रामानुजीये विश्वासटिप्पन्यः

दशमोऽवतारः

अद्रव्यम्

१. एवं द्रव्यनिरूपणानन्तरं क्रमप्राप्तम् अद्रव्यं निरूप्यते । संयोगरहितम् अद्रव्यम् । तत् अद्रव्यं च सत्त्वरजस्तमांसि शब्द- स्पर्शरूपरसगन्धाः संयोगः शक्तिरिति दशप्रकारमेव । laidwana

blotow १० २. तत्र प्रकाशसुखलाघवादिनिदान मतीन्द्रियं शक्त्याद्यति- रिक्तम् अद्रव्यं सत्त्वम् । तत् द्विविधं - शुद्धसत्त्वं मिश्रसत्त्वं चेति ।

AVATĀRA Xls

ADRAVYA

Mandadio

Thus after the treatment of (the category of) ‘substance’, the non-substance, which comes next in sequence, is explained. Non-substance is that which is devoid of conjunction. And this non-substance is only tenfold : sattva, rajas, tamas, sound, touch, colour, taste, smell, conjunction and potency.
Of these, sattva is that non-substance which is the cause of illumination (of objects), happiness, lightness, etc., which is non-perceptible by the senses

१४२

रजस्तमशून्यद्रव्यवति सत्त्वं शुद्धसत्त्वम् । तन्नित्यविभूतौ उपचा- रात् तत्प्रवर्तकेश्वरे च । रजस्तमः सहवति सत्त्वं मिश्रसत्त्वम् । तत् त्रिगुणे तत्सम्बन्धिनि जीवे च उपचारात् इति ज्ञेयम् ।

३. लोभप्रवृत्त्यादिनिदानमतीन्द्रियं शक्त्याद्यतिरिक्तम्

अद्रव्यं रजः ।

FROSTIS

४. प्रमादमोहादिनिमित्तमतीन्द्रियं शक्त्याद्यतिरिक्तम् अद्रव्यं तमः । PIR

and which is different from potency etc. It is thus twofold: pure sattva and mixed sattva. Pure sattva is that sattva which abides in a substance devoid of rajas and tamas. It exists in the nityavibhuti; (hence) Iśvara, who is its prompter, is figuratively spoken of (as having the pure sattva). Mixed sattva is that sattva which exists along with rajas and tamas. It abides (in the substance) characterized by the three gunas; (hence) it should be understood that the individual self, which is associated with that, is figuratively spoken of (as having mixed sattva). leder-gon some

Rajas is that non-substance which is the cause of avarice, activity, etc., which is non-perceptible by the senses and which is different from potency etc.
Tamas is that none-substance, which is the cause of infatuation, inertia, etc., which is non-per- ceptible by the senses and which is different from potency, etc. alditor-non

अद्रव्यम्

१४३

५. त्रीण्यपि एतानि यावत्प्रकृतिव्याप्तानि प्रकृतिवश्य- पुरुष सम्बद्धानि, अनित्यानि नित्यसन्तानानि, प्रलयदशायां समानि सृष्ट्यादौ विषमाणि सृष्टिस्थितिसंहारोपयुक्तानि, ईश्वरसङ्कल्पादिसहकारिभेदात् परस्पराभिभवोद्भवकराणि इत्ये- तानि साधारणानि ।

६. सत्त्वगुणस्तु सम्यग्ज्ञानसुखादिहेतुः मोक्षप्रदश्च । रजो- गुणस्तु रागाद्यात्मकः कर्मसङ्गदुःखादिहेतुः स्वर्गाद्यामुष्मिकप्रदः । तमोगुणस्तु अज्ञानरूप आलस्यादिहेतुर्नरकप्रदश्च । अतः सत्त्वा- दयो गुणा न द्रव्यरूपाः ।

5.These three (gunas) in their turn pervade the entire prakṛti and belong to the individual self con- trolled by matter; they are non-eternal. They are in a state of continuous flow; they become equipoised in the state of dissolution and are disturbed at the beginning of creation; they are conducive to (the cosmic functions of) creation, sustentation and dissolution; they bring about the rise of the one by the fall of the other two, on account of the difference of co-operant causes such as Isvara’s will etc.

Sattvaguna is the cause of true knowledge, bliss, etc., and bestows liberation. Rajoguna which is of the nature of passion, is the cause of attachment to work, sorrow, etc., and bestows other-worldly fruits such as heaven etc. Tamoguna which is of the nature of ignorance, is the cause of idleness etc.; it leads one to hell. Therefore the gunas such as sattva etc., are not of the nature of substance.

१४४

७. अस्मदादिश्रोत्रग्राह्यः पञ्चभूतवर्ती शब्दः । स च द्विविधः - वर्णात्मकः अवर्णात्मकश्चेति । अकचटतपयादिपञ्चा शदक्षरात्मको वर्णात्मकः । स देवमनुष्यादीनां ताल्वादिव्यङ्गयः । भेर्यादिजन्यः अवर्णात्मकः । एवम्भूतः शब्दः श्रोत्रेन्द्रियेण गृह्यते । श्रोत्रेन्द्रियगमनाद्वा व्यञ्जकवाय्वागमनात् वा शब्दग्रहः ।

८. ननु श्रुत्या शब्दस्य द्रव्यत्वं प्रतीयते । अद्रव्यत्वं कथम् ? इति चेत्, न । अकारादेः प्रणवोत्पादकत्वं वाच्यद्वारा सम्भवतीति परिहारात् अद्रव्यत्वमुपपद्यते । इति शब्दः ।

।

Sound is that which is grasped by our sense of hearing and which abides in all the five elements. It is of two kinds: varna (vocal sound) and avarna (non-vocal sound ). Varna is that which comprises the fifty letters such as a, ka, ca, ta, ta, pa, ya, etc. Among divine and human beings, it manifests through the palate etc. Avarna is that sound which is produced by drum etc. Sound, so described, is apprehended by the sense organ of hearing. The apprehension of sound takes place either by the going- out of the sense of hearing or by the incoming of the air which manifests (the sound).

air which mai

‘Now, since the substanceness of sound is known from Scripture, how can the non-substanceness be attributed to (sound) ?’ If this be asked, no; for the producibility of the Pranava (i.e., the syllable Om) by the sounds ‘a’ etc., is possible through ’express sense’ ; on account of this reply it is possible to hold (that sound) is a non-substance. Thus sound ( is explained).

अद्रव्यम्

१४५

९. अस्मदादिस्पर्शनेन्द्रियग्राह्यविजातीयव्यावृत्तम् अद्रव्यं स्पर्शः । स च त्रिविधः - शीतोष्णानुभयात्मकभेदात् । अप्सु शीतस्पर्शः । तेजसि उष्णस्पर्शः । क्षितिपवनयोः अनुष्णाशीत- स्पर्शः । स च पुनर्द्वविधः – पाकजः अपाकजश्चेति । पृथिव्यां पूर्वः, इतरेषु त्रिषु इतरः । तत्र अमृतगरलतूलोपलगोब्राह्मण- चण्डालादिस्पर्श विशेषाः पाकजभेदाः । इति स्पर्शः ।

१०. अस्मदादिचक्षुरिन्द्रियैकग्रा ह्यविजातीयव्यावृत्तम् अद्रव्यं रूपम् । तच्चतुर्धा – श्वेतरक्तपीतकृष्णभेदात् । तत्र सलिलकल-

Touch is that non-substance which is perceived by our tactuai sense organ and different from other dissimilar (non-substances like sound etc.). It is three- fold, because of the difference as cool, hot and lukewarm. The cool touch is in water, the hot touch in fire and the lukewarm touch in earth and air. And again it is twofold, as pākaja (produced by baking) and apākaja3 (not-produced by baking). The former belongs to earth; the latter belongs to the other three (i.e., water, fire and air). Of these, the varieties of touch belonging to nectar, poison, cotton, stone, cow, brāhmana, candāla, etc. are various forms of pākaja. Thus the touch (is explained).
Colour is that non-substance which is per- ceived only by our sense organ of vision and different from other dissimilar (non-substances). It is fourfold, because of the difference as white, red, yellow and black. Of these, the particular colours found in water, silver, conch, mother-of-pearl, moon, etc., belong to the white-kind. The particular colours found in fire, China-

१४६

धीतशङ्खशुक्तिशशाङ्कादीनां रूपविशेषाः श्वेतभेदाः । हुतवहज- पादाडिमबन्धुजीवविद्रुमपद्मरागादीनां तु रूपविशेषाः रक्तभेदाः । काञ्चनहरितालहरिद्रादीनां रूपविशेषाः पीतभेदाः । मरकतमधु- करजलधरतिमिरतमालदूर्वादीनां रूपविशेषाः कृष्णभेदाः । पीत- मपि रक्तावान्तरभेदं केचिदिच्छन्ति, श्रुत्यनुसारात् । प्रकारान्तरेण रूपं द्विविधं – भास्वरा भास्वरभेदात् । तेजोगतं भास्वरम् । क्षितिसलिलगतम् अभास्वरम् । एवं चत्वार्येव रूपाणि । तेन चित्रं नाम पञ्चमं रूपमिति मतनिरासः । अत एव चित्रगन्ध- स्पर्शरसानामपि निरासः । इति रूपम् ।

rose, pomegranate, bandhujīva (pentaptes phoenicea), coral, ruby, etc. belong to the red-kind. The particular colours found in gold, yellow-coloured pigeon, turme- ric, etc., belong to the yellow-kind. The particular colours found in emerald, bee, black-cloud, night, tamāla (xanthochymus pictorius), Dürvā-grass, etc. belong to the black-kind. Some, following Scripture, regard yellow as a different kind included in red.4 According to another way, it is of two kinds, because of the difference as the brilliant and the non-brilliant. The brilliant is that which exists in luminous (objects). The non-brilliant is that which exists in earth and water. Thus colour is four only. By this, the view that there is a fifth colour known as the ‘variegated’s is refuted. Therefore the views of varied smell, ( varied) touch and (varied) taste are also rejected. Thus colour is explained.oramina Vinst

अद्रव्यम्

१४७

११. अस्मदादिजिकग्राह्यविजातीयेतरो रसः । स षोढा- मधुराम्ललवणतिक्तकटुकषायभेदात् । तत्र इक्षुक्षीरगुडादिरसा मधुरभेदाः । चूतचिञ्चामलकादिरसा आम्लाः । सैन्धवोषर- विकार लवणभेदाः । किम्पाकनिम्बादिरसाः तिक्तभेदाः । शुण्ठी- मरीचीसर्षपादिरसाः कटुभेदाः । हरीतकीविभीतकचूताङ्कुरादि- रसाः कषायभेदाः । इति रसः ।

१२. अस्मदादिघ्राणग्राह्यविजातीये तरः अद्रव्यविशेषो गन्धः । स द्विविधः – सुरभिः असुरभिश्चेति । पाटीरमृगमद-

Taste is that (non-substance) which is per- ceived only by our sense organ of taste and different from other dissimilar (non-substances). It is sixfold, because of the difference as sweet, sour, salt, bitter,

astringent and pungent. Of these, the to

of sugar- cane, milk, molasses, etc., belong to the sweet-kind. The tastes of mango, tamarind, myrobalan, etc., belong to the sour-kind. The tastes of salt and other saline modifications belong to the salt-kind. The tastes of kimpāka (tricho santhes palmata), margosa, etc., belong to the bitter-kind. The tastes of ginger, pepper, mus- tard, etc., belong to the pungent-kind. The tastes of yellow myrobalan, vibhitaka (terminalia belenica), mango-sprout, etc., belong to the astringent-kind. Thus taste (has been explained).

Smell is that particular non-substance which is perceived by our sense organ of smell, and different from other dissimilar (non-substances ). It is of two kinds, as the fragrant and the non-fragrant. The odours of sandal, musk, saffron, campaka, etc., belong

१४८

घुसृणचम्पकादिगन्धाः सुरभिभेदाः । तदन्येषु असुरभिगन्धाः । अयं च गन्धः पृथिव्येकवर्ती पाकभेदात् भिन्नः पवन सलिलादिषु गन्धोपलब्धिः पार्थिव संसर्गात् अयो दहतीतिवत् औपचारिकी ।

१३. पञ्चीकरणप्रक्रियया सर्वभूतेषु सर्वगुणानां विद्यमा- नत्वेऽपि प्राधान्याभिप्रायेण उक्तमिति न विरोधः । पाकात् गुणान्तरोत्पत्तिः । स्वाश्रयनाशाभावादेव उपपत्तेः पीलुपाकवादि- मतनिरासः । इति गन्धः ।

१४. संयुक्तप्रत्ययनिमित्तं संयोगः । स च सामान्यगुणः

to the fragrant-variety. (The odours) in other things belong to the non-fragrant variety. And this smell is found in earth only, and becomes manifold by the application of fire (i.e., according to its evolutionary changes). The perception of smell in air, water, etc., is due to their contact with the earth; (their possession of smell) is figurative like ‘iron burns ‘.

Owing to the process of quintuplication, though the qualities of all the elements abide in all the elements, (the specification of a special attribute to a particular element) is spoken of on account of the pre- ponderance (of that particular attribute); thus there is no contradiction. Other qualities arise owing to the application of fire; it is possible because of the absence of the destruction of its own locus. Thus the view of Pilupǎkavādins is refuted. Thus smell (has been explained).
Conjunction is that (non-substance) which is the cause of the knowledge of external relation (of

अद्रव्यम्

१४९

षड्द्रव्यवृत्तिः अस्य च स्वाभावसादेश्यम् उपलभ्यमानम् अंशभेद- प्रयुक्ततया न विरोधावहम् । स कार्याकार्यभेदात् द्विविधः । पूर्वः परिमितानाम् उभयप्रेरणात् । यथा मेषयोर्मल्लयोर्वा । क्वचित् अन्यतरप्रेरणात् । यथा स्थाणुश्येनयोः संयोगः । केचित् संयोग- जसंयोगमपि वदन्ति । हस्तपुस्तकसंयोगात् कायपुस्तकसंयोग इति । तन्न । हस्तसंयोगादेव कायसंयोगस्य जातत्वात् । एतेन विभागजविभागो निराकृतः । विभागोऽपि संयोगाभाव एव, न पृथग्गुणः ।

substance). It is a generic attribute and is found in all the six substances.7 And the preception of its negation and existence (in the same locus) is due to the difference of parts (in the same locus); hence its brings on no contradiction. It is of two kinds, because of the difference as the effected (non-eternal), and the non- effected (eternal). The former exists in limited objects owing to the impelling (force) of both (objects); as between two rams or two wrestlers. In some cases it is due to the impulse in either of them; as conjunction between a falcon and a post. Some speak of conjunc- tion being produced from (another ) conjunction; for instance, the contact which arises between one’s body and the book owing to the contact between hand and the book. It is not so; for the contact of the hand itself engenders the contact of the body." this, the disjunction originating from (another) disjunction is rejected; disjunction is nothing but the non-existence of conjunction, and not a distinct quality. 10

Bya

द

१५०

१५. अकार्य संयोगस्तु विभुद्रव्ययोः । अजद्रव्यसंयोगः श्रुत्या अङ्गीक्रियते । अनुमानादपि अजद्रव्यसंयोगसिद्धिः । यथा - ‘विभुद्रव्यं विभुद्रव्यसंयोगवत्, द्रव्यत्वात्, घटवत्’ । ‘विभुद्रव्यम् ईश्वरसंयुक्तं, द्रव्यत्वात्, घटवत्’ । ‘ईश्वर, कालादिसंयुक्तः, द्रव्यत्वात्, घटवत्’ इत्यादिभिः विभुसंयोगसिद्धिः ।

१६. अथ शक्तिः । सर्वकारणानां कारणत्वनिर्वाहकः कश्चित् अद्रव्यविशेषः शक्तिः । तर्कागमाभ्यां तत्सिद्धेः । प्रतिबन्ध- कमणिमन्त्रादिसन्निधौ स्वरूप सहकारिवैकल्याभावेऽपि यदुपरोधात्

The non-effected variety of conjunction is between all-pervasive substances. 11 The conjunction of non-effected substances is accepted by Scripture. 12 The conjunction of non-effected snbstances is established by inference also: as, ( 1 ) ‘An all-pervasive substance has conjunction with an all-pervasive substance, because it is a substance like the pot’; (2) ‘An all- pervasive substance is connected with

a. because it is a substance like the pot’; (3) ‘Iśvara is connected with time etc., because He is a substance like the pot’. By such (syllogisms) the conjunction of all-pervasive

the

substances is established.

Now potency (is explained). Potency is that particular non-substance which is the effecting agent ( nirvāhaka) of causation among all causes. This is established both by reason and by Scripture. The super- sensuous potency is that by the obstruction of which the fire, in the immediate vicinity of counter-agentsअब्रव्यम्

१५१

दहनो न दहति सा ह्यतीन्द्रिया शक्तिः । अयस्कान्तादिषु तत्प्रसिद्धिः । सा शक्तिः षद्रव्यवृत्तिः । भगवन्निष्ठत्वं पुराण- रत्नादिषु प्रसिद्धम् । एवं सर्वत्रापि शक्तिनामकधर्मविशेषसिद्धिः ।

१७. ननु चतुर्विंशतिप्रकारा गुणा इत्युक्तत्वात् कथं दशैवेति निर्दिश्यते ? इति चेत्, उच्यते । जीवात्मविशेषगुणानां बुद्धिसुख- दुःखेच्छाद्वेषप्रयत्नानां षण्णां ज्ञानविततिरूपत्वेन ज्ञानान्तर्भावस्य उक्तत्वात् । धर्माधर्मयोरपि ईश्वरप्रीत्यप्रीतिरूपत्वेन ईश्वरज्ञाने अन्तर्भावात् । भावनाख्यसंस्कारस्य ज्ञानविशेषरूपत्वात् । वेगो -

such as gem, sacred-formulae, etc., does not burn, though there is not the non-existence of its essential nature and co-operant agents. (The presence of) that (potency) is well-known in magnet etc. The potency exists in all the six elements. The existence (of potency) in Bhagavan is established in Visnupurana13 etc. In this manner it is established that the special quality known as potency exists everywhere.

‘Now, when the qualities have been enume- rated as twenty-four,14 how could they be determined as ten only?" If this be asked, it is said in reply : As has been already said the six special attributes of the individual self such as consciousness, pleasure, pain, desire, dislike and volition are brought under consci- ousness, since they are modes of consciousness. Merit and demerit, which are of the nature of like and dislike of Iśvara, are classed under the ‘Conscious- ness of Iśvara’. The tendency known as, ‘reminiscent impression’ 15 ( is included under consciousness), since it is a particular form of consciousness. The cause

१५२

त्पादक हेतोरेत वेगाख्यसंस्कारोपपत्तेः । संयोगमादाय स्थिति- स्थापकस्यापि सम्भवात् । शब्दस्पर्शरूपरसगन्धानां पञ्चानां प्रत्यक्षसिद्धत्वेन अङ्गीकारात् । विभागपृथक्त्वयोरपि संयोगाभाव- मादाय उपपत्तेः । परत्वापरत्वयोः देशकालसंयोगविशेषमादाय उपपत्तेः । सङ्ख्यापरिमाणद्रवत्वस्नेहानां तत्तद्द्रव्यस्वरूपमादाय उपपत्तेः । गुरुत्वस्य शक्त्यन्तर्भावस्य वक्तुमुचितत्वाच्च दशैवेति सुष्ठुक्तम् ।

१८. सत्त्वरजस्तमांसि प्रकृतिगुणाः तत्सम्बन्धि जीवगु- णाश्च । ’ सत्त्वरूपं ज्ञानम्’, ‘सात्विकः कालः’ इत्यादिप्रतीतिः

which produces speed is itself the tendency known as speed. The tendency known as elasticity is possible on account of conjunction. The five ( qualities of ) sound, touch, colour, taste and smell are admitted, since they are established by perception. Disjunction and separateness are explicable by the absence of conjunction. Remoteness and proximity are explain- able by the particular kind of conjunction with space and time. Number, size, fluidity and vicidity are accounted for by the essential nature of the substance to which they belong. Since it is proper to include weight under potency, it has been rightly said that (the qualities) are ten only. 16

Sattva, rajas and tamas are the attributes of the prakṛti as well as the individual self which is related to it (i.e., the prakṛti). The usages such as “knowledge. is of the nature of sattva’, ’time is sattvic’ are figurative on account of the limiting adjuncts. The five ( qualities) of sound etc., are well known as the

Y 13

अद्रव्यम्

१५३

उपाधिवशात् औपचारिकी । शब्दादयः पञ्च प्रकृतिकार्यपञ्च- महाभूतगुणत्वेन प्रसिद्धाः । शुद्धसत्त्वं तु त्रिपाद्विभूत्यां तत्प्रवर्त- केश्वरे च । संयोगशक्तिरूपी गुणौषड् द्रव्यसाधारणौ इति विवेकः । इति अद्रव्यं निरूपितम् ।

१९. एवं द्रमिडभाष्य-न्यायतत्त्व-सिद्धित्रय - श्रीभाष्य-दीप- सार- वेदार्थ सङ्ग्रह - भाष्यविवरण- सङ्गतिमाला - षडर्थ संक्षेप श्रुतप्र- काशिका - तत्त्वरत्नाकर - प्रज्ञापरित्राण- प्रमेयसङ्ग्रह - न्यायकुलिश- न्यायसुदर्शन - मान याथात्म्यनिर्णय न्यायसार - तत्त्वदीप-तत्त्वनिर्णय- तत्वमुक्ताकलाप सर्वार्थसिद्धिन्यायपरिशुद्धि-न्यायसिद्धाञ्जन-पर-

qualities of the five elements which are the effects of the prakṛti. The pure matter exists in Tripädvibhuti as well as in Isvara, its prompter. The qualities of conjunction and potency are common to all the six substances. Thus non-substance has been explained.

Thus, after collecting the tenets (or contents) which are to be known, in accordance with the trea- ties’? of the former teachers such as Drmidabhāsya, " Nyāyatattva,19 Siddhitraya, 20 Sribhāsya, 21 Vedānta- dipa, 22 Vedāntasāra, Vedārthasangraha, 24 Bhāsya- vivarana, 25 Sangatimālā, 26 Sadarthasanksepa, Sru-

28 taprakāśikā, 28 Tattvaratnākara, Prajñāparitrāng,2 Prameyasangraha, 30 Nyāyakulisa, 31 Nyāyasudarsana, s2 Mānayāthātmyanirnaya, 33 Nyāyasāra, Tattvadipa, 34 Tattvanirnaya, 35 Tattvamuktākalāpa, 36 Sarvārtha- siddha, 37 Nyāyapariśuddhi, 38 Nyāyasiddhāñjana, Para- matabhanga, Tattvatrayaculuka, Tattvatrayanirūpa-

१५४

–

मतभङ्ग-तत्त्वत्रयचुलुक - तत्त्वत्रयनिरूपण तत्त्वत्रय चण्डमारुत- वेदान्तविजय-पाराशर्यविजयादिपूर्वाचार्य प्रबन्धानुसारेण ज्ञातव्या- र्थान् सङ्गृह्य बालबोधार्थं यतीन्द्रमतदीपिकाख्यशारीरकपरि- भाषायाम् अस्याम् एते अर्थाः प्रतिपादिताः

२०. अध्यात्मशास्त्राणां तत्त्वहितपुरुषार्थ प्रतिपादकत्वात् तत्सा रे अस्मिन्नपि प्रकृतिजीवेश्वरपरिच्छेदैः तत्त्वस्य निरूपि- तत्वात्, बुद्धिपरिच्छेदे उपायस्य निरूपणात्, नित्यविभूतिपरिच्छेदे ईश्वरपरिच्छेदे च पुरुषार्थस्य निरूपणाच्च तत्त्वहितपुरुषार्था निरूपिता इति निरवद्यम् ।

na,

२१. एकं तत्त्वम् इति प्रतिपादयन्ति सूरयः । ’ आत्मा

TEL

42 Tattvatraya, Candamāruta, Vedāntavijaya, 48 Pārāśaryavijaya,* etc., they (i.e., the tenets) have been set forth in this (work), Sārīrakaparibhāsā, known as Yatindramatadīpikā for the instruction of the beginners.

Since tattva (Reality), hita (means to the end) and purusārtha (ends of human endeavour) are propounded in the works pertaining to the Divine, in this work also which is the essence of that, tattva has been explained in the chapters on ‘Prakrti’, ‘Jiva’ and ‘Iśvara’ ; upāya (means) has been explained in the chapter on ‘Buddhi’ and puruşartha in the chapters on ‘Nityavibhuti’ and ‘Iśvara’. Thus tattva, hita, and puruşărtha have been explained here, and (there- fore) no fault attaches (to this exposition ).
( Some) sages declare that Reality is one. The rsis explain It to be two, dividing (the Reality ) as self and non-self. The ācāryas, on the basis of

अद्रव्यम्

१५५

अनात्मा’ इति विभज्य द्वेधा निरूपयन्ति ऋषयः । श्रुत्यनुसारात् भोक्तृभोग्यनियन्तृरूपं तत्त्वत्रयम् इति प्रतिपादयन्ति आचार्याः । हेयं, तस्य निवर्तकम्, उपादेयं तस्योपायः इति चतुर्धा विभज्य अनुसन्दधते केचिदाचार्याः । प्राप्यं प्राप्ता उपायः फलं विरोधि इति पञ्चधा निरूपयन्ति अपरदेशिकाः । अर्थ पञ्चकमेव सम्बन्धेन साकं षोढा परिगणय्य वर्णयन्ति अन्ये गुरवः । एतेषां तत्तद्विभा- जकधर्ममादाय अनुसन्धानम् उपपद्यते ।

२२. वस्तुतस्तु वेदान्तानां चिदचिद्विशिष्टाद्वैतं तत्त्वम् एकमेव ब्रह्म इति तात्पर्यम् । अत एव चिदचिद्विशिष्टं ब्रह्म

Scripture, teach the threefold character of the Reality as the enjoyer, the objects of enjoyment and the controller. Some ācāryas ascertain (the Reality) by making a fourfold division as heya (what deserves to be avoided), its removal, upādeya (what deserves to be at - tained) and its means. Other teachers explain (the same ) in a fivefold manner as prāpya (end), prāpta (seeker), upāya (means ), phala (fruit) and virodhi 4 7 ( obstacles to the end). Other teachers enumerate and describe in a sixfold manner the very same fivefold principles by adding ‘relation ’ 48 to them. The determination of these become possible on the basis of the respective attributes which divide them. 49

But in fact, the purport of the Vedanta is that the non-dual Brahman, qualified by the sentient and the non-sentient, is the only Reality. Therefore, Revered Badarāyaṇa realizing Brahman as the only Reality, qualified by the sentient and the non-sentient, began the enquiry, ‘Then, therefore, the investigation

१५६

एकमेवेति मत्वा भगवान् बादरायणः ‘अथातो ब्रह्मजिज्ञासा’ इति उपक्रम्य तदेव सप्रकारं निरूपितवान् । अतः चिदचिद्विशिष्टः ब्रह्मशब्दवाच्यः विष्ण्वाख्यः परवासुदेवो नारायण एवैकं तत्त्वम् इति विशिष्टाद्वैतवादिनां दर्शनम् इति सिद्धम् ।

इति श्रीवापूलकुलतिलकश्रीमन्महाचार्यस्य प्रथमवासेन श्रीमद्वेङ्कट- गिरिनाथपदकमलसेवां परायणस्वामिपुष्करिणीगोविन्दाचार्य- सूनुना श्रीनिवासवासेन विरचिता यतीन्द्रमत दीपिकास्या शारीरकपरिभाषा समाप्ता ॥

into Brahman’,50 and explained that very Brahman as having modes. Thus Nārāyaṇa, the Supreme Vasudeva-known by the name of Vişņu, expressed by the term ‘Brahman’ and qualified by the sentient and the non-sentient-is the only Reality; that this is the philosophy of the adherents of Visiṣṭādvaita is (hereby) established.

Here ends Sarirakaparibhāṣā called Yatindramatadipikā

pall be th composed by Srinivasadasa, the foremost disciple of Śriman Mahācārya, an ornament in the line of Śri Vadhūlas and son of Svamipuskarini

to pulsarma

aash

Govindacārya devoted to the

lotus-feet of

008 Sri Venkatagirinatha51