०८ जीवः

अष्टमोऽवतारः जीवः

१. अथ जीवो निरूप्यते । प्रत्यक्त्व चेतनत्वात्मत्व कर्तृत्वा- दीनि ईश्वरजीव साधारणानि लक्षणानि । प्रत्यक्त्वं नाम स्वयमेव स्वस्मै भासमानत्वम् । चेतनत्वं ज्ञानाश्रयत्वम् आत्मत्वं शरीर- प्रतिसम्बन्धित्वम् । कर्तृत्वं सङ्कल्पज्ञानाश्रयत्वम् ।

२. एवं सामान्यलक्षणलक्षितस्य जीवस्य विशेषलक्षणानि

ad

AVATARA VIII

JIVA

  1. Now the individual self is explained. The common characteristics of the individual self and Iśvara are self-consciousness, sentiency, selfhood, illumine oneself for oneself. Sentiency consists in being the locus of consciousness. Selfhood consists in having (invariable) relation with the body. Agency consists in being the locus of volitional consciousness..

  2. The special characteristics of the individual self, whose general attributes have been pointed out

जीवः

१०३

उच्यन्ते - अणुत्वे सति चेतनत्वं, स्वतः शेषत्वे सति चेतनत्वम् । एवम् आधेयत्वविधेयत्वपराधीनकर्तृत्वपरतन्त्रत्वादिकमूह्यम् ।

३.

स च देहेन्द्रिय मनः प्राणादिभ्यो विलक्षणः । यथा ‘मम शरीरम्’ इति प्रतीत्या देहात् व्यावृत्तः । ‘चक्षुषा पश्यामि’, ‘श्रोत्रेण शृणोमि’, ‘वाचा वदामि’ इत्यादिप्रत्यायत् बाह्येन्द्रियेभ्यो व्यावृत्तः । ‘मनसा जानामि इति मनसो ज्ञानकरणत्वप्रतीतेः, ‘मम प्राणा’ इति व्यतिरेकोक्तेः, ‘जानामि अहम्’ इति ज्ञानाच्च मनः प्राणज्ञानेभ्यो व्यावृत्तः ।

in the above manner, are now set forth (as follows) : while it is monadic, it is sentient. While it is subsi- diary by nature (to Brahman, the principal), it is sentient.1 Likewise the qualities of being supported and controlled, dependency, subserviency have to be inferred.

Si 3. And it (the jīva) is different from the body, the sense organs, mind, vital breath, etc. It is different from the body as seen in the perception, ’this is my body’. It is distinct from the external sense organs on account of the perception. ‘I see with eyes, hear with ears, speak with the organ of speech, etc.’ It is distinct from mind, vital breath and consciousness on account of our perception of the mind being the instrument of consciousness as, ‘I know by mind’, on account of the distinguishing expression as, ‘my vital breath’ and because of the consciousness as, ‘1 know’ . 2

Assis

१०४

"

४ स च अणुपरिमाणः । उत्क्रान्त्यादेः श्रवणात् प्रमाणा- नुसाराच्च । अणुत्वे युगपदनेकविषयानुभवः कथमिति न शङ्कनी- यम् । धर्मभूतज्ञानव्याप्त्या उपपत्तेः । एतेनैव सौभरिप्रभृतीनां मुक्तानां च युगपदनेकशरीरपरिग्रहोऽपि सम्भवति ।

५. स च नित्यः । पूर्वानुभूतार्थप्रतिसन्धानात् । नित्यश्चेत् ‘जीव उत्पन्नो, जीवो नष्ट’ इति प्रतीतिः कथम् ? इति चेत, न । जीवस्य देहसम्बन्ध उत्पत्तिः, तद्वियोगो नाश इति प्रतिपादनात् । जीवस्वरूपं नित्यमेव ।

  1. It is monadic in size, since Scripture declares its passing out 3 etc., and (also) because it is in accord- ance with the sources of knowledge. Nor may it be doubted that how the individual self can simultaneously experience. many objects if it were monadic; for it is possible by the pervasiveness of attributive conscious- ness. By this, the simultaneous assumption of many bodies by Saubhari etc. and the liberated selves is possible.

appliqaos

  1. It is eternal;s for it recollects the objects experienced in the past. If it (jiva) is eternal, how can the experience that the “individual self is born”, that the “individual self is destroyed” be accounted for?’ If this be asked, no; for it is established that what is called birth is the individual self’s connection with the body and the destruction is its severance from it. The essential nature of the individual self is, indeed, eternal.

Y 10

जीव

१०५

६. स च प्रतिशरीरं भिन्नः । एकपरिमाणेषु अनेकेषु सुवर्णघटेषु ‘एको घट’ इति प्रतीतिवत्, व्रीहिराशौ ‘एको व्रीहिः’ इतिवच्च ज्ञानैकारतया एकत्वव्यवहारः । न तु स्वरूपैक्यं, प्रमाणविरोधात्

।

७. स्वतः सुखी, उपाधिवशात् संसारः । अयं च कर्ता भोक्ता शरीरी शरीरं च भवति । प्रकृत्यपेक्षया शरीरी, ईश्वरा- पेक्षया शरीरम् । अस्य प्रत्यक्षश्रुतिभ्यां स्वयम्प्रकाशत्वं च सिद्धम् ।

  1. It is different in each body. Just as there is the usage (of the expression), ‘one jar’ when there are many gold jars of a similar size, ‘one grain’ when there is a heap of grains, so there is the usage of the singular number (with reference to many individual selves) on account of the oneness of consciousness. But not they are identical in their essential nature, since it contradicts evidence.7

  2. It is blissful by nature. The empirical exis- tence (of births and deaths) is due to the force of limiting adjuncts.8 It becomes the agent, the enjoyer, the embodied self and the body. It is the embodied self viewed in relation to primordial matter (i.e., the physical body). It is the body for the sake of Iśvara. 10 Its luminosity is established by the evidence of per- ception and Scripture. The syllogism is as follows: ‘The individual self is self-luminous, because it is consciousness, like the attributive consciousness.’ The

१०६

प्रयोगश्च – ‘आत्मा स्वयम्प्रकाशः, ज्ञानत्वात्, धर्मभूतज्ञानवत्’ इति । ज्ञानत्वाणुत्वा मलत्वादय एतस्य स्वरूपनिरूपकधर्माः ।

८. एतेन ज्ञानस्य क्षणिकत्वात् क्षणिकसन्तानरूप आत्मेति बौद्धपक्षः, भूतचतुष्टयात्मकत्वात् देहस्य देहावधिक आत्मेति चार्वाकपक्षः, गजदेहे गजपरिमाणः पिपीलिका देहे तन्परिमाणः अतो देहपरिमाण आत्मेति जैनपक्षः, कर्तृत्वभोक्तृत्वादिकं प्रकृतेरेव न तु पुरुषस्येति साङ्ख्यपक्षः, ब्रह्मांशो जीव इति यादवपक्षः, सोपाधि ब्रह्मखण्डो जीव इति भास्करपक्षः, अविद्याकल्पित एक-

quality of being consciousness, monadness, stainless- ness, etc. are the attributes which determine its essen- tial nature.

elen

  1. By this (definition of the individual self), the (following ) antitheses are refuted: The thesis of the Buddhists that the individual self is the succession of moments, since consciousness is momentary; the views of the Cārvākas that, since body is composed of the four elements, the individual self is co-extensive with the body; the opinion of the Jainas that the individual self is of the same size as that of the body, since it assumes the size of the elephant in elephant- body and the size of the ant in its body;11 the argument of the Sankhyas that the agency, enjoyment, etc. belong to prakṛti and not to the individual self; the standpoint of Yadavaprakāśa that the individual self is a portion of Brahman; the thesis of Bhaskara that the individual self is a division of the conditioned Brahman; 12 the single-self thesis that (the individual self) is a fabrication of avidya;13 the multi-view

जीवः

१०७

जीववादपक्षः, अन्तःकरणावच्छिन्नानेकजीववादपक्ष इत्येवमादयो विरुद्धपक्षा निरस्ताः । विभुत्ववादपक्षोऽपि ।

९. ननु जीवस्य विभुत्वानङ्गीकारे अदृष्टजनितदेशान्तर- फलोपलब्धिः कथम् ? इति चेत्, न । जीवस्य सम्बन्धाभावेऽपि अदृष्टवशादेव उपपद्यते । अदृष्टं नाम भगवत्प्रीत्यप्रीतिजनक- जीवकर्तृककर्मविशेषजन्यो ज्ञानविशेषः । स विशेषो भगवत्सङ्कल्प एव विभुस्वरूपं भगवन्तमाश्रितः । अतः फलोपलब्धिरेवेति न विरोधः ।

that (the individual self) is the internal-organ-limited consciousness; etc. 14 (Likewise) the school which up- holds the all-pervasiveness (of the individual self is also refuted).

al

  1. Now if the all-pervasiveness (of the self) is not admitted, how, in other regions, the acquisition of fruits engendered by adṛṣṭa (unseen effects of karma) is possible?’ If this be asked, no; for though there is the absence of relation of the individual self (with other regions where it is absent), (the acquisition of fruits) is possible by the power of adṛṣṭa only. What is called adṛṣṭa is a special kind of consciousness,15 generated by a particular kind of action, performed by the individual self, and which produces love or dislike on the part of Bhagavan. This special kind of consciousness is verily the will of Bhagavan and depends on Him whose essential nature is all-pervasive- ness. Therefore the acquisition of fruits is certainly possible (for the individual self); thus there is no contradiction.

१०८

१०. सजीवस्त्रिविधः - बद्धमुक्तनित्यभेदात् । तत्र बद्धा नाम अनिवृत्तसंसाराः । ते चतुर्दशभुवनात्मकाण्डकटाहवर्तिनो ब्रह्मादिकीटपर्यन्ताश्चेतन विशेषाः ।

११. श्रीमन्नारायणनाभिकमलात् उत्पन्नो ब्रह्मा । ब्रह्मणो रुद्रः । पुनर्ब्रह्मणः सनकादियोगिनो नारदादिदेवऋषयो वसिष्ठ- भृग्वादिब्रह्मऋषयः पुलस्त्य मरीचिदक्षकश्यपादिनव प्रजापतयो बभूवुः । तेभ्यो देवा दिक्पालाश्चतुर्दशेन्द्राश्चतुर्दशमनवः असुराः पितरः सिद्धगन्धर्वकिन्नर किम्पुरुष विद्याधरादयो वसवो रुद्रा

if

  1. That jIva is of three kinds, because of the difference as the bound, the freed, and the eternal. Of these, the bound are those who are not freed from the empirical existence. They are those particular kinds of sentient beings from Brahma down to a worm, who are in the shell of the cosmic sphere which constitutes the fourteen worlds.

  2. Brahmā originated from the navel-lotus of Śrīman Nārāyaṇa. From Brahma, Rudra. Again from Brahma were born the yogins beginning with Sanaka, the heavenly sages such as Narada, the Brāhmaṇa sages Vasista, Bhrgu, etc. and the nine Prajāpatis Pulastya, Marici, Daksa, Kaśyapa, etc. From these have origi- nated the devas, the guardians of the quarters, the fourteen Indras, the fourteen Manus, the asuras, the pitrs, the siddhas, the gandharvas, the kinnaras, the kimpurusas, the vidyādharas, etc. the Vasus, the

जीवः

१०९

आदित्या अश्विनौ च दानवयक्षराक्षसपिशाचगुह्यकादयः एवं देवयोनयः ।

१२. मनुष्या अपि ब्राह्मणक्षत्त्रियवैश्यशूद्रादिजातिभेदात् बहुविधाः । तिर्यञ्चोऽपि पशुमृगपक्षिसरीसृपपतङ्गकीटादिभेदात् वहुविधाः । स्थावरा अपि वृक्षगुल्मलतावीरुधतृणादिभेदात् बहुविधाः । वृक्षादीनां जलाहरणोपयुक्तकिञ्चिज्ज्ञान सम्बन्धोऽ- स्त्येव । ‘अप्राणवत्सु स्वल्पा सा’ ग्रयुक्तत्वात् । अतो देवमनुष्य- तिर्यक्स्थावरभेदभिन्ना बद्धाः ।

१३. एते पुनः जरायुजाण्डजोद्भिज्जस्वेदजाश्च भवन्ति ।

Rudras, the ādityas, the (two) AŚvins, and the dānavas, the yaksas, the rāksasas, the piśācas, the guhyakas, etc. Thus the race of devas (has been explained).

  1. The human beings are also manifold, because of the difference of classes as brāhmaṇa, kṣattriya, vaiśya, sūdra, etc. The animals also are multifarious, because of the distinction as cattle, beasts, birds, ser- pents, moths, worms, etc. The non-ambulants are of various kinds, because of the difference as trees, thick- ets, creepers, bushes, grass, etc. Trees etc. do have some relation with consciousness which is useful for sucking up water; for it has been said, ‘Amongst the non-sentients, it (i.e., consciousness) is meager’ (VP., vii, 64). Therefore the bound are divided into groups as the human, the devas, the animals and the non- ambulants.

  2. Again they are divided into egg-born, sprout-born and sweat-born. born are devas and human beings.

womb-born, The womb-

Of these,

११०

देवमनुष्या जरायुजाः । तेषु ब्रह्मरुद्रादयः सनकादयश्च सीता- द्रौपदी धृष्टद्युम्नप्रभृतयोः भूतवेतालादयश्च अयोनिजाः । तिर्यगा- दयश्च जरायुजा अण्डजाः स्वेदजाश्च भवन्ति । स्थावरादय उद्भिज्जाः ।

१४. एवम्भूता बद्धा बीजाङ्कुरन्यायेन विषमप्रवाहतया अनादिकालप्रवृत्ताविद्याकर्मवासनारुचिप्रकृतिसम्बन्धैः चक्रवत्परि- वर्तमानैः गर्भजन्मबाल्ययौवनजागरस्वप्नसुषुप्ति मूर्छाजरामरणस्व- र्गनरकगमनादिविविधविचित्रावस्थावन्तः अनाद्यनन्तप्रकारातिदुः- सहतापत्रयाभितप्ताः स्वतः प्राप्तभगवदनुभवविच्छेदवन्तश्च ।

Brahmā, Rudra, etc., Sanaka and (other sages), Sītā, Draupadi, Dhrstadyumna, etc., bhūtas, vetalas, etc. are not born of wombs. The animals etc., are born of wombs, eggs and sweat. The sprout-born are the non- ambulants etc.

  1. By virtue of avidya, karma, tendency, hanker- ing and matter-contact, begun from time immemorial which, in the form of an uneven stream and like the unending cycle of seed and sprout, whirl like a wheel, the bound individual selves of such description are sub- jected to the manifold and wonderful states of womb- life, birth, infancy, youth, waking, dream, sleep, uncon- sciousness, old age, death, attainment of heaven, hell, etc.; they suffer the three kinds of unbearable afflictions which are without beginning and of innumerable sorts, and (consequently) are cut off from the experience of Bhagavān—their natural acquisition.जीवः

१११

१५. ते द्विविधाः - शास्त्रवश्याः तदवश्याच्चेति । तयोर्मध्ये कारणायत्तज्ञानानां बद्धानां शास्त्रवश्यतास्ति । तिर्यक्स्थावरादीनां तन्नास्ति । शास्त्रवश्या द्विविधाः - बुभुक्षवो मुमुक्षवश्चेति । तत्र बुभुक्षवस्त्र वर्गिकपुरुषार्थ निष्ठाः पुरुषाः । ते द्विविधाः - अर्थकाम- परा धर्मपराश्चेति । केवलार्थ कामपरा देहात्माभिमानवन्तः । धर्मपराश्च – ‘अलौकिकश्रेयःसाधनं धर्मः, चोदनालक्षणोऽर्थो धर्म’ इति लक्षणलक्षितयज्ञदानतदस्तीर्थ यात्रा दिनिष्ठाः । ते च देहाति-

  1. They are (again) of two kinds: the scripture- controlled and the scripture-free. Of these, the bound selves, whose knowledge depends on the sense organs, are controlled by Scripture. That (knowledge) does not exist in animals and non-ambulants. The scripture-con- trolled are of two kinds: bubhuksus (pleasure-seekers) and mumukşus (liberation-seekers). Of these, the bubhu- kṣus are those who are intent on the three kinds of human goals (i.e., dharma, artha and kāma). They are of two kinds: those engrossed in artha and kāma and those solely devoted to dharma. Mere devotees of artha and kama are those (materialists) who think that the body is the self. The devotees of dharma are those who are intent on sacrifice, charity, austerity, pilgrimage, etc. as indicated by the definition, ‘Dharma is that which is the means for happiness not relating to this world’ and ‘Dharma is that which is indicated by the vedic injuction as means to welfare’ (PMS., I, i, 2). They are endowed with the knowledge that there is a future existence for the self, different from the body. The devotees of dharma are ( again ) of two kinds, as the devotees of other deities and the

११२

रिक्तात्मनः परलोकोऽस्तीति ज्ञानवन्तः । धर्मपरा द्विविधाः- देवतान्तरपरा भगवत्पराश्चेति । देवतान्तरपरा ब्रह्मरुद्रेन्द्राग्न्या- द्याराधनपराः । भगवत्पराश्च - ‘आर्तो जिज्ञासुरर्थार्थी’ इत्युक्ता- धिकारिणः । आर्तो भ्रष्टैश्वर्यकामः अर्थार्थी तु अपूर्वैश्वर्यकामः ।

१६. मुमुक्षवो द्विविधाः - कैवल्यपरा मोक्षपराश्चेति । कैवल्यं नाम ज्ञानयोगात् प्रकृतिवियुक्तस्वात्मानुभवरूपम् । सोऽनुभवः अचिरादिमार्गेण परमं पदं गतवत एव क्वचित् कोणे

।

devotees of Bhagavan. The devotees of other deities are those who worship Brahmā, Rudra, Agni, Indra, etc. The devotees of Bhagavan are those qualified persons who are spoken of as ’the distressed, the seeker of knowledge, the seeker of enjoyment’ (BG., VII, 16). The distressed’ is he who longs to get back his lost fortune. “The seeker of enjoyment’ is he who hankers for fortune not possessed before.

saṁsāra).

  1. The mumuksus are of two kinds: the votaries of kaivalya (self-realization) and the votaries of moksa (release from samsara). What is called kaivalya is of the nature of the realization of the self as distinct from prakrti; (this realization is effected) by jñāna- yoga. They say that it is (a kind of) self-realization without the realization of Bhagavan-as in the case of a wife who has been deserted by her husband- experienced in some corner of the Highest Abode after reaching it by the Path of Light etc. Some others say that since Scripture 6 does not declare the

जीवः

११३

पतित्यक्तपत्नीन्यायेन भगवदनुभवव्यतिरिक्तस्वात्मानुभव इत्याहुः । केचित् अचिरादिमार्गेण गतस्य पुनरावृत्त्यश्रवणात् प्रकृतिमण्डल एव क्वचिद्देशे स्वात्मानुभव इत्यप्याहुः ।

१७. मोक्षपराश्च द्विविधाः - भक्ता प्रपन्नाश्चेति । भक्ताः पुनरधीतसाङ्गसशिरस्कवेदाः पूर्वोत्तरमीमांसापरिचयात् चिद- चिद्विलक्षणम् अनवधिकातिशयानन्दस्वरूपं निखिल हेयप्रत्यनीकं समस्तकल्याणगुणात्मकं ब्रह्म अवधार्य तत्प्रत्युपायभूतां साङ्गभक्ति स्वीकृत्य तया मोक्षं प्राप्तुकामाः

return of those who have gone there by the Path of Light, they (i.e., the votaries of kaivalya who are said to return) experience self-realization in some portion of the physical realm itself.

  1. The votaries of moksa are of two kinds : bhaktas (lovers of God) and prapannas (those who have completely resigned themselves to God). The bhaktas are those who have read the Veda together with its auxiliaries and the Upanisads, and who, from the knowledge of the earlier and the latter parts of the Mīmāmsā, have determined the nature of Brahman as different from cit and acit; as essentially of the nature of bliss, infinite and unsurpassable; as opposed to all evil and as comprising in Himself all the auspi- cious qualities. (Having this firm knowledge) they accept bhakti with its limbs, which is the means for the attainment of Him, and by that (bhakti) conceive the desire for the attainment of release.

११४

१८. भक्तावधिकारस्त्रैवर्णिकानामेव । देवादीनामय्यस्ति । अर्थित्वसामर्थ्ययोः सम्भवात् ।

१९. न शूद्राधिकारः । अपशूद्राधिकरणविरोधात् ।

२०

भक्तिस्वरूपं तु बुद्धिपरिच्छेदे प्रतिपादितम् । भक्ता द्विविधाः - साधनभक्तिनिष्ठाः साध्यभक्तिनिष्ठाश्च । व्यासादयः साधन भक्तिनिष्ठाः । श्रीपराङ्कुशादयः साध्य भक्तिनिष्ठाः ।

२१. आकिञ्चन्यानन्यगतिकत्वधर्मविशिष्टो भगवन्तमा-

  1. The qualification for the (path of ) bhakti belongs to the (members of the) three varnas 17 only. The devas and the like also are qualified (for bhakti) on account of the possibility of supplication and capability in them. 18

  2. The śūdras are not qualified, since (such qualification) is contrary (to the teachings of) the adhikarana of ’the non-sudras’.19

  3. The essential nature of bhakti has already been explained in the chapter on buddhi (i.e., dharma- bhūtajñāna). The bhaktas are of two kinds, as those who are established in bhakti which is (of the nature. of) means and those who are established in bhakti which is an end ( in itself). Vyāsa and others were established in the bhakti which is (of the nature of) means. Śrī Parankuśa and others were established in bhakti which is an end (in itself).

  4. Prapanna is he who, being characterized by the attributes of ‘being helpless and devoid of other refuge’, resorts to Bhagavān. 20 He is also of two

जीवः

११५

श्रितः प्रपन्नः । सोऽपि द्विविधः - त्रैवर्गिकपरो मोक्षपरचेति । त्रैवर्गिकपरो नाम भगवत एव धर्मार्थकामाभिलाषी । मोक्षपरस्तु सत्सङ्गान्नित्यानित्यविवेके सति संसारे निर्वेदात् वैराग्ये उत्पन्ने मोक्षेच्छायां जातायां तत्सिद्धयर्थम् ‘आचार्यो वेदसम्पन्न’ इत्याद्या- चार्यलक्षणलक्षितं गुरुं संश्रित्य तद्द्द्वारा पुरुषकारभूतां श्रियं प्रतिपद्य भक्त्याद्युपायान्तरे अशक्तः, अत एवाकिञ्चनानन्यगतिः, श्रीमन्नारायणचरणावेव उपायत्वेन यः स्वीकरोति स प्रपन्नः । प्रपत्तिः सर्वाधिकारा ।

kinds, as one who is intent on the three ends of life and one who is intent on the release (the fourth end). The devotee of the three ends is he who appeals to Bhagavan alone for dharma, artha and kāma. The devotee of release, possessing the discrimination of what is eternal and what is non-eternal by means of holy company, becomes dispassionate on account of his disgust for the transmigratory existence; (consequently) the desire for release arises in his (mind), and to attain that goal he takes recourse to a spiritual preceptor who is dis- tinguished by the characteristics of an (ideal) teacher such as (stated in the text) ’the teacher is he who is well versed in the Veda’ etc.; (and) through the instru- mentality of that (teacher) he resorts to (the Divine Mother) Śrī who is the mediator 21 (between him and the Lord); (then ) being unable to follow other paths such as bhakti etc., and therefore feeling helpless and refugeless, he takes shelter at the feet of Śrīman Nārāyaṇa as the only means. He (who is of this des- cription) is called prapanna. Everyone (irrespective of caste or profession) is qualified for self-surrender.

११६

२२. स च प्रपन्नो द्विविधः - एकान्ती परमैकान्ती चेति । यो मोक्षफलेन साकं फलान्तराण्यपि भगवत एवेच्छति स एकान्ती ।. देवतान्तरशून्य इत्यर्थः । भक्तिज्ञानाभ्यामन्यत्फलं भगवतोऽपि यो नेच्छति स पर मैकान्ती । स द्विविधः - दृप्त आर्तश्चेति भेदात् । अवश्यमनुभोक्तव्यमिति प्रारब्धकर्म अनुभवन् एतद्देहावसानसमये मोक्षमपेक्षमाणो दृष्तः । जाज्वल्यमानाग्निमध्यस्थितेरिव संसारा- वस्थितेरतिदुःसहत्वात् प्रपत्त्युत्तरक्षणमोक्षकाम आर्तः ।

।

  1. The prapanna is of two kinds, as the ekān- tin (the one-pointed) and the parama-ekantin (the extremely one-pointed). He is ekantin who seeks from Bhagavan alone liberation along with other (worldly) fruits. The meaning is that to him other gods are simply non-existent. He is parama-ekāntin who does not desire any other fruits even from Bhagavan him- self except devotion and knowledge. He is (again) of two kinds, because of the difference as being dṛpta (patient aspirant ) and ārta ( impatient aspirant ). Drpta is he who experiences the fruits of his previous deeds (as expressed in the saying), ’necessarily it must be experienced’; and desire for the attainment of release at the time of casting off of this body. The arta is he who conceives the longing for release im- mediately after the (act of) self-surrender, since the state of transmigratory existence as is extremely unbearable as the state of being enveloped by blazing flames.

जोवः

११७

२३. मुक्तो नाम उपायपरिग्रहणानन्तरं नित्यनैमित्तिक- भगवदाज्ञाकैङ्कर्यरूपाणि स्वयम्प्रयोजनतया कुर्वन् भगवद्भाग- वतापराधांश्च वर्जयन्, देहावसानकाले सुकृतदुष्कृते मित्रामित्र- योनिक्षिपन्, ‘वाङ् मनासि’ इत्यादिप्रकारेण हार्दे परमात्मनि विश्रम्य मुक्तिद्वारभूतसुषुम्नाख्यनाड्यां प्रविश्य ब्रह्मरन्धान्निष्क्रम्य हार्देन साकं सूर्यकिरणद्वारा अग्निलोकं गत्वा दिनपूर्वपक्षोत्त रायण संवत्सराभिमानिदेवताभिर्वायुना च पथि सत्कृतः, सूर्यमण्डलं

  1. The liberated is one who, after accepting (prapatti) as the means, performs all nitya (regular) and naimittika (incidental) religious duties as ends in themselves, since he regards them as consecrated service enjoined by Bhagavan; who refrains from committing offences against Bhagavan and the votaries of Bhagavan; who, at the moment of giving up the body, commits his merits and demerits to his friends and foes ( respectively ) ; 22 who then, after reposing in the Parmatman abiding in the heart as described in the text, ‘The wise should merge the speech in the mind,’ etc.23 (Katha Up., III, 13), enters the artery called susumnā, 24 the gateway for release, and issues out (of the body) from the aperture in the crown of the head, called Brahmarandhara; who (then) together with the (Antaryamin) abiding within the heart, reaches the world of Agni through the rays of the sun;2s who (then) is hospitably received on the way by the presiding deities of the day, the first half of lunar month, the summer solstice and the year and also Vāyu; who (then) pierces the orb of the sun, and through the opening of the ether reaches the world

११८

भित्वा नभोरन्ध्रद्वारा सूर्यलोकं गत्वा अनन्तरं चन्द्रविद्युद्वरुणेन्द्र- प्रजापतिभिर्मार्गदर्शिभिः आतिवाहिकगणैः सोपचारैः सह तत्तल्लो- कानतीत्य प्रकृतिवैकुण्ठसीमपरिच्छेदिकां विरजां तीर्त्वा सूक्ष्म- शरीरं विहाय अमानवकरस्पर्शात् अप्राकृतदिव्यविग्रहयुक्तः, चतुर्भुजो ब्रह्मालङ्कारेणालङ्कृतः, इन्द्रप्रजापतिसंज्ञकनगरद्वारपा- लकाभ्यनुज्ञया श्रीवैकुण्ठाख्यं दिव्यनगरं प्रविश्य गरुडानन्तयुक्त- पताकालङ्कृतदीर्घप्राकारसहितगोपुरमतीत्य ऐरम्मदाख्यामृतसरः

of the sun; who thereafter, being conducted with great marks of hospitality by the ativahika guides such as the moon, lightning, Varuna, Indra, Prajapati, etc., passes through their respective worlds; who (then ), having crossed the river Viraja, defining the boundary line between prakṛti and Vaikuntha,26 shakes off the subtle body; who (then ), by the touch of the amānava 27 (a non-human person), assumes a non- material, divine figure with four arms and is adorned with Brāhmic decorations; (who then ), with the permis- sion of the city gate-keepers named Indra and Prajapati enters the divine city known as Śrī Vaikuntha, who, after entering a towered gate having tall ramparts and decorated with banners bearing the ensigns of Garuda and Ananta, beholds the lake of nectar named Airammada and the aśvattha tree known as Soma- savana; who (then) is received by five hundred nymphs (in groups of hundred) as described in the text, ‘a hundred with garlands in their hands’,28 and is adorned with Brāhmic perfume etc.; who (then ), having offered his obeisance to the residents of that place such as Ananta, Garuda, Visvaksena, etc., and being greeted

जीवः

११९

सोमसवनाख्याश्वत्थं च दृष्ट्वा ‘शतं मालाहस्ता’ इत्युक्तपञ्च- शतदिव्याप्सरोगणैरुपचरितः, ब्रह्मगन्धादिभिरलङ्कृतः, तत्रस्था- नन्तगरुडविष्वक्सेनादीन् प्रणम्य तैर्बहुमतः, महामणिमण्डपमासाद्य पर्यङ्कसामीपे स्वाचार्यान् प्रणम्य पर्यङ्कसमीपं गत्वा तत्र धर्मादि- पीठोपरिकमले अनन्ते विमलादिभिश्चामरहस्ताभिः सेव्यमानं श्रीभूनीलासमेतं शङ्खचक्रादिदिव्यायुधोपेतं जाज्वल्यमानकिरीट- मकरकुण्डलग्रैवेयहारकेयूरकटकश्रीवत्सकौस्तुभमुक्तादामोदरबन्धन-

by them in turn, approaches (the hall known as ) Mahamanimaṇḍapa and offers his obeisance to his spiritual teacher near the couch; who goes up to the couch and beholds, together with (His divine consorts) Srī, Bhū and Nīlā, Bhagavān, seated on Ananta who is upon the lotus and which (again) is on the throne made up of dharma etc., served by Vimala and others with chowries in their hands, endowed with the divine weapons of conch and discus, adorned with the innumerable divine ornaments such as the shining crown, fish-shaped ear-rings graiveyahāra, keyūra, kataka, Srivatsa, Kaustubha, muktādāmodara- bandhana, pītāmbara, kāñcīguna, nūpura, etc., and the ocean of auspicious attributes which are bound- less and generous; who then salutes the lotus-feet of Bhagavan with his head, ascends the couch, and is received into the very lap of Bhagavan; who when questioned, ‘Who art thou?’ replies, I am a mode of Brahman’; who (then) is blessed by the glances of Bhagavan; who, by virtue of that excellent bliss engendered by the communion with Brahman, solely becomes devoted to the diverse service of Bhagavan

१२०

पीताम्बरकाञ्चीगुणनूपुराद्यपरिमितदिव्य भूषणभूषितम् अपरिमि- तोदारकल्याणगुणसागरं भगवन्तं दृष्ट्वा तत्पादारविन्दयुगले शिरसा प्रणम्य पादेन पर्यङ्कमारुह्य तेन स्वाङ्के स्थापितः, ‘कोऽसि ’ इति पृष्टः, ‘ब्रह्मप्रकारोऽस्मि’ इत्युक्त्वा तेन कटाक्षितः, तदनुभव- जनितहर्ष प्रकर्षात् सर्व देश सर्वकालसर्वावस्थोचित सर्वविधकैङ्कर्य- रतिः, आविर्भूतगुणाष्टकः, उत्तरावधिरहितब्रह्मानुभववान् ।

२४. मुक्तस्य ब्रह्मसाम्यापत्तिश्रुतिस्तु भोगसाम्यमाह । जगद्व्यापारवर्जनस्य प्रतिपादनात् । तस्य नानात्वं सर्वलोक- सञ्चरणं च सम्भवति ।

२५. ननु मुक्तस्य अनावृत्तित्वप्रतिपादनात् अस्मिल्ँलांके सञ्चारः कथमिति चेत् नः कर्मकर्तृत्वस्यैव निषेधात् स्वेच्छया

suited to all places, all times and all states; in whom ( then ) the eightfold qualities 29 become manifest ; and who becomes established in the communion with Brahman which is devoid of any subsequent limit.

  1. (The statement of Scripture) 30 that the releas- ed individual self attains equality with Brahman31 means that it has equality (with Brahman) in the enjoyment (of bliss only); for it has been declared (in the Vedantasūtras) that (the power of the released self) is devoid of cosmic functions. 32 He can assume manifold forms and wander all over the worlds.

  2. ‘Now, how the (individual self) can wander in this world, since it has been declared that the liberated does not return?‘33 If this be asked, the reply is no; since the return’ due to karma is said not to occur, the roaming according to one’s own will, becomes possible. Therefore the liberated individual self by his own will,Y 11

जीवः

१२१

सञ्चरणोपपत्तेः । अतो मुक्तो भगवत्सङ्कल्पायत्तस्वेच्छया सर्वत्र सञ्चरति ।

२६. नित्या नाम कदाचिदपि भगवदभिमतविरुद्धाचरणा- भावेन ज्ञानसङ्कोचप्रसङ्गरहिता अनन्तगरुडविष्वक्सेनादयः । तेषामधिकारविशेषा ईश्वरस्य नित्येच्छयैव अनादित्वेन व्यव- स्थिताः । एतेषामवतारास्तु भगवदवतारवत् स्वेच्छया । एवं बद्धमुक्तनित्यभेदभिन्नो जीवो निरूपितः ।

इति श्रीवाधूलकुलतिलकश्रीमन्महाचार्यस्य प्रथमदासेन श्रीनिवासदासेन विरचितायां यतीन्द्रमतदीपिकायां जीवनिरूपणं

नाम अष्टमोऽवतारः ॥

hagavan, roame

which is in harmony with that of Bhagavan, roams everywhere.

  1. The eternals are Ananta, Garuda, Visvaksena, etc. whose consciousness is devoid of contraction, inasmuch as their activities are never opposed to the will of Bhagavān. Their special duties have been fixed up from time without beginning by the eternal will of Iśvara. The incarnations of these (eternals) are determined by their own will34 like the incarnation of Bhagavan. Thus the individual self, which is divided into (three) groups as the bound, the liberated and the eternal, has been explained.

Here ends the eighth ‘avatāra’ on jiva of Yatindramatadipika, composed by Srinivasadasa, the foremost disciple of Sriman

Mahācārya, an ornament in the line of Sri Vadhūlas