self-expansion” (svātmanā), namely, through His partial expansion in the form of the Immanent Self (antaryämi). आदौ सर्वैर्द्रष्टृभिरन्तर्यामी लक्षितः । ततस्तेन भगवानपि लक्षित इत्यर्थः । स च स च पूर्व- वत् द्विधैव लक्ष्यते । तथा हि कर्तृत्वभोक्तृत्वयोरस्वातन्त्र्यदर्शनात् कर्मणोऽपि जडत्वात् सर्वेषामपि जीवानां तत्र तत्र प्रवृत्तिरन्तः प्रयोजकविशेषं विना न घटत इत्यनुपपत्तिद्वा- रान्तर्यामी लक्ष्यते । “एष ह्यनेनात्मना चक्षुषा दर्शयति । श्रोत्रेण श्रावयति । मनसा मनयति । बुद्ध्या बोधयति । तस्मादेतावाहुः सृतिरसृतिः” इति भाल्लवेयश्रुतिश्च । I The meaning is that first the Immanent Self (antaryāmi) is indi- cated by the totality of individuated seers (drastr), and, there- after, Bhagavan is also indicated by that Immanent Self. Addi- tionally, both the Immanent Self and Bhagavan are indicated in two ways, as explained above: Firstly, because agency and experiential capacity [in the jivas] are not observed to be inde- pendent, and also because karma is inert, the involvement of all jivas in their respective actions is not possible without a dis- tinct inner impeller. By this failure of proof by any other means (anupapatti), the Immanent Self is indicated. There is also the following statement from Bhallaveya-śruti in this regard: “He, indeed, by this Self [i.e., the antaryami] impels the jiva to see by 774 110 Bhagavan Is the Subject of Bhāgavata Purana through Logic Criterion 6 means of the eye, to hear by the ear, to deliberate through the mind, and to understand through the intellect. Therefore, these two [the jiva and Paramātmā] are said to be [respectively] ’the movable’ [sṛti, i.e., the knowable] and ’the immovable’ [asṛti, i.e., the unknowable].” “2 अथ तस्मै चान्तर्यामित्वैश्वर्याय तेषु यदि सर्वांशेनैव प्रविशति कोऽपि परस्तदा स्वतः पूर्णत्वाभावादनीश्वरत्वमेव स्यादित्यनुपपत्तिद्वारान्तर्यामिरूपेण तस्यांशेन भगवानपि लक्षितः । अत एव गीतोपनिषत्सु (गीता १० । ४२) - as andr Now, if a certain [unspecified] Supreme Being (ko’pi parah) were to enter into the jivas with the totality of all of His parts [i.e., in His utter completion] in order to discharge the controlling agency (aiśvarya) that is the sole jurisdiction of [His partial power only as] the Immanent Self, then His independent iden- tity as Iśvara would indeed no longer remain, due to the absence of completeness in His own intrinsic being. From the impossi- bility of this line of argumentation (anupapatti), Bhagavan is also indicated by virtue of His partial expansion in the form of the Immanent Self. Therefore, it is stated in the Gitopanisad: botimi tud driw bewohns अथवा बहुनैतेन किं ज्ञातेन तवार्जुन । विष्टभ्याहमिदं कृत्स्रमेकांशेन स्थितो जगत् ॥ ३३३ ॥ इति । nolon 199508 ad gniasqmoons 03 diving But of what avail is it to you, O Arjuna, to know all these [glo- ries of Mine] in detail? By a single fraction of My power, I per- vade and support this entire cosmos, while remaining situated [outside it]. (GITĀ 10.42)3 विष्णुपुराणे च “स्वशक्तिलेशावृतभूतसर्गः” (वि० पु० ६।५।८४) इति । badio গি In Viṣṇu Purāna also (6.5.84), it is said, “This entire creation is encompassed by a fraction of His own potency.” 2 “4 08 bas eşa hy anenatmană cakṣuşă darśayati. śrotreņa śravayati. manasā mānayati. 4 buddhya bodhayati. tasmäd etāv āhuḥ sṛtir asṛtih. 3 athava bahunaitena kim jñātena tavārjuna viṣṭabhyaham idam kṛtsnam ekāmsena sthito jagat sva-sakti-leśāvṛta-bhūta-sargaḥntouded be wrighe 775 IV Determination of of Bhagavan as the Subject of Bhāgavata Purāņa तथा जीवाः प्रयोजककर्तृप्रेरितव्यापाराः । अस्वातन्त्र्यात् तक्षादिकर्मकरजनवदित्येवम- न्तर्यामिणि तत्त्वे व्याप्तिद्वारा सिद्धे पुनस्तेनैव भगवानपि साध्यते । [Now the second inference in regard to the existence of the Immanent Self and Bhagavan is given.] Because the living beings (jivas) are not independent, they can accomplish their respective actions only on being impelled by an [inner] animat- ing agent. This is comparable [in part] to a laborer, such as a carpenter, who works under the order of his employer. So, after thus establishing the existence of the Immanent Self through the invariable concomitance (vyapti) [of instruments and their agents], Bhagavan is also authenticated once again by the same invariable concomitance [of the part (i.e., Paramātmā) and its all-encompassing Whole (i.e., Bhagavan)]. तुच्छवैभवजीवान्तर्यामिस्वरूपमीश्वरतत्त्वं निजांशितत्त्वाश्रयं तथैव पर्याप्तेः । राजप्रभु- त्वाश्रिततक्षकादिकर्मकरप्रयोजकप्रभुत्वादिवदिति । अथवात्र (भा० ३ । ३२।३३) - [The inference of Bhagavan is as follows:] The Supreme Abso- lute’s regulating feature (iśvara-tattva) in the form of the Immanent Self of all living entities (jiva-antaryāmi), being endowed with but limited power, is under the shelter of its all- encompassing Whole (amsi-tattva) [i.e., Bhagavan]. This is due to the fact that Iśvara’s divinity finds its ultimate conclusion only in the Complete Whole, just as the authority of a manager who engages a carpenter depends on the authority of the king. Alternatively, in this context, the following verse should be cited: ofter, Bh यथेन्द्रियैः पृथग्द्वारैरर्थो बहुगुणाश्रयः । एको नानेयते तद्वद् भगवान् शास्त्रवर्त्मभिः ॥ ३३४ ॥ peJust as a single object possessing many attributes [such as color, all taste, and so on] is perceived in diverse ways by different sensess Tinoperating through divergent paths, so is Bhagavan variously 5 realized through different processes recommended by variant scriptures. (SB 3.32.33)5 yathendriyaiḥ prthag-dvärair artho bahu-guṇāśrayaḥ 776 and 110 Bhagavan Is the Subject of Bhagavata Purāṇa through Logic - Criterion 6 इत्येवोदाहरणीयम् । अनेनैव गतिसामान्यं च सिध्यतीति ॥ श्रीशुकः ॥ प्रत्यवस्थापितम् " वदन्ति” (भा० १।२।११) इत्यादिपद्यम् ॥ da silt lo Mail steal nas wodoa stoloadAads By this it is also demonstrated that there is only one subject that is common to all scriptures (gati-sämanya). The meaning of the vadanti verse (SB 1.2.11) has thus been distinctly established. इति कलियुगपावनस्वभजनविभजनप्रयोजनावतारश्रीश्रीभगवत् कृष्णचैतन्यदेवचरणा- नुचरविश्ववैष्णवराजसभासभाजनभाजनश्रीरूपसनातनानुशासनभारतीगर्भे षट्सन्दर्भा- त्मके श्रीश्रीभागवतसन्दर्भे श्रीश्रीपरमात्मसन्दर्भों नाम तृतीयः सन्दर्भः ॥ Thus ends Paramatma Sandarbha, the third book of the Bhāga- vata Sandarbha, which was written under the instruction of Śrīla Rūpa Gosvāmī and Śrīla Sanatana Gosvāmi, the revered leaders of the royal assembly of world Vaisnavas. They are unal- loyed servants of the lotus feet of the Supreme Lord, Śrī Kṛṣṇa Caitanya Mahaprabhu, the purifier of the jivas in Kaliyuga, who descended to distribute the benediction of His own devotional worship. Jail sal श्रीभागवतसन्दर्भे सर्वसन्दर्भगर्भगे । and rabos g परमात्माभिधेयोऽसौ सन्दर्भोऽभूत् तृतीयकः ॥ Sortress arnajdia fracti en nied Su This Sandarbha, called Paramätma Sandarbha, is the third cu among the Sandarbhas called Śrī Bhāgavata Sandarbha. समाप्तोऽयं श्रीश्रीपरमात्मसन्दर्भः ॥ in we ad four and HERE ENDS PARAMATMA SANDARBHA. Commentary un batim about a Emers9 Jo ad Jeant 97S UPAPATTI, or the logical confirmation found in a book, is the sixth indicator used to ascertain its subject matter. A doubt may be eko naneyate tadvad bhagavan sastra-vartmabhihn This verse is discussed in Bhagavat Sandarbha, Anuccheda 93. 777 Iv Determination of Bhagavan as the Subject of Bhagavata Purāṇa raised in this regard. Earlier in Anuccheda 105.6, it was estab- lished that logic is not a means of valid knowing in reference to the Absolute. So, how can logic be one of the six indicators? In reply, it is agreed that logic alone is unreliable. But this does not mean that logic is altogether without utility. Logic is a valu- able tool to help ascertain the meaning of scripture. In comment- ing upon Bhakti-rasāmṛta-sindhu (1.2.17), Śrī Jiva Gosvāmi writes that logic should follow scripture, and that logic independent of scripture is forbidden. He then cites a verse from Vaisnava-tantra, “To ascertain the meaning of a scripture by deliberating on earlier and later statements is called logic. One should give up conclusions based purely on dry logic [contrary to scripture].” Thus, logic is certainly helpful if it does not contradict scripture. In this concluding anuccheda, Śrī Jīva cites a verse (SB 2.2.35) spoken by Suka to show how logic also supports the previous indicators. A three-step inference is being used here: Innoboveb owo zili to nolibered ad) studiatath of bal
5. The first step is to establish the existence of the living being, the hejiva, in the body by distinguishing it from perceptible inert Immobjects (dṛśya), including both the gross and subtle bodies. endo Inert objects cannot be perceived without the presence of all erico conscious being as perceiving subject (drastr), since one inerte object cannot illuminate or be aware of another. to who Alter cited:
6. The next step is to infer the existence of Paramātmā, a partial expansion of Bhagavan. Since the jivas’ agency and experien- tial capacity are not observed to be independent, they cannot function without a superior regulator who oversees the results of their actions. This cannot be effected by karma alone, as pro- posed by Mimamsakas, since karma is also inert. Therefore, there must be an Iśvara, or a supreme regulator of all living beings and material nature. This regulator is Paramātmā. 3. The third step is to infer the existence of Bhagavan from that of Paramātmā. Since Paramātmā enacts only the limited func- itions of regulating material nature and the jīvas, there must be dixia ing CLASASU “yuktiś ca săstrănugataiva jñeyä “yuktis tu kevala naiva” (BRS 1.1.45) iti yukteḥ brit svätantrya-niṣedhat “śrutes tu sabda-mulatvāt” (vs 2.1.27) iti nyāyāt. purvāparānurodhena ko’nvartho’bhimato bhavet ityädy amuhanam tarkaḥ śuska-tarkam tu varjayet iti vaiṣṇava-tantrac ca. 778 110 Bhagavan Is the Subject of Bhagavata Purāņa through Logic Criterion 6 da superior entity or a supreme Deity who is beyond such man-iq agerial functions and engaged in His own blissful play. This is t 9 Bhagavan. For each stage of the logical argument there are two sets of inferences, all of which are presented in the form of arthāpatti or anyathanupapatti, which means arriving at a conclusion when all other possibilities are exhausted? The inferential statements are as follows:
7. There is a conscious subject in the body, because inert objects cannot be known without a conscious seer, just as a table cannot view perceive anything. ad of pr 2. The intellect requires an agent in the form of the jiva, because it zuby is an instrument, like an axe (väsya). de 3. The jiva must have an inner impeller, because it is not indepen- dent, like a servant.
8. The jiva must have an inner controller to mete out the result of its karma, because karma is inert, like a table.
9. Paramātmā must be an integrated portion of a supreme all- encompassing Whole, because He is incomplete and subordinate, like the manager of a firm. for the welfare of These statements demonstrate the existence of Bhagavan as superior to primordial nature, the jiva, and even Paramātmā. These conclusions are supported by statements of Bhagavad Gita and Visnu Purana. This is called gati-sāmānya-nyāya, or the subject common to all scriptures. Just as color alone (or form) is the object of everyone’s vision, it is Bhagavan alone who is established in all scriptures. Diverse scriptures may offer different information about Bhagavan, but their subject is one only. Our differentiated senses provide different kinds of percep- tions of one and the same object. For example, the tongue informs us about an object’s taste, the eye, about its color and form, and the other senses, about the corresponding perceptual properties of the object. All the senses, however, convey information about one and the same object. In a similar manner, the different schools of 7 See Tattva Sandarbha, Anuccheda 9. 779 Iv Determination of Bhagavan as the Subject of Bhāgavata Purana philosophy all speak about the one Absolute Reality. Moreover, the mind is the internal sense that perceives the object in its entirety, unlike a particular sense that provides information only of one specific quality. Similarly, Bhāgavata Purana offers the complete picture of Reality, because it was revealed by the Absolute Himself, unlike other scriptures that are propagated by particular sages. Gati-sāmānya means that all the Vedic scriptures speak only of one topic, namely, Śrī Bhagavan. Some scriptural references for this are as follows: The Vedas are intent only upon Krsna (Vasudeva). (SB 1.2.28)” By all the Vedas, I [Kṛṣṇa] alone am to be known. (GĪTĀ 15.15) 10 岸 Throughout the Vedas, the Rāmāyaṇa, the Puranas, and the Maha- bharata, Lord Hari is glorified everywhere, in the beginning, middle, and end. (Mahabharata, Svarga-parva 6.93)11 Thus, it is concluded that Bhagavan is the subject of the Bhāga- vata Purāṇa. Here ends the discussion of the vadanti verse (SB 1.2.11) with which Bhagavat Sandarbha began. Summary of Śri Paramātma Sandarbha bas biro This book contains 110 anucchedas. Śrī Jīva begins the book with a description of Paramātmā as the prime knower of each physi- cal body, distinct from the individual self (Anucchedas 1.1-3). He then explains the three manifestations of Paramātmā, related to the metacosm, the macrocosm, and the microcosm (Anucchedas 2- 7). In Anucchedas 8-18, he describes the three gunavatāras of Param- ātmā and shows that among them, Visnu is supreme and a direct manifestation of Bhagavan. 8 9 See Bhagavat Sandarbha, Anuccheda 97, for more details. vasudeva-parā vedāḥ 10 vedaiś ca sarvair aham eva vedyaḥ “1 vede rāmāyaṇe caiva purane bhārate tatha adav ante ca madhye ca hariḥ sarvatra giyate ansa radio edi Unido adt Add dines ont bas 780 110 Bhagavan Is the Subject of Bhagavata Purāṇa through Logic - Criterion 6 In Anucchedas 19-47, Śrī Jīva delineates the intrinsic charac- teristics of the pure self, based upon the description given by Jāmātṛ Muni, a follower of Śrī Rāmānujācārya. Thus, in twenty- nine anucchedas, he completes his explanation of Paramātmā’s intermediary potency (taṭastha-śakti). In the next eight anucche- das (48-55), he describes the extrinsic potency (bahiranga-sakti), specifically in terms of its two primary divisions as instrumental (nimitta) and constituent (upādāna) causes of the cosmos. The cos- mos itself is shown to be a real product of Paramātmā’s real māyā potency (Anucchedas 56-57). From Anuccheda 58 onward, Śrī Jiva addresses the vivarta-vāda view of Advaitavada and establishes śakti-pariņāma-vāda as the principle enunciated in Bhagavata Purana. This is an important issue because the prescribed means of attainment (abhidheya) depends upon its clarification. Śrī Jiva elaborates on this topic in detail, concluding it in Anuccheda 81. From Anucchedas 82-92, the topic of maya’s relation to the jiva and Paramātmā is examined. The topic of the jiva’s bondage and liberation is central to this dis- cussion. Liberation is concluded to be possible only by the grace of Bhagavan. The next subject (Anucchedas 93-104) concerns Bhaga- vān’s impartial nature. Bhagavan acts exclusively for the welfare of His devotees, and so the functions of creation, sustenance, and dissolution occur merely as a side effect of that. Beginning from Anuccheda 105 until the end of the book (Anuccheda 110), Śrī Jīva demonstrates, using six indicators, that the subject of Bhāgavata Purana is Bhagavan. HARI OM TAT SAT śrī-guror mukhābjāc chrutvā śri-haridāsa-śästrinaḥ yatha-mati kṛtā-ṭīkā satām eṣā prasīdatām kārttikasya pūrṇimāyāṁ mahāprabhor vrajotsave candre svare randhre netre țikeyam pūrṇatāṁ gatā THUS ENDS THE ŚRI JIVA TOŞANI COMMENTARY ON ŚRĪ PARAMATMA SANDARBHA, THE THIRD BOOK OF SRI ṢAT SANDARBHA, BY ŚRILA JIVA GOSVĀMĪ PRABHUPADA.Editors’ Notes References EACH ABOCHEDA OF P NDARERA together with Hu-accompanying commentary is presented as a chapter. If an amada contatos more than one man vere, each verge has unally been placed in a separate section within Normally, the Sandarbhas have been composed according to formula where lies are coalesced around principal verses of the Bhagavatam, each one Mustrating a particular theological point. Each annechede is defined and aviobered by the Bhagavatam verse self. The numbering of anucchedos follows the adidon of 3 Harid Shatri The numbering of verses from Srimad Bhagavatam and Bhagavad Gita follows the edition of Gita Poans. The numbing of verses from Mahabharata and the Purinss follows the edition of Nay Publishers There are numerous vertes cited by Jiva Corvimi throughout the Sandarbhas that are not to be found in the printed versions of the particular books referenced by him. In all such cases, no number is provided after the verse cited. This volume has four major divisions, each of which is assigned a Roman numeral for ease of identification. These are displayed In the Table of Content and in the reference page, “Panamdium Sandarbha at a Glance. In addition, each of these divltions haults own title page ing at the upper place within the text, -vibdue radu oved anolaivib sunt ses sidus all saubonni of asgasda insofagia souberal or gay si mwo radi iw nota slodws as noizivib adt to smeds gniberavo ad air siqot to -tibdua-dua aan terli ano vlao odi al nolaivib rojo asswted deingabalh of anolaivibus owt all of nottibbe ni enola Editors’ Notes bus noodavad lisal out sualart sri vino elit Jost ni anlaividue own saada but asfodraй anotalvibdua-dua adriut end -пogastos at words of dolaivibdon boossa add of bangiaan od od ort of bevelqalb are astutest seedinisge sono da odt of someb SEND A " be “astro to slideT og endreder betal ont at thebivs llctboges at smede slow or antwoda, stadisgot att lood slader add word estertouli datiw EACH ANUCCHEDA OF PARAMATMA SANDARBHA together with its accompanying commentary is presented as a chapter. If an anuccheda contains more than one main verse, each verse has usually been placed in a separate section within the chapter. Normally, the Sandarbhas have been composed according to a formula where ideas are coalesced around principal verses of the Bhāgavatam, each one illustrating a particular theological point. Each anuccheda is defined and numbered by the Bhāgavatam verse itself. The numbering of anucchedas follows the edition of Śrī Haridasa Śāstrī. The numbering of verses from Srimad Bhagavatam and Bhagavad Gita follows the edition of Gita Press. The numbering of verses from Mahabharata and the Purānas follows the edition of Nag Publishers. There are numerous verses cited by Jiva Gosvāmi throughout the Sandarbhas that are not to be found in the printed versions of the particular books referenced by him. In all such cases, no number is provided after the verse cited. This volume has four major divisions, each of which is assigned a Roman numeral for ease of identification. These are displayed in the “Table of Contents” and in the reference page, “Paramätma Sandarbha at a Glance.” In addition, each of these divisions has its own title page appearing at the appropriate place within the text, 785 References to introduce its subject. These four divisions have further subdivi- sions with their own title pages, to introduce significant changes of topic within the overriding theme of the division as a whole. The fourth major division is the only one that has sub-subdivi- sions in addition to its two subdivisions. To distinguish between the latter two levels, the numbers 1 and 2 have been assigned to these two subdivisions. In fact, it is only the first among them that has further sub-subdivisions. Nonetheless, the number 2 still had to be assigned to the second subdivision to show its correspon- dence to the first. Once again, these features are displayed in the “Table of Contents” and “Paramātma Sandarbha at a Glance.” The whole scheme is especially evident in the latter reference page, which illustrates how the whole book fits together, showing the four major divisions together with their corresponding subdivi- sions (and sub-subdivisions in the case of division IV). Since sub- division 1 of division IV is the only one in the book containing sub-subdivisions, its title page (p. 675) is treated differently from all the others. This page contains not only the subdivision title (marked with the number 1) but also its three sub-subdivision titles, to alert the reader to the three major topics contained within the subdivision as a whole. El adawa bas bagheb at phob bornebat das For clear and easy understanding within the Sanskrit text, the euphonic conjunction of vowels (sandhi) is sometimes bro- ken down and represented as compound words, e.g., sat-cit- ananda instead of saccidananda, or acintya-bheda-abheda instead of acintya-bhedabheda. lo noitibs sri awollol Mio hovaporis 10 The stem word paramatman becomes paramātmā in the nomi- native singular case. However, if it is part of a compound, then the final n is dropped, such as in Paramatma Sandarbha. davelle al dr to anoters In case of the stem word brahman, although the nominative singular is brahma, we have used brahman, which is the popular norm. as at doidw to does anota ojem woteed amulov zidr bayelqeth am sesi notollinshi to sass zot Isromun namod s Dmtbmor” 9gag somaster abstrato to older at ni ail and anoleivib sendt to does nobibbs ni “sonal & 10 ordvarme axed ads aldit sosiy steingongga adt is gairesqgs seq siis mwo 786 The language of Tu adt Hobimetlubab the with antimlad potath riately The Language of Transcendence - Key Terms and Concepts by Navadvip Das (Bruce Martin) loadA IN THE WORK OF TRANSLATING THE SANDARBHAS, careful atten- tion has been given to the language used to convey specific terms and concepts. The emphasis has been on maintaining consistency with the overall theme of the work and, in particular, with the specific vision developed by Śrī Jīva Gosvāmi. The Sat Sandarbha, also known as Bhagavata Sandarbha, is no ordinary exposition of theism, for it defines Bhagavan in terms of nondual consciousness (advaya-jñāna). By so doing, it opens the field of investigation of nondual reality to new insights, and so creates a basis for interface with other wisdom schools, as well as with the fields of transper- sonal psychology, transcendental phenomenology, and the leading edge of quantum physics, cosmology, and consciousness studies. Jiva Gosvāmi’s treatise certainly took into account the most impor- tant philosophical views of his day, and there is much in his writ- ing that can be of great value to modern fields of knowledge as well. So the language used in translating his work has been chosen to facilitate such correspondence. To assist the reader we have supplied below an explanation of key terms that appear throughout the text so that the underly- ing meaning that has informed them can be clearly understood. In this regard, three terms in particular require special attention so that their sense may be correctly understood by the reader: “nondual devotion” as a translation (in select passages) for uttama- bhakti, the “Nondual Personal Absolute” and the “Complete Whole” 787 References as translations for Bhagavan, and “Radical Nondualism” for the Absolute Idealism of Sankara’s Advaita Vedānta.nificant of topl In going through this vital introduction to the language of the Sandarbhas, we hope you will discover that this is not merely a glos- sary of terms, but an interconnected framework of revelatory con- cepts. With this in mind, the selection begins with acintya, the transrational, because it contains a discussion of sabdyate, how the Absolute is describable in words. second Ion to show its corresp ACINTYA (TRANSRATIONAL) This term refers to that which is beyond conventional logic or reason, yet not altogether inexpress- ible through language and thought. The Nondual Absolute is not altogether inconceivable because it can be conceived, but only through transrational logic. Śrīdhara Svami as well as Jiva Gosvāmi define it as tarka-asaham - beyond the range of conventional or linear logic. Just as there exist higher order laws operating within the quantum domain that don’t conform to mechanistic sci- ence, so also there are higher order dynamics existing within the transpersonal domain that surpass conventional logic. It is these transrational dynamics that make possible transcendent variety and distinction within the nondual whole while still preserving perfectly intact its nondual nature. So although acintya literally means “beyond thought,” or “inconceivable,” it actually points to the realm of transconventional being, which is nonetheless describable in words. The transpersonal reality is, of course, beyond mind and thought and is incapable of being grasped merely by mental striv- ing; yet being of the nature of self-luminosity, or self-revelation, it can nonetheless disclose itself even through thought and language. So acintya, rendered as inconceivable, does not imply incapability of being expressed in words. Bearing this in mind, acintya should not be equated with Sankara’s notion of anirvacaniya, or inexpress- ibility through words. If Brahman is no more than unqualified being, devoid of characteristics or potencies, then nothing more can be said about It, because any description would ultimately be an imposition of a thought construct upon inscrutable reality.d 788 The Language of Transcendence - Key Terms and Concepts SniIf, however, as the Bhāgavata maintains, the Absolute is replete with unlimited potency, then unlimited words, which are them- selves potencies emanating from that source, can appropriately describe that Reality. This is exactly the point that Jiva Gosvāmi makes in Bhagavat Sandarbha (Anuccheda 98). The Vedas are trans- human words emanating from the divine source that accurately depict its true inherent nature, because the Vedas are infused with the self-revelatory power of the intrinsic potency. Jiva goes a step further by saying that even human speech that is similarly infused with the intrinsic potency and thus in correspondence with the divine source can also describe the Absolute. This is the final pur- pose for which the intellect, mind, and senses were created in the first place. In the words of the Bhagavata (10.87.2), these material instruments were created “ultimately to transcend the act of filter- ing experience through the screen of prior assumptions (akalpa- naya), or in other words, for liberation.” So in answer to the ques- tion, “how can thought and language describe the Absolute?” it can simply be said, “because they were created specifically to do so.” (woled Hence, the word śabdyate, “describable in words,” is used in reference to the Nondual Absolute, mentioned in the Bhāgavata’s seminal verse (1.2.11). It is for this reason that the knowers of truth (tattva-vit) refer to it as Brahman, Paramātmā, and Bhagavan. It is in this light too that Śrī Jiva defines acintya as śästraika-gamya- tvam - that which is knowable only through the revealed word of God or of realized devotees. He did not conclude it to be ineffable. BRAHMAN (THE UNQUALIFIED ABSOLUTE) This refers to the Nondual Absolute (advaya-jñāna), devoid of all distinctions, such as names, forms, qualities, and action, and hence devoid of inher- ent potency (svarupa-śakti). Such distinctions (bheda) are per- ceived through conventional logic to be limiting adjuncts (upādhis) that would confine the Absolute, leading to the inevitable dualism of subject and object (i.e., the name is different from the named and potency different from “the potent”). Thus Brahman is sometimes conceived as that which remains upon negation of the sum total of the phenomenal.ting of u 789 afgaand has any References to gugall Such conventional logic, of course, presupposes all distinc- tion as “phenomenal distinction.” It cannot at all account even for the possibility of transphenomenal distinction (acintya bheda) because that is necessarily beyond the predetermined range of its own investigative validity. It cannot make any claims whatsoever in regard to possibilities lying beyond this limit. So, in effect, all that can be definitely concluded by this method is that for the Abso- lute to be nondual, it cannot have material names, material forms, and so on. If there are such things as transphenomenal names, forms, qualities, action, and personhood that are inherently non- dual, or that exist as inherent potencies of the Nondual Absolute, an altogether different method and logic, transrational in nature, is required to apprehend them. Hence, to be precise, Brahman is not so much the Absolute devoid of all distinction as the indistinct vision of the Absolute. In other words, it is the indistinct view of Reality as disclosed by the path of jñana. It is not the distinct view of Reality inclusive of a transphenomenal interiority, as disclosed by the path of nondual devotion (see uttama bhakti and svarupa-śakti below). doy brow and songH PARAMATMA (THE SUPREME INDWELLING SELF OR, SIMPLY, THE SUPREME SELF) This refers to the immanent feature of the Absolute, pervading the cosmos and the individual living beings as the Supreme witness, internal guide, and regulator. Paramātmā is the Supreme Self of all individual selves (ātmā), and so He may also be referred to as the Supreme Immanent or the Supreme Immanent Self. Though Paramātmā remains uninvolved with prakṛti and the living beings as impartial witness, He is, nonetheless, their origina- tor and the facilitator of their operations. As such He is Iśvara, the Supreme Controller, Master, Source, and Foundation. Yet, Param- ātmā should not be equated with “the Creator God” because primor- dial nature and the living beings are His eternal potencies. Hence, Paramātmā is the Nondual Absolute in His feature of immanence. In contrast with Brahman, Paramātmā is replete with transphe- nomenal distinction, including name, form, qualities, action, and personhood, all of which are inherent in Him. While yet nondifferent from Bhagavan, He is but a portion of a portion of 790 The Language of Transcendence - Key Terms and Concepts the original Complete Person (Svayam Bhagavan). So while He Himself in His own self-effulgent nature is fully transcendent, His sphere of influence is tied to the perpetual play of creation, known as sṛṣṭi-lila. Thus, He does not manifest the full extension of transcendental variegatedness as in the case of Bhagavan. So Paramātmā is Bhagavan with the limited role of sheltering the modifications of prakṛti and the jivas who are involved with her. Etymo- BHAGAVAN (THE NONDUAL PERSONAL ABSOLUTE) logically, the word bhagavan is composed of bhaga + vat, endowed with or encompassing all opulence (bhaga). That which encom- passes everything is the Complete Whole, implying that it includes and yet transcends everything. Bhagavan may also be rendered as the Complete Person (Pūrṇa Purușa) when emphasizing that the Complete Whole is inherently personal in nature. The former term may be more appropriate, or universally applicable, when stress- ing simply Bhagavan’s general characteristic of all-inclusivity. In the most generic sense Bhagavan may be referred to simply as the Supreme Person or the Supreme Being. When speaking of the Absolute as nondual awareness (advaya- jñāna) and Bhagavan as the complete distinct vision of nondual awareness, it may be appropriate to refer to Bhagavan as the Non- dual Personal Absolute in keeping with the context. In contrast with Brahman, Bhagavan is the distinct vision of the Nondual Absolute, inherently self-endowed with intrinsic potency (svarupa- śakti), and hence eternally replete with transcendental name, form, qualities, action, and personhood. As discussed above, though all of these distinct characteristics inhere in Him, He is yet one and nondual in nature, which is made possible through His unprece- dented transrational power (acintya-śakti). So the metaphysical system that depicts this state of being is known as acintya-bheda- abheda. In contrast with Paramātmā, who is but a portion of the Complete Whole, Bhagavan’s variegatedness is entirely beyond the realm of creation, being exclusively the play of divinity, known as divya-līlā. Hence, Bhagavan may be understood as the Nondual Absolute in His feature of supreme transcendence. -drive) 791 alyson houses References encil in segnaloff BH The Nondual Personal Absolute, Bhagavan, is not just the Com- plete Whole, but an integrated whole. He is not whole because of being devoid of distinct parts that might otherwise contradict His undifferentiated unity. Rather, He is inherently inclusive of varieties of distinct energies as their supreme source and refuge. These energies have no existence apart from Bhagavan and thus in this sense are nondifferent from Him. Yet, while these energies exist as distinct aspects of His inherent nature, He is more than the sum total of them. He thus includes and yet transcends them. He is therefore an integrated whole having individual parts that are dis- tinct from, and yet one with, Him. There is nothing which exists independent of Bhagavan. THE JIVA (THE INDIVIDUAL LIVING BEING) This refers to the conscious self (ātmā) as qualified by the intellect (buddhi), ego (ahankara), the mind (manas), the senses, and the physical body. In this sense, the jiva is known as the embodied self or the empiri- cal self. Yet, the jiva’s individual selfhood (i.e., its supra-empirical selfhood rooted in the very identity of the ātmā) is not a product of mere illusion that vanishes on the awakening of its identity with Brahman. Though the jiva is one in identity with Brahman, this does not signify absolute nondistinction as advocated by Sankara. The jiva is in fact a conscious part of Paramātmā. By this it is not meant that the jiva is a broken-off part but an integrated part of the Complete Whole. The jiva eternally partakes of identity with Paramātmā and can never be ontologically separated from Paramātmā, even in the so- called state of bondage. The jiva, as conscious or integrated part (cid-amsa), is never truly bound. The jiva, however, is sometimes referred to as vibhinnäṁśa, a separated part. This separation is purely psychological, owing to beginningless ignorance. Even in this state of psychological or self-imposed bondage, the jiva is no other than an integrated part of the integrated whole. This is due to the fact that the jiva is an eternal distinct potency of Param- ātmā known as taṭastha-sakti, the intermediary potency. It is so- called because it belongs neither to the intrinsic spiritual potency (svarupa-śakti) nor to the extrinsic material potency (māyā-śakti), 792 The Language of Transcendence - Key Terms and Concepts but can be influenced by both. So the jiva is eternally distinct from and yet one with Paramātmā, by virtue of the transrational potency (acintya-sakti) of the one Nondual Absolute.who QUTTAMA BHAKTI (PURE OR UNALLOYED DEVOTION) First of all, because the entire discussion of Bhagavata Sandarbha proceeds on the basis of the definition of Ultimate Reality as nondual consciousness (advaya-jñāna), and because Bhagavan is shown to be nondual consciousness in its highest completion, it seems only appropriate to consider bhakti, which is the means of realiz- ing the Nondual Personal Whole, Bhagavan, as being of the nature of nonduality. In light of this consideration, nondual devotion does not refer to devotion merely as a means of realizing the unquali- fied Nondual Absolute (i.e., Brahman). Such a notion would be more appropriately rendered as devotional nonduality, wherein nonduality is the subject and devotion merely a qualifier. Rather, nondual devotion is meant in the sense of the inherent potency of the complete Nondual Absolute, Bhagavan, which reveals Him as the unity that upholds all distinction. It is the devotion opened to when all separative and dualistic self-concepts operating under the influence of the gunas have been transcended. The purity of uttama bhakti signifies that it is altogether beyond the influence of the gunas of primordial nature, and thus it is also known as nirguna bhakti (see the discussion that follows below). DEVOTION MIXED WITH THE GUNAS (DUALISTIC DEVOTION) Correspondingly, if nondual devotion is the means that discloses the Nondual Absolute as Bhagavan, then devotion mixed with the gunas must necessarily be dualistic in nature. This is exactly what Kapiladeva states in the Bhagavata (3.29.8-10). He uses the terms bhinna-drg-bhava (of separatist vision) and pṛthak-bhāva (a sepa- ratist) to describe the performers of devotion mixed with any one of the three gunas. In Bhakti Sandarbha, after the description of äropa-siddha bhakti (attributive devotion) and sanga-siddha bhakti (associative devotion), there follows the explanation of uttama bhakti (i.e., svarupa-siddha bhakti). But the delineation of uttama bhakti proper is preceded by a discussion of bhakti in the gunas, which is marked by these three types of separatist or dualistic 793simone hamist yo References Ty ed to saugne odr visions. The key point is that the performer is still rooted in dual- ism, considering him or herself separate from Bhagavan. Sadhana is thus performed with this dualistic mentality, as a means only to an end and therefore causal in nature, rather than as an end unto itself, acausal in nature, as immediate and present connection with Bhagavan, here and now. NIRGUNA BHAKTI (DEVOTION FREE FROM THE GUNAS) BY contrast with mixed devotion, devotion free from the gunas is com- pared (SB 3.29.11) to the natural, continuous, unobstructed flow of the Ganga to the sea, because the Ganga, while distinct from the ocean, is nonetheless in no way disconnected from the ocean, which is its final refuge. Jiva Gosvāmī states in Tattva Sandarbha that the oneness of the jiva and Brahman is in terms of identity of being, yet he clarifies that this oneness in no way implies abso- lute nondistinction. It could also be stated the other way, that the distinction between the jiva and Paramātmā in no way implies absolute or categorical separation. In fact, as an integrated part of the Complete Whole, the jiva can never be separated from Param- ātmā, even in the state of bondage. The sense of separation is merely psychological, having no ontological reality whatsoever. Hence, devotion in which the performer holds to the egoistic posi- tion of being a doer or subject separate from the ultimate “object” (Bhagavan) is most appropriately referred to as dualistic devotion. By placing this discussion as a preface to uttama bhakti, Jīva Gosvāmi clearly recognizes this mentality as a significant and prominent pitfall among those who presume themselves to be on the path of pure devotion. So the terms nondual devotion and dualistic devotion are helpful in clarifying this most important dis- tinction. And what does this distinction imply in practical terms for the practitioner? It is not we who perform devotion, rather it is devotion that performs us. That is to say that devotion enacts itself through its own power of self-revelation, and in so doing it reveals the living being in its true identity, lending its inherent nature of awareness and bliss to the instrument of its manifestation. Beginning from the sense organs, the tongue, ears, eyes, hands, and so on, it works its ways inward, pervading the internal organs, 794 The Language of Transcendence - Key Terms and Concepts the vital system, the emotions and the mental quantum of mind, ego, and intellect, till it reaches at last to the ātmā, making the ātmā one with its essential nature. In what sense then can the practi- tioner truly be said to be a practitioner or a performer of devotion? One who holds to the egoistic and separatist conception of being a performer of devotion, a chanter of the name, a doer of acts of good to others and God, and so on, is caught in dualistic devotion, impeding this transcendental flow. When we abandon this sepa- ratist identity, we become but instruments through which devo- tion itself flows unimpeded, the interactive screen upon which the divine name arises, the playground in which the drama of worship unfolds. 916 KARMA (DUALISTIC ACTION) In the same light, karma, even in its niskāma form in which the desire for the fruit of action is relin- quished, is necessarily dualistic because the performer holds to the notion of being separate from the object and the result of action. It is for this reason that Jiva Gosvāmī as well as Sanatana Gosvāmī dis- agree with Śrīdhara Svami in not accepting karma offered to Bhaga- vän as bhakti. Even when the desire for fruit is given up, the sense of doership remains. So, when the discussion again carries refer- ence to the Absolute as nondual awareness, karma is appropriately referred to as dualistic action. In a more general context, it may be rendered as goal-oriented or result-oriented action. This is just another way of saying the same thing because all dualistic action is carried out by a performer seeking some particular result that is separated both from the performer and the act itself in time and place and is therefore causal in nature. SANKARA’S ADVAITA VEDANTA (RADICAL NONDUALISM) This is but one school of Vedanta and hence but one school of nondu- alism. From the Bhāgavata (1.2.11) and from Jiva Gosvāmi’s analysis throughout the Sat Sandarbha, it is clear that there is also theistic or devotional nondualism. In fact, Jiva Gosvāmi’s entire vision devel- ops from his understanding of the Absolute as nondual awareness, and from his recognition of nonduality as the common ground and the lowest common denominator from which a discussion of the Absolute can proceed. Thus, the Bhagavata’s vision of nonduality, 795 atque fins a References togel s which Jiva seeks to bring forth, is a unique one, far exceeding the generic oneness of Sankara.emi biroga So it is essential to speak of different schools of nonduality with different emphasis. It is in this light that we refer to Sankara’s view as Radical Nondualism, from the Latin radix, or “connected to the root,” implying that his view denies all distinction to the very core. It is absolute in its denial of distinction. Sankara’s doctrine claims to represent the quintessence of the Upanisads. Yet, in the Upanisads we find two types of state- ments, i.e., those that accommodate transphenomenal variety within unity and those that emphasize oneness and nondistinc- tion. Examples of the first type are svābhāviki jñāna bala kriyā ca, “The Supreme Person has multifarious potencies that are intrinsic to His being, including knowledge, will power, and action” (Śvetā- svatara Upanisad 6.8), and, nityo nityānāṁ cetanas cetanānām eko, “There is one supreme eternal amongst all the eternal living beings and one supreme conscious source amongst the multitude of con- scious entities” (Katha Upanisad 2.2.13). Examples of the second type are sarvam khalv idam brahma, “All this is indeed Brahman” (Chandogya Upanisad 3.14.1), and, neha nänä ‘sti kiñcana, “There is no diversity here whatsoever” (Katha Upanisad 2.1.11). Sankara has given importance only to those statements that emphasize one- ness alone and treated the statements advocating unity in variety as secondary, denying primary meaning to them without giving any satisfactory explanation or reason. bakmeel The question may be asked, how can nondualism be put forth as the most valid description of reality when it is practically observed that there is a distinction between subject and object, between Spirit (Brahman) and the world (jagat or prakṛti), between con- scious beings (jivas) and insentient matter? Sankara’s solution is to advocate nondualism (lit. “not two”) by denial of the object: brahma satyam jagan mithya (the world is unreal, only Brahman is real), so that in effect there is only Brahman, there is only the subject and no object, there is only one. So, because Sankara’s nondualism denies the object to the very root (radix), it may be referred to as Radical Nondualism. That is to say that it can 796 The Language of Transcendence - Key Terms and Concepts account for oneness only (abheda) and not for distinction. Distinc- tion is admitted only in an empirical sense (as mithya) but with- out fundamental ontological existence. He can in no way accom- modate transphenomenal distinction (acintya-bheda), because he cannot accommodate inherent potency (svarupa-śakti) within the Nondual Whole. An alternate meaning of radical is “that which is a departure from tradition.” Sankara’s Vedanta or Nondualism is radical in this sense too because it is a departure from the traditional or mainstream Vedantic view that acknowledges the ontological real- ity of prakṛti, Iśvara, and the living being. Sankara may have thought it necessary to reinterpret this view in order to legitimize and stress the nondual nature of the Absolute, but in doing so, he introduced a strategic error that ultimately undermined his own system, that of Brahman’s becoming overwhelmed by māyā. It is for this reason that his doctrine is sometimes rightly referred to as Māyāvāda, because maya, which is said by him to be devoid of onto- logical reality, is yet able to overcome Brahman, the one and only real. Because of this mutation of mainstream Vedantic thought, his system may appropriately be referred to as “Radical Nondualism.” Again, Sankara’s attempt to establish nonduality by denial of the object proves to be inadequate and unsatisfactory. His contri- bution is significant in what it attempts to accomplish, but it begs a more comprehensive and far-reaching understanding of nondu- ality. In a way, Sankara’s view can be seen as a reaction to, and the counterpart of, the Buddhist doctrine of anatta (or anātma), which by contrast establishes nonduality by denial of the subject. Both of these views, though establishing nondualism from opposite starting points, stop short of a truly authentic transrational meta- physics, resorting to conventional logic to establish a limited and hence morphed nonduality. Still, both are useful in urging con- ventional devotion out of its tendency to get stuck in dualism. It is finally the acintya-bheda-abheda metaphysics of the Bhāgavata and Jiva Gosvāmi that completes and surpasses the limited nondualistic views of Śankara and the Buddha. 797 ១៥០ was barely References to gagal unt NONDUALITY OF THE BHAGAVATA (THEISTIC NONDUALISM) By comparison, the nonduality of the Bhagavata may be referred to as theistic nondualism, which finds its most complete expression in the visionary view known as acintya-bheda-abheda, the transra- tional inherence of distinction within the integral Nondual Whole. In this view, like that of Sankara, there is only one vastava vastu, or ontological existent that is nondual in nature, yet unlike Sankara, it is admitted that unlimited potency of different categories inheres in this one existent. Though the inherence of distinction appar- ently contradicts its nonduality from the point of view of conven- tional reason or logic, from the transrational perspective (acintya), it is perfectly in keeping with the higher internal laws (or consti- tuting nature) that govern the transphenomenal reality. To take it a step further, nondualism that can accommodate oneness only and not distinction remains impoverished and hence can hardly be admitted as the Complete Whole.ded arender to fent me Therefore, theistic nondualism extends far beyond Sankara’s view. Yet, if Bhagavan is wrongly interpreted merely as the creator or regulator God, then this would seem to advocate dualism. This is a gross error that has allowed nondual devotion to be reduced to dualistic worship. Theism in general is almost automatically equated with dualism and is thus conceived to be inferior by the schools of nondualism that advocate either Brahman or nirvāṇa as ultimate. The highest state of the transpersonal is concluded through conventional logic to be non-personal. But this is exactly the point at which conventional logic breaks down. The logic that exhausts itself at the doorway of Brahman or nirvana becomes the barrier to the hidden interior of nondual awareness, an expanded nonduality that accommodates distinction in oneness. This is why it is imperative to begin the discussion of reality at the point of advaya-jñāna and to correspondingly understand Bha- gavan as the Nondual Personal Absolute. In this way, we eliminate the possibility of the misplaced reduction and force the investiga- tion of reality to proceed beyond its general limit, that of unqual- ified, indistinct, monolithic Brahman. That is the real purpose of the Bhāgavata and Jiva Gosvāmi’s presentation of the Bhagavata 798 The Language of Transcendence - Key Terms and Concepts Sandarbha - to lead the discussion into the interiority of nondual awareness.tommi ylsma galed Iatashasane lo andiansmib 915 SVARUPA-SAKTI (THE INTERIORITY OF NONDUAL AWARE- NESS) This refers to the inherent potency with which the Nondual Absolute is eternally self-endowed. When the Nondual Absolute is conceived as unqualified and devoid of potency, It is known as Brahman. When the same Nondual Absolute is con- ceived as inherently self-endowed with all potency, It is known as Bhagavan. The ontological entity is one and the same, yet, a higher order, or, in other words, transrational, logic is required to under- stand how distinction (bheda) can be possible without violating the basic nature of nonduality (abheda). This is worked out in detail in the Bhāgavata and the Sat Sandarbha. In short, the inherent nature of the Nondual Absolute cannot be other than nondual. And it is the inherent nature or intrinsic potency of the Nondual Absolute that discloses its interiority, that discloses its variegated display of transcendent being, awareness, and bliss. So it is the intrin- sic potency (svarupa-śakti), particularly in the form of nondual devotion (uttama bhakti), that discloses the interiority of nondual awareness.toveh apoiaigaus lley asga easdemololg EKAPADA & TRIPADA VIBHŪTI (ONEFOLD AND THREEFOLD DIMENSIONALITY OF BEING) These terms are commonly ren- dered as “the one-quarter manifestation of Reality” (i.e., the mate- rial realm) and “the three-quarter manifestation of Reality” (i.e., the spiritual realm). Strictly speaking, however, this has nothing to do with any sort of mathematical ratio between the material and spiritual domains. If the spiritual realm is infinite, should it not be infinitely more vast than the material world? (In fact, even the material realm is infinite, and conventional mathematics fails at the level of infinity, infinity being transrational.) Moreover, if the 3:1 ratio is merely symbolic to indicate the magnitude of Spirit in relation to matter, why then express it by such a paltry ratio as 3:1 instead of, say, a million to one? After all, we are speaking about infinity and 3:1 just doesn’t seem to cut it. As Jiva Gosvāmi demonstrates in Bhagavat Sandarbha (Anucche- da 78), 3:1 refers to something quite specific. Tripād vibhūti, which 799 que y References to saugnal st by is another name for the spiritual realm, refers to three qualities or dimensions of transcendental being, namely immortality (amṛta- tva), fearlessness (abhaya), and auspiciousness (kṣema). These are three qualities woven into the fabric of transcendence. Ekapāda vibhuti, on the other hand, which is a name for the material world, refers to mortality alone. Thus, in the material world, “being” cul- minates moment to moment in death alone. Fear and inauspicious- ness, which are the material counterparts of the other two spiritual characteristics, are subsumed within the simple inescapable fact of mortality. So it is clear from this analysis that we are speaking about dimensions or aspects of being and not about mathematical ratios. Vow Further, a parallel can be drawn between the three qualitative dimensions of transcendental being and the well-known descrip- tion of Spirit as sat-cit-ananda. Immortality can be equated with sat, because it signifies eternal existence. Fearlessness can be equated with cit, because it is a state of awareness, and auspicious- ness can be equated with ananda, because it is a state of beatitude and, hence, bliss. Jiva Gosvāmi goes on to explain that kṣema, or aus- piciousness, specifically refers to all-auspicious devotion, which culminates in prema (i.e., ānanda). gabl داولة Andalioon Ishistam arbti gegoryPM (Jupiterment and indien to levaloda mode GE Hon of reality to proceedyo magadago mules bortigital Zainab thatva dolchihürdie höghusfasqa opgebote 800 Joojdu aj s navegada to noitenimists VI sperm stevegada to gainst a shot xi to tak ad Paramātma Sandarbha at a Glance gnizol has minggo sT A) A) Eve of betaleno smeten? gain igo as sdt og batalomo onsde 2 gainsqo odr I The Ontology of Paramātmā - The Supreme Immanent Self Kṣetra and Kṣetrajña - The Presentational Field and the Witness (Anucchedas 1.1-1.3) foltjons Three Manifestations of Paramātmā (Anucchedas 2-7) The Guṇāvatāras of Paramātmā (Anucchedas 8-18) II The Ontology of the Jiva - Taṭastha-sakti Svarupa-lakṣaṇa of the Jiva - Twenty-one Intrinsic And the latter, Qualities (Anucchedas 19-37) Oneness and Distinction of the Jiva and Paramātmā (Anucchedas 38-44) Additional Characteristics of the Jiva (Anucchedas 45-47)tion in mat III The Ontology of Maya - Bahiranga-sakti The Instrumental (Nimitta) and Constituent (Upādāna) Aspects of Maya (Anucchedas 48-55) in life, and also The Universe Is a Real Product of Mäyä (Sat-kärya-väda) (Anucchedas 56-57) practice The Universe Is a Product of Śakti-pariņāma, Not Vivarta (Anucchedas 58-81) This Maya’s Relation to the Jiva and Paramātmā (Anucchedas 82-92)make in Bhagavan’s Impartiality and His Intention in regard Anto the Creative Act (Anucchedas 93-104) balan ads that 801 References IV Determination of Bhagavan as the Subject din of Bhāgavata Purāņa being, namely fmmortal The First of Six Criteria: Concurrence of Opening and Closing Statements ref The Opening Statement Correlated to Brahma-sutras 1.1.1-5 (Anucchedas 105.1-105.9) mia to The Opening Statement Correlated to Gayatri (Anuccheda 105.10) The Opening Statement Correlated to the Ten Topics - of mon The Concluding Statement Determines the Meaning shout of the Opening Statement (Anucchedas 105.11-106) usaemml 2 Criteria 2-6: Repetition, Novelty, Result, Glorification, and Logic (Anucchedas 107-110) sutifumando Immortality can be equated (b) sms to nobelestion suit equated with cit cah-be 252 sdiesIRT - Vid to volo sul II meas can be equ be equipped with snapada, becausy is lo pidou (veerenborbon) pattilen 802 To nonsabel had anno (-2420barbounA) vil si to apbalvo lenotribbA AVEM to golotno si III Holes-sgáside! (nahaqU) tuomitego has (timi insmutant adl (22-8 houA) Aya lo absqzA (abay-sysol-d62) y obou sal sovint dr (12-ayinhamuna) Araviv to ending-delo ubora al senovinu s (18-82 anbaru (re-48 zoharbonA) Amis bus visi o nobelasi a’syM bags ni notistul el bne vtilerisqm envsgada (sor-ge zabsifauna) A via an of Buonandalabon que fanno IzubnoM AMARI-ATAVIA lesh awargi edi -rable gidas Glossary bruta bas aslus AMARA able Logo There in elev In this glossa glossary, word meanings are separated by commas when the words in a series are nearly synonymous or when they serve to amplify the meaning of the other words with which they are correlated. They are separated by semicolons when they represent a sufficiently distinct variation in meaning from the previous word or group of words. Periods are used to mark off definitions that are expressed as complete sentences. ĀBHASA-VADA A school of Advaitavada which holds that the jiva is a mere -play semblance of Brahman. This position stands in contrast to the theo- Iries of pratibimba-vada and avaccheda-vāda, the former conceiving od ponthe jiva as a reflection of Brahman, and the latter, as Brahman delim- anrisited by the individual’s internal psychic apparatus (antaḥ-karana). ABHIDHEYA The means by which the ultimate goal is actualized; a method that enables the radical shift in awareness from absorption in mat- ter to immersion in the one Absolute Reality. According to Śrī Jiva 100 to Gosvāmi, bhakti is the means prescribed in Śrimad Bhagavatam. ACARYA A spiritual preceptor also called a guru; one who teaches scrip- tural conclusions, embodies them in life, and also guides his stu- balls dents to follow by his example. ADHIKĀRĪ A person who has the requisite eligibility for studying a book or undertaking a particular spiritual practice. ADHYAROPA Another word for adhyāsa.ods of ston mismos ADHYASA Superimposing one object or its qualities onto another. This dimplies wrong knowledge, such as mistaking a rope for a snake in semi-darkness. ADVAITA Nonduality; the metaphysical view based on the Upanisads that nobs Absolute Reality is nondual in nature.shaydutoit being 803References ADVAYA-JÑANA Nondual consciousness; the supreme nondual conscious source as defined in Bhagavatam (1.2.11). AGAMA Tantra-sastra. According to the Värähi Tantra, the Agamas deal primarily with seven topics: creation, dissolution, worship of deva- tās, sadhana practices, preparatory rites (puraścarana), six practices for subduing adversaries, and four divisions of meditation (dhyana- yoga). The Agamas may be divided into two: Vedic and non-Vedic. The Vedic Agamas are further divided into three: Śaiva, Śākta, and Vaiṣṇava. The Vaiṣṇava Agamas deal primarily with the rules and procedures for worship of deities and uttering of mantras. The Bṛhad-gautamiya, Krama-dipikā, and Narada Pañcaratra are among the chief Vaisnava Āgamas. add to ANADI Beginningless; that which is without beginning but which can bo come to an end, such as the bondage and ignorance of the living baa beings. ANANDA Spiritual bliss or ecstasy; the potency of Bhagavan that relates to His aspect of bliss. This corresponds to the hladini potency. ANIRVACANIYA Lit., ineffable. This is a term used specifically in Advaita- som väda in reference to Brahman, the Absolute Reality, when perceived oorly as devoid of qualities, form, or actions. According to the Advaita- as a visvādīs, language, being a thought construct, cannot touch that Real- -mailality, and hence It is ineffable. This term is also used in reference to tonomāyā, which is conceived by them to be indefinable either in terms bort of being existent (sat) or non-existent (asat). It cannot be said to be dam sat; otherwise, the existence of two ontological realities, Brahman Band māyā, would compromise nonduality. Yet, it cannot be defined asat; otherwise, the world could never become an object of our perception. Hence, it is indescribable. sudhigs A. AYUDA AAAA ANTARANGA-SAKTI The intrinsic potency of God (see svarupa-śakti). ANUCCHEDA Śrī Jiva Gosvāmi divides each Sandarbha into sections called anucchedas. These anucchedas are organized around one prominent verse from Śrīmad Bhagavatam and conclude with the name of the speaker and hearer of that principal verse. In this translation, we sometimes refer to the anucchedas using the Sanskrit word, and aid sometimes as “text” or “section.” do 900 gniaoqmalisque ABATHGA ANVAYA Positive concomitance; an affirmation used to substantiate the validity of an assertion; used in connection with vyatireka, or neg- Jayalative concomitance, which further corroborates the original asser- tion by demonstrating the defect that results from non-application Mood B 804 Glossary ado of that assertion. ANYATHA-SIDDHA Dispensable or inessential antecedent; a condition og that is not the true cause of an effect. Any condition that although antecedently present is not at all essential to the production of an e object is called anyatha-siddha. For example, thread is indispensable in the production of cloth, yet the cloth is in no way unconditionally Junois or invariably dependent upon the color of the thread used. There- leblayfore, the color of the thread is not considered as a relevant cause in the manufacture of cloth but as a dispensable antecedent.service APASIDDHANTA Metaphysical propositions that are not validated by a rag Isschool of philosophy. APAURUSEYA That which is not a product of the human mind; transhuman; the self-revealed Vedic scriptures. ĀRANYAKA One of the four divisions of the Vedas that is primarily con- yo cerned with the performance of sacrifices (yajña). This class of literature also inculcates the theology that underlies yajña. ASRAMA Four stages of life within the varṇāśrama system, with a grad- Puated course of duties meant to lead an individual toward realiza- tion of Ultimate Truth. The four stages are brahmacarya (study of the Vedas while practicing celibacy), garhasthya (sacrifice, worship, aulvib and charity within the context of family life), vanaprasthya (retire- of gnment from social duties and gradual intensification of spiritual prac- 10otice), and sannyasa (detachment from all worldly objects and absorp- tion in knowledge of the self and God). ASRAYA The ultimate shelter; the tenth of ten topics of Srimad Bhagava- tam. From the other nine topics of Srimad Bhagavatam, it can be understood that the tenth topic refers to that which is the shelter -1999 of all creation, of all that relates to sustenance, of all forms of dis- solution, and even of liberation itself, residing on the far shore of the ocean of causality. That which is the shelter of all manifestation and even of liberation is the ultimate shelter, the one nondual aware- ness, the Complete Whole, experienced in the intimacy of love as Śrī Kṛṣṇa. ASURA Adversary of the gods (suras); one who opposes the authority of God and the theistic order of the cosmos; the anti-divine. ATMA In accordance with the context, this can refer to the body, mind, nanna intelligence, fortitude, or endeavor. It most often denotes the pure asburself, who is an individual unit of consciousness, the living being. 805 References In other contexts it can signify the supreme consciousness, or the Supreme Immanent Self, Paramātmā. anaqadar-ATAKA ATMA-TATTVA The essence of all ātmās; the Supreme Self; knowledge or as to truth of Absolute Reality. User ĀTMĀRĀMA One who rejoices in the pure Self alone; one who is alto- vileno gether free from identification with, or attraction to, all that con- stitutes the non-self, consisting of the physical, the vital-emotional, ni sen the mental, and the intellectual instruments of the psycho-physical complex. AVACCHEDA-VADA A school of Advaitavada which holds that the jiva is Brahman delimited (avacchinna) by the individual’s internal psy- chic apparatus (antah-karana), just as the one indivisible space is AWAD delimited by a pot or by a room. The diversity of the internal organs (antaḥ-karana) accounts for the diversity of the jivas. ATV AVADHŪTA An ascetic beyond the bounds of conventional, moral, or cultural sensibilities. ĀVARAṆA Lit., covering; a potency of maya that conceals the self’s intrin- sic identity. AVASTU That which has no-existence; an illusory object. AVATĀRA Descent; an appearance or manifestation of God upon the earth in any of His forms, to establish dharma and to enact the divine - play of transcendence. Technically speaking, it is misleading to translate avatara as “incarnation” when speaking of the descent -groad of the eternal forms of God, who do not “in-carnate” in the ety- mological sense of becoming invested with a human or phenome- nal form. Rather, their “descent” or manifestation amounts to a self-revelation of their own eternal intrinsic forms. sd AVIDYA Ignorance; an aspect of maya that covers a person’s true self- heer awareness. called BHAGAVAN The supreme personal manifestation of God; that Supreme -915 Entity who is complete to an unlimited degree in six opulences: beauty, wealth, strength, fame, knowledge, and renunciation; the Complete Whole, encompassing even Brahman and Paramātmā; to nondual awareness inherently self-endowed with transphenome- Anal form, personhood, and limitless transcendental attributes that bnim invite participation in the infinite play of divine love.) oË MUĂ BHAJANA In its primary sense, the devotional turning of consciousness gated (sammukhya) toward Bhagavan in love and service. This includes 806 Glossary actions such as hearing narrations of Bhagavan, chanting His name, boy remembering Him, serving His deity form, and so on. BHAKTI Devotion to God; a unique potency of God, stemming from His nens own intrinsic nature and endowed with consciousness and bliss. When this same eternal potency infuses the individual awareness moirs of the living being, it takes the shape of love and flows back to its sonab original source, Bhagavan, causing the waves of His own ecstasy to -lipeg swell. The word bhakti comes from the root √bhaj, which means “to guivil serve.” Hence, the primary meaning of bhakti is to render service with full participation of one’s being, without cause or motive, with- not out adulteration of any partial pursuit, for the exclusive pleasure of note and communion with the Complete Whole, Bhagavan.onio BHAṢYA A commentary, especially a commentary that systematically and contextually explains the meanings of the aphorisms (sutras) Safal or verses (slokas) of a traditional philosophical text. BHAVA Being, existence, presence; contemplation, awareness, medita- tion; feeling, emotion, love; a stage of bhakti; the first sprout of prema, or pure love of God (see bhava-bhakti). BHAVA-BHAKTI The initial stage of perfection in devotion. A stage of arto bhakti in which śuddha-sattva, or the essence of Bhagavan’s intrin- sic potency consisting of consciousness and bliss, is transmitted into the heart of the practicing devotee from the heart of one of Bhagavan’s eternal associates and which softens the heart by dif- ferent kinds of taste. Bhava-bhakti is the first sprout of prema, or bas pure love of God. Bhava-bhakti is the seventh of the eight stages of development of the bhakti-lata, the creeper of devotion. Bhāva- bhakti is also said to be the fruit of sadhana-bhakti, not as a causal effect, but rather as the blossoming of the very same potency into be an existential state of being and awareness within the receptacle of

• the heart. ઉપર કરવા વાળું દસાઈ BHŪTA-SUDDHI Purification of the elements of the body as a preparation for worship. According to the principle, “To worship God, one must To bio be of the nature of God” (devam bhutvā devam yajet), it is understood that to worship the divine in truth, one must be immersed in the amo same divinity. Even the physical body should be constituted of the HB same divine nature. This purification of the body is approached in eavle different ways in the various spiritual disciplines. Because bhakti siis essentially awareness in love, purification of the body, known uol sas bhūta-suddhi, is approached on this path through a conscious 807 References oman process. BRAHMA The primal cosmic being or creator god; the four-headed god who carries out the work of secondary creation (visarga) in the uni- alld verse under the inspiration and direction of the Supreme Immanent Self, Paramātmā. He is born from the lotus navel of Garbhodakaśāyi all of Visnu and is one of the three gunavatāras. The secondary creation od van involves the revelation of the subtle creative ideation in accordance of with which individual concrete forms come into being. This specif- salvsically refers to the sending forth of moving and non-moving living diy beings. opem tuor BRAHMA-JÑANA Nondual awareness; knowledge or immediate intuition. of unqualified Brahman; knowledge aiming at monistic liberation; les also known as kaivalya-jñāna, or knowledge of exclusive identity (20 with Brahman. pinco has BRAHMA-SAYUJYA One of the five types of mukti, or liberation. This is the abgoal of those who adopt the path of jñāna-yoga and entails absolute 1929 identification with Brahman and abandonment of one’s own distinct identity. BRAHMA-SŪTRA A compilation of concise statements called sutras, or aphorisms, written by Vyasa, providing the essential meaning of the Upanisads; also known as Vedanta-sutra. BRAHMA-VIDYA Knowledge pertaining to Brahman, which is the indeter- Aiminate aspect of Absolute Reality. BRAHMACĀRĪ The first asrama, or stage of life, in the varṇāśrama system, anga characterized by celibacy, study of the Vedas from a teacher, and practice of austerities. BRAHMAJYOTI The peripheral effulgence (tanu-bha) emanating from the pini transphenomenal body of Bhagavan. BRAHMAN The Nondual Absolute, divested of all form, quality, and action; the indeterminate aspect of the Supreme Truth; the efful- Walt gence emanating from Bhagavan, the Complete Whole, who is the fauon core of nondual awareness, just as heat and light radiate from the boor sun. Brahman is thus said to be a generic feature of God, devoid of sind distinguishing characteristics.jivideowof destina BRAHMANA One of the four varnas, or social divisions, in the varṇāśrama al bersystem; a priest or teacher. Their specific duties are study and teach- ladding of scriptures, charity, performance of sacrifice for themselves Ho and others, and acceptance of gifts. When used in reference to the anal body of sacred literature, the Brahmanas refer to one of the four 808 Glossary divisions of the Vedas that provide details about the proper execu- ption of yajña. Every śäkhä (a branch or school of the Vedas) has its moown Brāhmaṇa literature. At present a total of 19 Brahmanas are adial available.d BUDDHI Intellect, perception, comprehension, understanding, discrimi- nation, judgment, discernment; the highest faculty of the psyche, which consists of intellect, ego (i.e., the “I”-principle), and mind; the pits second of the twenty-five elements of Sankhya in its microcosmic or galva individuated aspect. Its macrocosmic counterpart is mahat, cosmic intellect, or the collective wisdom principle. CID-ABHASA Reflected consciousness; a reflection of the all-pervading consciousness (i.e., Brahman) in a vṛtti, or a mode, of the mind. CITTA Mind, heart, thought, intention; in Patanjali’s aṣṭānga-yoga sys- tem, citta specifically refers to mind, which has three components: intellect (buddhi), ego (ahankara), and mind (manas); the individual consciousness in contrast to mahat, or universal consciousness. CITTA-VṚTTI Mental modifications. According to Advaita Vedanta, when the luminous mind is projected outward through the sense organs, it reaches the objects and is modified into their forms. This men- tal modification is called citta-vṛtti. According to the classical Yoga tradition of Patanjali, the mental modifications are of five types: pramāņa (true cognition), viparyaya (erroneous knowledge), vika- lpa (imagination), nidrā (sleep), and smrti (memory). DEVA A celestial being; devas are gods residing in the heavenly plan- Poets who are endowed with great piety, tremendous life spans, and superior mental and physical prowess. They are entrusted with Sto specific powers for the purpose of universal administration. DEVATA God (see deva).iib on time softsob sublitat ads DEVI Lit., a goddess, which could stand for any among the host of god- desses but a word popularly used to indicate Goddess Durgā (see below). DHAMA A holy place of pilgrimage; the abode of God, where He appears and enacts His transcendental pastimes. Paid&all DHARMA Religion; prescribed duty; nature; justice, virtue, morality, law. In its conventional sense, dharma refers to the socio-religious duties 809 References отв bax prescribed in scripture for different classes of people in the varṇā- śrama system. In its transcendent aspect, dharma refers to bhagavat- dharma, or the transcendent potency of devotion stemming from Bhagavan and meant exclusively for His pleasure, because this is the spiritual function that actualizes the pure self’s highest potential. DRSTI-SRSTI-VADA A school of Advaitavada which proposes that the erb objects of experience are created at the moment when they are per- 20 pinceived and are destroyed when not perceived. According to this almao doctrine, the phenomenal world is a mental construction, having no objective reality of its own. balw.svinelionato Joellatal DURGA A primary form of the feminine Goddess. She is the presiding deity of primordial nature, prakṛti. She is regarded as the consort of Lord Siva and is also popularly known as Devi or Parvati. gribs GAUDIYA VAIṢNAVISM The school of Vaisnavism founded by Śrī Kṛṣṇa cado Caitanya Mahaprabhu. GAUDIYA VAIṢNAVA An adherent of the Bengal school of Vaisnavism founded by Śrī Kṛṣṇa Caitanya Mahaprabhu in the 16th century CE. GAYATRI A Vedic mantra chanted by the twice-born, or dvijas, at the time of sunrise and sunset. It is considered to be the mother of the Vedas. GOSVĀMI Originally, a renounced Vaisnava holy man; a person belonging to certain Brāhmaṇa Vaiṣṇava families associated with a temple; a person born in the dynasty of an ācārya. Lit., one who has mastered his senses. This is a title used for a person who has been formally initiated into the renounced order of life (sannyasa). At present it is also a title for a specific priestly class. holly GUNA The three constituent aspects of prakṛti, or primordial nature, bros embodying both psychic and physical force: sattva (luminosity), Mai rajas (dynamism), and tamas (inertia). The word guna in Sankhya is distinguished from its conventional meaning of “a quality,” because the Sankhya doctrine admits no distinction between substance. and attribute. Rather, quality and substance together form a sin- -boggle gle whole, and it is the concrete unity of both that any material 998) thing represents. The term guna thus means a component factor or BE constituent of prakṛti. saggs SH HLADINI The delight-giving potency, which is an aspect of God’s svarupa- śakti, the potency that constitutes His very nature. It is this hlădini subpotency that gives bliss to Bhagavan and His devotees, just as the 810 Glossary sdr to light emanating from a luminous object illuminates both the lumi- vonnous object itself and all other items in its sphere of radiance. This atashladini potency, manifesting as bhakti within the heart of a devotee, flows back to Bhagavan in the form of love, thus expanding His own Janu delight. Bhakti is the supreme aspect of this intrinsic potency.or anged wh Solbae veroogd ISVARA Lit., the controller, regulator, or master. This term is synonymous botted with the word paramätmä, the Supreme Immanent Self within all salen living beings, since it is He who regulates primordial nature and the Dan living beings from within. Sometimes Iśvara also refers to Śiva. ITIHASA Lit., “so indeed it was.” Primarily, this refers to the Mahabharata bb and the Rāmāyaṇa, the two great epics of India. When not used as a sno o proper noun, it simply refers to a historical event. Б aidTibom bombolood Bam thot JIVA The conscious self (ātmā) as qualified by the intellect (buddhi), ego (ahankara), the mind (manas), the senses, and the physical body; the embodied self or the empirical self; an individuated part of the taṭastha-sakti, or intermediary potency, of God; an individual living To to being. JIVAN-MUKTI Living liberation; the state of being liberated from the nili influence of the material gunas while still embodied. JÑANA Knowledge, awareness, omniscience; the path of knowledge MARC directed toward awareness of oneness with Brahman, and hav- 99060ing as its ultimate aim liberation from material existence; aware- dnsingness of inscrutable being that pervades all form and yet is without nadia form, that is the source of all manifestation and yet lies beyond the manifested cosmos; absorption in that one nondual state of being. JNANA-MARGA The path of jñana, as described above. JNĀNĪ One who pursues or has perfected the path of jñāna, directed diw toward awareness of oneness with Brahman. 18 KAIMUTYA A principle of logic that draws on comparison to establish a edgn conclusion; the principle of “how much more true,” also called a fortiori logic. By showing the validity of a proposition of lesser signif- icance, the proposition of greater significance is thereby concluded. ball This principle is used throughout the text and may be exemplified svit as follows: “If even unintentional chanting of the name of God leads bn-to emancipation, how much greater must be the effect of conscious chanting.” 811 References KAIVALYA The state of “aloneness”; the unconditional existence of the eid Self; liberation from material bondage; knowledge of the identity baloy between unqualified Brahman and the pure living being; the state nwo z of unconditional devotion. KALIYUGA The fourth in a cycle of four ages; the iron age of quarrel, DEST hypocrisy, and degradation, said to last for 432,000 years. It began atom about 5,200 years ago, the day Śrī Kṛṣṇa departed from earth. KALPA A day of Brahma, or 1,000 cycles of the four yugas, being a period 9rb of 4,320 million earth years. At the end of Brahma’s day there is a partial devastation of the cosmos, and at the beginning of the next Adday, a new creation is enacted resembling the previous day in some en be but not all details. The Purānas describe events occurring in differ- ent kalpas, though related events are sometimes merged into one description and spoken of as if occurring on the same day. This og accounts for inconsistencies in certain details of descriptions that yhod actually occurred on different days of Brahma.(photo) KALPANA Assumed or apparent reality; imagination; creation; a theoret- givil ical construct; the act of conceptualization. 19 red KAMA Desire, longing; pleasure, enjoyment; love, affection; object of adam desire, pleasure, or love; sensuality, sexual love; one of the four Gos puruşarthas, or goals of human attainment, among dharma, artha, bgbslukama, and mokṣa. In this latter sense, kama refers to enjoyment that vest is not opposed to dharma and that follows as its outcome. KARMA-KANDA A division of the Vedas that relates to the performance quod of ceremonial acts and sacrificial rites directed toward attainment sds brof heaven. Through purification of intent, this path can lead either sto jñāna or bhakti. staat goeds come heretinam KARMA-YOGA The performance of one’s prescribed duties in varṇāśrama in which one offers the fruit to the Supreme Lord only as a secondary process to attain one’s desired goal. This may be done either with a desire for material reward (sakāma) or for purification aiming at sdell eliberation or devotion (niskāma).ogol to alqining ro KIRTANA One of nine primary limbs of bhakti; recitation of or singing the ingia glories of God; singing the names, form, qualities, and pastimes of babul Bhagavan. KośA Lit., case or covering. This term refers to the five sheaths called bat pañca-kośa in Vedantic philosophy. In Gauḍīya Vedanta, the five autoa kosas are understood as anna-maya (the gross body), prāṇa-maya (the vital force), mano-maya (the total psychic apparatus taken as gia netrary to 812 Glossary a unit), vijñāna-maya (the individual conscious self), and ananda- Angiomaya (the Supreme Blissful Self). In Advaita Vedanta, the last two are interpreted differently as intellect and Brahman, respectively. of ash According to some Advaitavada thinkers, however, ananda-maya- Inland kosa refers not to Brahman directly but to the causal body of bliss, which is the finest level of covering of Brahman. KṢATRIYA The second of the four varnas, or social divisions, in the varṇā- 20śrama system; an administrator or warrior. Their specific duties are protection of subjects, charity, performance of sacrifices, study of Yot scriptures, and absence of attachment for objects of enjoyment. LILA An act of the Divine performed exclusively for transcendental delight and not under the influence of the law of karma; pastime; divine play. This word is commonly used for the sacred acts of Bhagavan and His associates.h add amb balls wakings alkhodete MAHAT The second element in the Sankhya system (the first being prakṛti itself); the unindividuated, or collective, cosmic intellect; this is the macrocosmic counterpart of buddhi, or individuated intellect; the first evolute of prakṛti, or primordial nature in the state of equilib- Frium. Mahat or buddhi is the source of ahankara, or ego, the next element of manifestation.dslog himiptus MANGALACARANA The invocatory verse or verses at the beginning of a book; lit., the act of invoking auspiciousness for the completion Taplecz of the undertaking and removal of any obstacles. This is usually Gals expressed in the form of a prayer to the deity worshiped by the the author. MANTRA A sound formula, consisting of the Names of God, which addresses any individual deity. Mantras are given to a disciple odby a guru at the time of formal initiation (dīkṣā) for worship and realization of God. Mantra is the sound form of the deity. MANTRA-GURU The teacher who initiates the disciple by mantra recitation into the worship of a specific form of God. MANU The father of mankind; the ruler of a world cycle of humanity. A lom day of Brahma, called a kalpa, is divided into fourteen periods called Romanvantaras. Manu is entrusted with the procreation of human beings and the managerial affairs of this period. Thus, there are fourteen Manus in a day of Brahma. The first of these was a son of Brahma. Now the seventh Manu, Vaivasvata, is ruling. siffe 813References MANVANTARA A world cycle ruled by a Manu; the religious princi- owlieples established for the Manus, the progenitors and sovereigns lavin of humanity; one of ten primary subjects of Srimad Bhagavatam.be MAYA Bhagavan’s extrinsic potency that influences the living entities to accept the egoism of being independent enjoyers of this material -IT world; the potency that constitutes the material world. doldwhegan MĪMĀMSĀ Lit., respectful investigation; one of the six schools of Indian philosophy. This system deals mainly with the nature of dharma, or toy the duties to be followed by human beings, based on the hermeneu- tics of the Vedas. It is also called Pūrva-mimämsä, or the prior investigation, in contrast to Uttara-mīmāmsā, the posterior inves- Instigation, also popularly known as Vedanta. This distinction is omde based on the fact that the Vedas have two divisions: that of karma- To ar khanda, which deals with the execution of yajñas, and jñāna- khanda, which discloses the knowledge of Absolute Reality, Brah- man. Because Uttara-mīmāmsa is popularly called Vedanta, the holterm mimämsä, used for Purva-mīmāmsā, is also sometimes called Karma-mīmāmsā. stallogo pubitnimuot;(Modi MITHYA Illusory, that which cannot be defined either as real or as unreal. dilip According to Advaitavada, the phenomenal world is neither real nor unreal. It cannot be accepted as real, because Brahman is the one and only reality, yet it cannot be determined as altogether unreal log because it is perceivable in the conditioned state. ARAGÃIAGRAM MUDRA A Symbolic gesture usually performed with the hands and fingers. ellaue These are employed in the worship of a deity and also in classical addance and drama. Besides conveying a specific message, mudrās also invoke corresponding energies. Thus, they are also used in medita- ition to elicit a suitable effect on the mental state of the practitioner. MUKTI Liberation; the fourth goal of human attainment among dharma, bas artha, kāma, and moksa; the goal aspired for through the path of knowledge; one of nine primary topics of Srimad Bhagavatam. MUNI A sage intent on the life of contemplation. au at the NIRGUNA Beyond the influence of primordial nature’s three intercon- ballonnected constituent principles of psychic and physical force, namely, Bosattva (illumination), rajas (dynamism), and tamas (inertia); 935 exclusively of the nature of transcendence. to posle wiele do danisator(shor OM The sacred syllable embodying the Absolute (see pranava). five 814 Glossary PARAMAHAMSA A title awarded to an ascetic of the highest order. The word paramahamsa may be divided into two words - parama (sup- sai reme) and hamsa (swan). The swan is poetically said to be able sthal to separate milk from water when these two fluids are mixed. Thus, a paramahamsa refers to a topmost, swan-like person who ane can distinguish spirit from matter, reality from illusion, and who Prab can extract the very essence of spiritual truth. This also refers to the fourth and final stage of sannyasa, which has been referred estudi to as nişkriya (freedom from all material obligations) in Śrīmad bivit Bhagavatam (3.12.43). itelma lo studioE PĀRAMARTHIKA Supreme, ultimate, absolute; transcendental to matter; -que a word used by Advaita-Vedāntists to refer to the highest of three gud grades of existence, namely, the ontologically real or the Absolute Bidra Reality, Brahman. (Contrast with prätibhāsika and vyavahārika.) PARAMĀTMĀ The Supreme Immanent Self; the Supreme Indwelling Self, or the Supreme Witness of the total material energy (the metacosm), bryof the individual universes (the macrocosm), and of the individu- doua sated living beings (the microcosm). PARIŅĀMA-VĀDA The theory that the world is a real effect of a real cause, being a transformation (pariņāma) of Paramatma’s energy. PAROKSAVĀDA Indirect reference or instruction; when something is hot described in such a way as to conceal the real meaning. Scripture Lagi often makes use of this method to instruct those on varying levels of molial awareness. Only those on a higher stage of development can grasp the true intent, and it is rendered all the more relishable because of mits mysterious nature. It is, therefore, said that the gods are fond of bparokṣavāda. PHALA-VYAPYATVA The second of two stages in the epistemology of per- ception as conceived in Advaitavada. First the luminosity of the wmind envelops the object of perception and is modified into its form. hadlo This is called vṛtti-vyäpyatva. In the second stage of perception, the all-pervading consciousness (i.e., Brahman) reflects in the mental sni mode (vṛtti), and this reflection is called cid-abhasa or phala. The Pánovṛtti removes the covering of the object of perception and the phala abel illuminates the object. PRADHANA Primordial nature, also known as prakṛti. The term pradhana aibas (primary, original, predominant) suggests the primary nature of odnoprakṛti as the first cause of the aggregate of all effects in the world. This refers to the state of equilibrium of the three guņas, prior to 815 References do their being set in motion by the Puruşa, from which the cosmos qua) revolves (see also prakṛti). and bouwreigns PRAKRTI According to Sankhya philosophy, prakṛti is the uncaused cause hew of the whole world of effects, which are its modifications. It is the prw ultimate material cause into which the whole world is dissolved. It odw bis infinite and all-pervasive, inactive and immobile, subject to trans- formation, but devoid of motion. It is one, unconditioned, indeter- beral minate, devoid of parts, independent, and unmanifest. It is the state hom of equilibrium of sattva, rajas, and tamas, which are not attributes but constituents of prakṛti. In association with puruşa (the individ- radioual living being), it becomes active but unconscious, whereas puruşa sand is inactive but conscious. According to the Bhāgavatam, the Sup- uloa reme Puruşa, Mahāviṣṇu, glances at the unconscious prakṛti, thus (animating it and causing the gunas to interact with each other. This Alesets in motion a chain of cause and effect from which the manifested (mcosmos unfolds. (Contrast with purușa.)West adings, the PRAMANA Evidence; a means of valid knowing; any means by which valid knowledge of an object becomes known to a subject. Three such means of valid cognition are primary, namely, perception, infer- ence, and revealed sound (sabda).)illed PRAMEYA The knowable, referring to the categories of ontological exis- euriqitence; that which is to be known by any means of valid cognition. To lay This especially refers to the ultimate Truth, Bhagavan, His energies, the means of attaining Him, and the goal to be achieved in relation To ar to Him. dulo de bash hostedal PRANAVA The sacred syllable Om, described as follows in the Uttara- khanda of the Padma Purana: “Pranava is the seat of Brahman, and og to it is said to be the embodiment of the three Vedas [Sama, Ṛg, and Yajur]. It consists of three letters, A, U, and M. A represents Vişņu, rolu represents the Goddess Laksmi, and м represents the twenty- sd fifth element who is the servant of these two.” This syllable is often intos repeated as a form of spiritual practice that reveals one’s nature as adi a conscious part of the Supreme Whole, whose perfection lies in the paris spontaneous dedication of love. ovom try PRASTHANA-TRAYI Tripartite authoritative scriptures: the Upanisads, the Vedanta-sütra, and the Bhagavad Gitä; the threefold basis of to Vedanta philosophy. For a Vedantic school to be recognized as dis- blow tinct and authoritative, it must establish its metaphysics on the oned basis of these three canonical sources.dade pater eldr 816 Glossary PRATIBHASIKA Illusory; a mere appearance, such as dreams or water led misperceived in a mirage; a word used by Advaita-Vedāntists to boau describe the illusory grade of existence. (Contrast with paramā- Arthika and vyavahārika.) BAMB PRATIBIMBA-VĀDA A school of Advaitavada which holds that the jiva is a reflection of Brahman in avidya (i.e., in rajas and tamas). Just as one sun is reflected in many pots of water, so the one Brahman is reflected in avidya as the jiva. The same Brahman reflected in mäyä (i.e., in sattva) is called Iśvara. saw s PRATYAKṢA Perception; knowledge arising out of the contact of a sense gainic organ with its object. It is of two kinds, namely, savikalpaka bra (determinate) and nirvikalpaka (indeterminate).ay thi PRAYOJANA The goal to be attained in relation to the Supreme; the goal of aqtida spiritual practice. In bhakti this refers to prema, or love of God (see no below). PREMA A stage of bhakti characterized by the appearance of love; the bd perfected stage of devotion. This is the ninth stage in the develop- shini ment of the creeper of bhakti; the mature state of love that com- pletely melts the heart and gives rise to a deep sense of mamată, or belonging, in relationship to Bhagavan. brow PRITI Supreme love for the Lord, also known as prema PURANA A division of the Smrti literature. They are 18 in number and are to ang traditionally accepted to have been composed by Vedavyäsa. They are considered to be the backbone of Indian culture. They are second only to the Vedas in authority. They are more popular than the Vedas because of their simple approach of describing the subject matter of and the Vedas using historical narrative and stories. tellalonder), PURUSA The Primeval Being as the Self and original source of the cosmos; the Supreme Being, or Immanent Self, of the cosmos; the animat- badsaling principle in living beings. In other contexts this can refer to the individual self, or to spirit as opposed to matter (prakṛti). It can also refer simply to a male or mankind. stolet PURUSAVATĀRA The three manifestations of Viṣņu who oversee the cre- -bangsation on the levels of metacosmic, macrocosmic, and microcosmic being, also called the three Paramātmās. The first puruşăvatāra is en called Mahāviṣṇu, or Karaṇodakaśāyi Viṣņu. He is the Paramātmā prio for the complete extrinsic potency, prakṛti (the metacosm). The second is called Garbhodakaśāyi Viṣņu, who is the Paramātmā for 817 References Teach individual universe (the macrocosm). The third is called Kṣiro- at alakdakaśāyi Vișnu, who is the Paramātmā for each individual being, the jiva (the microcosm). The word paramātmā is commonly used to refer to the third puruşăvatāra. RAJAS One of the three gunas, or constituent aspects of material nature; the dynamic principle that propels the living beings to action and stimulates desires for material enjoyment. RASA Juice, liquor, potion; taste, flavor, relish; pleasure, delight; essence; the spiritual transformation of the heart that takes place when sanse the perfected state of love for Śrī Kṛṣṇa, known as rati or bhāva, inqinis converted into profound aesthetic relish (rasa) by combining with various types of transcendentally awoken ecstasies. In Bhakti- To Isoprasāmṛta-sindhu (2.1.5), bhakti-rasa is defined: “When the sthāyi- 59) b bhava, or foundational love, in one of the five primary relationships of equanimity, servitorship, friendship, parental affection, or conju- gal love, is combined with vibhāva (excitants), anubhava (extrinsic galov ecstasy), sättvika-bhava (intrinsic ecstasy), and vyabhicari-bhava (intensifying ecstasy), thus producing an extraordinary taste in the To be heart of the devotee, it is called bhakti-rasa.” kis vistel RŞI A sage; one who has realized the Vedic mantras. guignoled SABDA A word; sound; the Vedas as sound revelation or linguistic truth; a paba form of pramāṇa, i.e., evidence or a means of valid knowing.gus SADHANA Practices undertaken in various traditions as the means of bro attainment of their respective goals. ad od of horsblanon s SADHANA-BHAKTI Devotion in the stage of practice; devotion that puri- 10 19 fies the heart and leads the devotee toward love of God; the practices of devotion, which can be condensed into nine primary acts, such as Rochearing, chanting, remembering, and so on.var SADHYA-BHAKTI The perfected stage of bhakti, when consciousness is ad of permeated with bhava, the intrinsic potency of God predominated by awareness and bliss. This is the stage in which bhakti has com- pletely transformed the being, making the self one with its own inherent nature and culminating in divine love of God. The word Bir sadhya implies that this stage develops through sadhana, or the grad- aliqual cultivation of devotion. adr ballabh SAGUNA Related to the material influences of sattva, rajas, and tamas. Bhakti is inherently free from the gunas, and yet the bhakti of the yot Amperformer who is still influenced by the gunas is called saguna. 818 Glossary SAKĀMA Action performed with a desire for the fruit; duties prescribed singin scripture and undertaken with a desire for enjoyment in this world and the next. SAKTI Potency; the female principle of divine energy, especially when To personified as the consort of the male expression of the Divine. the SAMADHI Transcognitive awareness; complete absorption of all men- tab tal faculties into the one object of meditation; manifestation of doidw the object of meditation only, devoid of the cognition of the act auoise of meditating; the eighth stage in Patañjali’s aṣṭanga-yoga system. arguoOn the path of bhakti, samadhi refers to the manifestation of Bha- 1agavan along with His associates, abode, and lila in the state of supra-cognitive absorption, as experienced by Vyasa. SAMAŞTI Collectivity, totality, an aggregate; the collective existence of all living beings; the perspective of the collective in contrast with that of the individual. (Contrast with vyaşți.) SAMBANDHA Knowledge of the interrelatedness between the Supreme Being, His potencies, and the living beings. This knowledge of relation is an essential support to the practice of devotion because edit provides a clear understanding of the nature of the world we live sin, the true nature of the self, the nature of God, and the essential alige function of the self in relation to God. This essential function can Silbe summed up as dasya, wherein the part finds completion through identification with and service to the whole. Through bhakti in the 20stage of bhāva, or supra-mundane awareness, this generic identity. Son blossoms into one of the relations of personal servant, friend, par- ado ent, or lover. In a different context, sambandha refers to one of at as the four indispensable elements that are described in the introduc- SEO tion of every Vedic literature: adhikari (qualification of the reader), Savişaya (the subject matter of the book), sambandha (the relation of the book as signifier with the subject or truth that it signifies), and ip prayojana (the purpose to be achieved by reading and following the itplaybook).as long epigheid neeswod SAMMUKHYA The state of having one’s face turned toward the Absolute; ads the state of absorption in God, as contrasted with vaimukhya. Jiva Gosvāmi says that jñāna and bhakti are the two direct methods to se shift awareness toward the Absolute. Other methods, such as karma, Sankhya, and vairagya, may act as assistants to these two primary noit methods. In conclusion, however, bhakti is the sole method that engenders an embrace of the Whole in completion.word ni 819 References SAMPRADAYA A school of metaphysical thought and spiritual discipline that has its source in God and which transmits its teaching in a disciplic chain of guru-student. SAMSARA Cyclic existence; the domain of karma and rebirth; the con- dition of worldly bondage created by egoism under the impact of Ps ignorance. SAMSKĀRAS The latent desires for action, whether beneficial or detri- mental, that are generated along with corresponding acts and which mat remain lodged in the heart of the performer; the subconscious ad imprints recorded and stored in the mind from action, thought, datrand sensory perception. These imprints give rise to desire that perpetuates the cycle of action and reaction, binding one to saṁsära. SAMVIT The power of consciousness; an aspect of Bhagavan’s intrinsic edpotency by which He is conscious of all things and enables others to know. SANDHINI The power of being or existence; an aspect of Bhagavan’s To- og intrinsic potency by virtue of which He is self-existent and supports Saue the existence of everything else. SANKHYA One of the six traditional systems of Indian philosophy; the Inline path of knowledge involving an analysis of Spirit and matter. The founder of the Classical Sankhya-yoga system is the sage Kapila, He who is different from the avatara of Bhagavan known as Kapila, ad mi the son of Kardama and Devahūti. Classical Sankhya is atheistic in Fits nature, being devoid of the concept of Iśvara. In this system the cos- mos unfolds as the interplay of purusa, the self, and prakṛti, primor- dial nature. When prakṛti, which is the state of equilibrium of the ouho three gunas, is brought into the proximity of the purusas, it sets in Cabe motion a chain of cause and effect that evolves the cosmos. In course took of time, the cosmos is reabsorbed into its primordial state. All of this takes place to facilitate the purusas in the pursuit of both enjoyment sill grand eventual liberation. In the Bhagavatam conception of Sankhya, however, the original Puruşa is Mahāviṣṇu, who activates prakṛti adulthrough His glance. SANNYASA The renounced order of life, the fourth stage of life in the orabo varṇāśrama system. SANNYASĪ A member of the renounced order; the fourth aśrama, or stage of life, in the varṇāśrama system, characterized by detachment from set ball worldly pursuits, indifference to social status, and full absorption in knowledge or devotion.vid 820 Glossary SARGA The original setting in motion of the material energy by the advd Purusa; one of ten principal topics of Srimad Bhagavatam. The -aib ni topic of sarga (primary creation) deals with the generation of throw the universal or collective wisdom faculty (mahat-tattva), the ego anboy (ahankara, the “I”-principle, or the principle of individuation), the mind (manas), the five subtle sense objects (mātrās), the five cogni- tive and five conative senses (indriyas), and the five gross elements at (bhūtas), resulting from the displacement of the equilibrium of the three gunas (i.e., primordial nature’s three interdependent con- stituting principles of psychic and physical force), brought about through the intent of the Supreme Controller (Parameśvara). SĀRŪPYA-MUKTI One of the five types of liberation in which one attains a form similar to that of Bhagavan. ŚASTRA Scriptures; this includes the Vedas, Upanisads, Purānas, Smṛtis, and Agamas; the authorized literature that is accepted as infallible. SAT Being or existence; that which is ultimately real. spir- SAT-KARYA-VADA The theory that an effect pre-exists in its cause as latent potential and is thus nondifferent from its cause. This, how- ever, does not imply that the effect is exactly the same as its cause. All it means is that the effect exists sublatently as inherent potential within its cause. SATTVA One of the three constituent aspects of prakṛti, or primordial nature, that influences living beings toward the cultivation of wisdom and purity; luminosity. do me lo pit SIDDHA Realized, perfected; a liberated associate of Bhagavan who accompanies Him when He descends in the material world to assist in His pastimes; one who attains perfection of realization in this life and thus transcends the influence of the SIDDHANTA The conclusive principle on a subject or of a school of gala thought. 110 900 gunas. SIDDHI Metanormal powers or psycho-spiritual attainments that are the by-products of accomplishment in yogic practice. SMRTI-SASTRA Lit., that which is remembered; tradition as distin- guished from Śruti, or revelation; the body of sacred literature that is composed in pursuance of the Śrutis (in contradistinc- Vation to Śruti, or that which is directly heard by or revealed to the siirsis). These include the six Vedāngas, the dharma-śästras (such Magas Manu-samhita), the Puranas, and the Itihāsas (Vedic historical narrations). Wh 821 References ŚRUTI That which is heard; revelation, as distinguished from Smrti, or tra- dition; infallible knowledge that was received by Brahma or by the 30 no great sages in the beginning of creation and which descends in dis- 92adciplic succession from them; the body of literature that was directly sd (omanifest from Bhagavan. This applies to the original four Vedas Ingoo (also known as nigamas) and includes the Upanisads.) britm SUDDHA-SATTVA The state of pure existence, beyond the three gunas ero of prakṛti; the self-luminous state of being in which Bhagavan is -100 revealed along with His associates and abode. SVADHARMA That which is one’s own duty. In its conventional sense, this refers to the duties prescribed in scripture that relate to one’s own caste and stage of life. In its transcendent sense, it refers to Say the nature and function of the pure self, distinct from all material alumidentification. SVARUPA-SAKTI The intrinsic potency of Bhagavan that constitutes His Dvery nature. It has three aspects: sandhini, the potency that accom- Amodates the spiritual existence of God and His associates; samvit, -word the potency that is the basis of God’s own omniscience and that U bestows transcognitive awareness of Him; and hladinī, the potency Inbons by which Bhagavan enjoys transcendental bliss and awards such bliss to His devotees. SVARUPA The intrinsic nature of the self or God. SVARUPA-LAKSANA An intrinsic characteristic; the essential character- istic of an object by which its identity is revealed. (Contrast with taṭastha-lakṣaṇa.) TAMAS Inertia; one of the three constituent aspects of primordial nature that promotes ignorance and indolence. 20 foodo TATASTHA-LAKSANA An extrinsic characteristic; an incidental defining characteristic of an object which, though not being a permanent or innate feature of the object it qualifies, helps to differentiate it from other objects. (Contrast with svarupa-lakṣaṇa.) TATASTHA-SAKTI The intermediary potency belonging to Paramātmā and consisting of the conscious living beings.o al tad TATTVA Essence; truth; Brahman; reality; principle. the пр TRIPADA-VIBHŪTI The three-fourths manifestation of the Supreme; the Ito eternal spiritual realm consisting of threefold dimensionality of being, namely, immortality, fearlessness, and all-auspiciousness. 822 Glossary TURIYA The fourth state; the Absolute Consciousness; that which tran- (eg scends the three states of waking, dreaming, and deep sleep. This ultimately refers to Bhagavan, who is free from the three kinds of 160 upadhis, namely, virat (gross), hiranyagarbha (subtle), and kāraṇa auole (causal). lasts for 1728,000 yests, the UPADHI An artificial or material designation with which the eternal, tran- scendent self is identified; designations pertaining to the gross and geors subtle bodies. bodies.bim UPALAKSANA The implying of that which is not directly stated; a princi- ai 11 ple often used by commentators in interpreting scriptural texts. In sub another context this can refer to the incidental determining charac- ewolt teristic of an object in contrast with viseṣaṇa, or the intrinsic quality Jeton of an object. iddo ads dores or 2979 si duordi suo to qede ut no gubler notal 30 tasido adr agolovns Jumurdani VAIKUNTHA The eternal spiritual domain; the majestic realm of the spir- mohitual world that is predominated by Lord Nārāyaṇa or His various note expansions; that domain which is entirely free from the influence niall of the three gunas.hai na nohusishib dilaubivibal rear VAIMUKHYA The state of having one’s face turned away from the Abso- lute; the state of absorption in the ephemeral, rooted in causeless ibis ignorance. This is the basis of samsara and can be remedied simply goede by turning one’s face to encounter the Absolute directly, known as al sammukhya (see sammukhya). acquisido to smo naw VAIRAGYA Detachment or indifference to the world; a spiritual disci- pline involving the acceptance of voluntary austerities to achieve detachment from sense objects. VAISNAVA A person initiated into and devoted to the worship of Visņu, Kṛṣṇa, or any of the avataras of Visnu. VARNA The four castes (brāhmaṇa, ksatriya, vaiśya, and śudra) in which one carries out corresponding socio-religious duties in the system gho known as varṇāśrama. VARNASRAMA The Vedic social system, which organizes society into four occupational divisions (varnas) and four stages of life (asramas). VASTU A substance; that which exists eternally; the Supreme Existent or God. VEDANTA One of the six theistic schools of Indian philosophy that is doure rooted in the teachings of the Upanisads and the Brahma-sutra 823References of Vyasa. Vedanta stresses the nonduality of the Absolute, His el potencies, and His integrated parts (the individual living beings). VEDANTA-SUTRA See Brahma-sutra. VISUDDHA-SATTVA Pure existence; unadulterated being; a feature of Bhagavan’s intrinsic potency, known as cit-sakti, the conscious potency (see suddha-sattva). VIVARTA-VADA The Advaitavada doctrine which holds that the world is has not real but an illusory appearance (vivarta) of Brahman. VṚTTI-VYAPYATVA The first of two stages in the epistemology of percep- Sonction as conceived in Advaitavada. This refers to the enveloping of the object of perception by the internal organ, antah-karana. It is inferred that when the eyes come in contact with a sense object, the tile antaḥ-karana, which is accepted as a luminous instrument, flows out through the eyes to reach the object. This luminous mental SVAK instrument envelops the object of vision, taking on its shape or Paige form. This modification of the antaḥ-karana, or citta, in the form of Buon the object of perception is called a vrtti, or “a mental modification,” sons which removes the covering of the object. VYAŞTI Individuality; differentiation; an individual entity as distin- oedA guished from the whole; the individuated existence of the living als being; the individual perspective. (Contrast with samasti.) VYATIREKA Distinction, separation; negative concomitance or logical dis- continuance, implying the non-possibility of an object’s existence when some other object upon which the former is dependent is bath absent. For example, if there is no fire, then there is no smoke. This gat form of reasoning is used in connection with anvaya, or positive concomitance. TAMAR VYAVAHĀRIKA Empirical reality, one of the three grades of existence accepted by the Advaita Vedanta School. (Contrast with päramärthika and prätibhäsika.) doidw VYÜHA A self-expansion of Bhagavan, such as Vasudeva, Sankarṣaṇa, Pradyumna, and Aniruddha. All of these are expansions of the orig- inal Complete Person, Svayam Bhagavan Śrī Kṛṣṇa, and are almost equally powerful. vib lanolisqueso (an YAJNA Vedic sacrifice; a method of communion with God or with the TRUPA Cosmic powers. three-fourth minetion the Sunbo YOGA A spiritual discipline aiming at union of the individual self with -the universal Self. There are many different branches of yoga, such 824 Glossary as karma-yoga, jñāna-yoga, and bhakti-yoga. Unless specified, how- ever, yoga generally refers to the classical aṣṭanga-yoga system of Patanjali. YUGA An age of the world. The Vedas describe four yugas that proceed in a cycle: Krta or Satya, Tretā, Dvapara, and Kali. The first of these yugas lasts for 1,728,000 years, the second for 1,296,000 years, the third Sul for 864,000 years, and the fourth for 432,000 years. The descend- ing numbers represent the physical and spiritual deterioration of humanity in each age. The four yugas form an aggregate of 4,320,000 years and constitute a maha-yuga, or great yuga. theory of abaepce) the ange counted Inculty an the view of underlying principle of as physical function wreferring to the a aan ipect of the Conde Bod priding delty of a fuc AND INDA VA hotinaqu novo-bore was wilbniz-ndunnen-Hons ag referring to the predominating the fications related to at ar aspect of the Goale Body, hozining orgabad Ho DID hovopoda Arip heinog oal Ar hocinoquartal ux tidos-maM UMAM atmandaM มาย petall 34 bolnoqu nobiM UUM wine-inight IWAN motoropria bahasa begining invent hogingu byist an i Sv HabsV) 02-amino18, av referring to the sombes, po diReations related to, dos, dans Ancepts six elements as beginningleag, 10 touts for vacinty by por as 825 -wod forbige zasle Spinsenter hind his goalte to mapy single glooingbeings), VIDA Abbreviations to nolig AP Agni Purana BAU Bṛhad-aranyaka Upanisad BRS Bhakti-rasāmṛta-sindhu the Internal alováscious of ivandal with wase object, the CHU Chandogya Upanisad object of GITA Bhagavad Gitā ISA Isa Upanisad the object. This hatoioond mental of vialun, taking on its shape at op, or pitto, in the form of amental modliteden, KU Katha Upanisad MANU Manu-samhita MB Mahabharata log (Contrust with MP Matsya Purāṇa MUU Mundaka Upanisad PANINI Panini-sūtra SB Srimad Bhagavatam śu Svetāśvatara Upanisad TU Taittiriya Upanisad VP Visņu Purana upeical pl ence upon wh forner or poslitve of the three grades of existence School (Contrant with paramartha vs Brahma-sutra (Vedanta-sutra) and pritibudsika) vrtita. A self-corpatision of Bhagavan, such as Vandeve, Pradyumna, and Aniruddha. All of these are expansions of the origs Inal Complete Person, Svayah Bhagawin Set Kyns, and are almort equally powerful Taj Volle acrifice a method of communion with Gadar with the You A upiritual discipline rinting at won of the Individuals if wil the universal Self There are many different brancher of you, mily 826 on Brahoma’s self-tumistry, oft vad ni gangs zinah my on caw and effect 76 oes to ville lapigalotuo astrah on liberation and dissoluta loquiless-non oils no on the num-dia popularly called wh ading owl asvloval notions qualified. Impotenteadofstado aism ad hayaabda no heard to asinosdi Subject Index prope ed by prop the prop ābhāsa-vāda Bing proponents of, 368 pop Jo molto lo prost allus et al onsdale to abang and identity with anticlo enolsivib own www.konon guibusyon to wstv betoogningen lo walv theory of stated, 369 g abhāva (absence) not novartgribingen to wale proplexallayban levibes) sbavatievhA ajñāna not counted as, 3760 anos se fos de aquos an ontological category in Vaiśesika, 220 jogo mba the covering faculty as, 347 acintya-bheda-abheda as the view of Caitanya, 170 underlying principle of, 453 adhibhūta superimposition at 98p inchev of no as young gnome Jasnoggo alam ad e as an aspect of the Cosmic Body, 333 as physical function, 334 Medalion navegada thepah z nomdan neming jadi amislo as referring to the sense objects, 705ademtel modifications related to, 204, 205, 208 vitenga lo nolais adhidaivangit jou as an aspect of the Cosmic Body, 333 as presiding deity of a sense faculty, 334 wing sidansblanco bo odt arabianpo oldintys visbianos as referring to the predominating deities, 705-“Tasinab modifications related to, 204, 205, 208 netog vodni astasb -consciousnes in dormand ai vosto esineb birer adito ygolamyds adhyatma as an aspect of the Cosmic Body, 333 as cognitive instrument, 331, 334 as “I”-consciousness, 334 as referring to the senses, 705 le to enoit testinom 100t add-hom atengustal or jmovt int etenga modifications related to, 204, 205, 208ni oqüova-ona Advaita Vedanta www.sypkvdbeM Al accepts six elements as beginningless, 167ma vd bosgana sou accounts for variety by positing adhyaropa, 168d soybaton 827 References denies agency in the jiva, 170 denies ontological reality of Iśvara, 290 on the non-reality of the universe, 375 on the relation of a whole to its parts, 415 perception involves two parts in, 202 the main obstacle to bhakti, 166 Ab theories of based on sabda, 170 theory of causation of, 404 three grades of existence in, 169, 471 two divisions of māyā in, 167 view of regarding consciousness in the jīva, 183 view of regarding the ātmā, 166 view of regarding the jiva, 165 xebal spejdu? Bat Jo asmogong nhny zbridh 20g batata in roads (soseds) arbeid Advaitavada (radical nondualism) Caccepts the self as consciousness only, 184 bets for unblo GTA admits two potencies in avidyā, 338 Mas as contrary to Vedanta, 489 Ruas disguised Buddhism, 494 Manas heretical, 498 MP sta figolotno na obardo-nhard-nyabbo The asylundi girevon an onate to waly or as otandhtho as the main opponent among the various schools, 170yhabu Bhagavan not like the Brahman of, 575 Brahman as defined in, 27 e boa immo sdr to tasgea na claims that Brahman is without attributes, 265mt lady as PA claims that the elements are destroyed by ideation, 502s an conclusion of apparently supported by Kṛṣṇa, 292 obestbom Au considers the universe a product of the jiva’s ignorance, 545 inbillbo wo considers the Vedas as material speech, 741 odlo sgas as an VS considers the visible as unreal, 384 lo dish griblasiq e z denies “I”-consciousness in the jiva, 219 banqui ad grinelen aa denies inherent potencies in the ātmā, 189 denies potency in Brahman, 704, 705 Albom omthitha etymology of the word brahman contrary to, 719 lo togas mean four manifestations of Brahman in, 375mirstani svitlagon in interprets mad-bhāva as identity in Brahman, 35ofoam-“1” interprets tat tvam asi, 30 jñāna-svarupa interpreted by, 185 poor holy motionlbom Madhvācārya summarizes on catuḥ-sūtrī, 723 20 base ed of gairoler an en staabe stavba not accepted by scripture, 493 almalged as anumele sie eigens not advocated by Sukadeva, 508 hizo yoyoire 10 a 828 Subject Index on Brahman’s self-luminosity, 375 on cause and effect, 276 apy Treys andrash dreamt at hoftizoly alay on liberation and dissolution of the world, 506 tarks misis ma on the non-dissolution of the body after liberation, 506 popularly called Māyāvāda, 494 and posits an unqualified, impotent Brahman, 718 posits two categories of Brahman, 53545 propagated by Śiva, 499 proposes the world as illusory, 519 plenismi as mada Argobindo opy to constat nollsbasnimos97 th ni babulout Jensionsdy bus plantatal propounds the jiva’s identity with Brahman, 273, 310 ninavom regards Bhagavan as a product of maya, 592 de lo studiats no Śrīdhara Svāmi’s commentary mixed with, 553, 554 esges the true meaning of vivarta not upheld in, 378 htovo nem the world is not imaginary as proposed by, 368 of homeo theory of refuted, 371 manifes ogirova ads arevos theory of the universe of as unnecessary, 559 balalb qilersob Vidura rejects indirectly, 564 nobisirashi 1192 art analis view of regarding Brahman and the jiva unsupported, 313 view of regarding perception, 377 view of the jiva uprooted, 3012 views superimposition on Brahman as creation, 701 Ritasbi ovi views the world as a vivarta of Brahman, 384, 42910 notedil Vivarana and Bhamati Schools of, 368 la qosh n lanoliomti-rom vivarta-vada of, not supported by Srimad Bhagavatam, 451 req Advaitavādīs 842 Enkomst omni yupi yd bouomis attain brahma-sayujya after great austerities, 626 claim that the jiva is a reflection, 265 benen ni maldong adi consider Brahman as devoid of ego, 706 Fibroos blasoyda consider superimposition to belong to Brahman, 5150 ahablow deny eternal individuality of the jiva, 262 deny “I”-consciousness in the self, 219 grad2 (conorigi) nejp 80cm to rela do not accept inherent capacity in the jiva, 158 hversvá interpret Kṛṣṇa’s words, 29 on the implication of knowing Brahman, 509 Er hann s lgninniged an on the oneness of the jiva with Brahman, 508 von der the word adhyāsa popular among, 393 try to explain away the universe, 559 Agni the idea of Bishn as the deity of speech, 334 dana red batimil ander gallow bas svinsjon Womenon to noisefter 829 References eve describes Gayatri, 7467 yonimal Alse anamden no glorified in tāmasika Purāņas, 124390 ay doon bas as no some claim that bhargas refers to, 747 loanth has nobriedil no aham-artha aotuloseib-donado ahangrahopāsanā as intrinsic “I”-sense, 299ts inebivšem bollsɔ yitelugog and rossoqmi,bañilaupun lacq namdard to estrogsins owt allzog peravit yd betagsqorq intention of, 750 recommendation of, 748 ahankära grades of existence in 6 sulll as Elrow ad assoqorq a covering of the true sense of self, 217 nebi z’ovil eft abrogong an attribute of Brahman, 544byvegada absyst ātmā as, 329, 330, 334 ham yatova sadbre Brahman devoid of, 365 bliliu ton aviv to grinsam sal di compared to a reflection, 586 gorg us tanigami jon aj bhow or covers the svarupa of the ātmā, 545ly 4 Ebulon lo vroors doership claimed on the basis of, 248 ITE svim edito yrood effects the self’s identification with matter, 543b9bV “I”-consciousness situated within, 334 miles included in Virāt, 266 athygger lo waiv E nongeng gabinger to wat intrinsic and phenomenal, 225, 547, 549, 550 quod to waly jiva identified with, 587 liberation from, 550 mdsia non-functional in deep sleep, 219 part of the upādāna of māyā, 333, 335 no nobisoqmiroque ewaiv sar blow ads awe ada bus agaeviV 6-stovi absvejlevba removed by inquiry into Paramātmā, 546 Sankarṣaṇa the presiding deity of, 61, 62niche the problem in transcending, 549 malah tent misl threefold according to the gunas, 106 vs annemde abiano two kinds of, 217, 220 ajñāna (ignorance) a feature of māyā, 368 Advaitavada theory regarding, 375 as anādi, 186 Beshman in bioquisque rabianco blythat lets yosh ni neuobbanco-“T” yosh abrow aega tengistni as beginningless and positively existent, 376 isiqi oft no Brahman cannot be delimited by, 371 adrão semeno odt no sws nalgas of y Brahman cannot be the support for, 365 lugog nebylo brow th Brahman limited by as the jiva, 219 projective and veiling functions of, 376 reflection of consciousness in, 370 SEE sage to yieb art as Tag A 830 Subject Index the jiva conditioned by, 219 two potencies of, 526 alaya-vijñāna opondo red -podo sda lo sboda od stotinem cannot be the support of vāsanās, 478d befileup Andamir! the world as a projection of, 479vbeth yd of boriston anādi (sonasini witboy) nypenn asat-avidya, absorption in citta-vṛttis due to, 158 o anomalie sa ignorance as, 186ng the wo ananda as the nature of Bhagavan, 562 Bhagavan as the totality of, 396 Borstly ito,namaland to leti od mol dostis and lo rechas an ovim orts To Bhagavan directly embodies, 628-aliasquib) orbbiz-britoyen Bhagavan of the nature of, 728 6 moisuels rosy Inauso ni Bhagavan’s form constituted of, 605 stereo al sasvim ad Bhagavan’s hostility a manifestation of, 620 Brahman as, 726 143 ret,abav ont lo membuang es Brahman of the nature of, 499, 730 of Bhagavan as pure, 398 b of two types, 603 of the jiva, obscured by māyā, 189 Paramātmā as, 728 the jiva of the nature of, 211-213 veiled by the avaraṇa-sakti, 168, 169 Aniruddha obby-orldmon eyeyli yd beige ady to sonstalas olmab nobenegreasy to abrains to vilidusiq onio ag.se unelmoi bolsado a member of the catur-vyuha, 60sisine (sauro) nvited-noel-milton as nondifferent from Pradyumna, 629drea to sonssels atmocontroller of the waking state (viśva), 51691 ifto not as equated with Pradyumna, 83 dean al ride tarit no boaed Kṣirodakaśāyi Viṣṇu also known as, 91 nazis Indigofouro oversees sustenance as Visņu, 62 bestando atos do Iser presiding deity of manas, 62, 496, 499 anos remontas the indweller of psychic being, 56 yead setsvinu ods the Lord of Svetadvipa a manifestation of, 90 sonnes leest ods anirvacaniya māyā as, 493ly name and form as, 492 the abhāsa of Brahman termed as, 369 the indefinable object as, in perception, 377 138 bani baafish as vir vd botangistal as aldiarvi adres 1pen 831 References antaranga-śaktiyatr as an attribute of Brahman, 7124 manifests the abode of Bhagavän, 320 ahun Paramātmā qualified by, 513 ored bartotinos visi are o asiansdog ow onblity-picals avto noqque afted foart referred to by dhämna svena, 721 Jo notatorgan blow aft dhāmnā anvaya (positive inference) as statements of inclusion, 729 of Bhagavan as creative source, 729 ahar of Brahman, Śruti statements of, 725 of the effect from the cause, 524 of the universe as real, 291 anyatha-siddha (dispensable antecedent) boro -lio di goede bive 68 as somsong! தம்மாம் vaged& lo sutart villated edt as nvagstill boda platib gede navegade mal in causal theory, explanation of, 379 to szoden sda to nivagada the universe is not, 373200 3o batutano navegada Apäntaratamā asnt a pilliteod auvaged as grandmaster of the Veda, 131 ocean nemder8 name of Vyasadeva in another birth, 132 sdi to nemde8 ārambha-vāda accepted by Nyaya, 415 defect in, 530 Alvegada to Boeing denies existence of the effect in the cause, 529ado do of Nyaya, explanation of, 404 plausibility of entertained, 528 artha of the apnd of maje obtained from Visņu, 94, 96 artha-kriya-käritva (causal efficiency) absence of as the criterion of falsity, 470 Estas &mitms/16T Jound to nuli sis anova sdtyd believ arbbininA too ad to rodost hilbronn as criterion for the reality of an effect, 460wt to allo based on that which is real, 473 getube diw botaups shorte constau 29979 aff ontological existence as the support of, 472V asat real objects characterized by, 465 seen in counterfeit coins also, 462 to zoom to vrish griblasny the universe has, 472 the unreal cannot have, 474 as covert cause, 406 as defined in Advaita Vedanta, 167 Sidoyaq lo rellawbal ads batova to broads Divino esses bybm dt has emen as interpreted by vivarta and parinäma-väda, 452 lo abrida gr as the invisible cause, 342 agentes da aldenbrid 832 Subject Index as the phenomenal, acceptance of, 444 room tot bersamos does not refer to non-existence in the Śruti, 38, 48 to quan Nyaya proposes sat as born of, 453 ada rol alatisbon noise sat cannot arise from, 728 the universe as, 556 asup Abm yd to moteviab das autimalno tashasgab the universe inferred as, 457, 461 18mitoriolamento biovsh asat-kärya-väda bci ovladt mot tasushib refuted by knowing the world as Paramatma’s potency, 505, 510 asuras in Advaltele, chala gab ni haditon mot barnab Bhagavan apparently biased against, 670 and Bhagavan blesses, 666 most hai bybod ad mort tonitaib mot tabelh Bhagavan devoid of animosity toward, 628 Bhagavan infused rajas in, 643 whos younge dilw bowobas Bhagavan’s potency not discerned in, 651, 654 dilw bowobne capacity of to oppose Bhagavan, 624 es berla beralmalda yllemets Arma churn the Milk Ocean, 142 pos valeoalmal-les squatim and enabled to combat Bhagavan, 636, 638, 643, 645, 649, 652, 655 Atri indifferent to Bhagavan’s grace, 670 ledaiw to busbi stanimuli killed by Kṛṣṇa, attain liberation, 667 killing of by Bhagavan, 591, 592, 623 quo limits of Bhagavan unknown to, 771 1” lensmond bus stanc māyā arranges for the actions of, 619 Māyāvāda propagated to bewilder, 495, 498 asisilap olenteral par purpose of Bhagavan’s fighting with, 657aitlu as to nobisdil time apparently destroys, 663, 664 Vişņu enters, 646ce of true knowled gars worshipers of Śiva among are opulent, 109 ātmā over the de nauoisanos 679 for deerutee stil by simosvo Advaita theory of based on sabda, 170 ni sesuolaroo-“1” Isso Advaitavada denies inherent potencies in, 190 ildares to viilen ahankara effects the bondage of, 544 as ahankara, 329, 330, 334 as defined in Advaitavada, 27 as distinct from the body, 442 as immutable, 179 as independently self-revealing, 206 as real even in vivarta, 388 on to toler adoitage syzionalta blusa assistir syd lisa bento as emitissaugine leonial Hos no molilboqmizsque alltas no nofsizoqqu as unconditioned being, 158lid bass to glove citta takes the shape of in self-realization, 203 osaled 833References compared to the moon, 587 Jason isoolaneasily or an conscious of itself and self-luminous, 198 odsto sob creation undertaken for the fulfillment of, 659 a māyā delusion of by maya questioned, 565, 569 mil safe Jenna toe dependent on Paramātmā, 266 anva devoid of transformation, 481 repas hersini serviausi different from the jiva in Advaitavada, 375 discernment of signified by hamsa, 230 ad galwodd y bajut disconnected from ahankära in deep sleep, 219 distinct from Brahman, 264age besid vhusneqqs növegad distinct from the body, 156, 171 80 arasid akvaged 2011/20 distinct from the three types of modifications, 204h veged endowed with agency and will, 249 njen beint névsyedü endowed with knowership and agency, 246 stog alusvegada eternally unblemished, 296 navegarill ecoggo of longso has minute self-luminosity, 207 O ada mudo “I”-consciousness intrinsic to, 226ged admos os baldans dram identity of with Brahman, 23251 illuminated by Paramātmā, 203 adil niets geXyd ballbl inactive by nature, 222 essee, vegada vd to gailid innate and phenomenal “I”-consciousness of, 225d to athmil intrinsic characteristics of, 298 anos adol zagens b intrinsic qualities of enumerated, 172 of hatagong abovey M the liberation of as ultimate dissolution, 550 anavagada to skogug not mere consciousness, 181 0.00 av gae avontasb linsegge smis arthe of the nature of bliss, 211 V overcome by maya’s transrational power, 581 vie to disqidow Paramātmā as the very source of, 213 real “I”-consciousness in, 220bdez co bsead to voodi leb reality of established through inference, 291 sinh chiavh referent of the pronoun “I”, 217 to gebod starostn Śankarācārya specifies the word sat as, 753, 7551do as Sänkhya mistakes as ultimate, 388 sbavattavba ni bonitab s 388bv scripture affirms as conscious by nature, 1871 mol nitaib as evaldatummies at self-luminosity of, 200 superimposition on, 374, 378, 379, 382von-lez yanahangaint as superimposition on as illusory, 381 88.novi ni osv fash as svarupa of covered by ahankära, 545 glad banonibnopause takes on upadhis, 586 gobastian Hos nito sada orb ola b Dith 834 Subject Index the body an upalakṣaṇa for, 263 ink-nganore ritiw bawobus the body undergoes changes due to, 535been addgrymi the Buddha’s view of, 161 20p-qova dort beteation the effulgence of, as the Kaustubha, 301 the gunas not qualities of, 641 to as the witness of deep sleep, 171, 218 transrationality a characteristic of, 170 nivagedato od as modi unchanging in the state of deep sleep, 156nddiv of enter view of in Advaita Vedānta, 165 view of in Jainism, 162 Pasqyranoinoy lo 18 Ja astrogena S view of in Mīmāmsā, 164 view of in Nyaya-Vaiśeṣika, 163 to an out to sno view of in the Lokayata School, 159, 1603b views of in the different schools, 166 without dimension, 239 ātmārāmas brows erosi shivaltavi bybivn bram to nolaivibas captivated by Srimad Bhagavatam, 137 am to notonte an Atri Muni Baranguṇāvatāras appear to, 86 121 315 ette esigninniged an anvito vonelog es otsulll to sauso ad as three sons born avaccheda-vāda of Vacaspati Miśra, 166, 369 Apon proponents of, 368 āvaraṇa-śakti adil as most mobas oliqsansa allo moni samoo-“1” obsgarni a potency of mayä in Advaitavada, 375 Is brashidna ang as pre-non-existence of true knowledge, 347 conceals the real nature of an object, 526 covers the cit and ananda aspects of Brahman, 169 function of in perception, 169 viods lo function of in regard to phenomena, 376alninaled an one of two potencies of avidya, 168, 338 ubory to blow ad avatāra the Balarama listed among, 146 Bhagavan assumes in two ways, 96 aut barabar garota asunaduva Bhagavan manifests for the pleasure of His devotees, 593, 596, 612 Brahma as, 97 Dattatreya counted as, 117, 121 bejitnobi ovn ad distinction of Bhagavan from, 766 ece of aub inhiquz’ovit sdr reg luturam silt doubt regarding Bhagavan’s appearance as, 591, 624 allow 835 References endowed with svarupa-sakti, 617 rol nokoloqu ma vhod orl Hiranyagarbha as, 261, 266 bagno asogrebnu ybod od! manifested through svarupa-sakti, 595 of oval dabbuff th Hodt en lo somsgl/fts srit of Bhagavän Nārāyaṇa as, 766 to do asiallsup to sh the Purusa as the first, 715, 759.gosle qseb to easily edi of various types, 74 refers to avirbhāva, 57 Yajña as, 82 Brah three categories of, 81 aveśadintle 121 rasado a villanomateri qoshio state ed al gignadoru arthuisvbA mi to waly 20 minta nito waiv oral to walv one of three aspects of Kṛṣṇa, 81 aragand towelv Śeşa and Narada as examples of, 81 dostavio at to wat avidya wed with korechiped alone had ni to ewolv Advaitavada theory regarding, 369 eta nolansmib suoriti as a division of maya in Advaita Vedanta, 167 as a function of māyā, 339 as beginningless, 289 20month yd honaviqes InoM ITA 836 hitovogue 136 mod srce svid as potency of Kṛṣṇa, 492, 494 68 or snagga as the cause of illusion, 720 atoms a construct born of, 429 as upadhi of the jiva, 370 freedom from as liberation, 507 bar M BagasseVlo Bar Jo eiusmogong Blak-ngirov function of in perception (in Advaitavada), 377 gross, subtle, and causal, related to buddhi’s three states, 51509& “I”-consciousness due to, 333 word our to sorstairs-non-eng as in regard to the jiva’s svarupa-jñana, 348 ada alason kṣetrajña covered by, 304 of the jiva reas beginningless, 576 the world not a product of, 510 squs abiona basis ads avo ear noisyossy mi to nalbard biva to asborator and to sto grams batil meled part of the nimitta of māyā, 336, 338, 34675 rendered functional by Bhagavan, 110 subserves darkness, 584uan jayan superimposition due to, 506 namnezo navegada la volantinem navegara the jiva identified with known as prajña, 514 veas Ander the jiva’s upadhi due to, 330, 50ret,pu er barndoo sitis the mental percept as a parināma of, 378nd to noibabalb two functions of, 338 as soqqandvegada gaibigan duob tove two potencies of, 168 Subject Index view of in Advaita Vedānta, 167 davation tion to surpa bahiranga-śakti Brab shares of to some odd o sartogat ni seqqe mga bos umbes mhinguphos de as the tatastha-sakti’s field of action, 320 indicated by creation, etc., 721 known by different names, 320 māyā as, 319 the direct cause behind creation, 712 the intellect composed of, 513 Baladeva Vidyabhūṣaṇa 200m- ed é Bra gniliyev ad A bar instamales sad Integral an 481 majdue gntwoorden ones métis bhe lestom as albu bas mines די comments on anādi-ajñāna, 186 comments on the Brahma-sutra (1.4.23), 402 comments on the word māyā, 639 defines samanvaya, 730 Balarama a portion of a portion of Kṛṣṇa, 145 listed among the avataras, 146 witnesses Kṛṣṇa’s expansions, 215 Baudhāyana For gnome vremtig as aranteed promingea dghe SV ada to 900S ZA od to goalssgame comments on karma-kända and brahma-kāṇḍa, 693 Bhagavad Gitä Advaitavada bases its theories upon, 171 affirms the imperishability of the jiva, 24 highest realizer of yoga defined in, 686 jñeya discussed in, 19 bloed A add an no-lls sds ad odi 20 anup adres kṣetra and kṣetrajña discussed in, 15, 18, 26a os Nilakantha’s Advaitavada comment on, 29 Sankarācārya’s comment on 13.2, 27 me lo fasida odias ed home to adows or an shows the inferiority of nirvisesa-jñāna, 21st s Bhagavan ar an 28 vol to both s 8,10g-ht acts for the welfare of His devotees, 626 acts only for the sake of His devotees, 632, 667, 669 sources Advaitavada regards as a product of maya, 592and abawa affection of born of self-satisfaction, 597, 599 s streseaald affection of for His devotees, 608test comaco ade lo tan vallanums nl all-pervasiveness of the jiva dependent upon, 245 esgands alone prior to creation, 306, 326 ananda of, of two types, 603 ob appearance of to bestow bhakti, 594 wo abato lo nofaznq.moo benton lo aos olmado sind o lo all sta 837 References appearance of to bestow mercy, 618 appears in response to bhakti, 58 as ātmārāma and apta-kāma, 6135 as Brahman and Paramātmā, 43 as cin-matra, 575 Bar Jo zobus Vadtavba ito walv Hint-opioided ose notron to bisita’tin-bient den enotter yd butasini Ose esmentalib yd wom as creator, sustainer, and destroyer, 714 as everything, 438 as immanent and transcendent, 113 as impartial, 66281 as knowing subject, 184 yon an as material and efficient cause, 243 Que as bh brided azimo Jibadi ere to beangmoo tallant d psüddyblV evabaisa len ads do atuammos as nimitta and upādāna cause, 398, 408 as preeminent in Srimad Bhagavatam, 679 avidas primary among the threefold manifestation, 678 as primary kṣetrajña, 18, 47 zenitab Opr 2016tovo sdt gnoms batail anolanaque a’ as śaktiman, potencies nondifferent from, 374 as source of the scriptures, 737 as source of the Vedas, 738, 741 as speaker of the Pañcarātra, 132 as the Absolute endowed with form, 721 no stato as the all-encompassing whole, 776 as the essence of truth, 497, 500 as the most beautiful person, 690 as the qualified Reality, 28 and seaw anevadboa По вопро foods all asend zbivatizwhA vilidadatusqui adı amille How to zasilnor 129rigid as the satyam described in SB 1.1.1, 699 as the source of murti-sakti, 712 banoaib ise bu ned as the subject of Srimad Bhagavatam, 683, 759, 765, 768, 769, 771, 773 as the teacher of Srimad Bhagavatam, 760 100 Tă as the Truth referred to as Brahman, 323 visadi woda as the visaya of love, 285 as tri-pāt, 84 assumes avatara in two ways, 96 navegada 26 yatlove thiolates awards brahma-kaivalya to the inimical, 621, 626 baviav blesses the asuras also, 666 montana-Has lo mod to noisetie causality of the cosmos lies in, 712 stoveb z 101 lo nalipsite changes in svarupa-sakti reflect in, 575 По compassion of ensues from bhakti, 615 noies cosmic acts of compared to those of a spider, 396 cosmic lilă of for the pleasure of His devotees, 593 of soliq enola to obrnat 838 Subject Index creation of the world by as incidental, 596 lo nobring a szuini devotion of for His devotees, 600, 603 agnil es to noitostai devotion to surpasses Brahman realization, 34 wat bandar different and nondifferent from everything, 406 shaylovins direct forms of are transcendental, 359 do ottimor ariqadfateationa vastag low to wsg addotex dispels māyā by His influence, 698 gads to downlo distinct from pradhana and the jiva, 439, 440 wobas-Hassay distinct from the universe, 400honginoon pund la wal does not regulate prakṛti directly, 58 twinsbesottedil doubt regarding the agency of, 591o,insbasqebal as to bi doubt regarding the appearance of as avatara, 624 doubt regarding the nirguna status of, 627 empowers the devas and asuras, 649 enables the gods, asuras, and rākṣasas, 646 endowed with an enchanting form, 688 enters into the guņas, 635 me equal to all, 623 Ack to Bro established in all scriptures, 779 evolves the universe through the gunas, 563 no notatibam experiences only His intrinsic potency, 614 up to asta augsn exploits of supremely auspicious, 633 wolne smo o ltal tones bom diapage to biovsh Dybm 30 Insbasqahnitor hyb islaus no bibom favoring of His devotees an act of svarupa-sakti, 612 od grido favors bhakti over jñāna, 2858kmensdro free from bias, 604, 610, 613, 616, 627, 637, 639, 677, 682 jogo free from māyā, 574 baino free from modification, 102, 104 st to anodesilesi 99 to 200 free of the gunas, 559ten av barogong of vi ambao BLM fully manifest in the form of Visnu, 103 Gayatri directed toward, 750 grace of available to all, 670 Aut ndi leitung & Amimem gross and subtle forms of, 360l ni bil obby-onging hearing of the devotees of nourishes bhakti, 6316inem llaining hostility of a manifestation of hladini, 620 fizzo annotating ignorance removed by turning toward, 388 st not impelled by bhakti not misery, 60704 laniroling Haliw vino avaly esstovsbalHeal impregnates māyā through the Purușa, 306, 390miesés impels time, 667 Gersat troulilalgo inferred as beyond Paramātmā, 778 inferred as the seer, 774-776 bibauto yunstog eif 208 otovah cili ataotong 839 840 References infuses a portion of His power in the devas and asuras, 636 intention of as linguistic, 742 000 lovab all 161 to noltovsb jivas, turned toward or away from, 302, 310 qua of nottovab kaivalya a designation for, 398 mohon bastasel16 Kaustubha gem of, 301 elinde one to intal fossilb Kṛṣṇa alone worthy of the appellation, 141 Hyd balsath Krsna self-endowed with the characteristics of, 751 o lielb law of karma not contravened by, 643 vinu adt mot sontalb liberation as identity with the nature of, 257 luget for asob lilã of as independent, 619, 625 Joneye sdi gnibusget duob maintenance of the universe by as incidental, 655 bg sduob manifestation of the Purusa from, 41 prin art galbigen duob manifests the puruṣāvatāras, 55 māyā a real potency of, 374 ehovah sdraiswam leo,abg sds asidans engup odsotni aras gro lle of leups māyā cannot influence, 576 ml guitares ne dilw bawohns maya devoid of opposition to, 578 māyā not independent of, 577 meditation on a universal process, 689 age Ils at bedeldetes meditation on recommended, 686 dubini sevinu adrasvlovs nirguna status of questioned, 557, 559mi al vino asons/isqas no one can know fully, 772dobiqaus glamorque to stolque nothing to gain or lose from the suras or asuras, 628 to gaireval of the nature of kaivalya, 118008 ani ovo inland erovat omnipotency of accepted, 570 omniscience of not negated, 606699 podasid mot send AVE Me most sort one of three realizations of the One Reality, 442 bom mol seni orders Śiva to propound Māyāvāda, 495 Paramātmā a function of, 7

997. 773 adial testinn yll wo batperb syed Paramātmā a partial form of, 39 Paramātmā as the regulatory feature of, 13 of aldellava lo song pariņāma-vāda discussed in relation to, 389 zot aldus has asong partially manifest in the form of Brahma, 103 vbod to gethused perfection not possible without the worship of, 495 to volled performs lilă for the pleasure of His devotees, 661 pongi plays only with His own potency, 653, 654 on island d ballsqinl pleases His devotees through lilă, 617 rão amit elsqmi possesses inconceivable potency, 571 quod yd hot asiangangai potency of undiscerned in the devas and asuras, 651, 654ini protects His devotees, 665 seyed ac beanstal Subject Index purpose of in performing lilä, 657 18 ano man brow on gests mo sn reality of as primary, 703 haftasining yine abrow or relation of with misery denied, 605 do not revealed Srimad Bhagavatam to Brahma, 757 revealed the Vedic knowledge to Brahma, 761 Sadasiva a part of, 144 blow adt to aaigrama sert love solomon-adanohou uit Sambhu as the causal agent of, 140 dots no batmadilah adat Sänkhya does not admit as the creator, 734 da satisfied in His own Self, 561 scripture reconciled in, 743382 self-endowed with svarupa-sakti, 557 self-satisfaction of confirmed, 602 letasbroanat to nowog lenoltenement ere.Byam yd berfun ho baliano nabav addragayanili bas tiiv signified by all words, 537 situated in five ways, 43e Śiva declares as supreme, 139 200leppo tuodtw 58.58 resigna speaker of the catuḥ-sloki concluded to be, 754 bobsgasb égüsü spoke the catuh-sloki to Brahma, 756 Bh sports in heaven and other realms, 747 (notiovel) Inland ad to dhiddo es as ad add logaitism as takes support of viśuddha-sattva, 638 o Bh takes the position of a badhya, 6398 home gaaneil yd benlatin the Absolute designated as, 146 ssl of tusig om sob vegada the Absolute established as, 682 28sarova navegade the Absolute established as through different names, 748 seria the appellation Sadasiva assigned to, 137, 141 anvegade the darśanas do not accept as ultimate cause, 499 vin sorrenshib the gunas do not exist in, 642 ratio allo sacsaes the jiva not directly part of, 272sdites raon volan viimei the jivas not within the direct jurisdiction of, 49fbyd batalhal the jivas who are turned away from, 303 latas gailaubivibal the jiva’s beginningless absence of knowledge of, 186 the jiva’s difference from, 289 se mort yao aggres his the only independent Reality in Vedanta, 348 09 990 ton the source of Paramātmā and Brahman, 14 was oldianoq son the threefold creation exists only in, 703 the universe as a form of, 357 the universe nondifferent from, 401, 409 the Vedas culminate in, 731 the witness of all fields, 68202 the word brahman refers to, 684 basus gnised yd bed bon afted yd badaisuon gil vino bantuado obras asstovab add to autor dit assisno Douanely bas disg 841 References the word param refers to, 681, 759inthogaloogung the words satyam param specified as, 753, 754g an lo villas the world a real creation of, 707db ithw to notreles three energies of, 262 or mods indovaghil home bolsover time as the volitional act of, 394, 648, 650 time under the control of, 647 to be deliberated on through the four states, 515 transcendental to the gunas, 579 s timba ton evarit bolsava inq avtabs? is an unddmat obydle transrational power of the cause of duality, 367 ali at bonettes untouched by māyā, 573, 581, 587, 588 Vedas reconciled only in, 728 llonossy squighe dity bowobas Alse Virat and Hiranyagarbha as external loci of, 358 Virat as a form of, 354 without equal, 242 Bhagiratha mot infinence labies-los zabrow.Ilsed baftingla EDW o ni batamis eremorque as zenbob svie Ganga descended to Earth at the request of, 144 bhakti (devotion) dependent of 50 lovelesge mdd of Hol-saloga as abhidheya of the Bhāgavatam, 115 to bas avead of erroga as melting of the heart for Bhagavan, 607 by lo troqque eles attained by hearing Śrimad Bhagavatam, 769, 770 Bhagavan does not grant to the inimical, 626 Bhagavan favors, 285 zog srit asulas stuloed A sus load Aadi Bhagavan grants to the sages, 594 de bailaildares stuload odi Bhagavan’s compassion ensues from, 615 difference advocated for, 284 an essence of hladini, 600, 602 the Onika noalleggeri ob 20manb odr son ob zonu srij identity consciousness antithetical to, 30, 166bot indicated by dhimahi, 743ba individuality essential for, 46 Kṛṣṇa known only by, 742 manifests only from Paramātmā, 96 not a mere means to liberation, 262 not possible toward the unqualified, 29 nourished by hearing of Bhagavan, 638 9 odwod aolgninniged zorilarit sineqebat vino srit bloids a nourished by hearing of Bhagavan’s devotees, 631, 632 at obtained only from Visņu, 94, 95nsion sensing aut of the devotees, creation caused by, 661 nimius enboy odi oneness with Brahman opposed to, 620 pain and pleasure of a devotee as, 614 To u wor hauw adf 842 Subject Index pariņāma mentioned in reference to, 393 purifies the entire world, 596,of balms vegada balesvar navegade sama used in the sense of, 60lothov et belauves nivagedd Brasat-karya-vāda an essential foundation for, 551squa navegada scriptures instruct difference for, 259 mort wied seed of as imperishable, 623, 626 Śrīdhara Svāmi accepts as supreme, 554 glad montad Śrīdhara Svāmi’s explanations support, 555 autolari mon mod status of those who give up, 687 superior to jñāna, 292 gap wise bosa er mor mod of faill yns ball tones buimods yd fastesto ebaustas superior to jñāna or yoga, 689 surpasses Brahman realization, 34que eumel the gunas transcended only by, 548 old beans Bu the means for the self-revelation of the knowable, 36 bstrups the prerequisite for Paramatma’s manifestation, 53, 58 Leitinoly the results of all paths attainable by, 22 to notebang vivarta-vāda as anathema to, 430 Bhartṛhariral carvery twoph on the uncertainty of logic, 724 Bhrgu tested the three gods, 90, 91 Brahmarce of the Vedas, n vitzalimie smioz and yd benigani to mellatal bas guiquidem lo chorltem sprnévegada o guoled to amen taival tabaqabat as son acy guionized ad a jiva empowered by Visņu, 970 a portion of a portion of Kṛṣṇa, 145 Krsna, abode of, as transitory, 289, 292 gaiVw bedrops ad of ion andmei allowhot at an airylowy tagada asalend accepts the guna of rajas for creation, 82 dl advises the devas, 649 appeared from Nārāyaṇa, 114 ach de nyal-play mod syd hanoitesup was dangalaire appeared to Atri Muni, 86, 121abs bus approaches the Milk Ocean, 89, 92eo V of adenbrodus as a trunk of the world tree, 84 obra bitive druid esist as an agent of experience, 708 op de vd haast as depicted in Devi-sukta, 118-duna srl sologe stuload srit as guṇāvatāra, 78, 80 as the form of rajas, 359, eve doing to ovlad haina medi Bhagavan assumes the name of for creation, 93-be grant Bhagavan creates through, 714 are.ere at bolsover boy arb Bhagavan indirectly manifest as, 101common how add Bhagavan partially manifest in the form of, 103 atinum gelV 843References Bhagavan revealed Srimad Bhagavatam to, 680, 757, 759, 7617m4 Bhagavan revealed the Veda to, 680how site atsiti Bhagavan revealed the Vedic knowledge to, 756 dis al beau Bhagavan superior to, 682 born from Nārāyaṇa, 727 born from Pradyumna, 83 nass na shov-nad-to hib ustand engine born from the delight of Bhagavan, 113 v2lbee born from the lotus, 79aggiarottenslopes armave udbre born from the second Puruşa, 62ovigud seads to INTE cannot find any limit to Bhagavan, 140 created by the mind, 499 ses,onal of sosque gay to maht of itsque creates under Visņu’s supervision, 111 sq Durga caused to take form, 360d vino bahasan zo s zamies equated with Visnu, 120130 lover Uoa sit roll anssin adi Bhagglorified in rajasika Purāņas, 124mm not statuporang ads gradation of in the trinity, 138 degree is to atlass dr bhak has some similarity to Visņu, 105 smediaris an albatroule intellect of inspired by Srimad Bhagavatam, 759, 761 strieda methods of worshiping and their results, 94, 96 tu sdi no name of belongs to Bhagavan, 142 not an independent Ïśvara, 117, 121 not present in the beginning, 728 gide pabog sealt sdt hotest amdera as to shods anugifs arqona not to be equated with Visņu, 119, 122 gal vd bewogms evil Paramātmā’s jñāna, icchā, and kriyā function for, 348 maitoga Pradyumna as the indweller of, 42, 628 praises Bhagavan with divine hymns, 771 prakṛta-laya occurs at the end of the life of, 507 vabad salvbe questioned by the Four Kumāras, 230 mil besoqqa steals Kṛṣṇa’s cows and friends, 214A or bereggs subordinate to Visņu, 109, 11280 Madt doors takes birth within the creation, 115 son birow ads to amuza en tested by Bhrgu, 90 the Absolute spoke the catuḥ-sloki to, 754, 755 di bab ze the jiva not part of, 273 the one Puruşa manifest as, 103 the Purusa self-revealed to, 63, 64 the Vedas revealed to, 735, 736 the word param cannot refer to, 684 Vişņu manifests as, 146 08.8y,thoug astrol adan msts or comun navegada liquot steveğer them yaribat akvagelä silman vllairing navegari 844 Vişņu superior to, 135 Subject Index dabashi to ansatte worstog as to asandrats Visņu’s supremacy over, 90 washed the foot of Vamana Deva, 144 das dainos névaged Brahman gaidysvs galworld gavi Balles abode of Visņu as, 748 Advaitavada considers the world as a vivarta of, 384, 385 tonnes Advaitavada denies “I”-consciousness in, 219 inilabad tonna Advaitavada denies potency in, 705 que to age and addommes Advaitavada theory regarding, 369sque to aland adr ad omnes sd Advaitavāda view of unsupported, 313 la moldes sad tonnes agency of creation attributed to, 735i xoloqque set od domaso ahankära an attribute of, 544 oogsand of babuisnes ajñāna rests on, in Advaitavada, 375. appears as the universe in vivarta-vada, 524 as ānanda-maya, 499 as applied to the jiva, 227, 232 as defined in Advaitavada, 27 as material cause of the cosmos, 399 as nondifferent from the universe, 556 as sat, 457 as self-luminous, 2094 as source of the Vedas, 741 as subject of the Vedas, 730 as supracosmic light, 746 as the import of all the Vedas, 743 as the one taste, 483, 486 as the only real in Advaitavada, 404 as the Puruşa, 45 trinn lo moisutnon bin yd borsvo Inot hatulan noit mobelet voguli to biovah are eitilaup lo Slovsh har motorisah eto asiileep blottrigle sabering to vgrens bydawand gnidra Wyed sib at snale beteis itsastirumo Bolbom motsat adelovalid to la vijsdtan helliinolt ditive both add to yamahi silabarisha as the source of all beings, 708 as the source of creation, 721 as the source of scripture, 736 as universality (sāmānya), 525, 529 as upādāna cause of the world, 373 as word denissue to sonmong tos of eps to utanmm! bataller guied to aldagssal nolibom as otni gripal nding 765g moltovah of hell to notiuni clarified by the word satyam, 697 etymology of, 710 28 as aviods has enval quodi vino sidewol aghalwom Rāmānujācārya comments on, 682 aland artan to sghs/wond refers to Bhagavan, 681 aliw lesbo bgbelwond the word param identified with, 684 on asobo spbolworl 845 846 References attainment of identity with, 258 to giv to be asvo V attributes of as potency, 711 Bhagavan’s associates as the bliss of, 302 by knowing, everything is known, 402 called Śiva, 142 tovo vanmorgun sluggi Vito fook arba badaw anamdanā An uneltoebeds cannot be comprehended without knowing Bhagavan, 14 avhe cannot be delimited by ajñāna, 371 “Talash shavsstavba cannot be the agent of superimposition, 706 insb abivallavba cannot be the basis of superimposition, 387 or shaveliavba cannot be the subject of ignorance, 490an to waly abavnavb cannot be the support for ignorance, 365 to youngs concluded to be a potent being, 720 Jondita na militailo confusion of mahat with, 549gabilis A ni o als onde geyam-ban 24 covered by avidya’s avarana potency, 338gge creation as taṭastha-lakṣana of, 717 creation related to the act of seeing of, 7325 silggs er devoid of illusory relation to the unreal, 485 kv.m bañoben devoid of qualities, parts, and divisions, 169 aliadem as distinct from pradhana and the jiva, 439 do antibon as distinct from the jiva, 263 eightfold qualities of, 31 eas anonimal-alsa an energy of pervades the universe, 505, 703 asbead to spiser everything known by knowledge of, 509 asboy add lodra as existed alone in the beginning, 731 que as four manifestations of in Advaitavada, 375 36 oqimi si an free from modification, 102 full of bliss, 496, 728 the mms baby co vino art an st as identified as the jiva, Advaitavada theories of, 165 identity of the ātmā with, 232 agaiad is to do add an immensity of, 242 estoy ignorance of sustains the appearance of reality, 377) 20 on, egy nung to an (antante) vilevinu djo stom canque brow en incapable of being reflected, 260, 266 inquiry into as meditation, 681, 685 intuition of inferior to devotion, 34 Iśvara and the jiva as upadhis of, 290 knowable only through scripture, 725 knowledge of as the basis of inquiry, 693 brow syd bafinla ory Ju vgolomyja vëmës knowledge of dealt with in Uttara-mīmāmsā, 693 la co knowledge of does not grant release, 549 mbi mong brow adt Subject Index known only on the basis of revealed sound, 103pqminsque Kṛṣṇa as, 372, 452, 712 Kṛṣṇa as the source of, 35 limited by ajñāna as the jīva, 219 nottheoqminoque noblacqminequa moldlahigittegre māyā as adjunct of, 492 manifests as the jiva through avaraṇa-sakti, 170 bis pin esmus to nociol-fizotol Brahmistaken for the world, 702 eras bougies bloed Anil Nārāyaṇa as, 727 in no plurality in, 553 not devoid of speech, 739, 741 global is emo mon briedi doniralb brit edi not proved as attributeless, 711 ned ovijed shi not the central focus of Srimad Bhagavatam, 754 bon vit di not the speaker of Srimad Bhagavatam, 760 loads for not the subject of Srimad Bhagavatam, 756, 769blovitsdi of Advaitavada, Bhagavan not like, 575 one of three realizations of the One Reality, 44200 lo hoiter oris oneness in, devotees do not attain, 623 beats villes adt oneness of the jiva with, 508 eqqetib barneggs serving sdi oneness with opposed to bhakti, 620 dagvlamedayas part of the threefold manifestation, 678 pradhana different from, 348fatherlih sad satovim edi prakrti distinct from, 345 gaily Isotrasbi serving sda pramāna establishes as the only reality, 291, 29200 serviau ad rajas instrumental in the realization of, 104 aid sexevinu odi realization of and the inherence principle, 280 non ashov art realization of and world dissolution, 506 giv to gaia anbev er reflected as Iśvara and the jiva (in Advaitavada), 167 aldiety ad reflected in the mental mode, 377 reflects in the vṛtti, in perception, 202 addonshowed honoiaivas blow or nuolati and blow ad own replete with potency, 7040evant polta Śankarācārya postulates two categories of, 719piod of sattva as direct realization of, 101ni bertiupai ed of satyam identified as, 704 diw do estuss) ow! Bri scriptures propounding, 765 w batul onbhip to stand o self-endowed with inconceivable potency, 366 doldawalan hinda self-luminosity of, 375 ambuhan babyd bathommu signified by the word sat, 451 star asomanoloanco baitilaupu speaker of the catuḥ-sloki cannot be, 754 plan yo badoo study of succeeds that of Purva-mīmāṁsā, 694 bn mynningu 847 848 References superimposition does not belong to, 515 and air no lao mwom superimposition of samskäras onto, 386, 478 superimposition on as creation, in Advaitavada, 701 1 2 superimposition on impossible, 486dontijo vd betimil svarupa and taṭastha-lakṣaṇas of, 716 ou not as instinsm taṭastha-lakṣaṇa of assumes potency, 719 the Absolute designated as, 146 the jiva as prakāśa-viseṣa of, 324 the jiva distinct from, 256 the jiva equated with, 503 the jiva has tād-atmya in, 264ntry lowes him tow sdi noi as lareir 22.0i vallarily on dosage to blovsh fon druta en bevorg 100 the jiva nondifferent from in Advaitavada, 276 the jiva not absolutely one with, 311 hand the jiva’s identity with refuted, 273 add to to solange od on sosidua ori so the jiva’s identity with, in Advaitavada, 310 dhvievha in the notion of God superimposed on, 491 bastinenser to suo the Reality referred to as is Bhagavan, 323 stove, amano or lo los gga tiw saseno the universe appears and disappears in, 518 the universe as a superimposition on, 485 the universe equated with, 401 steinem bolest adding the universe has different qualities from, 460, 461b thong fanomandant anta the universe identical with as potency, 510 mot nitah it play the universe not a superimposition on, 459adalidatas nobby the universe that is worshiped is not, 358 the Vedas reconciled in, 129, 725 the Vedas sing of Visņu as, 747 ul the visible object as a vivarta of, 378 de adi has to notexiler how has to noltrailer bus vèles batallog the world cannot be mistaken for, 706 istifoods at batalion the world envisioned as, 326 noisy art ni etpaltes the world has its foundation in, 700 So dit stolqor to be inquired into, 696ogates ow) sinlurang symbé to be inquired into after karma, 697 millon zibas te two features of, with or without form, 456 bafiltra motos two potencies of ajñāna related with, 526 ibnuogo dunia unknowable by pratyakṣa, 7226 darant dit bowobns-sa unmodified by śakti-pariņāma, 4535 ev do volzonimol-los unqualified consciousness referred to as, 441 dyd beitingiz untouched by prakṛti, 559 Cadm upalakṣaṇa and viseṣaṇa of, 718 to radi absoon to be Subject Index Vedanta defends against Brahman’s modifiability, 407 mms to Vidura rejects the Advaitavada view of, 5641 sdt samban view of in Advaita Vedanta, 167ante ad wollot of bam se sd vivarta-vāda conceived to defend against the mutability of, 451 vivarta-vāda denies vijätiya-bheda in, 410 quas do state suf cet with and without upadhis, 535, 536 Brahma-sūtra maidbbua pepabaveуRM hortugalh adhyasa, defined in Sankara’s commentary on, 384 alan di no Advaitavada bases its theories upon, 171 minigol vd heduler affirms attainment of Brahman’s nature, 258 affirms Bhagavan as free from partiality, 6778 der to aloorba vil to legge affirms potency in the Absolute, 366 og brs shivsynë affirms the Absolute as ananda-maya, 499 based on the Upanisads, 718 Brahman confirmed as material cause in, Buddhism refuted in, 722 Whobsau lo yrood sar lo afoodos auoisy 399 19110
998. AbinñUV Buddhism refuted in Sankara’s commentary on, 477 catuh-sütri of, 723 slodw catuḥ-sūtri of included in the first verse of Srimad Bhagavatam, 723 concurrence of opening and concluding statements in, 48 confirms the existence of two ātmās, 38 denies the reflectibility of Brahman, 265 od do sho nrlivy-tutor Ow 950 Issue swied yahnuod oriz sa (ezanavobanon) is four chapters of indicated in SB 1.1.1, 741, 742 blodqu evabuary Gayatri an explanation of, 750 intrinsic powers of the jiva confirmed in, 197 de moi sis on the relation of cause and effect, 481 Pañcapädika sub-commentary on, 368 pratibimba-vāda mentioned in Sankara’s commentary on, 369 Rāmānujācārya comments on 1.1.1, 693 definŚankarācārya comments on, 368 goingle brow as Srimad Bhagavatam a natural commentary on, 681, 707, 743 D da Srimad Bhagavatam an explanation of, 683, 716 mul-Use 29aftob various ācāryas comment on athato in, 689 i sviringos) niti Brhat-sahasra-nāma mod Huser amssib Islak-tha contains one thousand names of Visnu, 92nt to hobolibom buddhin Impels tim ahankara above, 549 compared to a queen, 196 ores sansely be ning Shehode zuiderhoe agimi to saurodstote gives rise to the notions of “I” and “mine”, 196 qede ad al 849 References Paramātmā the substratum of, 504 rings abootab ainébey Pradyumna the presiding deity of, 62vbalaje subty the self made to follow the states of, 586 binibito waiv three states (vṛttis) of, 175, 176, 513b obavisonoo nh-trovic three states of, as upadhis, 514 odbijv eslash obav-drviv Buddhism disguised, Māyāvāda as, 494 DD2-amin on the relation of a whole to its parts, 415, 417 bonitebachplho refuted by logic in Brahma-sutra, 722 di 2d shävitavba schools of refuted by Sankarācārya, 477 to numbers alte speaks of five aggregates (khandhas), 161 as navegada erille Śünyavāda and Sauträntika views of, 421 theory of causation of, 404 various schools of, 162 odorifie Juloed sriferifie Brabelasqu are no besed Vijñānavāda (Yogācāra), view of explained, 479 nos adid Vijñānavāda School of refuted, 475ybedilibbud vivarta-vāda equated with, 21, 34 al betaler matribbull “whole-part” theory of refuted by Nyaya, 422 Jet Caitanya Mahaprabhu ubont to findiston go to some Acintya-bheda-abhedavāda as the view of, 170 catur-vyuha two categories of, 60 dan to vail oriastosb Vasudeva upholds the fourth position in, 176, 177 risigada auch Causal Ocean appears from Mahāviṣṇu, 55 s to enwog plantoni as the boundary between worlds, 58 sauso to noitsieradz no cit (consciousness) Bavio paginson-due libbq libbqporte veiled by the avarana-sakti, 168, 169bno obby-admiditam cit-śakti notto namos vilojunkmast & as word, signification of, 3538 anys? Citsukhācāryamos la mitovoid bath defines self-luminosity, 199, 201-2039 ne intoagaria bove citta (cognitive faculty) dreams result from memory impressions in, 388b-stoz indy modification of in perception, 202 men basaundt snorticos pain and pleasure as modifications of, 613 samskaras stored in, 385 Jihbad referred to gods inside dotnsoups a bongo storehouse of impressions, 516 takes the shape of the ātmā in self-realization, 203d salesvig 850 Subject Index Vasudeva as presiding deity of, 56, 61, 62 bristetabuu joom citta-vṛtti (mental modification) absorption in due to ignorance, 158 all experience a form of, 251 vis SM 50M adt toda vaged gnoms 299tovah to all art wons son ob Patanjali accepts deep sleep as, 220Vegalagangan duab creation of two types, 40 three potencies required for, 61 Aborty 60s offends daiva (destiny) go navigar selaes of boldens sevic bonizolg se 980M art oog Arengumiladyd boloval and will benistuism Gap as part of the nimitta of māyā, 327-329, 333 instrumental in the creation, 312, 326 Gamerged along with the jiva in dissolution, 313 Daksa Garb destruction of the sacrifice of, 120 darśanas (philosophical schools) base their theories on logic, 170 enumeration of tattvas in, 279 inferences of Isvara in, 723 b not angasis by vegada or to say paravagede vd to mohostory ryansvagada of avlanogast instrumental in countering atheism, 499 logic admitted in, 722 on the relation of a whole to its parts, 415 one of three divisions of sastra, 136 Garu Śiva counts as tāmasika, 499 treatises of not canonical, 496 Gaul Vedanta distinguished from, 73 views of regarding the ātmā, 158, 166 Dattatreya ed the Vedic un a portion of Visņu, 87 counted as an avatara, 121 definitions the bro amdard to giderow ps vie lo anqidletow DISTAN dese waziv mon bonistdo obuloartb nsliftoyth nge as noltersdil otesb torratnomala intiatam el boyotaab ton sassvinu ads hub sonsly all awribdi ngada Toy Jo esque mol sydlose three types of defects in, 201 devasence of the Vedas, sog,nh-ng-tor ni hobolani aplin affirm the reality of Bhagavan and His powers, 4999 yds Bhagavän enters with His potency, 612, 617 bayrm or s Bhagavan has no purpose to fulfill from, 6289 to blir noy Bhagavan impels time to assist, 667 Bhagavan instills a portion of viśuddha-sattva in, 643 Bhagavan’s potency not discerned in, 651, 654 Arblir-ngoy sdt no betoup Brahma assists, 105 at the than abby-hey-itb 851 References cannot understand Bhagavan’s personhood, 581 sq as vobe churn the Milk Ocean, 142 soinaboar latasm) tw-th devotees among, Bhagavan’s cosmic lilä for the pleasure of, 593 do not know the limits of Bhagavan, 144, 771 sonalisqus He doubt regarding Bhagavan’s favoritism toward, 592 j enabled to assist Bhagavan, 636, 638, 639, 643, 645, 649, 652, 65518975 glorified Śiva, 142 go to the Milk Ocean, 89, 92 invoked by brahmanas, 747 issue from the Supreme Self, 54 maintained like sons, 622 opasqyrowd to Chobaniper sotantog sands māyā arranges for the actions of, 619 prayers of to Bhagavan, 578 protection of by Bhagavan, 592 (vnitaph) avish To nitimin art to tag as anda ul lansourdani och drow gools bogiem responsive to Bhagavan’s grace, 670 (aloorba leoirigosaling) continh the word param cannot refer to, 684 time apparently fosters, 663, 664 Uttara-mimämsä as the path of, 697 Visņu enters, 646 olgol no astrosdt visdt send wy zaytial to noisyemuns Esy,alensval to maladie gaistme letramontani worship of Brahma and Siva as, 94 of gel benimbs algel worshipers of Śiva among are opulent, 109 Tu mottaler ant no dharma obtained from Visņu, 94, 96 де Set debt to anolaivib 9923 to 00 as attravi CL Viṣṇu the protector of, 78, 79, 83 ses Isatons ton to 2592 dissolutions for atyantika dary Lary bet cit (liberation as, 550 Emo badaigitalb einbe hman ari gathugs to awsty material elements not destroyed in, 502 8V to moltoga dil-Jak the universe not destroyed in, 506 banyo na batawoo Bhagavan withdraws His glance during, 657 Clasfour types of, 507 prākṛta, included in sat-karya-vāda, 502 dita Sankhya regards as involution, 564 vs to villas si zwolfinish zovab ifts the jiva merged in Paramätmã during, 618ins nevegada yoga-nidra of Paramātmā in, 660 of saoqing on asil navegada Dr. Radhakrishnana smit alsqmi avageda quoted on the Buddha’s view regarding the ātmā, 161 vagada quoted on the Lokayata School, 160 balb ton vanston davaged’s drsti-srsti-väda hape of the aid fu logortalas misra 852 brief statement of, 370 Durgāpelled by Bhangar as bahiranga-sakti, 320 Subject Index baca batalion to abo abnivoa gopromo lanigizo orites deity of the material energy, 61, 97 made Visnu, Brahma, and Śiva take bodies, 359, 360 Durvāsā issib arastiem destine 30 Ping Inlages as unde 2000g not counted as an avatara, 117, 121 duo Borries notros od hothonotos a portion of Śiva, 87 offends King Ambarīṣa, 603 Gaṇeśadland asbau noitas 9 10 of bail younge Sāvity Gayatri distinguished from that of, 749 Gangā origin of, 144 Garbhodakaśāyī Viṣṇu shau as regulator of the individual universe, 64 as root of the world tree, 85 as second manifestation of the Puruşa, 53 sq attimin sd as 200 bottom dave notaioas of essays vegada loob ngade Brahma born from the lotus sprouted from, 757, 759 Nārāyaṇa manifests as, 266 regulator of the individuated universe, 62 subtle upadhi related to, 178 Vasudeva as beyond, 177 Garuda as an eternal associate, 302 Gautama Buddha indefinite about the ātmā, 161 rejected the Vedic authority, 162 band vegada godd tw bavlovinu red badaudu novegada od of exeggs Mil enveger Post on an nam dera batalposno od sor die schstowind view of regarding the atma, 161bnooz botwore hollerb Gautama Muni ātmā, cursed the brahmanas, 129 Gayatri under the fallin dote borsadilimpeall nos amid yd batidillupssib orgedungholedadobras smiss ni talks on ob as essence of the Vedas, 749 effulgence referred to in as Visnu, 747genbrugen doob explained in Agni Purana, 745 word in to stere betendillups meaning of contained in SB 1.1.1, 744 duos betondillips Śrimad Bhagavatam an explanation of, 761 atado mont mobosit Śrimad Bhagavatam delineates the Truth with reference to, 748 Śrimad Bhagavatam expands the meaning of, 760 du brus zong Śrīmad Bhagavatam illuminates the meaning of, 759 iwong 853References words of correlated to SB 1.1.1, 749 onho do frostata sird Govinda as the original source, 140 Login bilde manifests directly as Visņu, 102 manifests His power in Brahma, 102 dengan abam sgud Sambhu as a special part of, 55, 60, 6, 64, 645, 64, 65, daživa guņas lied S action carried out by, 217 action effected by, 248 action under or free from, 249 8 avião polrog s novo na an bemuodon yoo shadmA gut abritto Базряд 321, 325, 338 listiny59 quivie agency tied to or free from, 247 as the nimitta part of māyā, 321, 325, 338 as uncreated, 662 association with as the cause of birth, 24 Bhagavan appears to be under, 649 Bhagavan devoid of, 559, 561 Bhagavan enters into, 635 Agne PAL Jo nigio palValsbordze that aido lugar as 28.090 blow 130 200 es ugh, 563 mol sod rudera Bhagavan evolves the universe through, 563 Bhagavan free from, 628 Bhagavan transcendental to, 579, 638 Bhagavan uninvolved with, 557, 612 dha Bhagavan untouched by, 571 vthul edit to Totalugen batslen iranqueladus PTI buoyed as vobuzbV Bhagavan’s lilā appears to be under, 645 Brahman as free from, 719 dimo Brahman devoid of, 345 abused sogadalsores Insta oss arbhua amatus ibeV cannot be associated with Bhagavan, 558 rode lesbai characterize action, not the agent, 249 odioibov adi bomejen creation executed secondarily through, 320 gabiegio waly disequilibrated at the time of creation, 311 disequilibrated by time, 306, 390, 392 InMaste nomland oil hou nov si to some do not belong to Bhagavan, 642 do not exist in Parameśvara, 577 doubt regarding Bhagavan’s freedom from, 592 equilibrated state of, rajas thrown out from, 658 bonisiqxo ni paglifts equilibrated through time, 396aa ni banisinon lo gninasm Dr. Rfreedom from obtained by worship of Visņu, 106, 1098 h function as energy and matter, 348 telah pa homine gross and subtle elements made of, 489 tovori bome growth and decline of through mutual suppression, 643 bomit 854 Ham Subject Index “I”-consciousness predominated by, 335 gadi lam impelled by Bhagavan’s volition, 647 manifestation of sutra through, 396 māyā constituted of, 32080 og māyā creates variety through, 2040 multiplicity due to, 229, 232 not of the Self, 642 in revbomsni The nego zajes yd lanottom hrbt t br enjoy of otaque thenisinism cominds begi bavisons fon visitav nourished by Bhagavan, 643 8 mol sonitalb out-butte Paramātmā as all things composed of or free from, 438 V Paramātmā the controller of, 346 chroon ni babivib esime pradhana constituted of, 348 bor,ophi-hies dw hawobne vi prakrti consists of, 306 20/01 de ae grinsblivad prakṛti creates variety through, 182 presided over by the guṇāvatāras, 360m ban puting of volatal presided over by the Purusa, 78 teeb al latosmudeni Purāņas divided in accordance with, 92, 124, 128, 129, 4999 rajas out noqol 200ubong as the source of conditional knowledge, 101aans zangin asuras enabled through, 645gge anoilugan laughe asuras predominated by, 663, 665 eze o naladas vie Brahma as the form of, 359 to squealiai sutasbay sands distressful, 94, 96 buoyed et divegard to vhod edit instrumental in creation, 78, 93 as to garaianon noites instrumental in the realization of Brahman, 104 hiddin make the asuras indifferent to Bhagavan, 670 novi ad Paramātmā’s purpose in unsettling, 661 binabatijadi Parameśvara brings forth for creation, 657, 658 mod cavitad produces distraction, 110 gemonteen veduti Yow edi lineneduti les scriptural regulations applicable in, 435 spans at Mozart Inferen superior to tamas, 100 A dobory s as blow adi Bthose under the influence of worship corresponding deities, 135 sattva das gateway to realization of the Absolute, 101ganismit dedevas enabled through, 6450hdguoti vino bebasoament fi devas predominated by, 663, 664 lovsbadded adola Beinstrumental in liberation, 135 instrumental in sustenance, 78, 82, 93 mooni ton galv jñana a part of, 548 owledge of laten, 2010ingug knowledge and liberation manifest from, 95 Mod sugg 855 References make the devas responsive to Bhagavan, 670 menitano-“I” Govind Parameśvara manifests to sport, 658, 659 ved vd hallequi rajas dependent on for Brahman realization, 104ateslim rendered functional by Visņu, 108, 110 o hottiedo superior to rajas and tamas, 100goods any stares am the cosmos maintained through, 97 essaythilqblum gude variety not perceived in, 326 viśuddha-sattva distinct from, 82, 642 spo e lo son sari vd borehuon Visņu as the form of, 359 basomo agad lees scriptures divided in accordance with, 135 000 art Śiva endowed with as tri-linga, 106 8 3o batuta tamas imita s&rdquord bewildering, 94, 96 inferior to sattva and rajas, 100g instrumental in destruction, 78, 79, 93 me insta bilbor dog to atalanos implan vishnav estem iplong sillydavo babiesig ad vdavo boblesto Parameśvara impels for dissolution, 658, 659 shell produces torpor, 110 rākṣasas enabled through, 645 scriptural regulations applicable in, 435 LODY to 9 die baldans 201120 Śiva as the form of, 35909, cd batentaborg toeb those under the influence of worship corresponding deities, 135 the body of Bhagavan is beyond, 360 the creation consisting of as real, 700 del Istasurient the jiva a knower of, 12, 383 to nobile the jiva enters the net made of, 574 the jiva is identified with, 188 the jiva’s bondage by not possible, 583 the self inherently free from, 393 the self is transcendental to, 9 the world as a product of, 4440, edinilegardent ibaiaren adi salem pisanging antise legalid stavèmes weitertaib soubung snotislugar landgitos oor 20mut of soloque a three states of buddhi arise out of, 175, 176 ni ad shou sead time an anu-guna of, 649 time inspires according to Bhagavan’s will, 650 of vatag transcended only through devotion, 548 Vaikuntha inhabitants devoid of, 303 Visņu as beyond, 748 by Vişņu not in contact with, 82 guṇāvatāras obde appear to Atri Muni, 86 baldens sh tanimnoberg arab of, 450 aua at Istusmittel 82.20 mg onl Tinam admisdil baangbalwond 856 Subject Index as forms of the respective gunas, 359 pavonimul-la slo as of three types, 82 shiped any danborg to preside over the guņas, 360qu Paramātmā conducts the creation through, 320 sousteins oni to related to cosmic creation, 74 masini od to 10 1030 85 98svious To relative superiority or inferiority of, 99a sarviu srl lo an silo bevisorem ads lo dito Vişņu supreme among, 146 ingest to no rooted in the second Puruşa, 85 sage Drumila describes, 77 pastpage stoman blow sdt to Visņu as, 83 88,2006 to arpas borongustof.coquosq bewond to newoted lean.4 Hamsadeva of the Veda scoiling to, instructs the Four Kumāras, 230 questions the Kumāras, 226, 231 Hiranyagarbha fatha in, 6 Dr 306 Despotourdani less’s Ralbrane wood shaverleyh Jalan appellation of Paramatma in Advaitavada, 515 altavada, 515 moitallsqgans derbybr yd batimil coded as as authority on yoga, 130 as subtle upadhi of Iśvara, 178 as the aggregate Self of all beings, as upadhi of Iśvara, 176 aea rotsen tashasgabalas 261, 266 Mine to sunot lentasoara Him? Je vd bawovs stine ni bainsb gods iam esvlovs intent behind the worship of, 360 prākṛta-laya occurs at the end of the life of, 507 subtle elements are part of, 503 superimposed onto Bhagavan, 358 Virat as the gross form of, 355 hladini mos yo baalllon to somosd Bhagavan’s hostility a manifestation of, 620 essence of svarupa-sakti, 600, 602 exists in Bhagavan, 642 inference (anumana) salw adi yd betiuini ed to spasteinnon yd ag detidojas skyl led so naved of absooong sure od quilleqmi ni lo sogg Brahman the only reality according to, 291 cannot prove a qualityless Brahman, 719 sineb to villasy esinsh coast dependent on the knowledge of vyapti, 417 bs to sob svrbli does not support a qualityless reality, 710 diw swoins-Hoe beware ento-no five steps of, 4589 di diguarda flawed syllogism in, 458 dbsviors ameno od flaws in, 465 distinct entity spni zina so ob angup adt impossible without the knowledge of relation, 419 nvitadi nullified by a counter inference, 723mpat connetib anvil or 857 References of a self-luminous seer, 773anada to ammot of pradhana in Sänkhya, 732, 734 658, 6x8 angy szo es of the existence of Bhagavan, 776hop mene of the jiva, Paramātmā, and Bhagavan, 778mg sri savo pbiang of the universe as asat, 461 moly polizeim200 of hatelsz of the universe as sat, 454, 457 to aqua avtalen of the unperceived part, 41628,stra boops adi at batoon of the world as mere appearance, invalidity of, 483, 4869 one of four pramāņas, 288 galv one of three pramāņas in Vedānta, 7248 ameque gore univ perception interpreted as, 416 106 Iśvara a real bestower of knowledge, 287 svsbeamaH wo dituen szemux adtartottsup Add tegevnerH a real instructor, 290 Advaitavada theory regarding, 369, 370 an appellation of Paramātmā in Advaitavada, 515 modelloggs as Or no no virroitus es as Brahman limited by maya, 720avel to inhoqu shida as as independent creator, 496 as the central focus of Srimad Bhagavatam, 754 sval to thoques ried leto 1192 singergge art an 40iderow sti baided instal avowed by Śruti, Smrti, and logic, 488 denied in Sankhya, 33 Sre ansmisis olidus evolves matter through interpenetration, 701 inference of nullified by counter inference, 723 inferred as the supreme regulator, 778 intuited by the wise, 652, 653 o beaogminsque Tribald name and form as the internal nature of, 492nited envegada nondifference of the jiva with in terms of consciousness, 55539 Nyaya establishes by inference, 724 anevagada tateixe one proceeds to heaven or hell inspired by, 747 purpose of in impelling the gunas, 657, 658 (ontmund) sonersini reality of denied in vivarta-vada, 33 si vino od gradona Śankara denies the reality of, 4938 selytilaup & svog Jones Sänkhya does not admit as the creator, 734dads to absqab self-endowed with form, 735bgtaup a hoqquado esob tan-matras generated through the intention of, 489 lo qete svil the cosmos evolved through the act of seeing of, 734 ollya bawel the gunas do not exist in, 642 qua the jiva referred to as, 193, 196 botworal sapodilwaldistoqmi the jiva’s difference from, 287 tyd bellun 858 Subject Index acenamiento organ ra noitslasticam plavi os a the jivas not in the same category as, 303 the Reality to be worshiped, 26 the universe created by, 499 upädhi of, in Advaitavada, 290 upädhis related to, 176, 177 view of in Advaita Vedanta, 167 vivarta-vāda denies the personhood of, 2100 Iśvarakṛṣṇa defines prakṛti and mahat, 244 Jaimini Samnata bas atpliiga 20 doujdurday aseldined as in no ed yd bedimil asmder an import of the Veda according to, 468 Jaimini-sūtra hermeneutics of sastra defined in, 238 meaning of atha in, 695 Jainism view of regarding the ātmā, 162 Jāmātṛ Muni a follower of Ramanujācārya, 157 gallon as gog bar auroloan batsbrevahith an evr.aldainmmis sidudalroqmi an $81.oldoa gatwond as 2.0.8nlijntal an four verses of summarized and tabled, 172 nowon botimil as mort tonitalhnon es ale vrabacose as auorimul Hostes desilo-nittantot en vol to nemin sul an sequential discussion of the jiva’s qualities listed by, 171 Śrī Jiva prefers the statements of, 157 svarupa-lakṣaṇa of the jiva defined by, 153 the Bhagavatam coincides with, 297 jiva distinct fro a part of Paramātmā, not Bhagavan, 272 a ray-particle of Paramātmā, 270 es Jo vainimoda odi anteste eds ensignimiged an navegade a subtle energy of Paramātmā, 300 absolute oneness of with Paramātmā impossible, 276 vers according to Śrīdhara Svāmi, 554 mi bose as asosly nevegale active even in the liberated state, 249dus suoliwio ogahned Advaitavada denies agency in, 170 Advaitavada denies “I”-consciousness Advaitavada theory regarding, 369 affected by māyā, 587 all-pervading in the body, 245 stats lesiniges of haurod in, 219 bil mulaya per ed Jannes bybm yd betavilges E2E 20) abista iblat-to an eternal part of Paramātmā, 264, 266 vllosgeo aviringo an eternally distinct entity, 46 an integrated part of Paramātmā, 58, 252, 261, 269 at beingmon as a conscious portion of Paramātmā, 74m of beingmoo 859 References as a potency of Paramātmā, 253, 399 sine oli niso sas vit as a prakāśa of Brahman, 324ac haqidato ad of vital sub as an aveśa manifestation, 81 as aprākṛta and akṣara, 24 yd baie avsvimusd chavaticubA at Joaqu as birthless, yet subjected to birth, 306 by, barele zishiqu as Brahman limited by the antah-karana, 720v as comprising the cosmos, 1200driosq ni to walv rob obov-orovi 486 ngepleisval as differentiated portion (vibhinnāmsa), 81 b plony zanah as conscious and pervasive, 210, 212 as immutable, 179 as imperishable, 24 Ievas knowing subject, 184 inimin 804.03 gaibroos shov sdt to joqmi ottle-inimin as kṣetrajña, 8, 9, 15wledge befab tab to tossed as limited knower, 11, 19, 27, 36 as nondistinct from Paramātmā, 258 as secondary kṣetrajña, 18 as self-luminous, 208 as taṭastha-sakti, 256, 26396 as the aśraya of love, 285 as turiya, 176, 177 200 ui adta lo gaines car an si gulbragez to waiv InuM pamel 4515 as viśva, taijasa, and präjña, 514, 515. as witness of the dream state, 224 atomicity of, 235, 237, 238, 243 bestianhua to wear to bis to bolzenseth latineupse metra ada aslong evil ha Sadus & attains the eightfold qualities of the Supreme, 32, 35 avaraṇa-sakti conceals the true nature of, 347am to tags beginningless absence of knowledge in, 186 lo sibiting-vers Bhagavan as superior to, 779 Bhagavan not in contact with the misery of, 606 stuloods Bhagavan places as seed in the unmanifest, 391 m2 of gulbrosos bondage of without substance, 583 hodil at lave vitos bound to empirical existence, description of, 3035 shvatlevbA Brahman limited by ajñāna as, 219 cannot be the source of the Vedas, 742 captivated by māyā, 26, 46 cit-sakti stands for, 353 sinab abivativ goodt nhavetisubA 182,byam vd batosfe #gathered lis Ping ismas ne cognitive capacity of as innate, 182, 185, 1871 common conscious identity of, compared to a spark, 441, 442 compared to semen, 311 228 tits bosib ylles Is mmies to tung betrugetni or me to halting on a DVIL 860 Subject Index compared to the reflection of the moon, 587 dito yunahi conditional form of as real, 445 08s assigalunged to somongi conscious like Paramātmā, 5560 min ton blow sdt lo conong! conscious of itself and self-luminous, 198 yd beatmolli consciousness of pervades the body, 237 vd tow of ballsquil covered by ego, 544 galanotisqas Izohique ni baniigmi covering of the cognitive potency of, 186 AdaM nidsw svitosni covering of the knowledge of explained, 1861svart vd batasibai creation undertaken for the fulfillment of, 659 dan lo sosia deliberation on is to know Paramātmā, 20, 32 998 bl delimited by the body, 50 deluded by māyā, 557, 698 delusion of by māyā explained, 576 nega odt as barrolai mats han tilidersmunni delusion of by maya questioned, 565, 567, 568 as viilidegsand depicted as part of the Kaustubha gem, 300 designated as taṭastha-sakti, 401 difference of from Brahman due to upadhi, 553 de ani difference of from Iśvara is real, 290 dal somingo olenial difference of from Paramātmā, 282, 284, 286, 287 tenni different and nondifferent from Paramātmā, 404 supantini distinct from Paramātmā, 35, 36, 158, 257 distinct from svarupa-sakti, 658 ERE o bigh bas bol onan distinct from the body, 156, 171 sono lo sgbotworol distinct from the intrinsic and extrinsic potencies, 255 e8s sonsultai nyom of sideil distinct in each body, 226, 231 distinction from Paramātmā not negated, 292 to its batarodil endowed with intrinsic capacities, 189, 196, 197 natte nottenadil endowed with knowership and agency, 246, 248 qadt moltesadil equated with Brahman, 503 essential points regarding, 313 eternal and unblemished, 246 by jon tasmals latrociam ortot zagnes becom eternal identity of, 262 90g bbrow and tot namier soluti eternally liberated class of included in taṭastha-sakti, 303 experiential capacity of, 250d if eval de lo sobom has incomplete knowledge, 738 Hiranyagarbha as the aggregate Self of, 261 bron daw to somebo bogs for on sission s.goibsvang llaton “I”-consciousness of is never lost, 566tors Jon Hiranyagarbha contains the aggregate of, 355 identification of with its upadhis, 305 861 862 References dos bersamen not lerotibado sil etilendo identity of with Paramātmā emphasized, 389 ignorance of beginningless, 289 en ento ignorance of, the world not an outcome of, 707 illumined by Paramātmā, 206 alimmel Hoe be bent to suoluemos impelled to act by the antaryāmi, 774 shaving to 229625 obb2703 implicated in empirical experiencing, 572 Logs y baravos inactive within Mahaviṣṇu, 58nstog oviringoo ad lo gaitsvan indicated by the verb dhimahi in SB 1.1.1, 720ml to yo inference of as the creator, 724 inferred as a seer, 773, 778 mm ach alohau dolies to woml of al no noiteedilab inferred as the agent of creation, 722 02 ghodad y batimilsh inherence of within Paramātmā, 279, 280 my babulsh innumerability and eternality of, 230, 233, 240m yd to notaulab inseparability and nondistinction of from Paramātmā, 282uleb intrinsic ahankära belongs to, 551 edit to usg as batigab 296, 298 as batangisah intrinsic characteristics of, 153, 155, 295, intrinsic nature of covered by ego, 543 dont loosib intrinsic opulence of lost due to maya, 574val moal to b intrinsic potencies of concealed by maya, 189 mort to sanesi intrinsic qualities of enumerated, 172 broa bne tromb jñāna, icchā, and kriyā form the upadhi of, 347mm jñāna, iccha, and kriya of, 343 knowledge of concealed by māyā, 577 Kṛṣṇa as the regulator of, 754 liable to maya’s influence, 289 liberated state of in vivarta-väda, 549 miteib bod ar moit saitelb liberation attained by, 751 kasbit diosqesbian liberation the permanent state of, 337, 339 salon taitaib lod doso id fontib e mon nottsvitsth tai diw.buwabas ddiw bewabis material elements not destroyed by the liberation of, 502 sup māyā arranges for the actions of, 619 nibaggeration Initasies merged in Paramātmā during dissolution, 308, 311, 326, 618mada mistakes Brahman for the world, 702 Jo inst bedil vllamete mukta, not the source of the Vedas, 737 nondifference of with Iśvara in terms of consciousness, 555qas nondifference of with Paramātmā, 275 balwor not a god, a human, and so on, 155, 171 not a mere reflection, 265 not a reflection of Brahman, 260 not all-pervading, 241, 243, 244 pasigmoont aad si an sidusgeqH von al to Jasneurofano-”” boquet dil to notis Ranabi jeya Subject Index not categorized by the gunas, 249 Colovinu sdi not inert, 175 moden dy th not mere consciousness, 181 ach to serving sds danbetsvinu sit ow of a single essence through Paramātmā, 72 nista Barving Sch of the nature of bliss, 211-213 of bailags namuond brow ad oneness of relevant to jñāna-märga, 227 ubora jon blow st oneness of with Brahman, 508 30 anos de roqque mi oneness of with Brahman not absolute, 2321 of latebree overcome by maya’s transrational power, 5810 was be Paramātmā as the regulator of, 146 go bybire to an Paramātmā as the source of, 39, 49 Paramātmā awakens the karma of, 425 Paramātmā displays the creation to, 552 Paramātmā distinct from, 439, 442 Paramātmā enters the elements along with, Paramātmā resides in unattached, 660, 661 placed within prakṛti, 307 Hm ban teslineman divha l Jobbqu 24 Jo aidhani 705ob to ennen lsvba ni lo welv ear amainint allowsiv possesses nimitta and upādāna properties, 329, 331, 333-v prāna as the inferential mark for, 239 prema not in the svarupa of, 588 99 pure and impure, nondifferent from Bhagavan, 406 to ray-particle of Paramātmā, 262 realization of precedes that of Paramātmā, 157 sq svingen referent of the pronoun “I”, 216 referred to as isvara, 193, 196 asmaniano d 200g of islan relation of with ignorance explained, 57458 ad odavle Śankara denies as real, 493 arising out as “Tuononq aris Sankhya scholars mistake as ultimate, 383 h ni balaa sheds ignorance on attaining Hari, 752blaf ads to agbelwonden signified by the letter m in Om, 154 sloup sd to sgbolwomlas Śrīdhara Svāmi confirms as a potency of Paramātmā, 308 28 suffers and enjoys results, 327 28 have infold aroust navagada ko superimposition of onto buddhi, 513 88 seat solisque todd aar boutelos lo yahoo takes on adjuncts, 585 taṭastha-lakṣaṇa of, 158 by votes ton asub ngthm the ātmā different from in Advaitavada, 375 the ego of not destroyed by jñāna, 547 te quitabl the sense of “I” grounded in the pure identity of, 217 2500 Kap the Supreme Being unknown to, 383 bodies ovladi Drahy 863References daw to asado iw to esco the universe not a creation of, 496, 499 vd bashogate.com the universe not destroyed by the enlightenment of, 506 the universe not destroyed by the jñāna of, 543, 54510 the universe sustained by, 254 quod ones algute to the word brahman applied to, 227, 232-taild to oni di To the world not a product of the ignorance of, 510lu znamo time supports the actions of, 664 Boende transcendental to the gunas, 9d one turned toward or away from Bhagavan, 302, 310yd smoo two functions of avidya operate on, 338 uger dan ortic unmanifest and manifest states of, 402 odas ACE upadhi of composed of nimitta and upādāna, 349 made upadhi of, in Advaitavada, 290 gramitaalgeb immere upādhis of, 15 and minestel vāsanās of dormant during dissolution, 306 ans de view of in Advaita Vedānta, 165, 167, 310 m sisänta view of in Jainism, 163ed by grow at banlg vivarta-väda refuted on the theory of, 686, 689min seseo witness of the three states of buddhi, 176 jñāna minste qualities of ema a part of maya, 548 as a quality of prakṛti, 281 stisch as g oquova od ni song inon,stuqini bna sug 864 as cognitive capacity innate to the jiva, 183, 189q to nobasiles as consciousness “Ingomong silt to insoles The refers to puruşa, 325 der.cer pal as of beristen refers to the seer, 322 halq sorongi dil to notelon the pronoun “I” as the primary meaning of, 217 stand blase as interpreted in Advaitavada and Jiva Gosvāmi, 185 as knowledge of the field and its knowers, 18mg shade as knowledge of the qualified Absolute, 23, 28l sdi yd hoflingie as mental states and substratum of knowing, 184ibre Bhagavan favors bhakti over, 285 alueen eyojus bas ensure bhakti superior to, 292, 689 Ipad cano to nofticoqmisque covering of explained, 186 afreacarquibang does not destroy prärabdha-karma, 506 8oll-to märga human, vel abadinimo inflib bath sil identity statements meant for, 274-276, 279, 280, 285 og dr oneness of the jivas relevant to, 227 hebdorg “I” to sense sur the jiva described as a reflection for, 265 is manquait tar jñānis Subject Index the Kumāras as teachers of, 231 smal estab view of the world in promotes detachment, 378 analoga nirvisesa (unqualified), liberation not dependent on, 22 vabelige of Paramātmā of two types, 343 sh related to His devotees, 347 of the jiva as knowledge and ignorance, 348 covered by ajñāna, 185 the universe not destroyed by, 543 val to htqu lauko erraval to inhogo pariņāma mentioned in reference to, 393, 397 pariņāma-vāda included within Śrimad Bhagavatam, 395 draw obmutis ar varda part of the nimitta of māyā, 341, 347 obm portion of the Vedas, only Kṛṣṇa knows, 739 rājasika, as defined in the Bhagavad Gita, 435 sättvika, as defined in the Bhagavad Gitā, 435 scriptures instruct nondifference for, 259 succeeds the path of karma, 693 succeeds the study of karma, 696 10 259 sgaros envageda ad of mandal of ssage sastaveb dulating as lo itu mi letnomutanl tāmasika, as defined in the Bhagavad Gitā, 435 19ins tovi three etymological meanings of, 184 bid siranalega vivarta-vāda discussed in relation to, 389, 392, 393 aspire for oneness, 265 jñeya (the knowable) as one only, 20 osghalwond butsent to agbelworl aevagada vd hansverston lo wel Aguoniwagsbrodd mot doaxedil as the knower of all fields, 23 as uttama-puruşa, 33 cannot refer to the jiva, 35 inclusive of attributes, 19, 28 Kṛṣṇa as, 32 Purusottama as, 36 kaivalya meraten the bet gand for fivegnis to Alil aviors to hany has aposottua as bations artin-orien 650 24 ameolews Amomen as sättvika knowledge, 95 Bhagavan designated as, 396, 398 ao Bhagavan of the nature of, 118 kāma beyenle obtained from Visņu, 94, 96 Kapila Muni in the l Behm to ottimin and tung aboved to rolog obuloseib-com,abdaring andomim-ov Isubleas 865 References denies Iśvara, 32 spokesman for Sankhya, 130 Kapiladevanjebook enumerates 27 tattvas, 279 Kāraṇa word brahme as causal upadhi of Iśvara, 178 reito nodosat a must otal bloowarowalv as upadhi of Iśvara, 176f, 664 karma dental to the (boniinpu) nestivedes gang owl to bail of batalan Dvi ad1 to somongi bro 9gbelwonal an as conditional action grounded in the jiva, 343 vd ba as inert, 778 of roateeb ton narsvinu ada as temporary outcome of Purva-mimämsä, 696 as the seed of experience, 15 Bhagavan acts as if under the influence of, 638 Bhagavan appears to be under, 649 Antonio Himin add to meg ashovoril gino esbo or to moito to, 625banitab es liepjo ni bonitab es mitta boon ani 2 lo dteq ans shoes Bhagavan’s acts generally correspond to, 625 Brahman to be inquired into after, 697 devotees appear to undergo, 619, 624 fruit of as perishable, 467, 468 instrumental in purification of the heart, 691 jīvas enter diverse forms according to, 245 Kasyapa, instructs Diti about Śiva, 142 knowledge of Brahman succeeds, 693 hute ads abou m lesions co zaupatb shov-pioviv knowledge of treated in Pūrva-mimāṁsā, 691 law of not contravened by Bhagavan, 643 20 casneno nol vilgas mont Jeldsword ect) nyshi liberation from the bondage of through hearing, 639 no no as lilā of Bhagavan not under, 643 Es ablen lle to geword sift as Mīmāmsakas accept the fruit of as eternal, 465, 467 of the jiva thi Re as meritorious and unmeritorious action, 348 to visufant mahat-tattva generated from, 392 Paramātmā awakens, 425 of omens appear in correspondence with, 625 part of the nimitta of māyā, 328, 329, 333 pyloviol pleasure and pain dependent on, 677 ze agbalworl livin portion of the Vedas, only Kṛṣṇa knows, 739 anglash nagarel prārabdha, non-dissolution of the body due to, in Advaitavada, 506 Pūrva-mimāmsakas consider as the purport of the Vedas, 730 residuals the relevant to see una as part of the nimitta aspect of māyā, 327 mort borist do in Maliqa 866 Subject Index valiqua agrot daiva as, 312, 326 about bensbo merged along with the jiva in dissolution, 313 dongol an scriptures propounding, 765 292) bonilaupon has hoftiloop set into motion by time, 647 am y no se od hemator the gunas undergo modification by, 560 the tone sill au the jiva bound by, 375 139 to tasge Inaturo sd as oddmet the jiva experiences distress due to, 568lizia bontatta alequi the seed of future bodies, 329, 331, 335 que va sudbi view of in Jainism, 163 ms dotovaid hamme viśuddha-sattva does not induce defects in, 641 oblog desolat Kaustubha gem da monteralimam odigy toodavad illerino et en to jest autol art as samaṣṭi-jiva, 270 see Kas the effulgence of the self, 301 the jiva depicted as part of, 300 Kṛṣṇa Kum all names belong to, 142 as Brahman, 372, 712 as kṣetrajña, 18 as Svayam Bhagavan, 273, 751 as the knowable, 32 as the liberator, 21 as the root indweller, 42 205 volto sido lash arr 28.dea to sonuos ad eynoqu tasini ucboy s Spoille ai to adegan souls og saw ads vd hoghdarow and wasque os lo vilow EE uiq-m 821 bod orit és sibod Insleyrig bandage dan as the Sama Veda among the Vedas, 690 as the source of will, 61 agbelw as the subject of Srimad Bhagavatam, 772 as the supremely independent Reality, 13 zot nppleloque na to sgbalworl eq as lo sghalworl tammet as the tenth topic of Srimad Bhagavatam, 754quady lo q as Yaśodānandana, 662 asuras killed by attain liberation, 667 Balarama a portion of a portion of, 145 dni cees anthon ese an implong plan or lo birth and actions of are divine, 650 og as in-nghied ads Brahma steals the cows and friends of, 214 enumerates the tattvas, 281, 283 (andiworld) online og to voor abovetavba established as supreme in Srimad Bhagavatam, 135 totusiiqgs explains the principles of Sankhya, 325 dog ser favors His devotees, 611 known only by devotion, 742 20.02ing Des ngabber-odmiditary 75g an lilă of, Suka captivated by, 753, 756rquetry a névegade manifests in the heart by hearing Śrīmad Bhāgavatam, 769 867 References ordered the devas to appear, 617 OSESTE a ovinh prema for, not in the svarupa of the jiva, 588th grote begrom Kap qualified and unqualified features of, 276 blogong sastre referred to as sarva by Arjuna, 538 m yd colto il fos Krescues the son of Sandipani Muni, 625 thom ogrohan moned Sambhu as the causal agent of, 59 eved bruod ovlad Śiśupāla attained similarity with the form of, 6669qra vit ed Śrīdhara Svāmī accepts devotion to as supreme, 554 o base ads Śrīmad Bhagavatam the embodiment of, 770 meinis(at to waiv takes the position of a badhya, 639 bni ton esob bettaz-bribbut the first catur-vyuha manifests from, 600 the lotus feet of as the only reality, 552 the real object of love, 215 the may addinaux oda to sansgluts silses the source of Brahman, 35, copie do mag z histoiab ni olt the Vedas intent upon, 780 three aspects of in Vaikuntha, 81 bar of gold asmen lis worshiped by the wise, 360b, 624 worthy of the appellation Bhagavan, 141 kṣetra total in purifi as kṣara-puruşa, 33 as the body, 15, 18 hout St as the psychic and physical bodies, 9 EIVE ndan es ar of dogs 2 Ravaged they ve zo 245 5e oldeworol at se te hoteisdifadas Spellswhai 2001 sd as upalakṣaṇa for the self, 255, 263m nhsV ombe of an knowledge of as Kṛṣṇa’s knowledge, 38 to lliw to go old an knowledge of as part of true knowledge, 20 helaidos ertas Paramātmā situated in all, 568 part of the upādāna of māyā, 333 pradhāna as, 331 prakṛti as, 329ds and but yameique ad as ooiged diast sch zoo,ansbrauchoary ne peedimistyd hallil zuen & refers to prakṛti in Sankhya, 32oogaloong manalad the bahiranga-sakti as, 320 oz anivil en lo acoltos has divid kṣetrajña (the witness)dobr nabil hustavoo or eleste Buds Advaitavada theory of, 3089820tio ad astronuse applies to the jiva and Paramātmā, 15, 27, 35 aqua as bedeildates as a potency of Viṣņu, 254 sato vsiqioning ad anielges as akṣara-puruşa, 33olution as per pratibimba-vāda, 30 motofabian nyoml yd betavissa alue to all animal deed add alatestinom Bhagavan as primary, 18, 37, 47, 68 Brahman as, 45 868 Subject Index exists in graded stages of evolution, 304 knowledge of as part of true knowledge, 200 Jing Kṛṣṇa as, 18 yd bellbl zun polo 80270g a gallerd of beingmoo of two types, 38, 46, 47, 49, 26314900 shish ton ob usatovsb Paramātmā as, 8, 10, 17 Paramātmā as primary, 12, 39, 313 Paramātmā the master of, 346 refers to purusa in Sankhya, 32 Sankarācārya’s theory regarding, stands for the pure self, 255 the jīva as, 7, 9, 154, 299, 313 vyaşți and samaşti, 23 Kṣirodakaśāyi Visnu ar for the also known as Aniruddha, 91 gas pillars nol vino tais adale-nor of benign asalah ton of asstovab 27 dl brow telugogodi sammen mot vino banindo the unav non vino benisido as third manifestation of the Puruşa, 53b for counted as a trunk of the world tree, 85 gross upadhi related to, 178 -navelo dolltestim Paramātmā for the individual living beings, 62 Vasudeva as beyond, 177 Kumāras instructed by Hamsadeva, 230 asala at 709 questioned by Hamsadeva, 226, 231 ព nem sveda Hiseely avail Sankarṣaṇa spoke Śrīmad Bhagavatam to, 760 Kumārila Bhatta admits creation and dissolution, 467, 469 argues against creation, 467 founder of one of two Mimämsä Schools, 163 view of regarding the ātmā, 164 Kürma and as svāmśa form, 81 manifests from the intrinsic potency, 96 Laksmi a portion of a portion of Kṛṣṇa, 145 dwells on the bosom of Visņu, 910 the devotee’s heart as the abode of, 661 liberation (moksa)Bakya as a function of māyā, 336 Mahas beginningless, 337, 339 yale olmado Bommo svloval donat galbanger sdroh bas eqtdebrad navegade to shtu sd of esse Hlo squasolqad ro vol houltatet abouton as establishment in the self’s svarupa, 257 qobat smorque grilleste din lo lighthoond to value crept to Jos sviests 759 t 20mbtovol 869 References asuras killed by Kṛṣṇa attain, 667 lovs to zagate babang naixe atyantika-laya as, 507 compared to breaking a pot, 508 oding as to sgbo/wom aran lilā exists only for the jiva, 269 devotees do not desire, 601, www.da88.asy out to ag 1,018 an im agent ofere et aming an Amtmas share in Brahman compared to non-existence, 621 devotees do not desire, 626 kaivalya a popular word for in Yoga, 398 material elements not destroyed in, 502 lisa sugeda sol abasta quarts Janne bog teory not dependent on nirviseṣa-jñāna, 226eeee obtained only from Paramātmā, 9494 ugly viedabote te adbbuxinA 26 mwocol oals obtained only from Visņu, 94, 96 permanent state of the jiva, 337 the universe not destroyed in, 506 ad to moltstestinam batch en aspects of in Varka blow odd to me beto a manifestation of svarupa-sakti, 595, 634, 637, 639 hq o Bhagavan creates diversity in, 646lbao 101 Anam Bhagavan manifests for the pleasure of His devotees, 593, 596, 612 Bhagavan performs for His devotees, 637, 640, 650 Bhagavan pleases His devotees through, 617 cosmic play bemutat Hfvd bangblasup cannot be the cause behind creation, 562 Juncannot involve Bhagavan with the gunas, 557, 612 Jan doubt regarding Bhagavan’s involvement in, 591 hardships undergone by Bhagavan as, 632 of Bhagavande max seda altramuX assanisgs 294 owl lo sao to obuol For bith sil gaibanger to waiv pappears to be under the gunas, 645 preas independent, 619 refas true, 500 in the for the pleasure of His devotees, 661 kefruit not under the influence of karma, 643 A purpose of, 657 supreme independence of, 625 GOTIOX 18 mmol nimive sdi montataslinam Imesin.I mood and no allewb dan mostoveb sit of Brahma stealing Kṛṣṇa’s cows, 214 of breathing the Vedas in cosmic sleep, 738 of Kṛṣṇa, Śuka captivated by, 753, 756 go to out an the creative act as, 78 līlāvatāras (lm) noedtí в ett Ecofyniadlged as else at resoqove a sad imamdalldares an 870 Subject Index described in Kṛṣṇa Sandarbha, 74, 77, 82 nemela sorg) türlertam Yajña as, 79, 83 bong sa batizadt ewolv shvatlevhA lingand esparg gainisinoo colorw en as causal agent (Sambhu), 54, 55, 140 not add to sham anlody an Man etymology of, 59 er 30 vodi sydän logic Maras inconclusive, 722 bolV ni babulari as one of the sixfold criteria, 778 stot-todont DEE 30 duo avlova otiot-morto avows Iśvara, 488 Buddha established his path through, 162 ads to gaivooxa contradictory reasoning in, 455 faulty reasoning in, 460 pleneval yd bontlob as 20 Abalostulovs terit en five-step syllogism for the universe as asat, 461 five-step syllogism for the universe as sat, 457g flawed syllogism in, 458 9d of egnolad hay to ad see,currin mort betesmag futility of in proving God’s existence, 724 balão vianam Indian, five-step syllogism of, 402 māyā contradicts, 193 2008 Tews to satan drto miles? yd babeveg of ardha-jaratiya-nyaya, 500 TAC philosophical schools base their theories on, 170 potencies in Brahman upheld by, 366 dontalb itpling the fallacy of the undistributed middle in, 456, 458 unreality of the earth shown by, 428 Lokayata (Cārvāka) School on the relation of a whole to its parts, 415, 417 view of regarding the ātmā, 1660 views of discussed, 159, 160 luminosity (prakāśa) as dravya and guna, 198, 200 g molto al fo o notano ad b) angivēdam midi benesque ads to nointestinem fault as Berot heirler höqu naus entails the possession of attributes, 711 Madhusudana Sarasvati diguna anno molte avinu odt atong nbogasin anul 82 Jo esmaristo terms as anirvacaniya the abhasa of Brahman, 369 12 uddme Madhvācāryauation and blis the cedinoved en avsbuziv established Dvaitavada, 170 (boim) zonam summarizes Advaitavada on catuḥ-sutri, 723 mi to hamrólag e summarizes Lokayata in Sarva-darśana-sangraha, 159 writes that all names signify Visnu, 538 Mahabharata slotonths as of cheats, Joalsh gaibleng sdt sdbbixinA Śrimad Bhagavatam establishes the meaning of, 759 at bobulo 871 References & mahābhūtas (gross elements) addoben og af bedhoesb Advaitavada views the mind as a product of, 4898eg süje as wholes containing parts, 423 se as wholes made of the tan-matras, 426 (uddme2) noge (same a fire as, Sankhya theory of, 512 included in Virāt, 266 physical functions are related to, 334 mahat-tattva do not d 6:30 aham-tattva evolves out of, 334 as a covering of the universes, 354 as defined by Isvarakṛṣṇa, 244 as first evolute of pradhana, 402 belongs to the upǎdāna of mayä, 338 born of prakṛti, 307 1028 9819vim generated from karma, 392 02 Jo ygolomys SAY.vjaulonooni an blotxia ad to 900 28 BBB svelawove eld bedzildares adbb08 ai gainossas volbo odi gningu vilust di zol meigollye qaja-ovit adt vol matyolla qada-svi 82.ni razigollya bowelt i to dimmensity of related to pervasiveness, 236, 238 yill included in Virät, 266 gop to margolive gata-svi, natbed sib send aloorba issingooling of the nature of awareness, 390, 391 pervaded by Paramātmā, 747 prakṛti distinct from, 345 set in motion by Mahāviṣṇu, 53 sūtra subsumed within, 333 ash vd the confusion of with Brahman, 549 Mahāviṣṇu (Kāraṇodakaśāyi Visņu) npitil afgol wode des ed to viilsea Tooroa (lv) steviol appeared within His causal agency, 140 as first manifestation of the Puruşa, 53 causal upadhi related to, 178 gallinages to wolv eet beszuosth to ewsiv (25slo) visonimul bas vanhas creation occurs through the agency of, 61, generates the universes from His pores, 59 olasang ad aliatus jīvas merged in during dissolution, 661 other names of, 58 Sambhu as the source of, 60 Vasudeva as beyond, 177 manas (mind) Bao Davessa amebadbaM as antrad avvilbsM shvatieva badaildres 872 a performer of impure action, 10, 16 sbavatlevha sashima ahankära as above, 54990 an adjunct of the self, 7, 9 02 syšlo zexizmu gla asmau lle reds antiw Aniruddha the presiding deity of, 62, 496, 499 included in Virat, 266 bidooM esdalidades matapara homb Manu Subject Index non-perception of Paramātmā by, 444, 447 didim ustano the self equipped with, 163 undergoes modifications, 177 vṛttis of, 8, 17 Visņu as the indweller of, 42 Märkandeya Śiva and Pārvati visit, 120 Matsya navagadi yd ballogaib istol antyd balloquib unongi enam ton tuob 18 houbo s kmesab dt riguarda sains estilsub aninoeing on es igu vageda idi bablotas yar do volamyde 750 as svāmśa form, 81 of yet,nevagada to nil sdr swallo manifests from the intrinsic potency, 96 on tud ostale end māyā time as a constitue ladno osilibod aseoqmi a supralogical power of Paramātmā, 581 loswog eldsvisanont according to Śridhara Svämi, 554 lo sessy Jena sdt ai beaubostni actions of for birth, etc., 618 BA2 To Figaroly adjuncts of, ahankära identified with, 586 bands and Advaitavada regards Bhagavan as a product of, 592 sail spri Advaitavada theory regarding, 369 words one to notestirano 3690 ahankära a product of, 550 e.8 to touhongs as bole arranges for the actions of the devas and asuras, 619bs oman as a real potency of the Absolute, 451inu erit asvloazib sosys as anirvacaniya, 493 anbbbq bus itintin EXE as bahiranga-sakti, 3206 en afganhou basuttimin as Bhagavan’s compassion for His devotees, 636, 658 o nimiat as mental construct, 492 as the perceptible world, 324 as word, signification of, 353 pria 2 Inshaaqshni tom beravoo Armen Bhagavan distinct from, 559eb smodi ayalgaib amiémens! Bhagavan evolves the universe through, 563 olib ta Bhagavan impregnates through the Puruşa, 307, 390mms9 Min Bhagavan untouched by, 573, 574, 587, 613lovninu 8 Bhagavan’s lilā not under the influence of, 638 Bhagavan’s illumination and bliss free of, 398 Brahman free from the influence of, 704 Brahman manifests the world through, 371 compared to an enticing woman, 1920 conceals the jiva’s intrinsic capacities, 188, 192 constituted of the three gunas, 320 contradicts logic, 193, 570, 578 temam te adr en anthon vd hatsings oblangminsqua aib as avelsd que es vadi batevitgan is erini adi co sidall ovlad 873References 8 to any mah creates variety through the gunas, 204s to noitquoq-ton dispelled by Bhagavan’s influence, 698dboggiups als adi dispelled by the intrinsic potency, 709 atsiboreograbit does not mean ignorance, 365, 3686 dreams a product of, 381, 583, 584 dualities arise through the influence of, 321 lowbal art an analy Durgā as the personification of, 361 maheenfolded within Bhagavan, 579 etymology of, 367 GM evsbanhaM ost Jelv Bava na svie 1863 syatpM move a lex Byom follows the lila of Bhagavan, 625 has existence but no awareness, 374 lubatud moil william imposes bodily identification on the self, 383 inconceivable power of to cover, 1864 to owog lastgolique’s introduced in the first verse of Srimad Bhagavatam, 712 jñāna a part of, 548 jñāna, icchā, and kriya of, 343 Kṛṣṇa free from, 754 artadrid bit to analtus borgen ausgeda abisgar sbavansha manifestation of sutra through, 396 binger most abavallsvbA mind as a product of, 8, 9 oze 2o touhong a polit fool asgneris name and form as potency of, 4921 to Nārāyaṇa dissolves the universe through, 395 ansio [591226 nimitta and upādāna aspects of as guṇa-rupa, 348 vin s nimitta and upādāna parts of, 321, 325, 327-329, 333, 335, 338, 346, 373 Mah nimitta of, three divisions of, 341 not nolessquos névégeid as not independent of Bhagavan, 577 seria Istosoras one of two potencies of Paramātmā, 556 low sidingos sites Paramātmā covered by the veil of, 448 to moisoltingle brow as Paramātmā displays the creation through, 552 nitaib navegada Paramātmā distinct from, 439 Paramātmā never bound by, 282 Paramātmā uninvolved with, 557 Paramātmā’s jñāna, iccha, and kriya do not belong to, 343, 347, 348 pradhana as the upädäna part of, 343, 348 haallll enavegada manregulated by Paramätmä, 14o sosulini sd droits) alen d) esvlove navegada ant zatarganqmi növegada vd badaan avaga superimposition occurs by the power of, 225 lsm harder the jiva as distinct from, 263 grobne me of hostmoo the jiva as superior to, 255 the jiva captivated by, 46 delgado lo boutaro the jiva liable to the influence of, 289, 301 et olgol anbanano 874 Subject Index the jivas conditioned by, 311, 720 bow ads of as bahtugaim ngthe jivas overpowered by, 303 sq ata olodw a lo poltsies sdt no the jiva’s apparent bondage due to, 582, 583 la sesso the jiva’s delusion by questioned, 565, 567 misel and to eluess the jiva’s knowledge covered by, 187 lo ter aboosng to youte the jiva’s liberation from, 751 sdgin adted bellugia to ybute the phenomenal as made of, 445 tads abessure to ybuta the self reflected in, not vice versa, 588 adharandad bobssoque the universe as a modification of, 404, 453 aloo jam ow mond the universe as a product of, 354 bipodi gaibnsgen to wely вчера to somedeixe-non sɗt bo svijiansb sber noblestinem žavi as three states of buddhi caused by, 514 time as a constituent of, 650 Nyay time as a function of, 394, 659 time as a manifestation of, 648 time as a vṛtti of, 349 Sinenftigen hebitant ident time as instrumental power of, 397 0159 bomit balsaver indend time as nimitta aspect of, 391 time set into motion by, 647 transrational nature of, 575 9129linse to nonovab B06YAM transrational nature of responsible for the jiva’s delusion, 576 two divisions of, 577 two divisions of in Advaita Vedanta, 167 JE SVO mesqué an two meanings of according to Viśva-prakāśa, 637 lo bas sit as two potencies of in Advaitavada, 375 variety of philosophical views due to, 288, 291 as vidya and avidya as functions of, 339 18 mol blive vidya and avidya belong to the nimitta of, 336 giova vidya aspect as a gateway to illumination, 338ozib navede Virat and Hiranyagarbha as creations of, 357, 359 tailer of lond work of incidental to Bhagavan’s līlā, 595 bas Amdard Mīmāmsā wal dawon setovi od vlogalb accepts the universe as imperishable, 465, 46730 golomits Padargues against pariņāma-vāda, 465 de as a prerequisite for Uttara-mimämsä, 696ms considers karma as the purport of the Vedas, 730 considers the Vedas independent of Bhagavan, 741 Pafic defects in regarding the “whole-part” relation, 421 describes five types of Vedic statements, 468 followers of deliberate on relative truth, 697 ni atestim of retinen 25 unde uddme? osas od dandal biaya 875 References misguided as to the world’s imperishability, 469bno ovladi on the relation of a whole to its parts, 416 bewoga zove visdr proposes karma alone as impeller of the jivas, 778 results of karma learned from, 693 presup yd nolaulobod study of preceds that of Uttara-mimämsä, 691 balword ‘prijsdr study of signified by the right ear, 696 oft mahedad study of succeeds that of one’s familial branch, 695 monilif succeeded by the study of Brahman, 694ont batolia Uszod two major schools of, 1630 30 nohashibom a es viu e view of regarding the ātmā, 163o tubong as sievinu adi beauco ishbird to escasar Nagarjuna bodily identification on top 8 insan Smit definitive on the non-existence of the ātmā, 162 Nārada as avesa manifestation, 81 Brahma instructed regarding Visņu, 112 Brahma revealed Srimad Bhagavatam to, 680, 757, 760 devotion of manifested (as a curse), 607, 615 Nārāyaṇa a portion of Sankarṣaṇa, 54 alone in the beginning, 728 as avatara of Bhagavan, 766 as Supreme above all, 132 uminacemit 07792 mi eye 30outen Iscoltarenant fenogas to onan lanoltrane 3992 lo anolelyth own as the end of all knowledge systems, 131, 133 as the Purusa, 726 as the Supreme Brahman, 114 as viläsa form, 81 as Viṣņu, 113 A Mo anotsivth ow 01373 (bevattevba nito esbring owl For gooled when bag byhiv Bhagavan directly endowed with the form of, 7136 fosqes behi bhakti to relished by His eternal associates, 303 bas Brahma and Rudra not to be equated with, 119 bilo now dissolves the universe through time, 395 etymology of the name of, 118erisq manifests in Hiranyagarbha, 266 Rachem M Hontenlage augte manifests in the samaṣṭi-jiva, 261-otot vol salatupang ses Sambhu as, 61 Si és prin arabianos blanco the essence of sattva, 1350 dnsbnegabat zabeled Nilakantha mayiquabaton “rinqoloriw odi gniburger of sinstab Advaitavada comment of on the Bhagavad Gita (12.2), 29 fish Nimbärkācārya to the sale to daredilab to answallo pa 876 Subject Index established Svabhävika-bheda-abheda, 170 noieivib soul to ano nirgunamality of keszi nevegada vd caloge an action performed for the Supreme as, 249 Anton Bhagavan as, 558, 635 butanton Bhagavan’s status as questioned, 557 vitingos es Brahman as, 719 thegteiligseisvazivni banish es one becomes by worship of Visņu, 1108 botic al berish es truth, as irrelevant for those in rajas and tamas, 127 baaftob an Viṣṇu as, 106 nondual consciousness (advaya-jñāna) Ps, toe-olinmoq o Isauro to troqqua set as yozulli bus lastriques Absolute Reality as, 13, 43, 323 bodi the conscious nature of Bhagavan as, 184 Nyāya from accepts universality as eternal, 525 ang asmit to ano กลั dvd bevor bedb agreement and difference with the “whole-part” theory of, 421 ārambha-vāda of, 529 asat-karya-vāda of refuted, 510 tyd bevorizab hoo cannot define the self’s relation to mental states, 185 counts gold and silver as fiery substances, 207 defects in regarding the “whole-part” relation, 419 establishes Iśvara by inference, 724 BEF banish us holds the composite whole as distinct from its parts, 434 imagines the earth as a separate unit, 429 on cause and effect, 275, 524 benib as aldedzinsqmni an 3 bos offimin 86 on the relation of a whole to its parts, 416, 417, 419 paramāņu defined in, 426 proposes sat as born of asat, 453 Ex.edibilitim hi sao za Moshib dguodt en as refutes the Buddhist “whole-part” theory, 422 theory of causation of, 404 Vedanta distinguished from, 73 dad ni insong as sg graming an add to spare s panks bags grinnage as view of regarding consciousness in the jiva, 183 view of regarding the ātmā, 163, 166 The pobency Padmapādācāryas hun commented on catuḥ-sutri alone, 723 explains pratibimba-vada, 370 founder of the Vivarana School, 368 Pañcarātra dovadabb lo as a philosophical system, 130 establishes Nārāyaṇa as Supreme, 134 prtoy-hoyore as 489 st as aided vilken adtas alugen add as Ce-attu as df-on Todamdantie oroloque as nëvegada lls of loups navegada 877 References one of three divisions of sastra, 136 spoken by Bhagavan Himself, 132 Visnu the subject of, 137 paramāņual or learned as cognitive construct, 424, 429 as defined in Nyaya-Vaiśeṣika, 426 as defined in Śrimad Bhagavatam, 237 as defined in Vaiseṣika, 235m päramärthika-sattal of 6 wildaye badeildatue Laminin adana) barndlung nohos 280.822 an növegada es uteda vegada Persas namdard aubverd asmoosd sno devolent as dan as the support of causal efficiency, 472 (vbn) aapnauolbenos laubon empirical and illusory existences dependent upon, 474loed A one of three grades of existence in Advaita Vedanta, 1690 Paramātmā Nag Sybyй adhyasa removed by the grace of, 546909 as vilavinu qa agency stemming from as nirupadhi, 2471979lb basismsgige ahankara a potency of, 543, 544 ahankära destroyed by the mercy as all-pervading, 243, 245 of, 547 osa la obly-ordin 19: To bhu-pets-toan sdt saitab toaso as defined in Advaitavada, 27 due on a evita bus blog ataugh Blodwadi gulbieger at ataslab saint yd aval andaildsizo as direct source of the jivas, 39, 49 as everything, 438 as immanent yet distinct from the world, 441 as imperishable, 24, 25 89 sd1 esaigami or atrag ati of slow a’lo noites silt no as kṣetrajña, 8, 10, 15, 17 as nimitta and upādāna cause, 399 as one in multiplicity, 69, 72, 73 as one though differently manifest, as present in the heart, 728 ecal banitabung Jen To rod as 2 201 229, 233 eidbbu od ult no rolleauen to yo your Slugntialb statbey as primary kṣetrajña, 12, 39, 46, 49, 313 as source of the experience of unity, 432 as spanning a prädeśa, 66 as svayañ-jyotiḥ, 17 as the Purușa, 43 gatbringer to wsty Batan edt gaibasgor to wely sabagamba as the Reality behind the universe, 4772-diono bismo as the regulator of living beings, 13obb-midling enialgse Bar Joodse revived to obruc as uttama-puruşa, 33 Nattachment or non-attachment of due to the jivas, 662 Bhagavan as superior to, 779 Blog T Nim Bhagavan equal to all by virtue of, 6232 qayin asdeildatze 878 bhakti manifests from, 96 causality of as vaidika, 524 compared to fire, 442 Subject Index to mobilov edes mal a con 88 novinu adt not asetelm se mot vino banhado aplom conscious portions of, of two types, 73, 74, 77remely da consciousness eternal like, 567 bili vdio no-non controlling agency under the jurisdiction of, 775 anos al fom covered by the veil of māyā, 448 82 eurole of tosidie ton creates a real universe, 388 creation conducted by through the guṇāvatāras, 320 dus erit for delimited (figuratively) by prakṛti, 50 banale od neogridson delusion born of independence from, 410 isbnsqsbai gnidion difference and nondifference from, of the world, 512, 513 to ono distinct from māyā, jagat, and the jiva, 439-5 distinct from the jiva, 25, 35 mollide bloesedilome distinct from the world and the jiva, 442 lotinam li ss havisonsg distinction from the jiva not negated, 292, samosto dualities arise from and merge into, 3210jhnu arriba endowed with inert and conscious potencies, 402 endowed with supralogical powers, 581intat od enters the jivas by His kriya-sakti, 266 everything as nondifferent from, 434 evolves sūtra through māyā, 396 exists in Vaikuntha, 7 fosters the devas, 665 guṇāvatāras of, 78 impregnates prakṛti, 311,48 gallows baza plong ovn ashlang ado seogang tara to solo esitilaug ofisadil as to notasilast ponors to notissiles ont diiw howobas-3192 Vezabrow lia yd boningle independence from an impossibility, 412, 415 as badhoush svið inferred as a seer, 778 of 50 000 sato qesla inferred as the totality of individuated seers, 774g srbine innately distinct from the jiva, 263 instrumental in the perception of time, 40 intermediary potency belongs to, 313 ulli internal senses illuminated by, 505 miteadus atloquisque nobis quitraque snglash sinfonda di jñāna, iccha, and kriya of are not māyā, 348 and has vhodadi jñāna, icchā, and kriya of belong to svarupa-sakti, 343, 347 manifests in response to bhakti, 53, 58id anv adt la sausa sult māyā a real potency of, 494 thre gs slow stone māyā’s form as the action of, 342tog Jamastiboon aman sis māyā’s form as the cognition of, 341 teda molod 879 References maya’s form as the volition of, 342 mistaken for the universe, 388 demont ateslim bladd Asuliblove to villeau mokṣa obtained only from, 94, 96 to be paranno plurality of, 535q own to do anoogarolendo non-perception of by the mind, 445, 447 less sooo not in contact with the universe, 518 not subject to misfortune, 568 bu yanaga gaillorios to low ar y buseves not subject to scriptural injunctions, 431, 434, 436 etd par not the subject of Srimad Bhagavatam, 769d hetoubaos no nothing can be explained without, 533 aught) batimilsh nothing independent of, 436adphungabimo noulsb od one of three realizations of the One Reality, 442 hópnozahib Para pāramārthika-satta belongs to, 472 topolm montanhelb part of the threefold manifestation, 678 vildi mo alalb perceived as if manifold, 70 how more bal ed potential cause of the cosmos, 525 ton over halb pradhana under the control of, 346b of sain estilob prakṛti and puruşa manifest from, 3275 bastioni di bwobas presides over the taṭastha and bahiranga-śaktis, 320 bwobas purpose of in evolving the cosmos, 661 Hyd zovi sds ansios qualities of as the Purusa, 24 mot fastolithomas galynove realization of as liberation, 550g brington maasvlovs realization of the jiva precedes that of, 157 elev ni alaixe self-endowed with inconceivable potency, 3660vshan920 self-existent in everything, 409 signified by all words, 537 By Jo zinvinu ueirolo astangengmi Śiva described as nondifferent from, 142s molensbnaqshni sleep of as yoga-nidrä, 660 BIT 19 Śrīdhara Svāmi confirms the jiva as a potency of, 308 horsini substratum of buddhi, etc., 504 superimposition on, 373, 378, 379, 382 Harb on outtab visionat ad mi leinamurdant l bolon superimposition on as illusory, 381 oled onto grabaratai the Absolute designated as, 146 vd bedentulli sono st the body and the universe rooted in, 508 the cause of bondage, sustenance, and liberation, 346 the cause of the jivas’ birth, 305 lord of sanoque al testinor the composite whole as manifestation of, 426, 429 by the cosmos nondifferent from, 717 tools a moth the four states refer to, 516 otimos dan tol m znám 880 Subject Index the jiva a part of, not of Bhagavan, 272 lo nainging en blow d the jiva a subtle energy of, 300e to Issy as Blow si the jiva an eternal part of, 2640 ombing in en brow arb the jiva an integrated part of, 241, 252, 261, 262, 296 the jiva as irreducible remainder of, 155th the jiva as nondistinct from, 258 the jiva as subservient to, 154 the jiva as taṭastha-sakti of, 255 Pry the jiva conscious like, 556 the jiva distinct from, 257 blow ad ver 30 enoltstestinem audi one to apoltsteslimam oards embutions subt good baization-smit to oltsotans has the jiva eternally distinct from, 158 lo enotes ad ovoghurt the jiva identified as when devoid of the three states, 515 oq owl the jiva illumined by, 2062sqm-lle est in radiofe ar the jiva merged in during dissolution, 618 bavlovutmur the jiva not a mere reflection of, 265 odw eodvd oldawonlo the jivas merged in during dissolution, 306, 308, 311, 313, 326 pds the jiva’s absolute oneness with impossible, 276bust stabal the jiva’s difference from, 282, 284, 286, 287, 290 Pathe jiva’s inherence within, 279, 280 io waly the jiva’s inseparability and nondistinction from, 282g the jiva’s nondifference from, 275 Patar the knower of all fields, 27 Jo me por diw quitusbi angiv as ansit-porn bon in the one who exists within the sun, 740, 745 six boxil a odtw art di tosinoosib juodtive paulli ne sises to blow πολυμίτου pere the real object of love, 213, 215 the self illuminated by, 203 the svarupa of unmodified, 408 the universe a product of the potency of, 545 to note th the universe a real creation of, 506 see.vldova.mont aspecte montaspare the universe as a transformation of the energy of, 389 the universe manifested and unmanifested by, 519 hien to the universe manifested by from pradhana, 354 the universe nondifferent from, 404 90 imetelo damerelo the universe not imperishable like, 461d has albing lo the universe not independent of, 531dent to yousog ads to Prab the universe unmanifest within, 481, 483, 485gb bany the word isvara generally used for, 193 the word param cannot refer to, 681, 684 prail the world a vivarta of the energy of, 378 as by Holok Lana yd hatgaon the world as manifestation of, three reasons for, 446 s 881 References the world as parināma of the energy of, 392 ou o mags for the world as real effect of, 493 002 to vgions slidues overs the world as sakti-pariņāma of, 450, 4530 g lamade na ovi od the world exists in subtle form within, 5227gsted me out sila three appellations of in Advaitavada, 515 diberi za vijoli three manifestations of, 157mon totalnom sovitad three manifestations of are one, 53600 fostredos és vita time energy of, influences prakṛti, 325 time manifested by, 663 transformation of as the universe, 367 turiyatva the self nature of, 175o māyā, pentes vi odr footban vis solmultalb weiter onitsib ylismists di two potencies of, 552, 556biesRashy.anhollinshi aviadi under the shelter of its all-encompassing whole, 776lli visi uninvolved with maya, 557otomih gurub at begram nvitedr tomirgatub unknowable by those who contradict the Vedas, 242 Jou visit untransformed in His svarupa, 372 gahub at begiem ait ads Vedanta defends against the modifiability of, 407 cede eu d view of in sat-karya-vāda, 551 Visnu identical to, 105 th and webgaadni zovi ad Viṣṇu unable to know completely, 139, 143 lidesquami zovi sult Vişnu’s identity with, 144 vyaşți and samaṣṭi-jīvas as part of, 270 without a fixed size, 67 opende arb consilion a’ont si bloйlla to nawol srl is odw sno dr without direct contact with the universe, 382 totas do Isen adt would not create an illusory world, 497, 499918 pariņāma Red by all words, Vez sri Bop baйlibomno to prove sil adf direct mention of in evolutionary theory, 393 geareviros sri ensues from svabhāva, 392 02 Jo noast mentioned in reference to jñāna and bhakti, 393 nevinu ada of avidya, the mental percept as, 378 ban Hinism Satovimedi of Paramātmā, the world as, 367ond batestiran sansvinu er of Paramatma’s energy, the world as, 392bon 9219ving art of pradhana, asserted by Maitreya, 390 sqm tonerovim ods of the potency of Brahman, the universe as, 460 vie pradhana undergoes, 373 sakti, māyā as, 373 pariņāma-vāda schole accepted by Sankhya, 415 De Wow siltusomasisviau ad boau yllersnag oval brow orb top200 brows sad to ately s blow d grans edt as the intended teaching of Srimad Bhagavatam, 389, 394 ow 882 Subject Index as the view of the Śrutis, 455 do slovens vito-oorlo based on prior existence of real effects, 524 V mot angg prak entails sat-karya-vāda, 526 implies a changing universe, 457 loadAsd to youstor lease en included within the context of jñāna in Śrimad Bhagavatam, 395 includes sat-karya-vāda, 453 Mīmāmsakas argue against, 465adus invistem Infot sit an posits transformation of Paramatma’s energy, 450, 451qu ad Pārvati asks Śiva to list the tamasika-śästras, 498 ad hustelina s declares herself as Supreme, 126 how on to sums onlinquen deity of the material energy, 97 12 no noitesingle brown pacifies Śiva, 91 1992mot mort antall vigade questions Śiva about heretics, 128 with veteranag név gara visits Märkandeya, 120 worship of as yoni, 59 pāṣaṇḍis (heretics) fic described by Śiva, 128 Pasupata av not involve Brandon a hangos solibomres are fashogmos brugsbal Bryant sidieeng jon snbulg bling to thattigious senovinu statestim per monohibnou add to seeds en botchilar son opodo lo qytows to ano as a philosophical system, 130 Śiva counts as tāmasika, 499 Patanjalian evolut accepts deep sleep as citta-vṛtti, 220vonib mamera? perception (pratyakṣa) mb, 31 opgavestiem yd homes to omboring OPE avarana and vikṣepa-śaktis in, 169 Brahman unknowable by, 722, di baholani to thing Jolus ed es se dependent on the perceiver’s reality view, 448 od sydnee interpreted as inference, 416nd to nominos adt involves two parts in Advaita Vedanta, 2022 of elimlevi adt necessary condition for, 419 Note one of four pramānas, 288 one of three pramāņas in Vedānta, 724 superimposition in, 168 om leysa is desavicu od aslinam arisvinu st libor 200gashmir aste testias bus testinomno supports Brahman as the only reality, 291 Prabhakara a quality of 281 ammubar To vadmem a founder of one of two Mimämsä Schools, 163 to allowbat adi es view of regarding the ātmā, 164 pradhana referred to as, 492 Po trio bross ar £8,0moil miod unfen agency of creation not attributed to, 735 sab ads to allortos 883References ahankara-tattva an evolute of, 549 am to wole adt en sul appears from Visņu, 325s leer to sonsdeixa hoing no boasd as a potency of Paramātmā, 399nho-ng-toe alintres as a real potency of the Absolute, 451in goigned a 29ligral as avyakta, 64h as kṣetra, 331tations of y ton add pinstw bobuloni Tenboy-by-toesbuloni as the total material substance, 59tenlage augalamsM as the upādāna part of maya, 321, 325, 338, 343, 348 olan anizo as unconscious, 73856 Davi and add tell os vielas sinique as leared beh regnans Islastemad to vich hole revie zalog as unmanifest and the cause, 345 as upādāna cause of the world, 373 as word, signification of, 354 Bhagavan distinct from, 439 compass daybed dialy eeing as lo giderow Bhagavan generates the universe from, 398 unde avie anolaoup compared to a firebrand, 441, 442 die component parts as modifications of, 426 glancing not possible for, 732 modifiabilit independent of puruşa in Sankhya, 348 manifests the universe through time, 392 nondifferent from Bhagavan, 407 og ang (unitered) abnor Bet vie yd bodiesb lenidgoaoling & as not validated as the cause of the cosmos, 732 28 also vie one of two types of creation, 40 Paramātmā distinct from, 442 pariņāma of asserted by Maitreya, 390 part Puruşa as the ruler of, 396 ilajfiste? aquele qoob edgoons (in) oliqsosy pariņāma of included within the context of jñāna, 395 provi eyd oldeworolnu namuisd basqeb nt as botangistal neg owl syloved ob Sankhya theory of as independent cause denied, 346 the confusion of with Brahman, 549 the jiva similar to as energy, 253A the universe as a real modification of, 378 the universe manifested from by Paramātmā, 355cl to smo undergoes modification, 373by a consid to sno unmanifest and manifest states of, 402 88,ni nobleoqmbisqua Pradyumna of shreyfagos a member of the catur-vyuha, 60 de troqqua wwwadder 884 as the indweller of Brahma, 42, 62 as the second Puruşa, 63 Brahma born from, 62, 83 owl to anolo sbauot adsmit erit yoibungen to waiv nibong controller of the dream state, 517 tammolterabe vonage Subject Index presiding deity of buddhi, 62 pe 3 e ni nint the indweller of psychic being, 56 to busqshni ton b ยศ เล to extra srt to an atto nollosalb yotib ung bo prakṛtien and gulates the agency attributed to, 251 wo and puruşa, the universe one with the totality of, 433 bablasıy pranas bahiranga-sakti, 32028 moqu gniomaly andvigedalo sogg as birthless, 305 Aster Jo asent of an neuro as codependent in regard to purusa, 207 ποτέ πια απο τον as comprising the cosmos, 12 BonivadeMed baselogs as defined by Isvarakṛṣṇa, 244d bassluger protas other-illuminated, 208 graf yonsgs asimba ayislneč mbs goy has subline Besant sydali? Westbounsels as presentational phenomena, 325 as the aggregate of the gunas, 348 as the cause of agency in the body, 247 as the upādāna part of māyā, 327, 338, 347 pras upādāna cause of the world, 372 as word, signification of, 353 Bhagavan as beyond, 635 pa, bojarit ed as h riti anomynorve noyd notanlabama ad e do estilsuper 2000 Bhagavan not involved with, 557, 559s guboots as to ung si Bhagavan transcendental to, 272 00 betesmo as to enqurg ors Brahman’s speech prior to, 740 pra citta an evolute of, 613 yog niditw boosly av vis ditw noisoitusbi aavior cognitive capacity of the jiva as distinct from, 1828 ving compared to a womb, 311v, golw noclmu ni abessong sinis constituent cause of the cosmos, 712 ontolova ad sateloger smi Puck creates variety through her gunas, 182 ova fin-good at a disequilibrated by time, 333, 348 upreme, 736 doubt regarding the materiality of, 360 lb sonstigesinab eight categories of, 254 ilan vino ar asnadi andallderen evolutes manifesting from, 279743 res to abnbloot evolutes of merge into during dissolution, 326 dizalimbent bigol De in the states of dissolution and creation, 306qsa Purinactive within Mahaviṣṇu, 58 bit as beebitav on odbor jīva as (somewhat) part of, 253 Purjñāna as a quality of, 281 Kṛṣṇa as the regulator of, 752, 754 material sattva belongs to, 642 māyā referred to as, 492 means procreation, 213 v itboy ni to zog si duortile games as eyhod ahdua ad to 16 s 885 References merging in, 549 value of 49 so inhbud to visbynihlarg not independent of Paramätmä, 429 doing lollowbni str of the nature of cause and effect, 344 Itplong one with puruşa during dissolution, 326 betuduits younge presided over by the guṇāvatāras, 360giriq bats purpose of Bhagavan’s glancing upon, 657 sta-aghailed as Puruşa as the witness of, 391859 rajas thrown out from, 658 20g.esiduidan ampleneval yd banish as 80x hodarimulll-redto as regulated by Mahāviṣṇu, 58 regulated by Paramātmā, 14, 146 Sänkhya admits agency in, 183 Sankhya and Yoga admit agency in, 166 and fenom249 25 Sankhya infers as the cause of the cosmos, 734 9tgangga.odt.as sixteen modifications of, 329odontiyorage to such a s sūtra as the first modification of, 396m logonobogu ert as synonymous with pradhana, 322, 346 wad to seus the atma’s delusion by, 569 the gunas are qualities of, 641diga, the gunas of as effecting action, 248 the gunas of as uncreated, 662 the jiva placed within, 307 the the jiva’s identification with, 217 the universe enfolded within, 486 time proceeds in unison with, 663 time regulates the evolution of, 6670 time the twenty-fifth evolute of, 648 pramāņa dilo a boques to noitsoitingfa brow as gabnovadan novegada hovlovni ton nivanila Istashaseman navegada og dosage amsonCor po 30 saulows only vited to yangsa hingeo dmowa of beingmon gnouitanco dgrondylainey 2812910 And batsid fiuponib gaibaspen duob to 20goddis insm estulovs denies phenomenal distinction, 288 establishes Brahman as the only reality, 292 four kinds of, 291 modificatioenslag logic inadmissible as in regard to Brahman, 722rom to stulovs other than scripture, ultimate knowledge inaccessible through, 736 pradhana not validated as the cause by, 732 Midtlw evitant Prady Srimad Bhagavatam as supreme, 120 mq (wamos) en ovit three types of in Vedanta, Sankhya, and Yoga, 724 cups as noth prāņa the dweller of Brahma, per certo odslugas add as sm appears as many, although one, 18101 as part of the subtle body, 15 as real, 703 the dream oled vana lahatan Seas of hersien kylm gretoltsenborgas 886 Subject Index as sūtra, 329, 333 as the inferential mark for the jiva, 239 pey ANAVŠTAM B tilblum u ono an enters and regulates the living beings, 68, 69 toate adus remains unchanging, 156 supported by the ātmā, 236 praṇava (Om) ORE vhod ads ni saw sonque st ant zatengerqui évogada Into ao adi navegada gagaande explanation of in Padma Purana, 153 four padas of, 516 nation with invokes auspiciousness, 695 mitto amo okibat han serib meaning of signified by janmady asya, 744 grub vs alatze prätibhāsika-sattä Juring dis lution, 300 088 antiochu dependent on the ontologically real, 474 no to noistalinsin how the avarana and vikṣepa-śaktis function in, 170va oblig one of three grades of existence in Advaita Vedanta, 169 bu refers to illusory objects, 472 avioni iw bowobas-sa pratibimba-vāda og anarchiar Eb62 noltelloggs erf as propounded by Padmapādācārya, 368 t evlavy comes wit as regards the theory of kṣetrajña, 30 mentioned by Sankarācārya, 369 homme i bedrmesh an of Prakāśātmā, 165 plong to natsluge sits proponents of, 368 Irplan bajabasshibu si to zaniw prema (priti) Kṛṣṇa the real object of, 215 not in the svarupa of the jiva, 588 Paramātmā the real object of, 213 82 Jara adi bronse aft obda bom ni bodrost as 28 ni betoon unhinwing ubivibrit 50) 10 rotsluger (10 stegsiggs srt to eastw bbb sit Purāņas Rappear from the breathing of the Supreme, 736 divided according to the gunas, 92, 124, 128, 129, 499 fish an Hari glorified in, 780 aubivibal to eastw Sankarācārya specifies as sastra, 742 Jolesving ad Tatsättvika, offer veridical knowledge, 143 lo enostaslinam sendt Srimad Bhagavatam distinguished from, 767229wong ed as omit Pūrṇa Puruṣaganolebam guardi bavieraggs-lea ad of self-revealed in the samadhi of Vyasa, 756 o isbneqsb järv all-pervasivenes Puruşa also known as Nārāyaṇa, 61 as alone in the beginning, 726 as antaryāmi, 43 james to ring s no serving a Holong bro as first avatara of Bhagavan, 715 impote 887 References as Nārāyaṇa, 727 as one in multiplicity, 68 REESE 01102 an as vid 901 am laitoni 925 as the first avatara of Para, 759 dignivil sdt zsaluga brs in as the Supreme witness in the body, 24 gignadonu salas attainment of by the jiva, 309, 312,mah sda ve bazoqqua Bhagavan impregnates mayã through, 307, 390 Bhagavan the source of all, 686 Brahman as, 45 (ro) avoga ambalo analges by Joaching wol attos lizarditing direct and indirect forms of affirmed, 117 smaoinigers esloval exists even during the dissolution, 396 yd bangla to gainsem guṇāvatāras of, 78, 80 manifestation of from Bhagavan, 41migolotno or no disbasqeb presides over creation, 392 hgs onmov oda wod Rudra has his source in, 42 Ant sonatairs to asberg suit to sao self-endowed with inconceivable potency, 366 the appellation Sadasiva assigned to, 137, 141 the cosmos evolved from, 712ähä bagembel yd bobnunqung an antonier to proails srls eburger es the first as described in Srimad Bhagavatam, 57. the regulator of prakṛti, 58 culli of ensla abby-admiditong evd bogortnam Par AB30 less thewitness of the undifferentiated prakṛti and the jivas, 54 god the secondfication wi (red) amery thas described in Śrīmad Bhāgavatam, 63 edo leading guṇāvatāras rooted in, 85232,vlad to onove station the regulator of the individuated universe, 62 witness of the aggregate of jivas, 56 pram the third to PROBI Bey,amango2 ad to gnitaend sdt mot req od galbiosos bobirth das described in Śrimad Bhagavatam, 66 witness of individual being, 56ity the universe as a form of, 359, 360 three manifestations of, 53 time as the prowess of, 648 pay.al beflinoly hel pinay illo divine uth autorugh 18 houghto to be self-apperceived through meditation, 747 Virat dependent on, 532 ay Vişņu directly one with, 111, 114 puruşa surTe09 hibombe ed al bolesvor-los Yoga, 7246 B to say an awon ol a part of Paramātmā, 27118ry gainaigad ar ni enols an and prakṛti, the universe one with, 433 appears from Viṣņu, 325 26 möquoins és ery atvagada to ovnen fanflas 888 as birthless, 305 Subject Index has vit di no 3o aiswollol as codependent in regard to prakṛti, 207 as self-luminous, 208 characteristics of, 295 experiential capacity of, 250 jñāna as consciousness refers to, 325 kṣara and akṣara, 33 in qual dengan To swollo & inuMēmē adt to atomento ad no DAVASI word asworg ekm bust gadi agens māyā as the combination of with prakṛti, 322 not part of māyā, 327 with, op Att egy most besse AllegaуИ of two types, 47 mana. 81,0lie-ivad ni batigaban one with prakṛti during dissolution, 3268.tomup as pradhana independent of in Sankhya, 348 mida to vtish at as Puruşa as the ruler of, 396 pry diguori astslidings avegada refers to the jiva or Paramātmā, 17, 50 dl to regns sdt mort mod time proceeds in unison with, 6638 to bsadena od monarod view of in Yoga and Sankhya, 1649que va tash puruṣāvatāras egydantvib biw navegada aseist appear through the agency of Sambhu, 55 bat od as sele as root and trunk of the world tree, 85 eye Jo tag to predi of three types, 82 regulate prakṛti, 58 Bon to prosi sbavattava abe ni zonamar sozd to sno Vasudeva as beyond, 177 PET SET yd sauns sdt as bedobilay jon obdo yoga-nidra of, 660 Pūtanā Rāma bo attained the destination of exalted devotees, 622 xalqing agen granted the position of a foster mother, 666, 6670lb von siit to galwond bilay to Ines, 734 sam sloa adi svitabs2 vegada to freq prowess of known because of Ravana, 136 takes the position of a badhya, 6400 g botigatai leiboga & worshiped by the wise, 360 Rama Devi Bhagavin, to anolensqxs ton svi basi Saras of barister Avegada descends with Bhagavan, 595 da verslunnos sinesque ad for under Bhagavan’s guidance, 140 Jo arrosso unal nadhe Rāmānujācārya of Paraman, clarifies the all-pervasiveness of the jivas, 245 midbyd badestbat comments on the word brahman, 682 discusses karma-kända and brahma-kända, 693 ml smo Bestablished Visiṣṭa-advaitavada, 170 Bir 30 so explanation of the jiva’s svarupa in accordance with, 155 889 References followers of, on the jiva and Paramātmā, 259 208.88aldid as interprets inquiry into Brahman as meditation, 685qsboar Jāmātṛ Muni a follower of, 157 Box avoninul se es on the oneness of the jiva and Brahman, 265 alternado Rāvanaalmerit of by the 309, 2028 30 yliongea laitasixxx to Rama’s prowess known due to, 136ystopian p Rudra hogyan the sonce of te bra artel sabda accepts the guna of tamas for destruction, 82 idioo a appeared from Nārāyaṇa, 114 cm, 17 Seam to me ton as depicted in Devi-sukta, 118rios 396 as guṇāvatāra, 78, 79 dcgaraitulosaib gahab irplane di sno as the deity of abhimana, 330, 334 &al to tasbasqabat ontstborg Bhagavan annihilates through, 714 peg to lur oft as ear born from the anger of Bhagavan, 113ad of auton born from the forehead of Brahma, 79 oaing at abssoong amit destroys under Vişņu’s supervision, 111 452 bas agor nito waiv praises Bhagavan with divine hymns, 771 2010tovberg Sankarṣana as the indweller of, 42, 62age ad dguards 269qgs the jiva not part of, 273 to anus brs 3003 25 Advaitavada theory of ātmā based on, 170 68 jesgt pant to arsluger BENU baoyed an evabuasv από το βιβλίο προς 80s109 one of three pramāņas in Vedānta, 724 pradhana not validated as the cause by, 732, 734 sages perplexed as to the meaning of, 739 janteshari benissi samanvaya disclosed by, 743 191201210 noblog at bodmerg the sole means of valid knowing of the transempirical, 170 Sadasiva a part of Bhagavan, 144 BILLES bed awon to assword a special integrated part of Bhagavan, 140s to mollaoq si esser Bhagavan referred to as, 142 Brahmā, Visņu, and Śiva not expansions of, 141 not the supreme controller, 137 Visņu not a form of, 141 sādhana bae saw ads yd bogulow Iva Bras eeenvegada di bah indicated by dhimahi, 741, 743 to aasnevasvrag-Ils or collinato Śakti 280 nomlad bow or no atmo some claim that bhargas refers to, 747 as hard asupaib Visnu as the source of, 118broustevba-ajaltiV badeildistas inove zovi od) lo nobonsigue śakti 890 Subject Index identity of with saktiman, 510th.(gil) toge Imura to intrinsically related to śaktimän, 282, 283 la 30 pros odre murti, Bhagavan as the source of, 713x hugoy of sidesagmos nondifferent from saktiman, 374wd visibatistat of Brahman, the universe as parināma of, 460 at ow? 30 Sank of Paramātmā, undergoes transformation, 486 one of two types of creation, 40ibbu ni este lagobilov es pariņāma of, the world as, 450, 451milab al-din adini Śiva eternally endowed with, 107 reboynu edito the attributes of Brahman as, 712 oleogalequal besiper the jiva as, 253, 26288 jda na no to możlioquinque vidya and avidya as, 110, 336, 339 śaktimän olho lo noitieoqmisque anged & an sasvinu.ads Bhagavan as, sakti nondifferent from, 374 identity of sakti with, 510 them Paramātmā as of the jiva-sakti, 284 from, ye gadila atebes tivtra Inibnos śakti’s intrinsic relation with, 282,283 vande neixe śamaeternal, v used in the sense of bhakti, 60 samādhi phu yd hetqsans mental modifications unmanifest in, 8 boshvatievha of Märkandeya, 1200 of Narada, 232nd vtileer vloo od nuler 208 in bowed no ammon of Vyasa, Bhagavan as the object of, 753, samprajñāta, as merging in prakṛti, 549 samanvaya (reconciliation) Baladeva Vidyabhuṣaṇa defines, 730 indicated in SB 1.1.1, 743 meaning of, 729 of scripture in Bhagavan, 728 in Brahman, 725 samaṣṭi-jiva as a portion of Paramātmā, the Kaustubha gem as, 270 sambandha 756 8 sunsh eles no asañab villeen oni usinsh edalo villessed asingh hivo byüm vo as by asdisab semi se pobilsub lis jads ablon nie-ndmiditong banotinam ses-nginnering no glo valvitosten sit no en owt estelartzog 261ooohalleubnor Ilbarr Jugra wo eid yd betulus salooda taidbbat adi astuten as the relation between the Absolute and Its energies, 12 Śambhu another name for Vasudeva, 61 eep 2016 svi SAY.00 and alongs 891 References Dibine as causal agent (linga), 54, 55, 59, 140 alti lo yaitaabi as the source of Mahāviṣṇu, 59, 60ballestantoni comparable to yogurt, 102, 103 to so sit as nivaged hom intermediary between Krsna and Mahäviṣṇu, 61 insibon RAV of two types, 6100 ombygd beviousdi nedendo samskära asogasbnu imeno Endas volitional states, in Buddhism, 161 esqy owl to ens in the antaḥ-karana, delimitation of ajñāna by, 370 to sho of the ungodly, 491 yoshiw bewobro yllasts aviè required for superimposition, 385 nemalo astudtute sil superimposition of on an object, 384 superimposition of onto Brahman, 386, 478ables Sms bybly the universe as a beginningless succession of, 556 samvit the anger exists in Bhagavan, 642 sandhini exists in Bhagavan, 642 sanghata-väda As the nomin brion du annivaged oredite mine to vinbl wit edd to es inc metres nottelen pianinalen omot accepted by Buddhists and Cārvākas, 415 d to sensa sint been Śankarācārya Advaitavada of different from that of the Bhagavatam, 2769m Brahman the only reality according to, 291 or aysbuchMo comments on the word atha, 695 defines adhyāsa, 384, 706 A nvagare,sayVlo banz defines adhyāsa as false knowledge, 705 nigram as nilagine denies the reality of Iśvara, 33 Sad denies the reality of the world, 73, 474 describes māyā as avidya-kalpita, 493 holds that all dualities are imagined, 365 mentioned pratibimba-väda, 369 on anirvacaniya-māyā, 492 oltallioposed) po oddyblV svabeled Ne ni bolethal esy Jo gainsam 9zgina to navegada ai on the irreflectivity of Brahman, 260, 266 să al postulates two Brahmans, 719 sadh radical nondualistic theory of, 27 refuted by his own argument, 478 Sal refutes the Buddhist schools, 477 refutes Vijñānavāda, 475 Śiva appears as, 499 Jakt specifies the śāstra, 742 Homoz times to noting a es og eg addutasdz athradne Adt nowted noitalos ad eu undma tavahuan rol men ons 892 Subject Index specifies the word sat as ātmā, 752, 755 ba gaibagordo wsiv synonyms used by for maya, 368 theory of regarding kṣetrajña, 27 di gaihaugen to wait ruq oti galbangerlo wsiv view of regarding Iśvara, the jivas, and jagat, 368 view of regarding the ātmā, 165 Sankarṣaṇas buferred as, 454452 a member of the catur-vyuha, 60 as the indweller of Rudra, 42, 62 DEVEST62 apy bollen PusyaD Shaxim ni belg Sey.navagede yd besigent ant controller of the state of deep sleep, 517 gads to lesarniatio Mahāviṣṇu also known as, 54, 58 presiding deity of ahankära, 61, 6259 Heviz nobaradil Isaoltovab an adophor anaerob 2 source of the cosmic catur-vyuha, 56, 60 munna loorientayilo. spoke Srimad Bhagavatam to the Kumāras, 760 quviba the chain of succession of Srimad Bhāgavatam from, 758 sdt the universes appear from the seeds of, 55 en nageda Sankhyah ence of effects within darow oft ze nemder as a philosophical system, 130 quod vino oldsword ander as eternal, 131 ensisie inh ni banasb to abused defects in regarding the “whole-part” relation, 4210 inahi enumeration of tattvas in, 279 es videsig Autsholtanutel infers pradhana as the cause of the cosmos, 732, 734 Jiva denies the view of, 339m s knowledge defined in, 20 the guinistrsoan it fled sigol bus Isupe lo lle tod syndlist māyā regarded as independent in, 577 mistakes the ātmā as ultimate, 388 besario lo lege jell mistakes the jiva as ultimate, 383 wond of arrest bllev ylao adi on cause and effect, 275 aldsword roast marqué art shulab to abrow orl gr do anotajvib osads on the gross and subtle fire element, 512 on the relation of a whole to its parts, 416 pariņāma-vāda of as inadequate, 450, 453 Seya posits avyakta as the original source, 713 ViabAnthoniaba pradhana independent of puruşa in, 348 Dojos 190 ac principles of explained by Krsna, 321, 325 mi zaixe old tart as regards cosmic dissolution as involution, 564 son sdy an sat-karya-vāda attributed to, 403 sag 156n oldialv sd as sat-karya-väda of, 279 haingia how sd be named she theory of pradhana as independent cause denied, 346m donnes three pramānas in, 724, 14 sarado lie to onetsize Vedanta distinguished from, 73 is to gntanaly шов зіство на int 893References view of regarding consciousness in the jiva, 183 wadrasillosga view of regarding the atma, 166 by fold boa amrytorve view of regarding the puruşa, 164 diary Sarasvati Gayatri called, 746 pl gribregen to pos wil galbegs to waiv For bedň sdi gailisger to waiv amglorified in mixed Purāņas, 124 inspired by Bhagavan, 738 misin? daydon edito redaren sărṣṭi dollowhai sd as attainment of Bhagavan’s nature, 26, 35 odt to sellortob as devotional liberation, 284 Sarva-darśana-sangraha on an obje śāstra worl osla ngada hods to dish goibizanq la sozu Lokayata School summarized in, 159 Madhvācārya summarizes Advaitavada in, 7238 bini sologe Bay,mol molovoobra hanh to nolaesosue to niedo sib Bhagavan as the source of, 737 asti mon sqqa asarovinu od sand Brahman as the womb of, 736 syblase Brahman knowable only through, 725 maya lapinqoolidge ab alg hermeneutics of defined in Jaimini-sutra, 238 Iet larists en identity statements in, three reasons for, 273bagot ni tooteb Sal injunctions of not applicable to ātmārāmas, 434, 436 iteromuns injunctions of not applicable to Paramätma, 436berstal logic helpful in ascertaining the meaning of, 778 adi asins svil not all of equal authority, 135615 os,ni bonitalegbelworl Sankarācārya specifies, 742 al inshusqsbat en bebings h speaks of oneness and difference, 265 ant odraslim the only valid means to know Brahman, 725 saved seri the Supreme Person knowable only through, 723 bus seus no the words of delude, 454, 466 sat three divisions of, 136 arg sidua ban azony silno dodw a to notislsi sils no euphant as to ohhy-ombghing as defined in Advaita Vedanta, 167 Inigo di as ingvo affeog as overt effect, 406 as that which exists in all phases of time, 450, 452 to alloning as the noumenal, acceptance of, 444, 445 logaih imaon ebringer as the visible effect, 342 goof badidins how-to-me Brahman and the world signified by, 451 e lo show-qub-me cannot arise from asat, 48, 453, 728 gebrit as unbribery lo quosdi existence of all objects as, 447 glancing of as cosmic source, 734 AST, zooming is or badalugnttel tasa 894 Subject Index o cuent na Mint of homaggs sest blow ads to slausts as not veiled by the avaraṇa-sakti, 168d baharogong abestieba Paramātmā as, in everything, 409 doitulos Śankarācārya specifies as ātmā, 753, 755 the act of seeing related to, 732 the universe as distinct from, 459 the universe inferred as, 454, 457 the universe not established as, 461 the vikṣepa-sakti projects objects as, 169 sat-kārya-vāda acceptance of by Śrīdhara Svāmi, 553 an essential foundation for bhakti, 551 ag basic principle of explained, 403, 485 denial of vijätiya-bheda in, 410 intention of explained, 486, 4881 (ophil) tage leas 28 $8,08 ocup 26 motibon as dsquant to talage as anant to mol orlis por,bor,nofil-istes adf vegada alina lathai vagada sainsqua nëvegade on difference and nondifference of effects, 407ay of oldozeqmoo Exfoon inherence of effects within their cause, 279 vigari eslab vini sarqué en batolquh pariņāma-vāda entails, 527 olavsque sunt rebarayostash perishability of the universe accounted for by, 477 pariņāma-vāda based on, 524 Bymil bomb at beftinoly posits the cause as the potential state of the effect, 451 heteups prākṛta-laya included in, 502 principle of stated, 452 Berlin sd of to noitsherg the effect nondifferent from the cause in, 400 innbod bsoubai the universe manifested according to, 519miqdarow lo shortam three principal opponents of, 510 gads of agnofed to an self-luminosity (svayam-prakāśa) que edi wove sapere olivia non as defined by Citsukhācārya, 199, 201-203 Isbasqabat aston of Bhagavan, 636 ygninniged on itsesi som bam to raido stamilo ad fon .onungiv dilw boteups ed of for 8x11979 of Brahman, 375 of the ātmā, 200 Seṣa portion of Bralumi, 87 Śeşa a couch for the Puruşa, 63 polil overlad os herobio videli oval of barebro as äveśa manifestation, 81 anmyd salvib diw navaged seisug perplexed about the meaning of the Vedas, 737 albivory Siśupāla Svim CAT od sveter eopard teri mielo amon attained sarūpya-mukti, 666, 667que art work stinging ones od nohtelen alto autade wel Śiva of stealbrodus a portion of a portion of Kṛṣṇa, 145 accepted the Ganga on his head, 144dw did aler 895 References Advaitavada propounded by, 495, 499 day hollov ton an instrument of dissolution, 715 aidiyavsales ste appeared to Atri Muni, 86, 121mine aloqa vaš izoliat Baca as a trunk of the world tree, 84 so batalo grisse to 2009 as Āśutoșa, 87746 ez molaitelb va ecoving sda as causal agent (linga), 61 plan bersini serving adi as guṇāvatāra, 80, 82 rap as hodeildates Jon servinu er as nondifferent from Parameśvara, 138 jong inne-ogopliv ora as speaker of Pasupata, 131 read, is RP phy-metal-to as the form of tamas, 359 2 db yd to sanstgeope Sarvas tri-linga, 106, 107 reidd not nobishawot lattua Bhagavan assumes the name of for dissolution, 93ioning stand Bhagavan indirectly manifest as, 101 - to lainsb Bhagavan superior to, 682 88 88 bainigus to noitastal comparable to yogurt, 104 soners?libao ban sahib no declares Bhagavan as supreme, 139, 143 depicted as supreme in Śiva Purana, 141 tools lo sosednt no beerd shiv-manton destroys under Vişnu’s supervision, 111,alistas obby-ambulmay Durgă caused to take form, 360viny ed to villidedeling equated with Visņu, 120isste laito glorified in tămasika Purāņas, 12408 gradation of in the trinity, 138 me cas, datata to algining induced to drink poison, 139odt aroil insaeltibron nos ad methods of worshiping and their results, 94, 96, 97 name of belongs to Bhagavan, 142 non-sättvika Purānas avow the supremacy of, 92ava) tizonimul-alsa not an independent Isvara, 117, 121 not present in the beginning, 728 vinu st innogo leqiang sendi Dvd benflab an de navegada to venedanalo not the ultimate object of meditation, 687 our not to be equated with Visnu, 119, 122 ordered to behave like a heretic, 128 ordered to invent illusory scriptures, 122 sau oox Amthad to to praises Bhagavan with divine hymns, 772 illis neces provides a list of heretics, 1280 anisont su uods bexalgreg some claim that bhargas refers to, 747 sloquare some scriptures avow the supremacy of, 125, 127que bonistis status of in relation to Visņu, 115 subordinate to Visņu, 109, 112, to molto sto dobrog s takes birth within the creation, 115 daidd no Egis art beaquas Avia 896 Stop tested by Bhrgu, 91 Subject Index Az abavativba domuste stom the one Puruşa manifest as, 103 the word param cannot refer to, 684 unique ontological position of, 97 visits Märkandeya, 120 Visņu manifests as, 146 Vişņu superior to, 135 Vişnu’s supremacy over, 90 worship of as linga, 59 soibnon odi no zaveza Jo noitatio the namingnutovoid bamb nolessonne bilgisib lanoliibbe ondenato nossasiers an Vlo noitzasluzens worship of leads to material opulence, 108 no vamos as worshipers of are generally opulent, 109 Śiva Purana avatam referred to Purāņa Juchsy to sansens bras depicts Śiva as supreme, 141.8 Jo dojdua adf as nevagarid Sic explains the glory of Sadasiva, 142 or 30 dones adt navegade oost oil) s intended for those in rajas and tamas, 143 dAds do blok-dutoo sixfold criteria (of textual interpretation) aldus enumeration of, 679 first item of, 683 first of examined, 759 supe samanvaya arrived at through, 730 Smrti the fifth, artha-väda, 771 the fourth, phala, 768 the second, abhyasa, 765, 766 the sixth, upapatti, 773 the third, apurvatā, 766, 767 nery trac avows Ïśvara, 488 dil dilw astrono durit ads 291enileb elahev ads to sousaas que a daildes yd hetsvigno zombora sva teem soft erlatinop to soy panti se of beislartos to ser feit an oogaloon to prise d abobal to serv Javit Sankarācārya specifies as sastra, 742 to grincom ada astenimolit scriptures that oppose are tamasika, 127 og stalo Soma dream cognitions the eva boniclgxs to do abstinos zshirtsvo and to sanenime ng ctions on at a gigs of to saging a portion of Brahma, 87doset babostal od obby-ambariog not counted as an avatara, 117, 121 Śri Sampradaya Tengalai School, Jämätṛ Muni the founder of, 1578 o balasvez Śridhara Svāmi buddhi, soor sds as nevegada syve acceptance of sat-karya-vāda by, 553) ni badoibni lo sige nar accepts Brahman and the world as real, 559bous tom odt commentary of mixed with Advaitavada, 554mm confirms the jiva as a potency of Paramātmā, 308 hiv-atroviv 897 References not a staunch Advaitavādi, 554 on kṣetrajña, 15tion, regida vd bedest or as an destinam squad si on the nondifference of Brahman and the universe, 556 tow sid true intention of, 555, 556 Srimad Bhagavatam noitiang leaigolotto supiaur ostavsbookMattaly additional disciplic succession for, 760 apstinem ugaiv an explanation of Brahma-sutra, 683, 716sque univ an explanation of Gayatri, 761 an explanation of Vedanta, 705 as a commentary on Brahma-sutra, 707 vo vodenque d’une ea nghil es lo qidenow am o abeel to girfanow as supreme pramāṇa, 12 uslugo vilassasy as the essence of Vedanta, 689 to anoqidarow polina avie Bhagavan as the subject of, 683, 759, 765, 769, 771, 7732abiqab Bhagavan the teacher of, 760 be2 to tolg sut erialas catuh-sloki of, the Absolute spoke to Brahma, 754, 755 astut concurs with panentheism, 404 ilded to) into blotzia greini delineates the Truth with reference to Gayatri, 748 obs 898 delineates three topics, 12 ralo 31 288 to mail texit essence of the Vedas, 685 bovine oynam establishes Kṛṣṇa as supreme, 134 even ātmārāmas captivated by, 137 first verse of contains the meaning of Gayatri, 744qirol first verse of correlated to Gayatri, 749 yenildo boose st first verse of correlated to the ten topics, 749, 750qxle d first verse of includes the catuhḥ-sutri of Brahma-sutra, 723ds illuminates the meaning of Gayatri, 759 Kṛṣṇa as the subject of, 772 name of explained, 679 ingay WOW Dime 88 valors ashlibog ne? Amo2 offers the complete picture of Reality, 78020qgodsdien overrides contrary descriptions, 92 pariņāma-vāda the intended teaching of, 389, 3930 motto & preeminence of Bhagavan established in, 679 purpose of to explain Kṛṣṇa, 752 abstairos.com revealed to Brahma by Bhagavan, 757 Amloor Svayam Bhagavan as the subject of, 766 sabriqmal me felégasT Imav2 windbhe lo somatos ten topics of indicated in the first verse, 753me the most authoritative scripture, 143 at hus med sigeson the natural commentary on Brahma-sutra, 681, 743/smoo vivarta-väda not the philosophy of, 392 oqit adt eritoo Subject Index robo lanemonary edito Śruti gavis anver Bir anvaya statements of regarding Brahman, 725 ili otno villitolo avows Iśvara, 488 bieangmies sudera no Brahman the only reality according to, 291 namen no concluding statement of determines the meaning, 38amisi no confirms Iśvara as cosmic source, 734 denies any cause above Bhagavan, 713-8 to does not support a qualityless Brahman, 710 does not support an impotent Brahman, 719 one of four pramāņas, 288 na se sdi no betiuper D itab my ad nao to stand art Sy do oldsquo estado Instadt scriptures that oppose are tămasika, 1279 Śrimad Bhagavatam referred to as, 760 the jiva described as anu in, 238 Śukadeva Jon sasvim od HEYER 51 Tow ads mida bobinagong to noteolibom) ofiz to notarastion eee.est.ee ang captivated by Srimad Bhagavatam, 137 (ip captivated by the lila of Kṛṣṇa, 753, 756 go did not have prãrabdha-karma, 507 specifies the meaning of the first verse, 754gath stent) världe Vyasa revealed Śrimad Bhagavatam to, 680, 757 s omning superimposition (adhyāropa) e ese 85g,yam to attimum ads to ring a real substratum required for, 549 (anobyog smisation) němov as illusory, not the object, 381 nsbi stareqse to blove us Brahman cannot be the basis of, 387-its-hot own lo ano an direct mention of (adhyāsa) in Srimad Bhagavatam, 393 in the states of buddhi, belongs to the jiva, 515 of a memory trace on an object, 384 of a real object onto a fake one, 476 of a snake on a rope, 378 of an upadhi on an object, 15 oras of dream cognitions on the dreamer, 583 hol of external acts upon the self, 225 noplol-ogutove 8er banish 30 noitgimash poreea nemiere o ng mondato of inert matter on Brahman, as impossible, 702 itslo-nqurtova παύτονε AT69 of Jamia bas bien fan of maya’s gunas and actions on Bhagavan, 578 bewobie zabavn of samskaras onto Brahman, 478 admonds eggs navegada of the jiva onto buddhi, 513 à aufaxo asoraineqzo akvagada of the non-real on the real, 168 erotism svagadg of the notion of God on Brahman, 491 vino avale navegarla Iw of the notions of “I” and “mine”, 378 adist alsqong navegada fat of the phenomenal “I” onto the real “I”, 220 ohne sa opvageda 899 References of the phenomenal on the self, 195 of utility onto illusory objects, 463 busget to attestata cono on Brahman, as impossible, 484, 486 the panval swove on Brahman, creation as (in Advaitavada), 701 In sdt ander artin on Brahman, the universe as, 506, 556b to smetate gnibulonoo on the self and Paramātmā, 382 mao ze gevel minds samskara required for, 385 novods samo na asinsh Śankarācārya defines as false knowledge, 705 oqqua on asob the basis of can be multiple, 706 loqui as roque tous asob the real object as capable of, 47288 (20moniol lo sno the universe not the result of, 455, 459 sanggo rerit surgica the world not an outcome of, 707 Sureśvarācārya propounded ābhāsa-vāda, 368 sūtra (modification of prakṛti)E manifestation of through maya, 396 prāna as, 329, 333 badresh ovi or homed betayingen To bill sdtyd batsvinges haver son bib svabhāva (innate disposition) asena sd to gainas adresûlosge pariņāma ensues from, 392 mp apara bomb balasvot say part of the nimitta of māyā, 328, 329, 333 (qobin) oleoqmisque sväṁśa (selfsame portions) bariuper mure dedua las ilsson wiceullt an as devoid of separate identity, 81 as one of two tad-ekātma-rupa forms, 81 eded Jones names of various types, 77 svarupa-lakṣaṇa of Ind defined, 158 description of, 715 of Brahman, 699, 704 h) 2 nonsin isoxib bragnaled minididesain doing no sou pro dant a solidno tajdo las sto Byggers no silane slo of Brahman, satyam param as, 716 bado no no quanto na no notingoo masib to Business fans to svarupa-saktiantury dosaged as innate to Paramātmā, 11, 17 m avatāras and their lilās a display of, 593, 595 no son disal to avatāras endowed with, 617 no es ohebin to Bhagavan appears through the agency of, 624 odao da to Bhagavan experiences exclusively, 614thhad oteo avit ads to avitads Bhagavan manifests true action through, 664 no lasy-non sit to Bhagavan plays only with, 654 no bolo notion edito Bhagavan propels time through, 667 notioned to Bhagavan self-endowed with, 557 do “Lanstonsily to 900 Subject Index Bhagavan’s anger a manifestation of, 626ft basisvbá Bhagavan’s favor an act of, 612 Bhagavan’s will a manifestation of, 648 agogial-britantnt Ber banish changes in reflect in Bhagavan, 575 concealed from those opposed to Bhagavan, 621 direct reference to made in SB 1.1.1, 699 hladini the essence of, 600, 602 jiva-śakti distinct from, 658 ars do noligindesb loud to mads to ery vanalog ass lilă a manifestation of, 634, 637, 639 māyā dispelled by, 709 -pitantnt one of two potencies of Paramātmā, 556i si ao totalb Paramātmā manifests His intrinsic opulence through, 552 Paramätma’s jñāna, iccha, and kriya belong to, 343, 347 ind ads to est the universe not a manifestation of, 360 transrational nature of, 571, 572, 575 on se uten tvil trip Vaikuntha a manifestation of, 388 bodies srt 20 as addin an aisg vidya of, the true cause of liberation, 338, 340 to fary Virat and Hiranyagarbha not manifested by, 359 Svayam Bhagavan og got notos to bloit sit as itine-nghied all names belong to, 142 as primary kṣetrajña, 37 prathmers s rogosas brosglasb nvited ere an aidate galberstalova as speaker of the Pañcarātra, 131 sog ned mun ni batimin as the subject of Srimad Bhagavatam, 766 Kṛṣṇa as, 273 the ultimate shelter, 751 to be meditated upon, 687 svayam-rupa Kṛṣṇa’s original form, 81 Śvetadvipa as Visņu’s abode, 92 tad-ekätma-rupa Bee vegada to v eed.com dt to ong-un ns towog Isinsmuntant as Amare lo vasto noite ni sme s 28 89 top fanoitilov enveger an one of three aspects of Krsna, 81 y.blow art of hsdeferto as tan-matras (subtle elements) adalo rometroam es as parts constituting the mahabhütas, 426 sd to voteslinem es fire as, Sankhya theory of, 512 ENE mismens to be a n generated through Iśvara’s intention, 489 vd of totoo included in Virät, 266 lyn, 55 020 Invegerla of amotnoo mahābhūtas cannot exist without, 424 tat tvam asiablished salg vinu od par otat asgiant localb EV smit 901 References Advaitavada interpretation of, 30, 219lim sene anivaged taṭastha-lakṣaṇato u defined, 158 description of, 716 of Absolute Reality, 707 of Brahman assumes potency, 719 jocyte Jo tos na yovel envel Jojo testinam a lliwa’navageda doftenint grado oggo saodi mont balasonco aa ni sham of someday soovib 200,000 Jo some soft inihald creation, sustenance, and dissolution as, 717bp-p thethe cosmos as, 716 taṭastha-sakti desain a hill eoyed bollegelb etiam anonimere distinct from the intrinsic and extrinsic potencies, 255 eternally liberated class of jivas included in, 3030m Bonsa indicated by the verb dhimahi in SB 1.1.1, 712, 720 jivas of the nature of, 77 bjiva’s nature as energy due to, 253 molttestine for sevinu s & utan Ispotterens suited djulieV Kaustubha gem as the embodiment of, 270 of Paramātmā, the jiva as, 544d to sausa sunt adt Jo nyhiv avob Paramātmā qualified by, 513emson sddisgynet bas t the bahiranga-sakti as the field of action for, 320 névegada mayev caf groled ssman lle the jiva designated as, 263, 401 realitate graming as ww the jiva’s intermediary status as, 272, 273 unlimited in number, 302 times one of wood-ch motovogoria bamine to aid and as a real potency of Bhagavan, 398 wordan anu-guna of the gunas, 649 an instrumental power of māyā, 397 as a function of māyā, 659 2,88 801 ry asulada odembly of 786 nogu batetibam ad of ngint-onve 18 mol leniglo ’n as a function of Paramatma’s bodily movements, 349 as a potency of Paramātmā, 425 Tupas an instrument in creation, 715 sqlvbetsve seabods augalVed as Bhagavan’s volitional act, 648, 658, 664, 667 nini-bithole-hot as correlated to the world, 722, 725 as manifestor of the cosmos, 712 as manifestor of the world, 372 as the kriya of Paramātmā, 343, 348 conforms to Bhagavan, 645, 647 conforms to Bhagavān’s līlā, 650 merges into the cosmic being, 232 do and to no bogas (atosmols oftdua) zovi-t di ganinthenos a 18an sif stavalalguous bedsredag bag Jinly ni bebuleni jais Jonsonlarnin Nārāyaṇa dissolves the universe through, 395 len movi lot 902 māyā, Subject Index Paramātmā instrumental in the perception of, 40 part of the nimitta of maya, 328, 329, 333, 391, 394rd ahvalio 75 pradhana manifests the universe through, 392 To vierplang to prakṛti modified through, 325 precipitates the pre-existent universe, 520 nvited to annvitni-moda bybla to bomiro? Vall proceeds in unison with prakṛti and puruşa, 663 regulates the evolution of prakṛti, 667 ni bogas the course of unascertainable, 179b min the gunas disequilibrated by, 306, 3900 bbq be tinir the gunas undergo modification by, 560 bodique beach ad the puruşa as beyond, 165 a8e288 glad nied universes under the influence of, 140 w nosolbasbi anvil ad tradition (aitihya)dentical with rapat, an being sil Brahman the only reality according to, 291val of batele sands one of four pramāņas, 288 tripäd-vibhuti Azan ibbud to state sourit remont asal ugal inhabitants of described, 302 80t of lensbascaneal galv turiya diiw zohiocoque ad lo qidziow Bhagavan as, 177 abezinsqu Paramātmā as, 175 the jiva as, 177 esivost i send abavalsvbA rossinned as blow ads amminis the jiva attains the state of, 515 adsl gridsand arb moil resqge Vasudeva as, 177 Viṣṇu as, 748 upadhi gileak ano as to sigbang blad dguards baeting navegada Bryno board the namin 8.nl joko to notasunath Advaitavada claims that agency is due to, 166 non-besa Advaitavada conceives Brahman as delimited by, 166i bomn Advaitavādīs consider the jiva’s inherent capacities as, 158m2 agency tied to or free from, 247 ahankara-tattva as, 549 word moes emerque adi bethmin-wi Vall as superimposition on an object, 15d to ogbalword stw alseb birth as the production of, 311 ybs abs no mortaredilah Brahman manifests in four ways by the influence of, 375 mot Brahman with and without, 535 upsing sa buhmim-v¶ fiel od vd beitingle to buta defined, 7 ve difference is due to, 554 notesfest radgid dw boibute ad of dissolving of leads to turiya, 515479 Iśvara’s power contingent on in Advaitavada, 493 vaiM Haquabav not established as illusory, 503 talupe they seesugan 903References of ahankära, removed by inquiry into Paramātmā, 5469 kafa of Isvara and the jiva, in Advaitavada, 2900 ottimin ads to g of prakṛti, Śiva endowed with, 107 of the jiva p aham-tattva as, 329 vi im ontdborg dirt beruhom it pl tels iqnit asiatiqining at avidya as, 370gonguruq bos iplung daw mostu niebasoo formed of jñāna, iccha, and kriya, 347 tulos e aluger merged in Paramātmā during dissolution, 618 do eius d nimitta and upādāna compose, 349 betonifippseib zamup.erit the gross and subtle bodies as, 15 solbom pyrsburg arb got happed as per the jiva takes on, 585, 586 the jiva’s identification with, 305 the mind as, 7,9 three related to Isvara, 176, 177broooo tiless vino art and three states of buddhi as, 514 Visnu free from, 97 Vişņu transcendental to, 108 ad mel bau αποτίου 72,70 (oydinlin) notilbød 866.angbongo lo sto türldir-böght 20F badimaab to instidarini névegeda evas milioneT vyras bvijeda worship of the guṇāvatāras with or without, 96 Upanisads Advaitavada bases its theories upon, 171 affirms the world as Brahman, 291 appear from the breathing of the Supreme, 736 aistis bvitad basic principle of as one Reality, 451 Bhagavan praised through, 771 Brahma-sutra based on, 718 discussion of asat in, 48 IT de svahuRAY Bayan unalv seed-conception of materialism found in, 160milo abvativ Srimad Bhagavatam as the essence of, 689 avisono sbavishA Srimad Bhagavatam distinguished from, 767dbbsvattav the Supreme Person knowable only through, 7310 bald ogs Uttara-mimämsä ereas ovtto-skivoro deals with knowledge of Brahman, 693 toloqmiroque es often disid deliberation on succeeds study of Purva-mimämsä, 691 boqu four chapters of indicated in SB 1.1.1, 741 nitashinam namimāl Pürva-mimämsä as a prerequisite for, 696 w be diw nsmisill study of signified by the left ear, 696 Pūrva-mīmāṁsā to be studied when higher realization dawns, 697 con .bonitab gavin, so arend of ahol to gaiviosib Vācaspati Miśra theertinyban no magninos rewog derval argues that vāsanās require a stable base, 478 borieildstasjon 904 Subject Index avaccheda-vāda of, 166, 369 solo amit ed comments on the correlation of opening and closing statements, 755 comments on the phrase purva-dṛṣṭa, 384 usta odt to adments comments on the word atha, 695 denies the reality of Isvara, 493 TTT as 18.tol belly as Vaikuntha inpesused chirouritesliman blood ont lo misq a manifestation of svarupa-sakti, 388 appearance of within the cosmos, 91 to or attinto quish gribiaur habnuolat and blow ad as imperishable, 289, 292 ni moiting dual ads abloriqu associates from, Bhagavan’s cosmic lila for the pleasure of, 593 ubav Bhagavan acts as Paramātmā in, 13rmoya faoirigosoling a as directly related to Paramātmā, 381367 sinebev opulences of identical with svarupa-sakti, 557loo sbavaticubA Paramātmā exists in, 7 revealed to Brahmā, 757 tashanqabai vino sdt navageda taken to be unreal, 555, 556dente autale angin a’navegada the devotee’s heart glorified as, 661 sobom model an the jiva does not fall from, 49 asy to supot siltu the original catur-vyuha situated in, 56 wo all yd balibanon three aspects of Kṛṣṇa in, 81 bod deid taniegs abstab Vaiseṣikas not the sgpulonepiba radio most badalogahelb abhāva an ontological category of, 220 d bahrungs shaviyM paramāņu defined in, 235, 426 sd as ads no policiban view of regarding the atma, 163, 166dromogo Vaiṣṇava-minidad Vedantad Brahaa spyd bergsone tab acknowledges the jiva as eternally distinct, 158 hom affirms the world as real, 73-09 to trift bosbous to yhuta schools of, 170 hot schools of, view the ātmā as atomic, 166 lo quarros.ad Vallabhācāryadé comments on SB 3.7.9, 587 760 established Suddha-advaitavada, 170 Vamana Deva ads-on habbaisdr Ayat ngomot psich svapeis ngitarnybalwordon sibh begs three steps from Bali, 144) y Jasn an brow adt amateu vāsanā vidy all phenomena as a creation of, 479 oglo zloodba asbsv dismissed as the cause of objects, 4780s ad od torneo ovi dormant and active, 3064 гар Vienos abivalavba 905 References revived at the time of creation, 311 quan trobarlamen Vasudevamia gola hanibanda delamo smoo a member of the catur-vyuha, 60g sand adi o samo 200 in browed no atomo gevel to ville en insh as Turiya, 177 as vilāsa form, 81 part of the fourfold manifestation, 678 presiding deity of citta, 56, 61, 62 the world has its foundation in, 700 juliav Love to noindestinism This to sontipn3qg6 upholds the fourth position in catur-vyuha, 176 sldadesqmi as Veda tree to embonportred as a philosophical system, 130, idcotification with 185 Vedanta Advaitavada contrary to, 489 seguido astelboras risvegariā mamos bailer liberib va riti leolinshi to aanslago t as ultimate purpose of the Vedas, 696 ni els més Bhagavan the only independent Reality in, 348 den of belkever Bhagavan’s nirguņa status a troublesome topic in, 627 d of Brahman free from modification according to, 371 stoveb sdr catuḥ-sutri as the focus of, 723 liet son esob ovijadi vino Isnigino adi Upa contradicted by its own advocates, 487 Vedas oliastiAV defends against Brahman’s modifiability, 407 lo que sont distinguished from other Vedic schools, 73 Māyāvāda expounded by Śiva within, 494 golotuo virido meditation on Brahman as the import of, 689 benish unmong opponents of refuted in the second chapter of Brahma-sütra, 743 regards cosmic dissolution as involution, 564 śästras accepted by, 742 Śrimad Bhāgavatam the essence of, 760 vite asghalworlɔs study of succeeds that of Purva-mīmāmsā, 696ow adi aminte the Bhāgavatam an explanation of, 705 the concept of tād-atmya in, 264 our to alvorine waly to aloodas theistic and non-theistic, on the jñāna of the jiva, 187 delle three pramānas in, 724 Vaiṣṇava acknowledges the jiva as eternally distinct, 158 glasminog Shaverjaybe-sdbbu badaildejas sve snsmi moil agata aside aged don dasing Brnaby ere to nobusan s an ensmond Ils lo sauso erit es basimeth affirms the world as real, 74 schools of, 170 Vaca jiva cannot be the source of, 742 Advaitavada as contrary to, 487deboyevima bus nemoh 906 Subject Index Advaitavada not the philosophy of, 499 to moitoingia,brow es appear from the breathing of the Supreme, 736 das bisgot ni as eternal, 131 Bhagavan as the source of, 738, 741 ottaamulli ofywaneg # Bhagavan glorified by, 538 Ακρόπολο Bhagavan praised through, 771d8d Isoltai benehno Bhagavan revealed to Brahma, 680, 756 bylo ofilmin silt to req (ago) obavezav Brahma as personification of, 80 za snoggo legioning s Brahman as the import of, 743 02 30 notes Brahman as the source of, 741 fyd betrie Brahman as the subject of, 730 eve banisiqxs to waiv Brahman understood only through, 367 consistently reconciled in Bhagavan, 729 consistently reconciled in Brahman, 129, 725 culminate only in Bhagavan, 731 sar 30 awstv ibint-liv to onestoga ghsone allo nobo familial branch of to be studied, 695q of brager nilo sobom five types of statements in, 468 Gayatri the essence of, 749, 750 intent upon Kṛṣṇa, 780 alse sale ora ascubri dnje zoonstog own lo да Kṛṣṇa the Sama Veda among, 688, 690 mukta-jivas not the source of, 737 eido voculli amajos ionad adi amojong (annol) menliv Nārāyaṇa as the essence of, 134 ayol ambols-hot aws to ano an one of three divisions of sastra, 136 DynavedgeV Paramātmā unknowable by those who contradict, 242 Pūrva-mīmāṁsā not the ultimate meaning of, 694 reconciled in Brahman alone, 7219 to hoitellagge ne signified as vast (brahma), 737 sing of Visņu as Brahman, 7478 Bieval lo iboqu song as six auxiliary branches of, 772 anzol leansvinu song adi en Śrimad Bhagavatam as the essence of, 685, 689 val to loquen Śrimad Bhagavatam distinguished from, 767 no inshasqeb Srimad Bhagavatam equal to, 760 Jo gidarow ads baided instal study of futile without meditation, 689 da otno bosoqminequa Uttara-mimāmsā as the ultimate meaning of, 696 3o giderow vibhinnāmsa (differentiated portions) the jivas as, 77, 81 vidya one of the thousand B as a function of māyā, 339 as potency of Krsna, 492, 494 80 nivsgad810 rola reah surenque sdt en lo sboda InsoliM edito abode age flogie samen lin 907 References as word, signification of, 354 oulqozolig st on valsvbA Vist in regard to the jiva’s svarupa-jñāna, 348d at most reaqqa of māyā af the a gateway to illumination, 3388 to sanoa adi es névrsila part of the nimitta of māyā, 336, 338, 346 vd bankolg navegada rendered functional by Bhagavan, 110 quoads boalan növsanda Vijñānavāda (Yogācāra), sploded of belasvez navegad a principal opponent of sat-karya-vada, 510 inos en Riley refutation of, 480 mois) ze named od Veda refuted by Sankarācārya, 475, 477 to some ses amis view of explained, 479 ogy Jo Josidue odias de Ved views of, 162 be good elo booth vikṣepa-sakti 199 ander8 latvigsila ni balance visio a potency of maya in Advaitavada, 375 baliononen ylimstiano function of in perception, 169 vigade i vino starimius 1696 function of in regard to phenomena, 376 padsad lailin induces the false self-sense, 347 Sponso one of two potencies of avidya, 168, 338 as adt by projects illusory objects, 526 tes by 08 poquini projects the phenomenal objects, 169 abs omne airangpi vilāsa (forms) shed from other Vidiectib as one of two tad-ekātma forms, 81 Viraraghavacārya Brahan as thèarusd 3380 Webrth and to ano comments on Mändükya Upanisad, 516 deworme Viraţegards comprobar off on Saint-9/ an appellation of Paramātmā in Advaitavada, 515 a hallg appearance of from the universal egg, 355 lond) tady en beitingia as gross upadhi of Isvara, 178 as the gross universal form, 266 as upadhi of Iśvara, 176 8o dependent on Paramātmā, 532 3o endorsed yellixos xia stas motorinda homie intent behind the worship of, 360 of Inops topda bomb superimposed onto Bhagavan, 358 hearduodsi sibul to vhute worship of, 374, 379tashadim-1011 Viṣṇuffins the world (ancing batsitnessfib) aktiiv a form of Bhagavan, 682 abode of as the supreme destination, 748 abode of, the Milk Ocean, 89 all names signify, 538 18 26 20vil ed Pet Bbm lo cons peace solo onsdog an Ghiv 908 Subject Index appeared to Atri Muni, 86, 121 as a trunk of the world tree, 84 as creative source, 744 as guṇāvatāra, 78, 837 as sattva-tanu, 97 azu da daw so vit banebro basisgagong of avit esbio montesque muy bae nobilhoiq as sustainer of the cosmos, 766d 378 svið as the conclusion of all scriptures, 135 gramique an arifts as the effulgence referred to in Gayatri, 747-5igiosig & as as the form of sattva, 359 as the indweller of Manu, 42 as the source of Sakti, 118-k as viśuddha-sattva, 82 Bhagavan insusitibone badfoweb 80 svit has amdard of raiusque vado, 510 st to horsque Eradand evo to you as the source of, 737 do oboda orl) aqivbatove to da vd betast directly endowed with the form of, 713 dilew straw asle directly manifest as, 101 ili jqua odr d seats Istabened downed out I word of sidanu prtina-aithbuälv fully manifest in the form of, 103 Holodil lorsword art Brahma and Śiva not independent of, 117, 121 Brahma and Śiva not to be equated with, 119 catur-vyuha one of the thousand names of, 60 counsels the devas, 649 Borcuera devotees of, of the divine nature, 133 directly one with Bhagavan, 113 Durga caused to take form, 360 enters the lotus that encompasses the worlds, 80, 83 vegada equates Brahma and Śiva with Himself, 120 stoval sdt to saibod everything a manifestation of the energy of, 121 ads lo asibod expresses love for His devotees, 603 istam mot tinitalb free from modification, 104 pangua mot taitaib glorified in sättvika Purāņas, 124 geoliev to emeridadat Govinda directly manifest as, 102 gradation of in the trinity, 138 Jo eden sd to ybod augely hearing of liberates one from karma, 639 identical to Paramātmā, 105 Kṛṣṇa is beyond, 146 Kṣiräbdhi-mandira dabe none of the thousand names of, 92 -kettimäval epy,od balsaver Huvola adinsvàlv g-Ils sit astrals methods of worshiping and their results, 96 not a form of Sadasiva, 141 no sinemo navoviv blow artasbian shavestavbA 909 References one with the Puruşa, 111, 114 88 IMA of hoursqge ordered Śiva to behave like a heretic, 128 blows lo monas orders Śiva to propagate Advaitavada, 4999OS SAID pradhana and puruşa appear from, 32588binvöguges present in the form of Agni, etc., 747 Śivarell functional by Bhaga Vijna affirms as supreme, 143 moo ad to samistada an astototipe is to notesnost 26 as a precipitate derived from, 97 bermotor someguite oftes no described as nondifferent from, 142 garvatnalo moleft as superior to Brahma and Śiva, 684 SwoM to mellowbrladt an superiority of, 14479 of over Brahma and Śiva, 87, 90, 109, 112, 122, 135 supremacy supreme among guṇāvatāras, 146 Śvetadvipa the abode of, 925 nevagede ve to somo adi an takes away the wealth of His devotees, 109 bawobas ylipartb tested by Bhrgu, 91 to phone, or as teolinam plinorib the bestower of liberation, 95 aludni setiasm yll the subject of the Pañcaratra, 137abrison avid bus Bodea three manifestations of, 53 baisupa ad ad of for evit bus Edwi three potencies of, 253 vodi da to suo amino vilds transcendental to the gunas, 82, 106, 108 evaber alsamoo true benefits obtained from, 94, 96 an enyth ed to do astowsb Vien unable to know Paramātmā completely, 139, 143 w 900 lib viśuddha-sattva Map Upnaioag (hol set of bonus Band Vi Bhagavan takes support of, 636, 638 bodies of the devotees endowed with, 599 bodies of the sages endowed with, 597 autol edt ande bride astsupe zalinam agaubave 29angs hornohsoftibom most sett distinct from material sattva, 642 stoyab aili rol ovoli distinct from the gunas, 641 inhabitants of Vaikuntha as, 3029 the ni boflivolg lite mi Visņu as, 82 Paramed, 2 cores Tentinam ghostib abadvod Vişnu’s body of the nature of, 97 88 ani ed allo solisberg Viśvāmitra moniamo estaredil 30 grad 201 Emtimurit of landnshi Darbnored at sp Gayatri revealed to, 749 Viśvanatha Cakravarti clarifies the all-pervasiveness of the jivas, 245b-bdiate comments on the word māyā, 639 am bor edi to so galgidarow to abortam vivarta ode of the Milk Obetales red bis Advaitavada considers the world as, 404 vibe to me) rom 910 Subject Index will as superimposition on Brahman, 374 evere to trestni sind beginningless succession of impossible, 386 lo sionstog ow merende, of Brahman Kithe visible object as, 378 of the world as, 385, 705 oz global amajor ambiv 28 service si to waiv $88 or gribroos blow and to visiv of Paramātmā’s energy, the world as, 378 (state Iscottbroo) ty hion stine to abil sud the universe as, 490 the universe is not, 459 en, 343 (noitsoftlbom Intem) ty nois the vikṣepa-sakti projects, 338 3orto? adi ni boyoriasbandhip vivarta-väda arovi edt To bran a principal opponent of sat-kärya-vada, 510 brus salgainaiged accepted by Advaita Vedanta, 415b bas gnislaw allo mosarrol admits the existence of only one ātmā, 27 argues the utility of fake coins, 462, 474 to welv sbivatlayba as anathema to bhakti, 429 as contrary to Vedanta, 489 08.raulli son as inadequate explanation of the world, 450 to nofticoghoque Brahman appears as the universe according to, 524, 525 vid claims that only Brahman is real, 529 Yoga josla qaab nilo s conceived to defend against Brahman’s mutability, 451 tom asob denial of vijätiya-bheda in, 410 bons ni maqÀ bomsa denied, on the destruction of the ego through jñāna, 547 denies the existence of the jiva, 46 denies the personhood of God, 21 denies the reality of Isvara, 33 lo irlhhurros to do a seveda (parastni vizsgan) ditay ace to signists ne discussed in relation to jñāna, 389 kaivalya a popular word for liberation in, 398 latamata as no mention of in evolutionary theory, 393 26 nemderato not supported by Śrīmad Bhagavatam, 459 o alusmatale ita not the philosophy of Srimad Bhagavatam, 391 loads sla plausibility of entertained, 454, 457, 528 nu servinu silo refutation of, 479 acovnome do teg per volams estutgine otto-olitörlovbyv refuted by Kṛṣṇa’s statement, 548 refuted by the Śrutis, 465 refuted on the falsity of the universe, 472 o de notasbasqab refuted on the liberated state of the jiva, 549 ili lolong and pogu refuted on the theory of only one jiva, 686, 689vb sidd wod the reason for positing doesn’t hold, 452 to asberg sendt to ano yogis the Śrutis argue the position of, 455 ese gaived an toss sc 911 References true intent of, 373, 379 and no noltinomineque en two potencies of ajñāna in, 526qolasapoua asigninnigsd Vidura rejects indirectly, 564 ava view of the universe, 485 from, göre view of the world according to, 384 vrtti (conditional state) as brown three kinds of arise from buddhi, 175, 176 vṛtti (mental modification) deng mended 30 sido aldialv sdt 20.288.as blow ad gisas zammerne to ogp as sasvinu sil eep ton al senovinu sit song i-peliv ant abby-ntiorly ajñāna destroyed in the form of, 375 as upadhi of the jiva, 16 Sv beginningless and perpetual, 10, 16 tna to tangga lagining formation of in waking and dream states, 177 y byd halusoon in perception dro vino to sonstairs ad wimba Advaitavada view of, 202, 376, 377 si to villi orbs sugas non-occurrence of in deep sleep, 177 es dolorld of medison se not illusory, 380 tabs of varios superimposition of on an object, 384 nattenslyxs stoupabanla the jiva identifies with, 8vinu edt an assage camdand Vyasadeva besa Jasul asmdan vino terit emielo does not disclose the full Gayatri, 761 minge basish at bevisonos named Apantaratama in another birth, 132d-hojjy to laiash Narada revealed Śrimad Bhagavatam to, 680, 757, 760 samadhi of Paramo vid Bhagavan as the object of, 753, 756 vyatireka (negative inference) an example of, 526 as statements of exclusion, 729 of Brahman materialer Śruti statements of, 728 98 boiroh roteixo ed esinsb Goodroans adtesish eval to vtilsendt points igi noltaist nl bosib loya brow telugog s povid vseobulovs ni lo dolinom ou bomine yd baroqque Jon of the absence of cause and effect, 524 me to gozolid silt ton of the universe as unreal, 291.bonieres to yatlidianaly part of samanvaya, 725 Viivi scriptures employ, 134 ere do notuler 8pJnsmadeta alegre y bailar za alture at yd honder vyāvahārika-sattā Vifer dependent on the ontologically real, 474ial di no better has practical utility, 472bdil ads no batulo how the avarana and vikṣepa-śaktis function in, 169 no batu viv one of three grades of existence in Advaita Vedanta, 1699 d the effect as having, 529 a sogra ait ad 912 will Subject Index as it pertains to the cintamani, 104 dedication of, as surrender, 290 Kṛṣṇa the source of, 61 of Bhagavan Rama Devi submissive to, 140 bom ni vd nasa névagedd ise art to notiqsonag Vers the jiva’s intrinsic qualities obscured by, 196, 197 of Paramātmā as the intent to create, 348 of two types, 343 sakti modified by, 486 of the jiva hase as the desire to enjoy, 348, part of the nimitta of māyā, 341, 347 abhi the self is endowed with, 249, 273 abhiyukataral Yajña erhed yo Medyas (Paz adas as līlāvatāra, 78, 83 unknown), 46 Svar argo-parva yajña bhúc chata-dhefi rejasho kratu another name for, 82 Yajnavalkya pasti actamine day teaching of on the ātmā, 160 Yogatta viryam sets (3.26.19),307 dity as a philosophical system, 130 adityas eternal, 131m (Skala Pu By kaivalya a popular word for liberation in, 398 Bdyo sutras dyova on prakṛti-laya, 5498), agus three pramāņas in, 724 Agne view of regarding agaths the ātmā, 166 agnyad the puruşa, 164 yoga bhaleta-poradhan aha bhakti superior to, 689 Ah highest realizer of defined, 686 yoga-māyā as word, signification of, 354 yoga-nidră gatab as Paramātmā’s sleep, 660 yogis khonda 154 913References Bhagavan seen by in meditation, 771 perception of the self by, 300obtidos of elatisqilas Vidur Indiperly, oechase as to noftroibab view of the universe, aby view of this works according to, 384 vitti (conditional state) -ja loose or anal navigada lo o01 sviesimduzive mat three kimin oferaer bodo sitilsup santral e paris optel (unatal modification) AndAnsis to shion destroyed in the foun of, 7976 of total sili ar as upadli of the en, vo beginningless and on of in ding Chasqy owsto 084wd beltibom tak bril arb 30 BAE vojns of saleab s Agreg om lo attiin ed lotsq diw bowobas at least Hive not illusory, 380 superio ition العالم object, 184 (8,8 biovolil as phiny Vylanders (810) smen adions in does not disclong the syllevantay named Aphotorats in another ROY Narada revealed dimod Dhiyaya nih ada no lo galioss 180,757, 760 og ansiava Insidqoroling & as HA Bhagavin as the object of y51.750 rer Jartists as vyetirska (negative infergei nousedil nal brow aslugog s glovin an example of 556 a statements of exclusion, 720 Sud statements of, ya of the absence of came and 2012 exoyal-ipling no AST alapbang sands gaiburger to waiv adibrio ad 04 มิถุนายน 3 914 part of tamanvayo, 735 zag chiphures employ, 134 088, tobeque mild any asa balls to vasilme dependent on the ontologically real gallon by apoy per προς harpractical unity to mobilinglabrow en how the dawn and vil pepa dalis functioning tribin-ngoy one of three grades of ice in Addasiniimmt A the effect as having, sag είρον pim nityo wypri-llah (Podmenade anya-tulyarvey bodem-mede e) duvard-been-plomam dede 057 sec (to) méde bomly-donda (ATT) annardailaM) assassini oyezd danda doda of(alożęta) meble Verse Index nas uнo) mavi nabi niyabetl ābādhito’pi hy ābhāso (SB 7.15.58), 411 pleqhothiva bet my day insis aal ayas-hi syasy h-an bhoV) myddballe ut dunkājs ābhāsa eva caiṣa jīvaḥ (Brahma-sūtra, Śārkara-bhāṣya 2.3.50), 165 abhedavyāpino vayos (VP 2.14.32), 229) y ofe abhijñaḥ svarat (SB 1.1.1), 731, 732 abhiyuktatarair anyair (Väkya-pādīya 1.34), 724 ledd Ansonbls adahyo’cchedyo hy akledyas (Padma Purana, Uttara-khanda 226.36), 154 adas astu viprakṛṣṭam (source unknown), 46 ādāv abhūc chata-dhṛti rajasäsya sarge (SB 11.4.5), 42, 77, 82 maryeels ādāv ante ca madhye ca (Mahabharata, Svarga-parva 6.93), 780 svilnimis ǎdāv ante ca yan nästi vartamāne’pi tat tatha, 485 vnndeigs bevudme ādāv ante janānāṁ sad (SB 7.15.57), 409 gün-bavagedd inunis adhatta viryam säsüta (SB 3.26.19), 307 adityaj jāyata vṛṣṭir (MANU 3.76), 544 20 gaz) v mavisgeld wb svarme -Asqmsung-adbas vysvalbans aditya-varṇam sūkṣmābham (Skanda Purana, Prabhasa-khanda), 300 adye traye syāt prakṛtis (source unknown), 353 adyo’vatāraḥ puruṣaḥ parasya (SB 2.6.41), 10, 57, 715, 759 adyo’vatāro yatrasau (SB 3.6.8), 261 agnau prāptāhutiḥ samyag (MANU 3.76), 544 windend obnunt versel agneyakam tathaitāni (Padma Purana, Uttara-khanda 236.18), 1244-b agniḥ suryo divā prāhṇaḥ (SB 7.15.54), 515 denti adaugas agnyādi-rūpi viṣṇur hi (AP 216.9), 746 min oxime) bayang delidboima aham bhakta-parādhino (SB 9.4.63), 6012) mà dugay-ayashins aham bhavan na canyas tvam (SB 4.28.62), 275) namdard bi adbbursing aham brahma param jyotir (AP 216.7A), 746 aham brahmasmi (BAU 1.4.10), 232 (UT) dearmy an na 16 kids sto in medisins lingomandb-bar wan i-am cedarguns aham eva na matto’nyad (SB 11.13.24), 407 TUO) aham kṛtsnasya jagataḥ (GITA 7.6), 412tev) aham-arthaḥ prati-kṣetram (Jāmātṛ Muni), 154) aham-artho’vyayah kṣetri (Padma Purana, Uttara-khanda 226.35), 154 915 References aham-mamābhimanotthaiḥ (SB 3.25.16), 295 aham-mamety-asad-bhavam (SB 7.7.20), 298 ahankara itiyaṁ me (GĪTĀ 7.4), 254 ahankara-vimūḍhātmā (GĪTĀ 3.27), 248 ahnaḥ kṣaye laläṭāc ca (Mahabharata, Santi-parva 341.17), 79 aho kaṣṭam bhrātar vyaktam (SB 5.10.6), 427 aitadātmyam idam sarvam (CHU 6.8.7), 400 ajām ekām lohita-śukla-kṛṣṇām (śu 4.5), 45, 309 xebal 9819V ajani ca yan-mayam tad avimucya niyantṛ bhavet (SB 10.87.30), 39, 240 ājñā-kari yasya piśāca-carya (SB 3.14.28), 138, 142 ajñānam tu sāsadbhyam (Vedanta-săra ajñānenāvṛtaṁ jñānam (Gīrā 5.1a-sara 6), 167 yaa) oafridaynigosidade (GĪTĀ 5.15), 182 na-amdoll) deviates eve sanddi ajo hy eko juṣamano’nuśete (śu 4.5), 45, 309 say) coviv onigsbadda ākāśādinām sättvikāṁśebhyo (Tattvānusandhāna 1.22), 487 akiñcanā bhaktā eva vittaṁ (Bhāvārtha-dīpikā 1.8.27), 598 jdds Timetabluyidde akṣaram tat param brahma (VP 1.22.54), 456) asboble y obadooyrfähn akṣayyam ha vai cãturmāsa, 465 women) angiv ines anbe akṣayyam nanyad adhāram (VP 1.2.20), 345 345akanje Dub-stado odda vibi amānitvam adambhitvam (GĪTĀ 13.7), 19andarin) so dbam o son vaba ambuvad agrahaṇāt (vs 3.2.19), 260, 265mers in sy so adds vaba amuni bhagavad-rūpe (SB 2.10.35), 357 (yes) haa mininastos vib amuşya durbhagatvam vā (SB 3.7.6), 568 r.) dale disyu sindbe

568. anaditve’py andha-paramparā-nyāyena (Sankara-bhāṣya 2.2.30), 475 vib anady-avidya-yuktasya (SB 11.22.10), 286 2) ananda-mayo’bhyāsāt (vs 1.1.12), 495, 728 noa) airplang saya synd sybi ānando brahma (TU 3.6.1), 726 (a.cz) gene daag dana ob ānayasva mahārāja (SB 10.45.45), 620 (8.a.gaa) usalday cikiny obs andesu pesisu taruşv aviniściteşu (SB 11.3.39), 155, 217 ditudalging enge andha-parampara-nyāya, 464, 473, 4759 umbo) infidtet lengé angustha-mätraḥ puruso (KU 2.1.12), 6722) danding avib ogas dings anicchātaḥ prerayati (source unknown), 40) iungi iqan-bange anirdeśya-vapuḥ śrīmān (Sahasra-nama-stotra 32), 714sy-abledd mede aniruddha iti brahman (SB 12.11.21), 5162) vi syn navad meda annat puruṣaḥ (TU 2.1.1), 160 app (avan LOA) aitoy the amdend roads antar bahis ca tat sarvam (Devi-bhāgavata Purāņa 7.33.16), 126dard meds antaryāmi ca teṣām vai (source unknown), 40m) bayronant an was made antas tad-dharmopadeśāt (vs 1.1.20), 740, 744TO) dstegaj svendarul reds anugrahas tan-nivṛtter (SB 9.24.58), 618 heng dadi merte ānumānikam apy ekeṣām iti cen na śarīra-rupaka-vinyasta (vs 1.4.1), 346 916 Verse Index anur nityo vyāpti-silaś (Padma Purana, Uttara-khanda 226.35), 154 dialo anyārthas tu paramarśaḥ (vs 1.3.20), 20, 31) anya-tulyatva-vidhānam atideśaḥ, 657 anyo’nyāpāśrayāt sarvam (SB 12.4.28), 528 anyonyāpāśrayāt kṛṣṇa (SB 11.22.26), 207 wadded ads apāma somam amṛtā (Rg Veda 8.48.3), 4658) haqida es di apaṇo vyavahāro’tra (SB 4.29.12), 697) olsa dude dis Heal-agra media apāntaratamāś caiva (Mahabharata, Śanti-parva 349.66), 130 bg-tay igide aparasparaḥ kriya-sātatye (PANINI 6.1.144), 491 av) aki-amdard ofte aparaspara-sambhūtam (GITA 16.8), 490-t apareyam itas tv anyam (GĪTĀ 7.5), 254, 255, 532 Arto) sasticuled Ante aparimită dhruvās tanu-bhṛto yadi sarva-gatās (SB 10.87.30), 229, 240 apo nārā iti proktā (VP 1.4.6), 118

29. Artmessy so m apsaro-muni-gandharva (SB 4.1.22), 86M m) en ovshan hurti apy atmatvenābhimatad (SB 3.28.40), 439 raz) abboà daysyoutin imti ārāgra-mātro hy aparo’pi drṣṭaḥ (su 5.8), 236 ) un ideden drstah Bord R dayboy inte ārambha-vādaḥ kana-bhakṣa-pakṣaḥ (source unknown), 415 ardha-jaratiya-nyaya, 498, 500 ardha-kukkuți-nyāya, 500 wing Jial sigives mebl v ma ardham mukha-matram jaratyā (Rāmānanda), 500 gs min bay Butt artha-svarūpam paśyanto (VP 1.4.40), 447) arthavādopapatti ca (source unknown), 679 sa arthe hy avidyamane’pi (SB 4.29.35), 393 baviti ring-ami pug as sige mahavismill D) sv ishoviemb arthendriyāśaya-jñānair (SB 12.11.22), 515. aa) avaloniy ham-nart artho’yam brahma-sūtrāṇām (Garuda Purana), 680 din sya menemos aśabdam asparśam arupam avyayam (KU 1.3.15), 739 g asad vyapadeśān neti cen na dharmantareņa vākya-seṣāt (vs 2.1.17), 38 asad-akaraṇād upādāna (Sankhya-kärikā 9), 403 asaktam sarvabhrc caiva (GITA 13.14), 382 yšné avminámi odd-evmez vism aa) Ama visguidoosts -Edna-Ryzed onsvismič (es) meving darydsboviete asamo vā eṣa paro (Caturveda-sikha Upanisad), 242 gömänää aśarira idam (SB 6.9.34), 572, 578 asataḥ saj jāyate (Buddhism), 404 asatyam apratistham te (GITA 16.8), 490 āsīj jñānam atho artha (SB 11.24.2), 322 asmān māyī sṛjate viśvam (śu 4.9), 256 asrākṣid bhagavan viśvam (SB 3.7.4), 563 äśritya vasudevam ca (source unknown), 40 asu-bhṛto jala-budbudavat (SB 10.87.31), 308ndedly ata upamiyate dravina-jāti-vikalpa-pathair (SB 10.87.37), 481
30. i brainsque blendiys bivs 917 References atathyāni vitathyāni (Varaha Purana), 123 mb) lië-qyy oydin DE atattvärtha-vad alpam ca (GITA 18.22), 435v) deaming us earne atha ko’yam svaprakāśa-śabdarthaḥ (Tattva-pradipika), 201 vinyl-cys atha tatra bhavan (SB 6.9.35), 572, 573, 578 ) maviz 18ymèéqöyn’oyas atha te sampravakṣyāmi (SB 11.24.1), 321 atha ya eşa samprasado (CHU 8.3.4), 32 athainam āhuḥ satya-karmeti (Vedanta-bhāṣya), 497 athāpi yat-pada-nakhavasṛṣṭam (SB 1.18.21), 141, 144 vien kémetetainės athāto brahma-jijñāsā (vs 1.1.1), 681 lielu negarage athāto dharma-jijñāsā (Jaimini-sūtra 1.1.1), 695) maddase-sqaszegs athava bahunaitena (GĪTĀ 10.42), 775 (ario) syns vt rati moyenes athavetihāsa-purāṇa-prāmāṇyat (Kumārila Bhatta), 467mb štimisqa ātmā ca paramātmā ca (VP 5.18.50), 43 ātmā na devo na naro (Jāmātṛ Muni), 154 ātmā nityo’vyayaḥ śuddha (SB 7.7.19), 211, 298 SV) Brims mamos smege daysyy ong long hand ge avast bang inum-tags busmiddenverga ātmā punar bahir mṛgya (SB 10.14.27), 382, 388b igotage dotem-signe ātmā tathā pṛthag draṣṭā (SB 3.28.41), 439q-salarid-sul debay-addmers ātmā vā are draṣṭavyaḥ (BAU 2.4.5), 688 tem-nblum medbu oinsy sq misqirisva-site ātmā vā idam eka evägra āsīt puruṣa-vidhaḥ (BAU 1.4.1), 726 bll-abus ātmā yad eṣām aparo ya adyaḥ (SB 11.22.31), 204 atma-gṛhitir itaravad uttarat (vs 3.3.16), 752 ātmaivedam agra āsīt puruṣa-vidhah (BAU 1.4.1), 326, 483, 719 sqobaves ätmaivedam sarvam (CHU 7.25.2), 368 hive ad odras ätma-māyām vineśasya (SB 9.24.57), 618.182) Tiga avelsvizbradis ātmānam cāsya nirbhinnam (SB 3.6.25), 330 mg-mlerd dusy briste ātmanas tu kāmāya patiḥ (BAU 2.4.5), 160 mq ssgas ausbdess atmani caivam vicitraś ca hi (vs 2.1.28), 366 o ban mahsqayy heas atmano brahmano bhedam (VP 6.7.94), 256, 263) apbēgu basole-heas ātmāparijñānamayo vivado (SB 11.22.33), 3830) aviso oddevice dienleas ātmārāmāś ca munayo (SB 1.7.10), 134, 434, 436) onaq xas by omnes ātmārāmāya śāntaya (SB 1.8.27), 598 82.ee.de) mahi sisès ātmatvāt sarva-bhūtānāṁ (SB 6.17.33), 609(bbua) staydi ja detes ätmecchānugatāv ātmā (SB 3.5.23), 342 (8.8 Ario) dadabigs mayases ātmeśvaro’tarkya-sahasra-śaktiḥ (SB 3.33.3), 3662) adra odis menn] (la atraivodahṛtaḥ pūrvam (SB 7.1.12), 669 (e atranuvarṇyate’bhikṣṇam (SB 12.5.1), 113, 114) dhavaly neveyedd biplavan aupaniṣadas tu (Śästrartha-dipikā, Sankhya-mata-nirakarana 1.1.5), 469 avibhaktam vibhakteṣu (GĪTĀ 18.20), 326, 435) avidyā karma-sañjñākhyā (vp 6.7.61), 253 a budbud ein prud-was londiyah stevineje ats 918 Verse Index avidyaya manasā kalpitas te (SB 5.12.9), 424, 427kaviaiddeyib yadd avikriyah sva-drg hetur (SB 7.7.19), 211, 298 a spamhag mönüberd aviluptăvabodhātmā (SB 3.7.5), 565 (Ario) Adbetestplan antrid āvirāsīt kāraṇārņo (Brahma-samhita 5.12), 54) āvirhitaḥ kvāpi tirohitaś ca (SB 5.11.12), 7, 15 avyakta hi gatir duḥkham (GITA 12.5), 686 avyaktam kāraṇam yat tat (VP 1.2.19), 345 ningesnipid ng daberg-splom-sgodd blob-siblue ovulodd kay nasuh-hnedd avyakta-mülam bhuvananghripendram (SB 3.8.29), 64v olen og Timurid ayam ātmā (TU 2.1.1), 160 ayam ātmā brahma (BAU 2.5.19), 165 ayanam tasya tāḥ pūrvam (VP 1.4.6), 118 iddesday by stadd bay sasis so dbbrang tand v) so Zankylabné komsudd Id-datory bastudd 583-of-adornd my in marl’ovard andand svadrid Usdid Emulad 3 had Emileid Meersby fand sisht Ev aineid dsad shay sidesd bas-bngst avs sy emisid ries-arpl-1sy ovahamrised 12201 sat in an experien baddho mukta iti vyakhyā (SB 11.11.1), 576, bahu syām prajāyeya (CHU 6.2.3), 496 bahūnām janmanām ante (GĪTĀ 7.19), 121 bahu-śākhā hy anantāś ca (GITĀ 2.41), 448 bālāgra-śata-bhāgasya (Skanda Purana, Prabhasa-khanda), 300 bālāgra-śata-bhāgasya (śu 5.9), 236 bāla-krīḍanakair yadvat (Brahma-vaivarta Purana), 117 bandhako bhava-pāśena (Skanda Purana), 95 bandho’syävidyayanadir (SB 11.11.4), 269 bhagavan bhakta-bhaktiman (SB 10.86.59), 600 bhagavan eka asedam (SB 3.5.23), 322, 326, 342, 391 bhagavan eka evaiṣa (SB 3.7.6), 568 bhagavan sarva-bhüteşu (SB 2.2.35), 773 v) nethurs-ungiv tedandand bhagavaty aparimita-guna-gana (SB 6.9.36), 572,578 v bistemlerd bhagavaty uttama-śloke (SB 1.2.18), 769 49vegaald indol nadend dard mabomdlord bhago jivaḥ sa vijñeyaḥ (śu 5.9), 236 bhajati sarūpatām tad anu mrtyum apeta-bhagaḥ (SB 10.87.38), 574 radend bhaje śvetadvipam tam aham golokam iti yam (SB 5.66), 92 bhaktānāṁ hrdayam santam (Hari-bhakti-sudhodaya 14.57), 661 sd bhakta-sarveṣṭa-dānāya (Hari-bhakti-sudhodaya 14.31), 594 valv-amderd bhaktir utpadyate puṁsaḥ (SB 1.7.7), 769) sing synas-Fuß mind bhakti-yoga-vidhānārtham (SB 1.8.20), 594 bhaktyāham ekaya grahyaḥ (SB 11.14.21), 742a) trommers bandand bhargaḥ syāt bhrājata iti (AP 216.4B), 746 vi qised db baded mabinamdead indthenekomdard bhāsvän yathāśma-śakaleṣu nijesu tejaḥ (Brahma-samṁhitä 5.49), 102 badd bhavanti kale na bhavanti hīdṛśaḥ (SB 9.4.56), 139, 143 bhava-pratyayo videha-prakṛti-layānām (Yoga-sutra 1.19), 549 bhaviṣyam vämanam (Padma Purana, Uttara-khanda 236.20), 124 lbbud 919 References bhayam dvitiyābhiniveśataḥ syād (SB 11.2.37), 304 igled Banniam Eyeybive bhedānāṁ parimāṇāt samanvät (Sankhya-kärikä 15), 734 have layinlive bhinnā prakṛtir aṣṭadha (GITA 7.4), 25400 mtdbodaviaqulive bhinnam saṁyojayām āsa (SB 3.6.3), 425mne-day opige Helive bhoga-mokṣa-pradaḥ pumsām (Skanda Purana, Suta-samhita 25.47), 125 V bhoktṛtve sukha-duḥkhānāṁ (SB 3.26.8), 2500) dub vites id lave bhrānti-jñānena paśyanti (VP 1.4.39), 358, 382 J day manera mebleyys bhūmir āpo’nalo vayuḥ (GĪTĀ 7.4), 254 braqug gensvuld malum-ablayve bhūtair yadā pañcabhir ātma-sṛṣṭaiḥ (SB 11.4.3), 61(SUT) Ann mays bhūtam prasiddham ca parena yad yat (SB 11.28.21), 393 dard mave bhūtātmā cendriyātmā ca (vp 5.18.50), 43) sig dat syet dierys bhütendriyantaḥ-karaṇāt (SB 3.28.41), 439 bimba-lakṣaṇa-hinaḥ san (Pañcadasi 8.32), 369 brahma bhavo’ham api yasya kalaḥ kalayaḥ (SB 10.68.37), 145 brahmā bṛmhati bṛmhayati ca (Atharva-sira Upanisad 3.4), 242 brahma hariś ca rudraś ca (Śiva Purana 7.6.3), 141 brahma pūrvāparādi-bheda-rahitam (Sārīraka-bhāṣya 3.3.1), 483 brahma vä idam ekam evägra āsīt (BAU 1.4.10), 726 brahma veda brahmaiva bhavati (MUU 3.2.9), 258 sylsyy bi silom odbbad tod Sauded dal-uled atsdensbiul-alad vedd oedband brahma ya eva jagad-anda-vidhana-kartā (Brahma-saṁhitā 5.49), 102 ā 5.49), 102rad brahmadayo yat-kṛta-setu-pālā (SB 3.14.28), 138, 142d-ista novegand brahmadya na hi te jñeya (Śiva Purāṇa 4.41.4), 141 beel’sole näysgedd brahmadyās triguṇādhīśāś (Śiva Purāņa 4.41.5), 141) love ads alvagedd brahmaham visņu-rudrau ca (Devi-bhāgavata Purana 7.33.13), 126 brahmaiveidam viśvam (KU 2.2.11), 326 g so davagedd brahman katham bhagavataś (SB 3.7.2), 557e) solo-amattu ylevegend brahmāṇḍam brahma (Padma Purāņa, Uttara-khanda 236.20), 124 ogrid brahmaņi brahma-rupaḥ sa (Vamana Purāṇa), 101, 117 Olvagedd brahmaṇīdam tatha viśvam (SB 12.4.26), 518 reds met dreqivbelové sjødd brahmano hi pratiṣṭhāham (GITĀ 14.27), 35 yard momsladd brahma-visnv-iśa-rūpāņi (Vämana Purana), 101b-js-tedd brähme rätri-kṣaye präpte (Mahabharata, Śanti-parva 341.16), 79lend brahmeśānādibhir devair (Skanda Purana), 118indbly-goy-ladd brahmeti paramātmeti (SB 1.2.11), 12, 43, 146, 157 gols made bladd bṛhad dhamam bṛhat parthivam (Bṛhat-sama), 688 tend the degrad bṛhad vāmam bṛhadbhyo (Bṛhat-sama), 688 le-simbadtoy neveld brhat-sama tathā sāmnām (GITA 10.35), 688 hiddles) yedd (GĪTĀ bṛhattväd bṛmhaṇatvac ca (VP 1.12.57), 242ple-adobiv ovnyiwaq svedd buddher jāgaraṇam svapnaḥ (SB 7.7.25), 514 mhn9) chenemy theveivedd 920 Verse Index buddhim tu pramadām vidyan (SB 4.29.5), 196 vids arpla stonyayih buddhindriya-manaḥ-präṇān (SB 10.87.2), 326sh in sva nigh buddhindriyärtha-rupeņa (SB 12.4.23), 504 ) so sin na ugalia kih buddhyādyupādhi nimittam (Brahma-sutra, Sankara-bhāṣya 2.3.17), 165 cakruḥ kṛpam yadyapi tulya-darśanaḥ (SB 1.5.24), 598 catur-bhujam kañja-rathānga-sankha (SB 2.2.8), 66 cchitvacyutātmānubhavo’vatisthate (SB 12.4.34), 550b Iqs ansa cetano vyāpti-śīlaś ca (Jāmātṛ Muni), 154 chandāmsi yasya parṇāni (GĪTĀ 15.1), 85 chettum arhasi sarva-jña (SB 11.22.27), 207 bbad ayi adbodavsub davithais hävingedgab cic-chakti-vṛttau māyāyām (source unknown), 353 Ia juga Bganque évb cin-māyā-śakti-vṛttyos tu (source unknown), 353d syy unbázsqev citram tavehitam aho’mita-yogamāyā (SB 8.23.8), 609 Fungis-sold navb cit-sāmanyam jagaty asmin (source unknown), 40-odd uavh codana-lakṣaṇo’rtho dharmaḥ (Mimämsä-sütra 1.1.2), 468 ami vivb codayāt prerayad buddhim (AP 216.13A), 746)mdard squn avb stopleve metodd-adbivh vinded Id dinginstv (SB 10.87.35), 483 quy bodd’ov wide dadhäter vā dhimahiti (AP 216.12), 746 dadhati sakṛn manas tvayi ya ātmani nitya-sukhe daivät kṣubhita-dharminyaṁ (SB 3.26.19), 307 daivi hy eṣā guna-mayi (GĪTĀ 7.14), 319, 340, 548 darśana-dhyāna-samsparśair (Padma Purana), 593 dāsa-bhūto harer eva (Padma Purana, Uttara-khaṇḍa 226.37), 154 daśantam takṣakaṁ päde (SB 12.5.11), 503 (are. dehäd ätmekṣitā sva-drk (SB 11.10.8), 198 ahn) dehendriya-prāṇa-mano-dhiyo’mi (SB 6.16.24), 247 deho’savo’kṣā manavo bhūta-mātrām (SB 6.4.25), 36, 383 deśataḥ kālato yo’sāv (SB 3.7.5), 565 devahur nāma purya dva (SB 4.25.51), 696 devam bhutvā devam yajet, 750 devāsura-manuṣyesu (SB 10.88.1), 87, 109 devasya savitur devo (AP 216.17B), 746 dhāmnā svena sada (SB 1.1.1), 679 dharmaḥ projjhita-kaitavo (SB 1.1.2), 752, 769 dharma-samsthapanarthāya (GITA 4.8), 122 dhātavo’vayavitvac ca (SB 7.15.60), 423 ols ve als stab-eda ob-mis is in-vb-sils szenem-style get cidra unshels A) ngaqoyedd-ado rodd-eve Artind and Isgai babad doyal ande svogiddiv-sdovy-is Barbably bably of manured cols dhiya bhinnam paśyet sa khalu (Padma Purana, Brahma-khanda 25.15), 120 dhyānāvasthita-tad-gatena manasa paśyanti yam yogino (SB 12.13.1), 771 dhyānena puruṣo’yam ca (AP 216.16B), 746 921 References dhyāyanta ākṛta-dhiyaḥ śayanāsanādau (SB 11.5.48), 666 tilbud dīpārcir eva hi daśāntaram abhyupetya (Brahma-samhita 5.46), 102, 112 d dipaś cakṣuś ca rupam ca (SB 12.4.24), 5112) q divyam sahasrabdam amogha-darśano (SB 2.9.8), 64 drg rupam ärkam vapur atra randhre (SB 11.22.31), 204 dṛṣṭādṛṣṭa-vipäkeṣu (AP 216.13B), 746 drsyair buddhy-ädibhir draṣṭā (SB 2.2.35), 773 dṛśyate’sann api draṣṭur (SB 3.7.11), 585 dṛśyatvävyatirekābhyam (SB 12.4.23), 504 duravabodha iva tavayam (SB 6.9.34), 572, 578) lutiqughey megplan juild-ame anita-glyy ons150 syany lembrado durghaṭatvad aindriyakaṁ (SB 7.15.58), 411) anti-caz izadas mutada dva suparṇā sayujā sakhāyā (MUU 3.1.1, SU 4.6), 56m usTV-lado ob dvāparādau yuge bhūtvä (Padma Purana, Uttara-khanda 71.106), 123, 495 dvau bhūta-sargau loke’smin (Agni Purana 381.39), 133 av mentio dvau bhūta-sargau loke’smin (GITA 16.6), 132 dväv imau puruṣau loke (GĪTĀ 15.16), 24, 33 dve rupe brahmanas tasya (VP 1.22.53), 456 dvidhä-bhūtam avekṣeta (SB 4.28.63), 260 dvirupam hi brahmävagamyate (Sankara-bhāṣya 1.1.11), 535 dyupataya eva te na yayur antam anantataya (SB 10.87.41), 140, 143 eka eva jivo (Tattvānusandhāna 1.33), 514 deboo stadbab Hedheb eka eva paro hy ātmā (SB 10.54.44), 70 eka eva paro hy ātmā (SB 11.18.32), 72 eka evādvitiyo’bhūd (SB 11.9.16), 395 eka-deśa-kriyavattvän (Skanda Purana), 714 eka-deśa-sthitasyägner (VP 1.22.55), 456, 505, 703 eka-dvi-tri-catus-padaṁ (SB 4.29.2), 196 ekagra-manasaś capi (Vaisnava-tantra), 119 galami bedeb nem toverodsh Visby old daneb yuq müh ekam evādvitiyaṁ brahma (CHU 6.2.1), 726, 733 vb ekāṁśena sthito jagat (GĪTĀ 10.42), 49 ory Jaley harab ddath ekänta-bhāvopagatās (Mahabharata, Santi-parva 349.72), 130-aveb ekas tatha sarva-bhūtāntarātmā (KU 2.2.10), 69) ih niva ayeavah ekas tayoḥ khādati pippalānnam (MUU 3.1.1, SU 4.6), 56 b eva AnnArb ekasyaiva mamāmśasya (SB 11.11.4), 269 veld-aidory deariab eka-vyuha-vibhāgo va (Mahabharata, Santi-parva 348.57), 60, 678 m eko bahūnām yo vidadhāti kāmān (ku 2.2.13), 243 ĂN db eko devaḥ sarva-bhūteşu güḍhah (su 6.11), 229, 234, 243, 719 annidd vib eko devo sarva-bhūteşu güdhah (su 6.11), 45 benenkydb eko ha vai nārāyaṇa āsīn (Mahā Upanisad 1.1), 727, 728g sasvilh 922 Verse Index eko ha vai nārāyaṇa āsīn (Mahā-nārāyaṇa Upanisad 1.1), 729 veidd-Irisyig eko naneyate tadvad (SB 3.32.33), 776 eko nārāyaṇo devaḥ (SB 11.9.16), 395 eko vaśī sarva-bhūtāntarātmā (KU 2.2.12), 243 eṣa ātmāpahata-papmā (CHU 8.1.5), 32) ente inadalo stevig mandas y deng-clzabey ostly tads paidd stary eṣa hy anenatmana cakṣuṣā (Bhallaveya-śruti), 774g dikmising start eşa hy aseṣa-sattvänām (SB 3.6.8), 261) yzcbsasaj maming eṣā māya bhagavataḥ (SB 11.3.16), 319, 342 madh dh svidding-divi-Adab-edg eṣa moham sṛjāmy aśu (Varaha Purana 70.35), 123më vajiving medug eșa prapanna-varado ramayatma-śaktyä (SB 3.9.23), 594 diving eşa sänkhya-vidhiḥ proktaḥ (SB 11.24.29), 322 g. 8) olso stalivá vesnug eso’nur ātmā cetasä (MUU 3.1.9), 236 norbés menjve Tog etad amṛtam abhayam (CHU 8.3.4), 32(p.ca) didi mag-ring etad aṇḍam viseṣākhyam (SB 3.26.52), 354 photo) bob amsinad jeste id va und z dag i had etad upadhyupahitädhära-bhutam (Vedanta-sära 22), 218 ans ynämied etad veditum icchamaḥ (SB 10.88.2), 1095) etad yo vetti tam prahuḥ (GITA 13.1), 18, 36) etair dvādaśabhir vidvän (SB 7.7.20), 298.8) 1 etām dṛṣṭim avaṣṭabhya (GITA 16.9), 4912) Igyva revins bamuted etat satyam brahma-puram (CHU 8.1.5), 322) Tobāgu sve ovi mosd ete vayam yasya vase mahātmanaḥ (SB 5.17.23), 139, 143 deddegenerid evam ādi-gunair yuktaḥ (Padma Purana, Uttara-khanda 226.36), 154ld evam buddhi-gunan paśyann (SB 11.22.52), 222, 586 by the evam dehe mṛte jivo (SB 12.5.5), 503 vid divinsa Tridhage inibald syunan Avezings evam niruktam kṣiti-śabda-vṛttam (SB 5.12.9), 424, 427ca mas mabi evam dhiḥ khāni mātrāś ca (SB 12.4.24), 511 evam me punḍarīkākṣa (SB 11.22.27), 207 evam parābhidhyanena (SB 3.26.6), 217 evam paro bhagavan vasudevaḥ (SB 5.11.14), 68 evam samikṣya cātmānam (SB 12.5.11), 503 andvigedd ranbi vity in mebl evam sandhya-vidhim kṛtva (AP 216.1), 746 shabi membi evam sarvātma-sambandham (Brahma-samhita 5.22), 61in oyalang minth evam satata-yukta ye (GITA 12.1), 21, 34-vagedd menug in ad evam tv aham brahma-gunas tad-ikṣito (SB 12.4.32), 543 mahd evam vã are asya mahato bhūtasya (BAU 2.4.10), 735ught insold lami evam vacobhir bhagavan adhokṣajo (SB 12.4.31), 537 evameva khalu saumyemāḥ (CHU 6.9.2), 310 vahelt kl ladybi balsisybol gantur yadi syad adhigamyam adhva (SB 5.10.9), 428ddel-beet gāruḍam ca tathā pādmaṁ (Padma Purana, Uttara-khanda 236.19), 124 923References gayatri-bhāṣya-rupo’sau (Garuda Purana), 759 gāyatry ukthäni śāstrāņi (AP 216.1), 746 Ayato is ad cols b) mezonls daysbogryta cols odd-avis av ods Amandinene vd aes gāyatrya ca samārambhaḥ (source unknown), 7442) ghano yadarka-prabhavo vidiryate (SB 12.4.33), 546 ghate bhinne ghaṭākāśa (SB 12.5.5), 503 88 giyate paramam punyam (SB 7.1.5), 633 all bl grāmaṁ janapadasyarthe (Pañcatantra 1.386), 160 minivita- yil cap grha-deha-tvit-prabhāvā dhāmani (Amara-kośa 3.3.124), 698 add sy les guhām praviṣṭāv ātmānau hi tad-darśanat (vs 1.2.11), 37, 48msdom gunair vicitrāḥ srjatim (SB 3.26.5), 182trobaev-annsgay 49 guneṣv avisate ceto (SB 11.13.17), 230e) deslong didbiv-zydala ngo guror avajñāṁ sädhūnām (Närada Purana 1.82.22), 121 guru-putram ihānītam (SB 10.45.45), 620 dvan bhuta sarge mas o haimany aṇḍāni jätäni (Brahma-samhitä 5.13), 54ad batdagoydbiqu beto hantemäs tisro devatā (CHU 6.3.2), 309, 3910) (marbol morbov hats harir eva hi kṣetrajño (Mahabharata, Santi-parva 12.348.58), 49 bes harir hi nirguṇaḥ sākṣāt (SB 10.88.5), 96, 106 #2) névbiv tiddreshevb ticlo hetumad anityam avyāpi (Sankhya-kärikā 10), 244eva mijeh mitte hetur jivo’sya sargāder (SB 12.7.18), 253, 299) (aded theysa isto hiranyagarbhaḥ sarvaś ca (SB 10.71.8), 715mdem skav every dayev slo hiranyagarbho yogasya (Mahabharata, Śanti-parva 349.65), 130-lhe m hitvā mām saranam yātāḥ (SB 9.4.65), 601) yg many-inbbud miss hladini sandhini samvit (VP 1.12.69), 642 (ra) ovil stun sdsh theys hṛdy apekṣaya manuṣyādhikāratvāt (vs 1.3.25), 66 iad dub svg ced.) gimbang sinava idam astu sannikṛṣṭam (source unknown), 46 dst-il maluin nuve idam bhāgavatam nama (SB 1.3.40), 678.) eaa) ansnävdbiddeniq mevs idam hi viśvam bhagavan ivetaro (SB 1.5.20), 400 av vagard og me idaṁ jñānam upāśritya (GĪTĀ 14.2), 258, 692 idam sariram kaunteya (GĪTĀ 13.1), 18, 36) bly-Sydbase mevs idānim pralayo nirupyate (Vedanta-paribhāṣā, Prayojana-pariccheda), 507 iha tu punar bhagavan aseṣa-murtiḥ (SB 12.12.65), 765 since move ikṣater näsabdam (vs 1.1.5), 731, 734, 739 imāni bhūtāni triguṇa-maya-karyāņi (Vedānta-paribhāṣā 7.12), 489EYS imās tisro devatās tri-vrd ekaikā bhavati (CHU 6.3.4), 700 indrasyärthe katham daityān (SB 7.1.1), 623 ferd dusde vi ve : praintive indriyair indriyārthaiś ca (Mahabharata, Santi-parva 334.29), 45 iṣad-hasanam ābhāsaḥ (Pañcadasi 8.32), 369girlba baya ibay nutny iśasya yat tribhir hīnam (Bhāvārtha-dipikā 11.15.16), 176, 177bing 924 Verse Index īśāvāsyam idam sarvam (AP 216.14B), 746) dayy-stung balibl iśvara-prerito gacchet (AP 216.14A), 746 (0) thasmin-jail-test iśvarasya vimuktasya (SB 3.7.9), 193, 570, 575, 587 fost fi iśvaratvam ca jivatvam (Pañcadasi 3.37), 290) nya vins! iśvaro’ham ca sütrātmā (Devi-bhāgavata Purana 7.33.13), 126- itara-parāmarśāt sa iti cen näsambhavät (vs 1.3.18), 31 mh-san leal iti kṣetram tatha jñānam (GĪTĀ 13.18), 23, 35) iti naḥ sumahā-bhāga (SB 7.1.3), 630 iti tāsām sva-saktīnām (SB 3.6.1), 425 ittham-bhūta-guno hariḥ (SB 1.7.10), 577 ity asyä hṛdayam loke (SB 11.21.42), 739 Jesarah surv az) ausdgaibiän anslibi a) indeq datos salt lidandal-hedones-alem-la Poovardava davit sad thevich off a) svileyem-Bm olkal jagad vilāpayāmāsur (Narada Purana), 390 jagaj-janmādi-kāraṇam (AP 216.7B), 710, 746 jagat satyam asatyam vā (Paramätma Sandarbha 85.1), 552 jāgrat-svapau yatha svapne (SB 7.15.61), 431 jāgrat-svapna-suṣuptam ca (SB 11.13.27), 175 ilbe-agerial bat in ment jala-budbudavat (SB 10.87.31), 308 janānāṁ śubha-karmādīn (AP 216.18), 746 janma karma ca me divyam (GĪTĀ 4.9), 650 janmädy asya yato (SB 1.1.1), 679, 707, 710, 711, 731, 732, 743 Ben sanal onetorial imagic animal avadhu Bual -dial dungle Duvid Jasol jaya-kāle tu sattvasya (SB 7.1.8), 645, 665 jīva-bhūtām mahābāho (GĪTĀ 7.5), 254, 532 jīva-sāmyam gato lingair (SB 10.10.14), 605 jivo brahma sampadyate (SB 12.5.5), 508 jñānam jñeyaṁ vaco vācyam (SB 7.15.57), 409 jñānam tv anyatamo bhavaḥ (SB 11.24.4), 324 jñānānvitaḥ sakala-sattva-vibhuti-kartā (vp 6.8.61), 44 jñānāny etāni rājarṣe (Mahabharata, Santi-parva 349.64), 130 jñānāśrayo jñāna-gunaś (Padma Purana, Uttara-khanda 226.34), 154 jñāna-svarupam akhilam (VP 1.4.40), 447 UM) Y vegada un niinar jñānātmakaṁ prapaśyanti (VP 1.4.41), 447 jñāna-vairagya-yuktena (SB 3.25.18), 295 jñeyam yat tat pravakṣyāmi (GITĀ 13.12), 19 lamen nove metal Je daten mednol jyotiḥ param yatra rajas tamaś ca (SB 8.7.31), 138, 142 gays eddarstraal jyotir-ādir iväbhāti (SB 7.1.9), 651 madhye kah panditas tvad-aparam saranam samiyad (SB kaivalyadaḥ param brahma (Skanda Purana), 95 kaivalyam sättvikam jñānam (SB 11.25.24), 94 hind isyan zineal en/dab-ave tool 10.48.26), 608 dum sof ) addunmilaved ) oynadbed-hyrbi 925 References d) antes kālād guṇa-vyatikaraḥ (SB 2.5.22), 392) invise hebt meyvARI kalä-kāṣṭhā-nimeṣādi (VP 1.9.44), 39(A) and otherqual kālam carantam sṛjatīśa āśrayam (SB 7.1.11), 663) valumi agaval kalānām iva candrasya (SB 11.7.48), 179 ) mit devel kāla-sañjñāṁ tada deviṁ (SB 3.6.2), 425 kalau naṣṭa-dṛśām esa (SB 1.3.43), 769 kāla-vṛttyä tu māyāyāṁ (SB 3.5.26), 306, 390 kālena nätidirgheņa (SB 2.8.4), 769gh kälena so’jaḥ puruṣayuṣābhi (SB 3.8.22), 63 kälenātmānubhāvena (SB 11.9.17), 395 (og (1) indoval 18èmering-wal dad dental dave den 211 syrally bega -ibamani-jegel kali-mala-samhati-kalano’khileśo (SB 12.12.65), 765 doi meysbad eyes yll kālo daivam karma jīvaḥ svabhāvo (SB 10.63.26), 328, 647 kālo māyā-maye jive (SB 11.24.27), 232 karana-adhikaranayoś ca (PANINI 3.3.117), 183 kāraṇam guṇa-sango’sya (GITA 13.21), 23 kāraṇam hi tad bhavati (Nyaya-värttika 1.1), 524 u tutan neylan tuye) io) mayvib tay ungava-trgal sto ausmest kāritās te yato’tas tvām (Märkandeya Purana, Durga-saptasati 1.63), 359 karmadhyakṣaḥ sarva-bhūtādhivāsaḥ (śu 6.11), 45, 719 karmaṇām pariņāmitvād (SB 11.19.18), 289 karmaṇāṁśena yenāsau (SB 3.6.25), 330 karmano janma mahataḥ (SB 2.5.22), 392 karmasu kriyamāņeṣu (SB 3.26.6), 217 kartā śātrārthavattvät (vs 2.3.31), 248 (t.ree) clay syan ybomoaj Arto) Bram madd-evit
31. nis 3,223 dovl karta svatantra ity ukto (Hari-nāmāmṛta-vyākaraṇa-vṛtti 4.13), 223 kartturadhinam prakṛṣṭam (Harināmāmṛta-vyäkarana 4.100), 704 karya-kāraṇa-kartṛtve (SB 3.26.8), 247 karyam viṣṇuḥ kriyā brahmā (Rudra-hṛdaya Upanisad 15), 126 Va inkis - kaścit tadiyam abhiyati nideśam iśa (SB 10.70.27), 618 in viaj kasmai yena vibhāsito’yam (SB 12.13.19), 680, 752, 757 kasmin nu bhagavo vijñāte (MUU 1.1.3), 32 katham anyonya-santyāgo (SB 11.13.17), 230 katham asataḥ saj jāyeta (CHU 6.2.2), 728 katham ghateta vo viprā (SB 11.13.22), 226 kaustubha-vyapadeśena (SB 12.11.10), 301 kecit suryam kecid agnim (AP 216.8), 746 kecit sva-dehāntar-hṛdayāvakāśe (SB 2.2.8), 66 kevalānubhavananda (SB 11.9.18), 395 vedäntäj idda maquiave smant bark attibney dal kevalātmānubhāvena (SB 11.9.19), 3952) andsid mene dabaylevis khyāti-bädhänyatha (Sarva-darśana-sangraha, Śänkara-darśana 10), 489 926 Verse Index pensandsyn og en te 659ybagong by evenin and an about thi kavab baded cam ) kim bhadram kim abhadram vā (SB 11.28.4), 433) yatagal-Ar kim vā paraiḥ (SB 1.1.2), 752 mont kim vidhatte kim acaṣṭe (SB 11.21.42), 739 kim-artham sasarja (Bhāvārtha-dipikā 11.3.3), kirtayec chraddhaya śrutvā (SB 7.10.46), 638 kleśo’dhikataras teṣām (GĪTĀ 12.5), 68692) ko bhavan iti vaḥ praśno (SB 11.13.23), 227 ko hy evanyāt kaḥ prāṇyād (ru 2.7.1), 728 krīḍāyām udyamo’rbhasya (SB 3.7.3), 561) MAY SHAM deid beduaritoy strem krodhāviṣṭasya sañjajñe (Mahabharata, Santi-parva 341.18), 79 kṛṣṇe sva-dhāmopagate (SB 1.3.43), 769 kṣaraḥ sarvāni bhūtāni (GĪTĀ 15.16), 24, 33 kṣarākṣara-svarūpe te (VP 1.22.53), 456 kṣetrajña ātmā puruṣaḥ puraṇaḥ (SB 5.11.13), 7, 17 kṣetrajña etā manaso vibhutir (SB 5.11.12), 7, 15, 36, 37, 153, 158 inthelogham kṣetrajñaṁ capi mam viddhi (GITA 13.2), 18, 20, 37, 568dd so is mām kṣetrajñaṁ yathokta-lakṣaṇam (Bhagavad Gita, Sankara-bhāṣya 13.2), 27 kṣetra-kṣetrajñayor jñānam (GĪTĀ 13.2), 18, 38, 568 kṣetram kṣetri tatha kṛtsnam (GĪTĀ 13.33), 237 meyatim kṣiram yatha dadhi vikara-viśeṣa-yogat (Brahma-samhita 5.45), 102, 104 kṣity-ādīnām ihārthānāṁ (SB 7.15.59), 413 kṣobhayitvā svam ātmānam (source unknown), 40 page vin kurute kevalānandad (source unknown), 596 kutaḥ punaḥ śaśvad abhadram (SB 1.5.12), 340 )iveb kvacit pravṛttiḥ kvacid (Hari-nāmāmṛta-vyākaraṇa-vṛtti 2.49), 746 laukika-parīkṣakānāṁ (Nyāya-sutra 1.1.25), 386 lilaya capi yujyeran (SB 3.7.2), 557 loke bhavan jagati naḥ kalayāvatirṇaḥ (SB 10.70.27), 618 em lyut ca (PANINI 3.3.115), 183 mad-anyat te na jānanti (SB 9.4.68), 601 mad-bhakta etad vijñāya (GITA 13.18), 23, 35 mebAriyim deyabad-sdbbsdin ivam mad-bhaktānāṁ vinodartham (Padma Purana), 593 visit my fac mad-bhakti-yukto bhuvanaṁ punāti (SB 11.14.24), 595 on sy vyem mad-bhāvāyopapadyate (GITA 13.18), 26 -syng-Bachmin madhye vāmanam āsīnam (KU 2.2.3), 119 (Frio) inliddin dusidom mahad api suvicārya (Nrsimha Purana 9.6), 495 bb l-adbred-slom mahatam ca mahan aham (SB 11.16.11), 236 20de Menyak201 sy buong-slēgum mahimnā stūyamānā hi, 1399) designsindum 927 References ma-kāreņocyate jivaḥ (Padma Purana, Uttara-khanda 226.37), 154dd till mam ca gopaya yena syat (Padma Purana, Uttara-khanda 71.107), 123 mam ca yo’vyabhicāreņa (GITA 14.26), 5482) test blottedbi il māṁ mām eva ye prapadyante (GĪTĀ 7.14), 340-odda) free medi-mbl mām tu veda na kaścana (GĪTĀ 7.26), 742, 772) Aquibbau sayan mama brahmadi-devaśca (Skanda Purāṇa, Sūta-samhita 25.47), 125 botell mama vartmānuvartante (GĪTĀ 4.11), 276 nary day bin mama yonir apsv antaḥ (Rg Veda 10.125.7), 118) beyging das syntys vd ol mama yonir mahad brahma (GITA 14.3), 59, 307, 443, 549 msybu mayabl mamaivāmśo jiva-loke (GITA 15.7), 241, 251, 255, 261jjies svarvidbol (GĪTĀ mamänga māyā guna-mayy anekadha (SB 11.22.30), 204db-va spl manasa linga-rupeņa (SB 4.29.35), 393 indivisa despl mangala’nantararambha (Amara-kosa 3.3.247), 694 mangalādīni hi śāstrāṇi (Mahābhāṣya 1.1.1), 694 quang Bads sätestagal matram kārtsnye’vadharane (Amara-kosa 3.4.180), 559 em lo stented mäträrtham ca bhavartham ca (SB 10.87.2), 326 mat-sevaya pratītam te (SB 9.4.67), 601 mat-sthani sarva-bhūtāni (GĪTA 9.4), 408, 660 mātsyam kūrmaṁ tatha (Padma Purana, Uttara-khanda 236.21), 124 māyā nāma maha-bhāga (SB 3.5.25), 341 māyā paraity abhimukhe ca vilajjamānā (SB 2.7.47), 573 māyā syād antaranga ya (source unknown), 353 Evilyarddogol mayaiva vakṣyate devi (Padma Purana, Uttara-khanda 96.69), 494 อา mayaivam kathitam devi (Padma Purana, Uttara-khanda 96.66), 494 māyāṁ madīyām udgṛhya (SB 11.22.4), 287 māyām vyudasya cic-chaktyä (SB 1.7.23), 573, 698 māyā-mātram idam rajan (SB 12.4.25), 513 se) und so od layn-be Purana 7.33.12b), 126 add-ba debony mangpladd-bam māyā-mātram tu kārtsnyenānabhivyakta-svarupatvät (vs 3.2.3), 381 solol māyāvādam asac chastram (Padma Purana, Uttara-khanda 96.66), 494 mayi cananya-yogena (GĪTĀ 13.10), 28 mayi nirbaddha-hṛdayaḥ (SB 9.4.66), 601 mayi sarvam idam protam (Devi-bhāgavata mayi turye sthito jahyät (SB 11.13.28), 175) mayy äveśya mano ye mam (GĪTĀ 12.2), 34, 686dd only-Hand-ban mīmāṁsā-pūrva-bhāga-jñātasya (Rāmānujācārya on vs 1.1.1), 693 (d-ban mohitam nābhijānāti (GĪTĀ 7.13), 448) measmev oydbent justed moksa-bandha-kari ädye (SB 11.11.3), 336, 492) sylvia les badam mṛṇāla-gaurāyata-seṣa-bhoga (SB 3.8.23), 632) raris afdem as thisdem muhūrtenāpi samhartum (Padma Purāṇa), 593 m 928 Verse Index mukhyārtha-badhe tad-yukto (Sahitya-darpana 2.5), 47 mukter dātā muni-śreṣṭhāh (Śiva Purana 4.41.4), 141s murtatve sati niravayavaḥ (Tarka-kaumudi), 237) na ca mat-sthani bhūtāni (GĪTĀ 9.5), 660 na ca tat-smṛti-matrena (Narada Purana), 390) y aboveben manāmi mad se doblery ridin so a v meden vs mayınlanm na cainam evam jānanti (Mahabharata, Sänti-parva 349.69), 130 vien na canyathā eka-vijñānena (Sankara-bhāṣya 2.1.14), 509 na deho nendriyam naiva (Jämätṛ Muni), 154 na drakṣyasi sariram tvaṁ (SB 12.5.12), 503 lem an intvaly inemia na ghatata udbhavaḥ prakṛti-puruṣayor ajayor (SB 10.87.31), 305 na hi satyasya nānātvam (SB 12.4.30), 534 na hi vikṛtim tyajanti kanakasya tad-atmataya (SB 10.87.26), 444 na hi virodha ubhayam (SB 6.9.36), 572, 578 na hy antas tvad-vibhātīnām (SB4.30.31), 682 na hy asya janmano hetuḥ (SB 9.24.57), 618 na hy asyārthaḥ sura-ganaiḥ (SB 7.1.2), 628 na hy asyāsti priyaḥ kaścin (SB 6.17.33), 609 na jado na vikäri ca (Jämätṛ Muni), 154 osm hom stadig avonin na jāto nirvikāraś ca (Padma Purana, Uttara-khanda 226.34), 154 na labheyuḥ punar bhaktim (Vaiṣṇava-tantra), 119 na māyāyām na cic-chaktav (source unknown), 353 na nau pasyanti kavayaś (SB 4.28.62), 275 na nirupyo’sty anur api (SB 12.4.29), 531 na sa punar ävartate (CHU 8.15.1), 692 me na śakyam kathitum vapi (Skanda Purana, Prabhasa-khaṇḍa), 300 na sanghāto vikaro’pi (SB 7.15.59), 413 na saucam napi cacāro (GĪTĀ 16.7), 491 na syur hy asaty avayaviny (SB 7.15.60), 423 Heval jaloves) evan na tad asti maya tyaktam (Devi-bhāgavata Purana 7.33.17a), 126 na tasya kāryam karanam ca vidyate (su 6.8), 709, 733 um slaven na tasya kaścid dayitaḥ suhṛttamo (SB 10.38.22), 608 narit na tasya rupam varṇā vā (Skanda Purana, Prabhasa-khanda), 300dosi na tat-samaś cābhyadhikaś ca dṛśyate (su 6.8), 242 aq mebl bay sho na te giri-trākhila-loka-pala (SB 8.7.31), 138, 142) blenden na te mayy acyute’je ca (SB 12.10.22), 116 na teṣām yugapad rajan (SB 7.1.7), 641 na vă are patyuḥ kāmāya (BAU 2.4.5), 160 den 8 suman adindan проста печувал rats bigsmin na yad idam agra āsa na bhaviṣyad ato nidhanad (SB 10.87.37), 481 na yadidamagra āsa (SB 10.87.37), 502 qat memering dana)ñei 929 References na yat purastad uta yan na paścan (SB 11.28.21), 393, 485 band-m nādevo devam arcayet, 750 nāham ātmānam āśāse (SB 9.4.64), 601) nähaṁ prakāśaḥ sarvasya (GITA 7.25), 448 yo menino sa disynão se basa odsban nāham sivo na canye ca (Brahma-vaivarta Purana), 117d indem man naişkarmyam apy acyuta (SB 1.5.12), 340 naivāsurebhyo vidveṣo (SB 7.1.2), 628 nakṣatram iva pasyanti (Skanda Purana, Prabhasa-khanda), 300 nāmāni viśvāni na santi loke (Madhvācārya on vs 1.1.1), 538 namas tubhyam bhagavate (SB 10.28.6), 43 nāmataścārthataścapi (Skanda Purana, Sūta-samhitä 25.51), 125 namo’kiñcana-vittaya (SB 1.8.27), 598 id su 80 Tinejeytinglly id an yardu edbosiv id en burjdiv-bavi ant van ang sa dedmayes y na ing hanya da IV AD obej an namo namas te’stv ṛṣabhāya satvatām (SB 2.4.14), 611 nānātvam ātmano yavat (SB 11.10.32), 228 nānātvam chidrayor yadvaj (SB 12.4.30), 534 naneva grhyate mudhair (SB 10.54.44), 70 nanto’sti yasya na ca yasya samudbhavo’sti (vp 6.8.60), 44 nanu nābhedam sadhayamaḥ (Bhāvārtha-dipikā 10.87.36), 556 nanu satyasyapy atmano (Bhāvārtha-dipikā 12.4.30), 553 napekṣayam ca samupaitya vikalpa-svastu (vp 6.8.60), 44 nārāyaṇaḥ paraṁ brahma (Mahā-nārāyaṇa Upanisad 11.4), 114 nārāyaṇaḥ sa bhagavan (Brahma-samhitä 5.12), 54, 61 nārāyaṇam param brahma (Mahā-nārāyaṇa Upanisad 13.4), 7270 nārāyaṇa-padāmbhoja (Padma Purāņa, Uttara-khanda 228.3), 302 nārāyaṇo bhagavan vasudevaḥ (SB 5.11.13), 7, 17 vaid made m naṣṭa-prayeṣv abhadresu (SB 1.2.18), 769 naśvaram grhyamāṇam ca (SB 11.7.7), 445 näsya jarayaitaj jiryati (CHU 8.1.5), 32 ryuridal an 4), 114 ពីនិន st an rio) quo igen man nātmā jajāna na marisyati naidhate’sau (SB 11.3.38), 181, 210 natvā kṛṣṇāya munaye (SB 7.1.5), 633 by necchann anukaroty ajñaḥ (SB 4.25.62), 195 necchanti sevayā pūrṇaḥ (SB 9.4.67), 601 hylsyat so svest en siyab blated aver brikategar vest a slidbayrides be 161 61 fol-lilin-ing of an Batinybe vam of an ml nedam yad idam upasate (KENA 1.4), 358 neha nănăsti kiñcana (BAU 4.4.19), 291, 368, 385 nehatha nămutra ca kaścanartha (SB 1.19.23), 598) niḥsamśayesu sarveṣu (Mahabharata, Santi-parva 349.71), 130 nimeṣādir vatsaranto mahiyāms (SB 10.3.26), 648 mil diging en v nimitta-mātram iśasya (SB 10.71.8), 715 levend en sas ergo mabi heyan niranjanaḥ paramam samyam upaiti (MUU 3.1.3), 257, 692 gamebiby 930 Verse Index nirantaram sama-gana (Padma Purana, Uttara-khanda 228.4), 302 mg nirantaram svayam-jyotir (SB 3.25.17), 295 dynamig’onny niratiśaya-bṛhad-bṛmhanam ca (source unknown), 710 gab having niravayaḥ kriyāvān paramāņuḥ (Sapta-padarthi), 237 mindy ming nirdoṣam hi samaṁ brahma (GITA 5.19), 2272 pensav) apaving nirgatena muner murdhnaḥ (SB 4.1.21), 86 d omal adres buspladjag nirgunasya duşpräptvoktyaiva (Bhäva-dipa 12.2), 29 dà di integ nirguno’pi hy ajo’vyakto (SB 7.1.6), 635-ying nirṇītārthopakramanurodhena (Bhamati 3.3.17), 755 add o bandig nirvikārī parabrahma (Śiva Purana 4.41.5), 141 ) dagiplab südl niṣṭhām nārāyaṇam rşim (Mahabharata, Santi-parva 349.70), 130 uniq nitya-dravya-vṛttayo (Tarka-sangraha), 525) nityaḥ sarva-gataḥ sthāṇur (GITA 2.24), 243 jig nityam ca pūrṇa-kāmasya (Hari-bhakti-sudhodaya 14.31), 594evaddang nityam śuddham buddham ekam (AP 216.6B), 746 nityatvesaty anekasamavetatvam (Nyaya-kośa), 525 niyatiḥ să ramā-devi (Brahma-samhita 5.8), 140, 143 no’smākam yac ca bhargas tat (AP 216.12), 746 ny-avob dunky-iq ang daviddang maddeyenbing anay Balboang of-andberg tulary menberg nrsimham adbhutam vande (Bhāvärtha-dipikā 7.1.1), 632 enerbang nṛtyato gãyataḥ pasyan (SB 11.22.52), 222, 586) leverplyvombang om bhur bhuvaḥ svaḥ (Rg Veda 93.62.10), 743, 745, 748, 749 iq’acerbing L-Ensady-gang lang navegadd oqin-shiling A) audivine Be Infidalg Enllyd steyplal uplo pañcarātrasya kṛtsnasya (Mahabharata, Santi-parva 349.68), 130 pañcaratra-vido ye tu (Mahabharata, Santi-parva 349.72), 130 pañcātmakeṣu bhūteşu (SB 11.13.23), 227 parābhidhyānāt tu tirohitam (vs 3.2.5), 196 para-brahma-svarupasya (VP 1.9.52), 39 paramāņuḥ sa vijñeyo (SB 3.11.1), 237 paramarthas tu bhūpāla (VP 2.14.28), 233 paramātmaika-seṣatva (Jāmātṛ Muni), 154 paramātmeti capy ukto (GITA 13.22), 24 paramo vişnur evaikas (Skanda Purana), 125 parasparānupraveśāt (SB 11.22.7), 278 para-svabhāva-karmāņi (SB 11.28.1), 433 doo kong dining Then deconde raipping megabagoyage ginalang web-Balding so inslag parasya bhumnaḥ puruṣaḥ (Bhāvārtha-dipikā 2.6.41), 57 vas vegasq parasya brahmanaḥ śaktis (VP 1.22.55), 456, 505db -nylafinsuing parasya saktir vividhaiva śruyate (śu 6.8), 719, 733enguin mafiagang parāvarāṇām parama (SB 11.9.18), 395 paripaśyaty udāsīnam (SB 3.25.18), 295 wakhanat-sansq daddambang sabang 931 References paritrāṇāya sädhūnām (GĪTĀ 4.8), 122 paro’pi manute’nartham (SB 1.7.5), 9 pārthivād dāruņo dhumas (SB 1.2.24), 99) parvato vahnimän prameyatvät (Nyaya), 458 paṭavac ca (vs 2.1.19), 481, 531 say-e dista toy-sysvasoni addd-band-wirin ming navägil dayamin pāṭhakramād artha-kramo baliyan (Mahābhāṣya 1.1.58), 14 ensisgain patni vikuntha subhrasya (SB 8.5.4), 918) paurvaparya-prasankhyānam (SB 11.22.7), 278 pibanti ye bhagavata ātmanaḥ satām (SB 2.2.37), 768 pitrhür dakṣiṇaḥ karna (SB 4.29.12), 697 pitṛhür nṛpa purya dvär (SB 4.25.50), 696 jub nyangugaln iq’ogugata legodalita danoq häsiva pitr-yanam deva-yanam (SB 4.29.13), 697 v-syveb-sylla daisy-visa deytin -Enten de desvin and so pay mexomeon studdbs meditaya detayeg otcyria devuld indd mo prabhavam pauruṣam prahuḥ (SB 3.26.16), 648 prabhavanty ugra-karmāṇaḥ (GĪTĀ 16.9), 491 präcinagarbham tam ṛṣim (Mahabharata, Santi-parva 349.66), 130 pracodita yena pura sarasvati (SB 2.4.22), 737 pradhana-kṣetrajña-patir guṇeśaḥ (śu 6.16), 346 pradhānaṁ prakṛtim prahur (SB 3.26.10), 343 pradhana-malla-barhaṇa-nyaya, 170 pradhānāvyākṛtāvyaktam (source unknown), 353 pradhane’pi kvacid dṛṣṭā (source unknown), 353 prāg-vāsanā-nibandhänām (source unknown), 40 prajām ātma-samām mahyam (SB 4.1.20), 87 prājñenātmanā samparişvakto (BAU 4.3.21), 516 prakāśaṁ kuru cātmānam (Varaha Purāṇa), 1232) prakāśa-rupo bhagavan (source unknown), 40 prakāśini să savitur (AP 216.2), 74650 prakṛtau lakṣyate hy ātmā (SB 11.22.26), 207 prakṛteḥ kriyamāṇāni (GĪTĀ 3.27), 248 prakṛtiḥ purusas cobhau (SB 11.22.26), 207 prakṛtim ātmanaḥ sankarṣaṇa-sañjñām bhava upadhāvati (SB 5.17.16), 42 prakṛtir yasyopādānam (SB 11.24.19), 372, 451, 712) live tunely ormexeq prakṛtiś ca pratijñā-dṛṣṭāntanurodhät (vs 1.4.23), 399vqbagering pramāṇa-viparyaya-vikalpa-nidra-smṛtayah (Yoga-sutra 1.6), 220 od mating nydbidding a) vanity sa dunAmate lagadd to asdramasq m) vest-collimming wing danmind ayeshag qoparis ad ayasing isdbivly be yabang pramāņeṣv anavasthänäd (SB 11.19.17), 288) prāṇendriya-mano-dharman (SB 4.29.25), 393 prapañcam niṣprapañco’pi (SB 10.14.37), 594 prapanna-janatānanda (SB 10.14.37), 594 (2) mis mägiving prasādāt prādurabhavat (Mahābhārata, Śanti-parva 341.16), 79 ayanging 932 Verse Index a lov so my bay ovlju s prasupta-loka-tanträṇām (SB 3.6.1), 425 prathamam mahataḥ srastr (Laghu-bhagavatamṛta 1.2.9), 53 sqmento e pratiyata upadrastuḥ (SB 3.7.10), 224, 582 )dly o Isaq dayamnis ca praty-andam evam ekāmśād (Brahma-samhitä 5.14), 61 svard Aribals su pravṛttam ca nivṛttam ca (SB 4.29.13), 697 Arto) teyinames ning a pravṛttim ca nivṛttim ca (GITA 16.7), 491M) dodd Banos vde prayas te dhanino bhojä (SB 10.88.1), 87, 109) kondol name prayojanärtham rudreņa (Rudra-hṛdaya Upanisad 15), 126ple sa prite harau bhagavati (SB 8.7.40), 139, 143 prītyā mahākratau rajan (SB 7.1.12), 669 procyate prakṛtiḥ sūkṣmā (VP 1.2.19), 345 prthag eva sthito devo (Vamana Purāṇa), 101 pṛthaktvena tu yaj jñānam (GĪTĀ 18.21), 435) punanti te viṣaya-vidūṣitāśayam (SB 2.2.37), 768 puruṣaḥ prakṛti-stho hi (GITA 13.21), 23 puruṣākhyam anantam ca (source unknown), 40 puruşam purañjanaṁ vidyad (SB 4.29.2), 196 puruṣārtha-śünyānām guṇānāṁ (Yoga-sutra 4.34), 398 purusas tu sukhadyananuṣangi (Sankhya-tattva-kaumudi 5), 164 puruşeṇātma-bhūtena (SB 3.5.26), 306, 390 puruşeśvarayor atra (SB 11.22.11), 281 ghes meves attvin lav se How evant il an havay ito sa 路 danist every ne the vt byste bay an ardavid-sbush ga-abdca wige mabaymuse svo bila avi haa puruso ha vai nārāyano (Maha-nārāyaṇa Upanisad), 114, 727 ovadba puruso ha vai nārāyaṇo (Nārāyaṇa Upanisad 1), 726 rajaḥ sattvam tamaś caiva (GĪTĀ 14.10), 643 rajas tamas cābhibhūya (GĪTĀ 14.10), 643 rājaseṣu ca māhātmyam (Matsya Purana 53.67), 124 ramaya prarthyamanena (SB 8.5.5), 91 rañjitam guna-rāgena (Narada Pañcarātra), 256 rāṣṭram dakṣina-pañcālam (SB 4.25.50), 696 rāṣṭram uttara-pañcalaṁ (SB 4.25.51), 696 ripoḥ sutānām api tulya-dṛṣṭer (SB 10.16.33), 621 dbae no Baik-svetrios By ina ayzonder aneity Evonik ṛtam satyam param brahma (Maha-nārāyaṇa Upanisad 12.1), 114, 728 rte’rtham yat pratiyeta (SB 2.9.33), 573, 576, 577 rūḍheḥ prayojanad väpi (Sahitya-darpana 2.5), 47 via movieykentamise rudro’pyayāya tamasa puruṣaḥ sa adya (SB 11.4.5), 77, 82 mari astmes rupam bhagavato hareḥ (SB 3.26.52), 357 (1) Iv innsjad Altă-am idealiv avturoviamas sa aikṣata lokan nu sṛjā (Aitareya Upanisad 1.1.1), 732 fem-segi-amine sa brahmaṇā sṛjati (Maha Upanisad), 111, 714 odd-sva davarldanes 933References sa ca vai sarva-jīvānām (source unknown), 40) -lol-arquing mavin sa canantyāya kalpate (śu 5.9), 692d-up) este datedam dist sa cinmayaḥ prakāśātmā (source unknown), 40 a) dubiu stavite sa ekadha bhavati tridha bhavati (CHU 7.26.2), 678 meva mehes ving sa gunan samatītyaitan (GĪTĀ 14.26), 548) T sa hy antarātmā bhūtānāṁ (Mahābhārata, Santi-parva 334.30), 45 sa iman lokān asṛjata (Aitareya Upanisad 1.1.2), 732 ord omined at enying sa kāraṇam karaṇādhipadhipo (śu 6.9), 713 arbor indivisjoyang sa sarva-drg upadraṣṭā (SB 10.88.5), 106 lipvegadd moved sing sa tu jivo yad yasmād ajaya (Bhāvārtha-dipikā 10.87.38), 188 pada s sa tvam eva jagat-sraṣṭā (VP 1.9.69), 259)mple display staying sa vă eșa puruso (TU 2.1.1), 33, 160 9 mV) oveh otiri ve gedig sā vā etasya sandraṣṭuḥ (SB 3.5.25), 341 sa vai nivṛtti-nirataḥ (SB 1.7.9), 436 sa vetti viśvam na hi tasya vetta (śu 3.19), 738 sa viśvas taijasaḥ prajñas (SB 12.11.22), 515 Huling deuring anana mayibliog sa yad ajayā tv ajām anusayīta (SB 10.87.38), 188, 272, 574g casting śabda-brahmani niṣṇāto (SB 11.11.18), 685 śabda-sparśa-vihīnam tad (VP 1.2.20), 345 ut abging sad eva saumyedam agra āsīt (CHU 6.2.1), 450, 452, 483, 726, 731, 754 sad iva manas tri-vrt tvayi vibhāty asad ā manujāt (SB 10.87.26), 444 sadhavo hrdayam mahyam (SB 9.4.68), 601 sādhu pṛṣṭam mahārāja (SB 7.1.4), 631 sadhubhir grasta-hrdayo (SB 9.4.63), 601 nd thevite defer sad-veṣād iva pūtanapi sa-kulā tvām eva devāpita (SB 10.14.35), 622 sahārthairapradhāne tṛtīya (Hari-nāmāmṛta-vyākaraṇa 4.111), 312 sahasra-śīrṣā puruṣaḥ (Brahma-samhita 5.11), 54 ugsanj sahasra-śīrṣā puruṣaḥ (Rg Veda 10.90.1), 57 hopes-ang diline sākṣāt sa yajña-purusas tapaniya-varṇaḥ (SB 2.7.11), 78, 82 śaktasya sakya-karaṇāt (Sankhya-kārikā 9), 403 sakto vā vaiṣṇavo vapi (Utpatti-tantra), 126 us sy dayise her samaḥ priyaḥ suhrd brahman (SB 7.1.1), 623 dard grey day samam anyair nirikṣeta (Padma Purana, Uttara-khanda 235.10a), 119 samanvayatvam suvicăritatvam (Govinda-bhāṣya 1.1.4), 729 samāsena harer nanyad (SB 2.7.50), 406 sama-śīlā bhajanti vai (SB 1.2.27), 135 daguring eames By e) dead otavagadd Thu gir seslis sa samatvenaiva vikṣeta (Padma Purana, Uttara-khanda 235.10a), 119 sama-viṣama-matīnām (SB 6.9.37), 572, 578A) sambhavaḥ sarva-bhūtānāṁ (GĪTĀ 14.3), 549 unit nalol M) Hamdend sa 934 Verse Index śambhu jagat-kāraṇabhūto (Visistädvaita-kośa), 59qg-sited me samhṛtya kala-kalaya (SB 11.9.16), 395 samo’ham sarva-bhūteṣu (GITA 9.29), 49, 612 samo man-niṣṭhata buddheḥ (SB 11.19.36), 59 samsayaḥ sumahan jātas (SB 7.1.3), 630 sandaṁśa-nyaya, 389, 393 põgene bavèsè saİEVISA il thanks above angid sa igy- svrse sañjñā-mūrti-klptis tu trivṛt kurvata upadeśat (vs 2.4.20), 496, 700 VER sänkhyam ca yogam ca (Mahabharata, Santi-parva 349.73), 130 sankhyam yogam pañcaratram (Mahabharata, Santi-parva 349.64), 130 sankhyasya pakṣaḥ pariṇāma-vado (source unknown), 415 quoteq evISE sänkhyasya vaktā kapilaḥ (Mahabharata, Santi-parva 349.65), 130 sankirṇeşu sarasvatyāḥ (Matsya Purana 53.68), 124 vi gra sankṣobhayan sṛjaty adau (SB 11.9.19), 395 Magen-Ago 20 govca sanne yad indriya-gane’hami ca prasupte (SB 11.3.39), 155, 217-2 saranam tam prapadye’ham (SB 4.1.20), 87) dyb yaaviotece sarasvatyās tate rajan (SB 10.89.1), 892) in vain sargādau ca kriyā nāsty (Śloka-värttika 1.1.19.42), 467(v) Evlinoyi sarga-dvayasya caivasya (Narada-pañcaratra), 40 anos querevedé sarge’pi nopajayante (GITA 14.2), 692 (80) holde stea sarva-bhūteṣu bhūpāla (VP 6.7.63), 254, 304a) old daddyviddalsa sarva-bhūteşu yenaikam (GĪTĀ 18.20), 326, 435 b) ye) avdrim otsa sarva-gataḥ sva-karma-vaśād (Sārārtha-varṣiņi 2.24), 244) day [cate sarva-gatatvad ätmanaḥ (Rāmānuja on GĪTĀ 2.24), 245 odbavnea sarvaiḥ samastair rṣibhir nirukto (Mahabharata, Santi-parva 349.73), 130 sarvajñeśvarasyātma-bhūte (Brahma-sutra, Sankara-bhāṣya 2.1.14), 492 sarva-kṣetresu bharata (GĪTĀ 13.2), 36 sarvam khalv idam brahma (CHU 3.14.1), 291, 375, 385, 400, 509 v svijez sarvam pumän veda guņāmś ca taj-jño (SB 6.4.25), 12, 303, 3838-vice sarvam samāpnoși tato (GĪTĀ 11.40), 259, 538dbbraizay bbuż-evites sarvam tvam eva saguno vigunaś ca bhuman (SB 7.9.48), 437 sarvän dadāti suhrdo bhajato’bhikämän (SB 10.48.26), 608 sarva-nāmābhidheyaś ca (Skanda Purāṇa), 537) gelditz sarvanana-śiro-grīvaḥ (śu 3.11), 126 sarvasya vasi (BAU 4.4.22), 709 JVJER sce LunyetoM) ngaqlal so wasivna sarvataḥ pāņi-pādam tat (GITA 13.13), 19, 28 tintlong deveyeve yd syzes Listasas menent movies sarvataḥ śrutimal loke (GITA 13.13), 28) manens mans Jay myse sarvātmanaḥ samadrśo (SB 1.9.21), 611) dan device an chaylee sep sarvātmanaḥ samadṛśo’viṣamaḥ svabhāvo (SB 8.23.8), 609 vibaya sarvātmany akhilädhäre (SB 2.7.52), 7696) itmeyine sytayles 935 References

• omek

2. hadeus deyside danes la sarvatra bṛhattva-guna-yogena (Śri-bhāṣya 1.1.1), 682 end-toga) uddmek sarvatra sama-drk santo (SB 6.17.34), 609 one.) valod i sydne sarvatra śaśvad anapayy upalabdhi-matram (SB 11.3.38), 181d’omse sarva-vedanta-saram hi (SB 12.13.15), 689) d sarva-vyäpi sa bhagavams (śu 3.11), 126 (2) sarva-yonişu kaunteya (GĪTĀ 14.4), 549 sarve hiranmayaḥ śuddhaḥ (Padma Purana, Uttara-khanda 228.2), 302 sarve hy apūrṇāś ca bhavanti (Caturveda-sikha Upanisad), 242 sarve nitya nirvikārā (Padma Purāṇa, Uttara-khanda 228.2), 302 sarve pañcopaniṣat-sva (Padma Purana, Uttara-khanda 228.4), 302 sarve tv ete na vä jayante ca mriyate (Caturveda-sikha Upanisad), 242 sarve vedamaya divyaḥ (Padma Purana, Uttara-khanda 228.3), 302 sarveşu ca nṛpa-śreṣṭha (Mahabharata, Santi-parva 349.68), 130ddogl sa-samsayan hetu-balan (Mahābhārata, Santi-parva 349.71), 130 bay sasarjoccāvacāny adyaḥ (SB 11.3.3), 659 med sybegrio śāstrāṇām nirṇayas tv eṣas (Skanda Purana), 1258) su se levarse śāstra-yonitvät (vs 1.1.3), 721, 735 gay viola unbegre śāśvatasya ca dharmasya (GĪTĀ 14.27), 35ohor) aydavino syasyavb-syss sata idam utthitam sad (SB 10.87.36), 454 (s. Arlo) streystegon is sato’bhivyañjakaḥ kalo (SB 11.24.19), 372, 451, 519, 712ddatlid svies sato mithyā jāyate (Vedanta), 404 sato’saj jāyate (Nyaya), 404
3. blev-amui-ave daisy-avssa bevistag-VIBE sattvadayo na santiśe (VP 1.9.43), 642 ans) dan sattvädiṣv ädi-puruṣaḥ (SB 11.9.17), 395 onlusta ziddiy sistemas dievise sattvam rajas tama iti (SB 7.1.7), 641 india) prid sattvam rajas tama iti prakṛter gunās tair (SB 1.2.23), 93utorial-synce sattvam vicitrāsu riramsur iśvaraḥ (SB 7.1.10), 657 and shi visbeviss sattva-samudrekaḥ so’dhyavasaya (Sankhya-tattva-kaumudi 5), 164 EVIGE sattva-śuddhyaviśuddhibhyam (Pañcadasi 1.16), 167 sattvät sañjāyate jñānam (GĪTĀ 14.17), 92, 94, 124 guge sva mavi disvis sattvena mucyate jantuḥ (Varaha Purana 70.20), 135 obie babie sättvikaḥ kārako’sangi (SB 11.25.26), 247 wysdbiddimta ez sättvikeṣu ca kalpeṣu (Matsya Purana 53.67), 124 satyam hy avayavaḥ proktaḥ (SB 12.4.27), 521 satyam jñānam anantam brahma (TU 2.1.1), 694, 697, 699, 726 VISE satyam jñānam anantam yad (Pañcadasi 3.37), 290 lol (scitur dalavase satyam na satyam nah kṛṣṇa (Paramätma Sandarbha 85.1), 552nd freute satyam sadāśivam brahma (AP 216.17A), 746 obgbemon densу102 satyasya satyam iti (BAU 2.1.20), 703 yea) sandbildble yanaviss 936 Verse Index satyasya satyam ṛta-satya-netram (SB 10.2.26), 497 satyasya yonim nihitam ca satye (SB 10.2.26), 477 satya-vratam satya-param tri-satyam (SB 10.2.26), 497 savayavaṁ paratantram (Sankhya-kärikā 10), 244 yang diund splay-gail Homb syahida ponedlin-Ano sa-viseṣaṇe vidhi-niṣedhau (Kālāpa-paribhāṣā-sūtra 2), 249 ig’il-ribb sendhanaḥ pävako yadvat (source unknown), 40b made mugisa-adbbu seśam punäty anyatamo mukundät (SB 1.18.21), 141, 144-332-adhbub sete kama-lavän dhyāyan (SB 4.29.25), 393 we disbidus janda wys mêņšmalia no 02 seyam bhagavato māyā (SB 3.7.9), 193, 570, 575, 587 seyam devataikṣata hantäham (CHU 6.3.2), 705 sindhu-pataya atma-satatvam (SB 5.13.24), 598) soliq và vi tauk śisyate’nusisyate bodhyate (Sankaracarya on GITA 16.23), 742 sitäsită ca kṛṣṇā ca (source unknown), 319 ) at sleg-blard-ave śivaḥ śakti-yutaḥ śaśvat (SB 10.88.3), 106 śivam kecit pathanti sma (AP 216.8), 746 śivarcana-vihinasya (Utpatti-tantra), 126 śiva-śāstresu tad grähyam (Skanda Purana), 1255) (abel) dayunaydb’oyavihavz un canvi alatiglad flemeyve Hotel gelots using-stpl-ave vadd otiqs meve valve msung-Eva-ave tug dativ ansthave mp4) Cineneng Inkvisga vnave Tovah stabrol disybigtouz e) vainoy-Sman olesan-sgave śivasya śrī viṣṇor ya iha (Padma Purana, Brahma-khanda 25.15), 120v smrti-rupaḥ paratra (Sankara-bhāṣya 1.1.1), 705 so’cyuto’cyuta-tejāś ca (source unknown), 40 so’nupravisto bhagavāmś (SB 3.6.3), 425 so’nutpattir alaya eva (Maha Upanisad), 111 so’yam dipo’rciṣām yadvat (SB 11.22.44), 432 so’yam pumän iti nṛṇām (SB 11.22.44), 432 so’yam te’bhihitas tāta (SB 2.7.50), 406 śraddhaya parayopetās (GĪTĀ 12.2), 34, 686 sraṣṭā pātā ca samṁhartā (Skanda Purana), 714 sraştṛtvädikam anyeṣām (Skanda Purana), 714 gaa) togovem süre śreyaḥ-sṛtim bhaktim udasya te vibho (SB 10.14.4), 687 śrimad-bhāgavatam puranam amalam (SB 12.13.18), 769-adjué-ava śrīmad-bhagavate maha-muni-kṛte kim va parair iśvaraḥ (SB 1.1.2), 769 mira en odava syabud mom bat heave boymuss un nay atoladov yenidmab-gpl tve śriyam catyantikim brahman (SB 9.4.64), 601 sṛjāmi tan-niyukto’ham (SB 2.6.31), 111 śṛnvataḥ śraddhaya nityam (SB 2.8.4), 769) srsty-adikam harer naiva (source unknown), 596 sṛṣṭy-adikam samastam tu (Skanda Purana), 714 śrutas tasya śrama-phalo (SB 11.11.18), 685 śrutayaḥ smrtayaś caiva (Padma Purana), 488) śrutes tu sabda-mulatvät (vs 2.1.27), 102, 104, 367, 778 abb 937 References śrutiḥ pratyakşam aitihyam (SB 11.19.17), 288 maybek zyżayına śruti-linga-vākya-prakaraṇa-sthāna (Jaimini-sūtra 3.3.14), 238 my sysyine sthity-adaye hari-viriñci-hareti sañjñāḥ (SB 1.2.23), 80, 93- sthünā-nikhanana-nyaya, 115, 591) śuddha-jive’pi te drste (source unknown), 353 b nating devsyEVĒR śuddha-sargam aham deva (Närada-pañcaratra), 40 ayolning damarlbase śuddha-sattva-mayaḥ sarve (Padma Purana, Uttara-khanda 228.1), 302 śuddho vicaṣṭe hy aviśuddha-kartuḥ (SB 5.11.12), 182, 246, 586- suhrdam sarva-bhūtāṇāṁ (GĪTĀ 5.29), 266 sūkṣmaṇām apy aham jīvaḥ (SB 11.16.11), 236 śuni caiva śvapake ca (GĪTĀ 5.18), 227 wegeld Anyos suryo’ham tārakaś caham (Devi-bhāgavata Purana 7.33.14a), 126 sva-bhakta-paksa-patena (Bhāvārtha-dipikā 7.1.1), 632 svädhyāyo’dhyetavyaḥ (Veda), 695 web heyse Jelek devie svägamaiḥ kalpitais tvam tu (Padma Purana, Uttara-khanda 71.107), 123, 495 sva-kṛta-pureṣv amiṣv (SB 10.87.20), 271-inqiU) syairly-anivit svam apīto bhavati (CHU 6.8.1), 308 a) dudang bet uantas vi svām diptim kṣobhayaty eva (source unknown), 40 4 opgiv è maniè sva-maya-guņam āviśya (SB 7.1.6), 635 svämśena viṣṭaḥ puruṣābhidhānam (SB 11.4.3), 61 svany apatyäni puṣṇanti (Padma Purana), 593 svargādyaiḥ krīḍate devo (AP 216.15A), 746 593
4. stising degos-irme -tulotuos vegand oralverqua’os svala titingtun’os svarga-naraka-nānā-yoniṣu (Sārārtha-varṣiņi 2.17), 244 svargāpavarga-kāmair vā (AP 216.5), 746 svargāpavarga-narakeṣv (SB 6.17.28), 621 svarge’pi nopajayate (GĪTĀ 14.2), 258 svarupa-dvayabhävät (SB 6.9.36), 572, 578 ifoqib diyoe int nug issy’s astridd’s dyna novate svadbbase svarupeņa mayopetaṁ (SB 3.9.33), 284 sva-śakti-leśāvṛta-bhūta-sargaḥ (VP 6.5.84), 775 svasmai svayam-prakāśaḥ syād (Jämätṛ Muni), 154 milarld mine-devonk sva-sukha-nibhṛta-cetas tad-vyudastanya-bhāvo (SB 12.12.68), 753 svatas-tṛptasya ca katham (SB 3.7.3), 561 barr mhe Conleyin-na na svato na sambhavad anyas (SB 11.22.10), 286dyto dryin svayam tad antar-hṛdaye’vabhātam (SB 3.8.22), 63 śvetaketo yan nu saumyedam (CHU 6.1.3), 402 syät kṛpa-dambhayor maya (Viśva-prakāśa), 637edclib-ye māyā syāt sādṛśya-bhramas tavad (SB 7.15.61), 431 tā yenaivānubhūyante (SB 7.7.25), 514 herasmes molthe-tem
5. vis àrystime dayton tac chuddham vimalam viśokam (SB 12.13.19), 680, 757 minutes 938 Verse Index tad aham te’bhidhasyami (SB 2.1.10), 769 bments av blated bhi biment nemend tad aikṣata bahu syam prajayeya (CHU 6.2.3), 727, 731, 739 tad dhi svayam veda bhavams tathāpi vai (SB 1.5.20), 400 tad evam anekair hetubhiḥ (Bhävärtha-dipika 12.4.29), 553 ayliq mast tad vidyäd ätmano māyām (SB 2.9.33), 573, 576, 577 over-abav duyeva bany sanil fürdenivelment tad yatheha karma-jito (CHU 8.1.6), 466, 692 mal mammenliv-sva nimest tadă puruṣa ātmānam (SB 3.25.17), 295 lad! tad-adhīnatvād arthavat (vs 1.4.3), 346 tad-anya-kalpanāpārtha (SB 11.22.11), 281. 82) add-arlem mayco syand tadanye kevalam devā (Skanda Purana, Sūta-samhita 25.51), 125 v ad event tad-artham eva sakalam (SB 10.14.54), 212 ) madbhoyaki ayen taddhaika āhur asad evedam (CHU 6.2.1), 452 UHD) that ave bevet sydet tadevam vaiṣamya-pratītāv apy (Bhāvārtha-dipikā 2.4.14), 611 ingay) tad-gatir abudhasyeha (SB 6.5.15), 191edded guild-caug un’ay evisyend tad-roma-bila-jäleṣu (Brahma-samhita 5.13), 542) dungurave-mvi 181 tad-vad agneś ca māhātmyam (Matsya Purana 53.68), 124 mdd-ga tay tadvat svabhavaḥ kaivalyam (Skanda Purana), 118 taglay metsa jel taj-jyotiḥ paramam brahma (AP 216.3A), 7468.) në e din 201 taj-jyotir bhagavan viṣṇur (AP 216.7B), 710, 743, 746ganave hai av JAY tal-lingam bhagavan sambhur (Brahma-samhita 5.8), 54) tal-loka-padmam sa u eva visnuḥ (SB 3.8.15), 80, 113, 114 ya Ja tām āhus triguṇa-vyaktim (SB 11.9.20), 395 0.8 (8) les mat tam eva śāstra-kartāram (Mahabharata, Santi-parva 349.70), 130 1 tam eva viditva atimṛtyum eti (su 3.8), 742) itavy divarme desat tam ha devam ātma-buddhi (śu 6.18), 737.) ovddedbbivanastasis) tam tv aupaniṣadam purusam prcchami (BAU 3.9.26), 731 tat tāmasaḥ smṛti-vibhrasto (SB 11.25.26), 247 tamasas tu rajas tasmat (SB 1.2.24), 99 tamaso yakṣa-rakṣāmsi (SB 7.1.8), 645) tan namato’nyad vyavahāra-mulaṁ (SB 5.12.8), 427 tan-mano’sṛjata manaḥ prajapatim (source unknown), 496 tan-māyā-phala-rūpeņa (SB 11.24.3), 324 tapyamānam tribhuvanam (SB 4.1.21), 86 tarkāpratiṣṭhānāt (vs 2.1.11), 722 tāsām brahma mahad yonir (GITĀ 14.4), 549 wild leader item intel-ist nodotet a) overde liv. temereq mabsq-im Eddy-t tāsām trivṛtam trivṛtam ekaikām akarot (CHU 6.3.4), 700 q tāsām trivṛtam trivṛtam ekaikām karavāṇīti (CHU 6.3.3), 705-1 tāsām vilakṣaṇo jivaḥ (SB 11.13.27), 175) vardaise landed tasmād upadhi-dharmadhyāsena (Sankara-bhāṣya 2.3.40), 165 939 References tid mingle bet va tilb but syeve isolans move bei tasmäd vä etasmād ātmana ākāśaḥ sambhūtaḥ (TU 2.1.3), 7271 haris bat tasmäd viddhi tad-amśāmś (source unknown), 40 tasmän näham na ca sivo (Brahma-vaivarta Purana), 145 tasmāt priyatamaḥ svātmā (SB 10.14.54), 212 dilduren tasmāt sūkṣmataro devaḥ (Skanda Purana, Prabhasa-khanda), 300 bir hat tasmin sva-vikramam idam sṛjato’pi ceto (SB 3.9.23), 594 l saladfay hat tasmin svayam veda-mayo vidhātā (SB 3.8.15), 80 endea tasminn āvirabhul linge (Brahma-samhita 5.10), 54, 140, 143 tasya cayam maha-bhāgaś (SB 6.17.34), 609) bet anidba-bat glas-synn-bat tasya ha vã etasya brahmano (CHU 8.3.4), 32 hinta) avob thaleved aquab tasya tasyācalām śraddham (GITA 7.21), 135 ore) and av medre bet tasya tavad eva ciram (CHU 6.14.2), 506 tasyägnir āsyam nirbhinnam (SB 3.6.12), 334 tasyaiva yo’nu guna-bhug bahudhaika eva (vP 6.8.61), 44 tat jīvātma-svarūpaṁ (Sārārtha-varșini 2.17), 245 tat sanga-bhramśitaiśvaryam (SB 6.5.15), 576ydam s tat satyam ity äcakṣate (TU 2.6.1), 477 in albedbbat tisg maylevisa devedo devendava tavbat tat satyam sa ātmā (CHU 6.8.7), 726, 754 usaq da tat sṛṣṭvā tad evānuprāviśat (TU 2.6.2), 56 ) valvegadatoy tat tejo’sṛjata (CHU 6.2.3), 708, 727, 731 sa akvagadd megill-Int Embag-solol-Ist lavy-night andă mili de movim tat tu samanvayat (vs 1.1.4), 129, 721, 725, 738 tat tvam asi (CHU 6.8.7), 19, 30, 165, 232, 754) tata ākāśādīni pañca-bhūtāny (Vedanta-paribhāṣā 7.10), 489 tataḥ smrteyam gayatri (AP 216.2), 746) tatas tenānuviddhebhyo (SB 3.26.51), 354 tathā jñātṛtva-kartṛtva (Jāmātṛ Muni), 154 tathā paramahamsānāṁ (SB 1.8.20), 594 tathā suran āvisad asureņa (SB 8.7.11), 646 tathā vidvän näma-rūpād (MUU 3.2.8), 309) laditeler-play cards! tathāpi bhaktan bhajate yatha tatha (SB 10.38.22), 608, 610 odsto vimits Evithiv av mat idbbad-amite mashed fun sahabatnrque vt met a) opanddiv-it me desamt merio sam ras) agsq-lady-by-n yensvuddin theasmeygei sav) endigingsbud bariam winded inden tathāpy ekanta-bhakteṣu (SB 1.9.22), 611 tat-kṛtam mati-vaiṣamyam (SB 1.9.21), 611 tato’bhavan mahat-tattvam (SB 3.5.27), 390 tato vikārā abhavan (SB 10.88.4), 106 tat-padam paramam vişnor (AP 216.9), 746 tat-prabhā vyāpinī sākṣāt (SB 12.11.10), 301s mais dievin men tat-pratyanikän asuran sura-priyo (SB 7.1.11), 663 mi dalyvio diz tatra brahmā samabhavat (Mahabharata, Santi-parva 341.17), 79 aliv 61 tatra jñāna-virāga-bhakti-sahitam (SB 12.13.18), 769 db dbq bitmess 940 Verse Index tatremam ka upāsīran (SB 3.7.37), 304-lbiviyati smisa tat-sābhāvyāpattir upapatteḥ (vs 3.1.23), 258 give bley boy tat-sanga-bhramśitaiśvaryam (SB 6.5.15), 191, 574zaniolle heter tat-sanghāto bija-roha-pravāhas (SB 10.63.26), 328, 647 pag svab neynqibbo yesjulbbu quabi averly mattonite navedbéqu To) to Atmungsbnqu dayna vd ausug dematio tat-tat-käryāya prakatitah (Baladeva Vidyabhuṣaṇa on MB 13.248.28), 60 tattvānāṁ bhagavams teṣām (SB 3.7.37), 304 taya samsthāpayaty etad (SB 3.7.4), 563 taya tirohitatvāc ca (VP 6.7.63), 254, 304 tayä vihṛtya bhūyas tām (SB 11.9.21), 395 tayā vinā tad āpnoti (source unknown), 22 tayoḥ sva-kalayā jajñe (SB 8.5.4), 91 tayor anugrahārthaya (SB 10.10.7), 615 tayor anyaḥ pippalam (MUU 3.1.1), 256 tayor ekataro hy arthah (SB 11.24.4), 324 te präpnuvanti mām eva (GĪTĀ 12.3), 686 te yatha tatra vivekam (CHU 6.9.2), 310 tejo-väri-mṛdām (SB 1.1.1), 679 tenägre sarvam evasid (VP 1.2.21), 345 tene brahma hrda (SB 1.1.1), 679, 736, 744 teṣām aham samuddharta (GĪTĀ 12.7), 21 teṣām asau klesala eva śisyate (SB 10.14.4), toyādibhiḥ parivṛtam (SB 3.26.52), 354 trayāṇām eka-bhāvānāṁ (SB 4.7.54), 116 trayovimśati-tattvānāṁ (SB 3.6.2), 425 trigunam taj-jagad-yonir (VP 1.2.21), 345 triguṇa-vyatirikto vai (Mahabharata, Śanti-parva 334.30), 45 deli tripäd-vibhüter lokās tu (Padma Purana, Uttara-khanda 228.1), 302lay trir vyūhaś capi sankhyātas (Mahabharata, Santi-parva 348.57), 60 tri-varṇā varṇitäsmäbhiḥ (SB 11.3.16), 319) deyibazia disveg sablay anarhiv piv 3) dragaddmelde A) or madbhurnly-be trashay hit nabav syany steverb shugheg gev bave a

tidbodhivi redbie trividham auṣadham iti (Caraka-samhita, Sutra-sthāna 11.54), 331 tri-vyuhaś capi sankhyātas (Mahabharata, Śanti-parva 348.57), 678 tṛtiyam sarvabhutastham (Laghu-bhāgavatamṛta 1.2.9), 53 tvām ārādhya taya sambho (Padma Purana, Uttara-khanda 71.106), 123 tvām ātmānam param matva (SB 10.14.27), 382, 388 tvam bhakti-yoga-paribhāvita-hrt-saroja (SB 3.9.11), 67 tvam ca rudra mahābāho (Varāha Purana 70.36), 123 Ruidde bevabuay tvam vayur agnir avanir viyad ambu mātrāḥ (SB 7.9.48), 437 dva tvatto jñānam hi jīvānāṁ (SB 11.22.28), 287) bi mevase dovobuntu tvayi sadrakṣaṇārtham avatirne’pi (Bhāvārtha-dipika 10.70.27), 619 busy 941 References tvayi ta ime tato vividha-nama-gunaiḥ parame (SB 10.87.31), 305m tvayoditam vyaktam avipralabdham (SB 5.10.9), 428ine tyajed ekam kulasyarthe (Pañcatantra 1.386), 160 mould g Jon-sild olidghan-tet buvagadd mänäviisi Ayd ubhe api na gṛhṇanti (SB 2.10.35), 357 udāsīno’rivad varjya (SB 10.24.5), 577 uddipayan deva-gaṇāmś ca vişnur (SB 8.7.11), 646 sysqldren uddiṣṭasyätattva-vyavacchedako (Nyaya-sutra 1.1.3), 715vation yer uktavān idam avyagro (Mahābhārata, Santi-parva 349.67), 130 byt umāpatir bhūtapatiḥ (Mahabharata, Santi-parva 349.67), 130 fint val upadhavan vibhūtīnām (SB 10.88.4), 106 28 02) 90jel Sysled-eva doyar upadraṣṭānumantă ca (GĪTĀ 13.22), 24 (LOI) Sydne vod upakramopasaṁhārāv (source unknown), 679 m) leggi deya TOMAT ürdhva-mulam adhaḥ-śākham (GĪTĀ 15.1), 85 ) dvd out uta tam ādeśam aprākṣir (CHU 6.1.3), 402) vs mamingvunging ad utpādayāmāsa tadā (source unknown), 40) uttamaḥ purusas tv anyah (GITA 15.17), 24, 33, 35 medsviv sup Adiey of www) biales meves signat de Bead avs niekabi ugum vācā svāṁśena vaktavyam (SB 3.6.12), 334 bad vācārambhaṇam vikaro (CHU 6.1.4), 400, 428, 538) andad sast vadanti tad-viruddham yo (Padma Purana), 488bbum vadanti tat tattva-vidas (SB 1.2.11), 12, 322, 683, 777 väg gadgadā dravate yasya cittam (SB 11.14.24), 595 moving diddibayo vaidharmyāc ca na svapnādivat (vs 2.2.29), 389ydd-sole manageni vaikarikas taijasaś ca (SB 10.88.3), 106 nvites Harhivovan Hambroyer baget for marughed hitsqy-sought vaikarikas trividho’dhyatmam ekam (SB 11.22.30), 204 vaikunthaḥ kalpito yena (SB 8.5.5), 91M) iev vairena yam nṛpatayaḥ śiśupala-paundra (SB 11.5.48), 666ddi-bagi vaiṣamya-nairghṛnye na sāpekṣatvāt tatha hi darśayati (vs 2.1.34), 677 vaiṣṇavam nāradiyam ca (Padma Purana, Uttara-khanda 236.19), 124 v van-mano’gocaram satyam (SB 11.24.3), 324 beer madbird varenyaṁ sarva-tejobhyaḥ (AP 216.5), 746 vasāmi tatra sobhaiva (Hari-bhakti-sudhodaya 14.57), 661 devise sylip vase kurvanti mām bhaktyä (SB 9.4.66), 601) old ya nydbank möv vāstava-śabdena vastuno’mśo jivaḥ (Bhāvārtha-dipikā 1.1.2), 55416 mv vastuno yady anānātvam (SB 11.13.22), 226 väridhing-ago-ladd dat väsudevād abhinnas tu (source unknown), 40) odadadam sibirte mus vasudevaḥ sankarṣaṇaḥ (SB 12.11.21), 516 hyvinge med vasudevaḥ sarvam iti (GĪTĀ 7.19), 121, 141, 412, 436 ottavi vasudeva-parā vedaḥ (SB 1.2.28), 780 evamadrilocalebise iyavi 942 Verse Index vasudevasya sannidhyam (SB 10.10.22), 615) (intervie vasudevo’pi bhagavāms (source unknown), 40dbbut deem they mily vayam na tāta prabhavama bhumni (SB 9.4.56), 139, 143 riding adent vayur yathaiko bhuvanam pravisto (KU 2.2.10), 69) vedaiś ca sarvair aham eva vedyo (GITA 15.15), 730, 780 vedānāṁ säma-vedo’smi (GITA 10.22), 688 veda-nindām harer nama (Nārada Purana 1.82.22), 121 vay jay ziddiy vedanta-krd veda-vid eva caham (GĪTĀ 15.15), 741 y-samayaliy latang mataliviv hd-fbbyy and doggy vedānte tu mahā-śāstre (Padma Purana, Uttara-khanda 96.69), 494 vede rāmāyaṇe caiva (Mahabharata, Svarga-parva 6.93), 780- veņurandhraprabhedena (VP 2.14.32), 229 vetti sarveṣu bhūteṣu (GĪTĀ 18.21), 435 vibheda-janake’jñāne (vP 6.7.94), 256, 263 vicitraśaktiḥ puruṣaḥ (source unknown), 366 vidanty ātmānam ātma-stham (SB 7.1.9), 651 svadbung oderitany aqinally everydavayy lediga direy lÈS KY vidher vidhānam bahudha (Hari-nämämṛta-vyäkaraṇa-vṛtti 2.49), 746 vidyavidye mama tanu (SB 11.11.3), 108, 110, 336, 492 vijñānam ānandaṁ brahma (BAU 3.9.28), 699) i vijñānam cāvijñānam ca (TU 2.6.2), 372 OL a) mantyl mayug say vijñānātmātma-deha-stham (SB 3.5.27), 390 vikāraḥ khyāyamāno’pi (SB 12.4.29), 531) dila ng te dinoy by e) dinisques-encrba ley by vilajja udgāyati nṛtyate ca (SB 11.14.24), 595) binal oil en ny vilakṣaṇaḥ sthula-sükṣmād (SB 11.10.8), 156, 198, 210 vilokya mumuhe sadyaḥ (SB 3.26.5), 182 vinārthena pratiyeran (SB 12.4.27), 521 vipaścin naśvaram paśyed (SB11.19.18), 289 vipralabdho mahiṣyaivam (SB 4.25.62), 195 qur maiden angs bey meyanādāta stragand bay atverd zo pavadd fudud bay netstat manh buôn bay max) steaqu hegal dalt bay eventiv bey stande vil abay O VS Vitial Ebay milder they viräd hiranyagarbhaś ca (Bhāvārtha-dipikā 11.15.16), 176, 177am mbi bay viruddha-silayoḥ prabhvor (SB 10.88.2), 109 viṣadhara-kanabhakṣa (Nrsimha Purana 9.6), 495 visargādyāḥ śmaśānāntā (SB 11.7.48), 179) viṣṇoḥ svarūpāt parato hi te’nye (VP 1.2.24), 325 viṣṇos tu trīņi rūpāņi (Laghu-bhāgavatamṛta 1.2.9), 53g dugdale Abey viṣṇu-bhakti-paro daiva (Agni Purana 381.39), 1332) Zugin-loviy hay vişnuḥ śarira-grahanam (Märkandeya Purana, Durga-saptasati 1.63), 359 viṣṇu-śaktiḥ para proktā (vP 6.7.61), 253-mm-hi yaoi-bay viṣṭabhyaham idam kṛtsnam (GITA 10.42), 37, 39, 58, 775 ntv norius-bey viśvam ekātmakam paśyan (SB 11.28.1), 433) hiri-eting delid day viśvam puruṣa-rūpeņa (SB 2.6.31), 111 que dilige day is dan 943References ejegervabueliv avgaild iqov bunky svaddang dat sa heav viśvas ca taijasaḥ prajñas (SB 7.15.54), 515) vītam yada manaḥ śuddham (SB 3.25.16), 295 vitarkaḥ samabhūt teṣām (SB 10.89.1), 89 vitāyamāna-yaśasas (SB 4.1.22), 86x) ogiving travld oxidisy wy viviktam pratyak-caitanyam (Tattvānusandhāna 1.42), 218hov vṛddhi-hrāsa-bhāktvam (vs 3.2.20), 260 vrihibhir yajet yavair vā, 468 vṛṇoter varaṇārthatvät (AP 216.6A), 746 vṛtrāsura-vadhotsiktam (AP 272.6), 748 vṛtrāsura-vadhotsiktam (MP 53.20), 748 ima’obey-ama danebay men reted baia-abay N-abov bol-statboy shut pahay Ageymes abair vṛtte svar-lokatām bhuyo (SB 10.10.22), 615) nabordagendhaugsv vyartho’pi naivoparameta pumsām (SB 11.22.33), 383 südd vyatanuta kṛpaya yas tattva-dipaṁ puranam (SB 12.12.68), 753-beddi vyatireko gandhavat tatha hi darśayati (vs 2.3.25), 237g dilaba vyavahṛtaye vikalpa (SB 10.87.36), 454 ) de-ami menuté vebiv vyavasāyātmikā buddhir (GITA 2.41), 448) dbusted theadbi adbl vyuhātmānam caturdhā tu (Sankarācārya on MB 13.248.28), 60biväyhiv ក 2) so tivo nähtiv misde-adob-say ya eşa rājann api kāla īśitā (SB 7.1.11), 663 ya etat punyam akhyānaṁ (SB 7.10.46), 638 yā vai sadhana-sampattiḥ (source unknown), 22 ya yoniḥ sā parā śaktiḥ (Brahma-samhita 5.8), 140, 143 mmsydd deliv yac ca kiñcit kvacid vastu (Devi-bhāgavata Purana 7.33.16), 126jjaliv yad agne rohitam rūpaṁ (CHU 6.4.1), 700 yad bhāgavata-māhātmyam (SB 7.1.4), 631 metre addie dagagleliv cae) daybra odumum agloliy yad bhutam bhavac ca bhaviṣyac ca (BAU 3.8.4), 477 yad etad dṛśyate mürtam (VP 1.4.39), 358, 382 divan begiv yad idam jagad upăsate (Rāmānujācārya on KENA 1.4), 358cm odbdalsigly yad idam manasā vācā (SB 11.7.7), 445 yad vijñāya pumān sadyo (SB 11.24.1), 321 daged-szerbesty bemt deyblysalv yadā hy ahankara upadhir ātmano (SB 12.4.33), 546 yadā kṣitāv eva caracarasya (SB 5.12.8), 427 yadā rahitam ātmānam (SB 3.9.33), 284 yadā sisṛkṣuḥ pura ātmanaḥ paro (SB 7.1.10), 657 yadā viveka-nipuņā (SB 11.24.2), 322in yadaivam etena viveka-hetinā (SB 12.4.34), 550 yad-amśato’sya sthiti-janma-nāśā (SB 6.3.12), 715 yad-arthena vināmuşya (SB 3.7.10), 224, 582 yaḥ kālaḥ pañca-vimśakaḥ (SB 3.26.15), 648)ves molatls mevaiv yaḥ sambhutām api tatha samupaiti (Brahma-samhita 5.45), 102, 104usvalv gopaiv shoeg-inland-ngeiv gadang sà dungiv long eq dinis-ingalv plebi medaldaily 944 Verse Index yaḥ sarvajñaḥ sarva-vid (MUU 1.1.9), 709 at data dey yaḥ sarva-vyāpako devaḥ (source unknown), 40 bem momose adtey yam adhiṣṭhāya dehe’smin (SB 4.29.5), 196- yam brahma-varunendra-rudra-marutaḥ (SB 12.13.1), 771 and bey yam kamaye tamugram kṛnomi (Rg Veda 10.125.5), 118 hey habllyly Britey yam sampadya jahäty ajām anuśayi suptaḥ kulayam (SB 10.87.50), 752day yam yam antam abhikāmā (CHU 8.1.5), 32 gailuqaiy bu yan mayā ceṣṭitam pumsaḥ (SB 9.24.58), 618 a) beydaboquah lagiday yan me’sūms tyajataḥ sākṣāt (SB 1.9.22), 611 mag-sevadia delinedtsy yan nayena virudhyate (SB 3.7.9), 570, 576, 577, 587-gading disyhubading yas tādṛg eva hi ca viṣṇutaya vibhāti (Brahma-samhita 5.46), 102, 112 sy yas tu nārāyaṇam devam (Padma Purana, Uttara-khanda 235.9b), 119ody yasmimś ca pralayam yanti (Mahabharata, Anuśāsana-parva 149.11), 713 yasmin protam idam viśvam (SB 11.9.20), 395) by yasya prasāda-jo brahma (SB 12.5.1), 113, 114 yasya pṛthivi sariram (BAU 3.7.3), 425, 429 yasya śraddadhatām āśu (SB 2.1.10), 769) yasyām vai śrūyamāṇāyāṁ (SB 1.7.7), 769 yasyambhasi sayanasya (SB 1.3.2), 61 oday dedric yobulbigkasmisy Lasond Inami v olay a) hayonetty-alol sy yasyāyutayutāṁśāṁśe (VP 1.9.52), 39, 55(a) Beogarah yat karmabhir yat tapasă (SB 11.20.32), 22 yat samanya-viseṣābhyam (SB 12.4.28), 5232 ting Haveg syrplidhintay aviy syrpildblumy yat tat param anuttamam (Sahasra-nama-stotra), 759v-ague haya sevay yat tat sūkṣmam avijñānam (Mahābhārata, Śanti-parva 334.29), 45 yat tat tri-gunam avyaktam (SB 3.26.10), 343-van-hee tato maligay yat taṭastham tu cid-rupam (Narada Pañcaratra), 256 ham sladd y yat tu kṛtsna-vad ekasmin (GĪTĀ 18.22), 435a) dan menols to a yata udayasta-mayau vikṛter mrdi vävikṛtāt (SB 10.87.15), 10315 yataḥ sarvāņi bhūtāni (Mahabharata, Anuśāsana-parva 149.11), 713 yatha ghano’rka-prabhavo’rka-darśito (SB 12.4.32), 543 minuty yathā harau bhagavati (SB 2.7.52), 769 st Aria) meyasbains maragde va yatha hiranyam bahudha pratīyate (SB 12.4.31), 537 begang him Day yathā hy eveha prajā (CHU 8.1.5), 32 mm) santo nevtial-sony yathā jaladhara vyomni (SB 12.4.26), 51881. už) badhbebly dugi yatha jale candramasaḥ (SB 3.7.11), 585 (ATO) yživé uvant la g yathā kaṇṭaka-viddhängo (SB 10.10.14), 605 ) deug-tiba viaoy yatha nadyaḥ syandamānāḥ (MUU 3.2.8), 309 bam-the legalengoya oy yatha prakāśayaty ekaḥ (GITĀ 13.33), 237 did so in tale av og yatha puruşa ātmānam (SB 4.28.63), 260varia) oven 16qintels Inv og no dot प 945 References yathā sataḥ puruṣāt keśa-lomāni (MUU 1.1.7), 397 biv vs dañjeve dey yathā saumyemā madhu madhu-kṛto (CHU 6.9.1), 310b ingay sa day yathā somyaikena mṛt-pindena (CHU 6.1.4), 509 adab syadrerbe inde disjays delom.my sydbuziv ensyen ney so in vs gibi ay and so minesy abi mong nimany ka) Bangul day xiridamol day yathā strī na taruņi ślatha-stanatvāt (Vardhamana), 500 ved my yathā viviktam yad vaktram (SB 11.22.9), 287.turat syamed dray yathāgamam yatha-jñānam (Mahabharata, Santi-parva 349.69), 130they yathāgneḥ kṣudrā visphulinga vyuccaranti (BAU 2.1.20), 54, 443 msy yathägnir dāruno dāhyād (SB 11.10.8), 156 2) dading marito yaar aay yathānilaḥ sthāvara-jangamānām (SB 5.11.14), 68 yathendriyaiḥ pṛthag-dvārair (SB 3.32.33), 776) yathendur uda-patreṣu (SB 11.18.32), 72div yatholmukad visphulingad (SB 3.28.40), 439) yathorṇa-nābhiḥ srjate grhnate ca (MUU 1.1.7), 397 yathorṇa-nābhir hṛdayad (SB 11.9.21), 395 yat-kṛtam niyatim präpya (Śiva Purana 7.6.3), 141ded of-sbilasi aybay yatnenapadito’py arthaḥ (Vakya-padiya 1.34), 724) me viding syeny yato vā imāni bhūtāni jāyante (TU 3.1.1), 241, 700, 705, 708, 721, 727 mysy yat-param jyotir (Brahma-sutra, Sankara-bhāṣya 1.3.19), 165 one hey hany yatra loka-vitano’yam (SB 3.26.52), 354, 357 yatra trisargo’mṛṣā (SB 1.1.1), 707, 744 yaträdhikṛtya gayatrim (AP 272.6), 748 yatradhikṛtya gayatrim (MP 53.20), 748 yāvat syād guṇa-vaiṣamyam (SB 11.10.32), 2288) uns mese defe yaya sammohito jiva (SB 1.7.5), 9db) stey yayaham etat sad-asat sva-māyaya (SB 1.5.27), 227yva menu-it in day ye bhajanti tu māṁ bhaktyā (GĪTA 9.29), 49, 612, 660 bi u hedras y ye capy akṣaram avyaktaṁ (GITĀ 12.1), 34 ye dārāgāra-putrāpta (SB 9.4.65), 601 ye tu jñāna-vidaḥ śuddha (vP 1.4.41), 447 ye tu sarvāņi karmāņi (GITA 12.6), 21 ye tv akṣaram anirdeśyam (GĪTĀ 12.3), 6862) bavuld word day ye yathā mām prapadyante (GITA 4.11), 276, 448, 600ed yena ātma-tattvena cetanena (Ramanuja on GĪTĀ 2.17), 245 yo brahmanaṁ vidadhäti (śu 6.18), 737.2) inmoyy yo loka-trayam āviśya (GĪTĀ 15.17), 24, 33 yo’sav aditya-puruṣaḥ (AP 216.18), 746 yo’syotprekṣaka ādi-madhya-nidhane (SB 10.87.50), 752 dayban adtsy yo va aham ca giriśaś ca vibhuḥ svayam ca (SB 3.9.16), 84yshilang day yo vai ekastripāt trayo (Bhāvārtha-dipikā 3.9.16), 84 mais implə havanerpi urtey apliv usys havebu stay dnia) introdd invisa daisy adding-tonedy Adhay and asy yıl ray adbalaj Adtsy bbi-l Admy li 946 Verse Index yo’yam kālas tasya te’vyakta-bandho (SB 10.3.26), 647, 648 yo’yam tavagato deva (VP 1.9.69), 259 yo yo yam yam tanum bhaktaḥ (GĪTĀ 7.21), 135tals yoga-nidrām gatas tasmin (Brahma-samhita 5.12), 54 yuktebhyo’nḍam acetanam (SB 3.26.51), 354 yuktiś ca śāstrānugataiva jñeya (Jiva Gosvāmi on BRS 1.2.17), 778 yuktis tu kevală naiva (BRS 1.1.45), 778 ugh vdqsgoildia 902 min9 Autoliners2.dno old his line hauba 8er.emivaddayhiv Vous vib Brahma Parco Delhi: Nag Publip.dlldog looping V hoging putik om admiriam A Brahmin-ram, Sundard to laser pleddahn- om Delhi: Mould Dasaridas884 en cond.bs, utolava Cu 30 havagnia muqdal hovopaila இயர் vidyalaya Adea salbenedic nad dbamaja, nigrinda barlarney Jhalene? mabog-plav BoMilied andoggombea Dikythe Bhajtoj -igsybildelv Gang gantry. has lalegualizada Asianail Rains Publicos apels nomliyin above plade 880 imovinu hol 947 Rebatesre mayo day ng yah tuh punya lupa (obojodbold clayyor ayant el yaths only made ad- élevel tag yatha somyalkens (to dead hits my thy my by Isaac (1) minstens moboydonlarg 鬼 Bibliography lavica layout ailing Primary Sources Adhikari, Śri Kanailal, ed. 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Sharma, Chandradhar. A Critical Survey of Indian Philosophy. Delhi: Motilal Banarsidass, 2003. Sharma, Thakurdatta. Bhuvanesa Laukika-nyāya-sähasri. Varanasi: Vyasa Prakāśan, 1989. Sheldrake, Rupert. Science Set Free. Deepak Chopra, 2013. Svāmi, Dr. Bhāṣyam. Visiṣṭādvaita-kośa. Melkote: Academy of Sanskrit Research, 2009. Thiselton, Anthony C. A Concise Encyclopedia of the Philosophy of Religion. Baker Academic, 2005. SAMSKEET PROOFRELOD Savoury Jaroslav Qu z Satye Type Founday 957 Contributors PROJECT DIRECTOR Satyanarayana Dasa TRANSLATION tin) COMMENTARY Satyanarayana Dasa, Navadvip Das (Bruce Mar- Satyanarayana Dasa CHIEF-EDITOR Navadvip Das ASSOCIATE EDITOR Jagadananda Das (Dr. Jan Brzezinski) PRODUCTION COORDINATOR Malati Manjari Dasi ENGLISH PROOFREADING Malati Manjari Dasi, Dineshaja Dasi, Shailesha Krishna Das, Janaki Dasi, Subhadra Dasi, Aloka Krishna Das, Advaita Das SANSKRIT PROOFREADING Purusottama Das LAYOUT Jaroslav Ovčáček, Dina-vara Dasi INDEX Navadvip Das, Vrinda Dasi GLOSSARY Dasi Satyanarayana Dasa, Navadvip Das, Malati Manjari DRAWINGS Aljoša Basarić, Sonja Fink-Ocklenburg, Dridha Vrata Das COVER DESIGN Janja Pirc, Meera Joshi, Daniel Joshi FONTS ADVICE AND SUPPORT David Březina and the Rosetta Type Foundry PRINT AND SUPPORT Klaus Schneider and Kösel GmbH & Co. KG IN GITA 15.7, Kṛṣṇa says that the jiva is a part of Him alone (mama eva amśaḥ). Kṛṣṇa is Svayam Bhagavan, God in His own original form and essence, the fountainhead of all avataras. Then why does Jiva Gosvāmī say that the jiva is part of Paramātmā and not of Kṛṣṇa? In fact, however, there is no contradiction in the two statements. The jiva is a part of Paramātmā, and Paramātmā is an expansion of Kṛṣṇa… Jiva Gosvāmi makes it clear that the jiva is not a part in the literal sense, like a drop of water is to the ocean. In other words, it is not a part whose removal would reduce or alter the Whole in some way. It is a part simply because it belongs to one of the potencies of Paramātmā. Moreover, because the jiva is a conscious being, it cannot be part of the extrinsic energy, but because it comes under the influence of maya, or ignorance, it does not belong to the intrinsic potency. Therefore, it belongs to the intermediate category, or tatastha energy. From the commentary on Anuccheda 39 SJIVA Jiva Institute of Vaishnava Studies Vrindavan