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[Full title: Sripati鈥檚 Philosophical Standpoint (5): Origin of Soul]

The principal Sutras dealing with the Atman are the following:- - (1) I. 4. 26. Atmakriteh parinamat. (Ramanuja and Srikantha treat this as two Sutras: I. 4. 26, Atmakriteh and I. 4. 27, Parinamat. But Sripati follows Sankara and Anandatirtha in reading the two Sutras together as one.) (2) II. 1. 28. Atmani chaivam vichitrascha hi. (3) II. 2. 33. Evanchatmakarchchnyam. (4) II. 3. 16. Natmasruternityatvachcha tabhyah. 747 Mundaka-upanishad , III. 1. 1. 748 Atharvasiras. This text would seem to suggest that the jiva was already in a subordinate position (antarat) and was enabled to enter into (pravisat) a subordinate existence (antaram).

(5) II. 3. 19. Svatmana chottarayoh. (6) II. 3. 28. Yavadatmabhavitvachcha na doshastaddarsanat. (7) III. 3. 15. Atmasabdachcha. (8) III. 3. 16. Atmagrihitiritaravaduttarat. (9) III. 3. 51. (10) IV. 1. 3. (11) IV. 4. 3. Ekatmanassarire bhavat. Atmeti tupagachchanti grahayanti cha. Atma prakaranat. The atman is accordingly dealt with in each Adhyaya. In the first Adhyaya, in Sutra I. 4. 26, the term atman is applied to the jiva when it has reduced itself to the infinitesimal part-anutva-agreeably to the dadhikshira egaga. That is, the atman (jiva) has by giving up its own form (svarupa) only obtained its another form (rupantara eva) and thus has transformed itself. Sripati, commenting on this Sutra, says :-By becoming the instrumental and material cause, Brahman made, as connected with himself, the rupa of atman (nimittopadanatve Brahmanah atmanassambandhini kritiratmakritih). In general, Brahman exhibited himself in his own form (Atmakriteh) as the chief instrumental cause. According to the text Tadatmanam svayamakurute (Then the Supreme Brahman makes himself of himself a karya; i.e., he makes himself karana and karya), Paramesvara to whom is applied the appellation of Atman, then transforms himself both as chief cause and as action itself, in order to bring about attainment of creation. If it is doubted how Siva Parabrahman became himself kriti and karma (katham kriti karmatvam), the reply is summed up (in the word) Parinamat (in the Sutra), i.e., transformation. In the great, supreme, all-pervading Lord Parasiva, who is all glory, far from any defilement, and who is above all, these two kinds of forms-kriti karmatvam-are not contradictory. These two forms of Parabrahman, viz., the kriti form and the karma form, culminated in evolving in the two states chetana and achetana or the prapancha form in the final transformation. Verily, according to the dadhikshira nyaya (milk converted

into curds) So Parabrahman, out of his original form, converted himself into two kinds of forms leaving the original. Parinama means exchanging the original form by conversion into these two states of existence, viz., chetana and achetana. If it is doubted whether it is possible for the eternal unpolluted one (i.e., Brahman) to assume a transformed inferior state, destroying his original state in all its glory, the reply is, "Even though Paramesvara exhibits himself as the instrumental and material causes respectively, yet, there is no actual destruction of or harm to his original glory. Paramesvara always has at his call the Maya Sakti, with which he can transform himself into the jagat-rupa (i.e., worldly form). That Maya Sakti of Paramesvara (Tat Paramesvarasya) is the nimittakarana (i.e., the instrumental cause) for the process of transformation. For, it is said in the Sruti text, Mayantu prakritim vindyat, etc., 749 by which Maya Sakti, which is not different from himself, is the chief sakti of Paramesvara whereby he stands as controller and also as the (controlled) (Svabhinnamaayaya niyamyatvam Paramesvarasya niyamakatvam cha sravanat). These (controller and controlled) can be predicated in this world of no other. This is proved. There are other reasons as well. In the next Sutra, Yonischa hi giyate, the other reasons are developed. Sripati says, commenting on it, that in this word Yoni is used as the synonym for Prakriti. Because in the Upanishad it is stated, Pritivi yoniroshadhi vanaspatinam iti, etc. (Prithvi is the womb for generating several kinds of plants, trees, etc.). Yoni is also a special organ of srishti. Indra is also called Yoni because he is one of the sources of creation. Therefore atman assumes the form of Prakriti in order to generate srishti of various kinds through the instrumental cause acting upon the material cause. This view is supported by the Sruti text, Yathornanabhissrijate grihyate cha iti, 750 etc., which declares that the material 740 Sveta. Upa., IV. 10. 750 Mundaka-upanishad , I. 1. 7.

cause also is evidenced by Siva. And there is thus no contradiction.751 In the second Adhyaya, in Sutra II. 1. 28, Atmani chaivam vichitrascha hi, the question is answered, as we have seen above, how Brahman, destitute of bodily form and qualities, becomes the creator of jagat which has a bodily form and has many qualities. In answering the question in the affirmative, the further question is raised whether Brahman is influenced by Maya Sakti just as ordinary jivas are. In the third Adhyaya, we have Sutras III. 3. 15 and III. 3. 16, Atmasabdachcha and Atmagrihitiritaravaduttarat. Commenting on the former, Sripati says that in this Sutra the term Atma denotes Parabrahman. Texts in the Taittiriya Sruti such as, Tasmadva elasmadatmana akasassambhutah iti, 752 etc., declare that Atman, that supreme form of Parabrahman, is the chief cause of creation. And through him akasa, etc. (Vayu, Agni, etc.) were originated. It is also said in the Mandukya Sruti in texts such as PrapanchopaSamam santam sivamadvaitam chaturtham manyante sa atma sa vigneyah iti, etc., which state that the term atma is here used in order to denote that He is Siva Parabrahman who is the cause of prapancha. It is also declared in the Atharvasikha text beginning with Dhyayitesanam pradhyayitavyam sarvamidam Brahma Vishnu Rudrendraste samprasuyante iti, etc., and ending with Siva eko dhyeyah sivamkarah sarvamanyat parityajya, etc., that all those who wish to obtain moksha in its final (charama) form should meditate upon Parasiva Brahman only to the prohibition of other forms. Therefore, it is that it is decisively proved that Siva Parabrahman, who is eternal and who is all-happy, who is all-auspicious and all-bliss, :- 751 In this connection, Anandatirtha quotes the Mundaka-upanishad , I. 1. 6 Yadbhutayonim paripasyantidhirah; and follows it up with the following citation from the Brahmanda Purana :-Vyavadhanena sutistu pumstvam vidvadbhiruchyate 路 Sutiravyavadhanena prakrititvam iti sthitih Ubhayatmakasutivat Vasudevah parah puman 752 Taittiriya-upanishad , II. 1.

is the dual cause of this world under the nomenclature of Atman. Smriti texts like Ritam satyam param Brahma purusham krishnapingalam 1 Urdhvaretam virupaksham visvarupaya vai namo namah, 753 etc., declare that the Krishnapingala and Virupaksha form of Parabrahman must always be meditated upon. Thus say the Smritis: Sivam bhajanti ye narah Sivam vrajanti te narah Sivetaram bhajanti te Sivetaram vrajanti te | Those persons who meditate upon and worship Siva finally go to realize Siva, while those who meditate upon other forms of Parabrahman than that of Siva, go to and realize only such other forms. So, therefore, those who are fond of and anxious to reach Siva should meditate only upon the Siva Parabrahma form in order to realize the fruit of Anandamaya Siva and should not think others. The Sruti text, Anyo'ntara atmanandamayah, etc., declares clearly that Sivamantra should be the chief term employed in meditating upon Siva in order to derive Anandamayasiddhi and this is clearly explained in them (the Sruti texts). Moreover, in other contexts also wherein, the text Anyo- 'ntara atmanandamayah appears, the word atma denotes. Parabrahman and in that context explains that Siva forms the head of Parabrahman and that the other sides of Parabrahman, such as the two flanks and the back, are represented by other forms of deities. And therefore in order to derive complete happiness and enjoy it, head is the chief part of the body and this part being the form of Siva Parabrahman above all others, must be meditated upon. The Sruti text, Indriyebhyah parahyartha arthebhyascha param manah Manasastu para buddhih buddheratma mahan parah Mahatah param avyaktam avyaktat purushah parah | Purushinn嫂 param kinchit sa kashtha sa para gatihiti, etc., declares that subtler are the elements than the senses; subtler is the mind than the elements; subtler is the intellect than the mind; subtler is the great Atman than the intellect; mightier than the great Atman is the Avyakta; mightier still than even the Avyakta is the 753 Maha-upanishad , V. 8.

Purusha; there is little beyond the Purusha. He is the final limit, and the final refuge (for the jiva). 754 The Sruti texts, Anyontara atma pranamayah | Anyontara atma manomayah and also Anyontara atma vijnanamayah755 point out that the term Atma is used for the subordinate anatma, because this is the highest reward that he could reach in realizing Atman on whom he meditates. And therefore the word Atma is used in these two senses (for Atman and Anatman).750 But how can we determine the vijnanamaya anatma to realize the anandamaya atma by meditation as declared in the Sruti text Anyontara atmanandamayah? The next Sutra clears the doubt: Atmagrihitiritaravaduttarat (III. 3. 16). The term Atma in the Sruti text, Anyontara atmanandamaya iti, points out only the Paramatma and should be understood only as such. The expression itaravat in the Sutra means clearly" as compared with the word Atma used elsewhere "_(i.e., the secondary sense signifying anatma, i.e., jiva). The Sruti text, Atma va idameka evagra asit Sa ikshata lokan srija iti, 757 etc., in which the word atma is used, refers only to Paramatman and should be understood in that sense. Then, why is this term used in this way? The expression uttarat in the Sutra explains the meaning of the Sruti as an answer. So'kamayata bahusyam prajayeya.758 It was his desire to create many such prajas (atmans). And this is the answer of Parabrahman when questioned. In Eka atmanassarire bhavat (III. 3. 51), Sripati says: Atmanah-In the body of the jiva, Parabrahma Siva Paul 754 Katha-upanishad , III. 10. Avyaktam: The undeveloped. Deussen translates it as natura naturans and Vyaktam as natura naturata or the already developed. See the Philosophy of the Upanishads, 240. Purusha: Spirit; the Knowing Subject. Ibid. 755 Anyontaratma=Anyah+antarah+atma, where anyah denotes Parabrahman. Cf. Uttamah Purushastvanyah (Bhagavad-Gita, XV. 17); antarah+atma denotes the subordinate anatma (i.e., the jiva). 756 Anandatirtha quotes from (i) Vamanasmriti : Anatmanyatma sabdastu sopacharah prayujyate; and (ii) from the Tal. Br. Upa. : Dvevava brahmanorupe atmachaiva Anatmacha. 757 Aitareya Upa., 1. 1. 1. 35 758 Tailt. Upa., II. 6. F

prevails as its chief (or dominating) innate property. The texts, Grihapratishthe parame parardhe | Isanassarvavidyanam isvarassarvabhutanam | Pradhana kshetragnapatirgunesah samsara moksha sthitibandha hetuh Brahmavidapnoti param Tattvamasi iti, etc., clearly denote that Brahman as Atman exists in the body absolutely over and above the jiva (jivatiriktatvena) as supreme and unsurpassed. And it is therefore not correct that the jiva should meditate upon himself for realization. This is the gist of what is intended to be conveyed by this Sutra. In all this Brahmavidya, during meditation, the upasaka (i.e., the meditator) should clearly understand the svarupa of Parabrahman in order to differentiate the upasaka from the upasya. In the Sutra, Trayanameva chaivamupanyasah prasnascha iti and the Taittiriya Sruti text, Bhrigur vai varunih | Varunam pitaramupasasara | Adhihi bhagavo Brahmeti Tasma etat provacha Annam pranam chakshuh srotram mano vacham iti Tam hovacha and the text beginning with Yato va imani bhutani jayante759 and ending with Saisha bhargavi varuni vidya parame vyoman pratishthita, it is said in answer to the question raised whether in order to meditate on anandamaya Brahman should the upasaka (the meditator) think upon the Paramatman or the jiva:-In the Srutis it is said Ayamatma Brahma 1 (This atma is Brahman) thereby meaning that the jiva alone is Brahman. The Sruti texts Yo'nyam devatam upaste anyo'savanyo'hamasmi Na sa veda yatha pasuh Mrityossamrutyumapnoti iti,782 etc., clearly state that there is no other beyond the meditator himself to realize as the Supreme. The Sruti texts, Ahamasmi Brahmahamasmi iti,783 etc., also support the same view. Therefore if it is argued that it is the conclusion of all Vedantic texts that the meditator should meditate on himself for realization, then the reply is 759 Taittiriya-upanishad , III. 1. 1. 760 Ibid., III. 1. 6. 761 Brihadaranyaka-upanishad , II. 5. 19. 762 763 Ibid., IV. 4. 19. Ibid., I. 4. 10.

" 547 that the explanation is propounded in this Sutra: Eka atmanassarire bhavat. The expression "Ekah" means "Paramatman; Pradhana kshetragnapatir mahesvarah"; the expression "Atma" means sthavara jangamatmaka jiva" i.e., the being in the movable and immovable world; the word Bhinnah is to be read here after the word "Atmanah". This word is suggested as completing the sense of the Sutra, which Sripati reads as to mean that "In the jiva's body, Paramatman dwells as the Chief Lord; on account of jiva, He is different from him (jiva)". As read by him, the Sutra would run: Eka atmano bhinnah sarire bhavat. Sripati then proceeds. The Sruti texts Ritam pibantau sukritasya loke guham pravishtau parame parardhe Chchayatapau Brahmavido vadanti panchagnayo ye cha trinachiketah764 | Dvasuparna sayuja sakhayau Ksharam pradhanam amritaksharam harah ksharatmana visate deva ekah, etc., declare that the two internal beings, jiva and Isvara, are always living in the Pundarika (heart) of the body as two different beings. All Vedanta agrees in declaring that the two are ever constant and this is amply proved in the dialogue between Bhrigu and Varuni, in the manner of question and reply. Bhrigu has clearly explained the Brahma dharma, viz., that the vijnanamaya jiva is absolutely different from the Anandamaya Brahma, as existing in the body of the jiva. This peculiar characteristic of the two is inevitable. conclusion, the Sruti text beginning with Sa yaschayam purushe | Yaschasavaditye Sa ekah Sa ya evam vit and ending with Ahamannamahamannamadantamadmi Aham visvam bhuvanam abhyabhuvam | Suvarna jyotih | Ya evam veda and also the Sruti texts Sarvo vai Rudrah Sarvam khalvidam Brahma Urdhvaretam Virupaksham visvarupaya vai namo namah765 | Hiranmayoham Sivarupamasmi Namo hiranyabahave | iti, and numerous other texts declare that Parasiva in his form of Hiranmaya and the All-pervading prevails everywhere. This cannot be claimed by another (netara paratvam). Sruti texts Maha-upanishad , X. 21. 764 765 Ibid. In

like Yo vignane tishthan yasya vijnanam sariram Ya atmani tishthan yasyatma sariram 766 | Hiranmaye parekose virajam Brahma nishphalam Tat subhram jyotisham jyotistattadatmavido viduh Atmava're drashtavyah srotavyo mantavyo nididhyasitavyah Brahmaveda Brahmaiva bhavati iti, etc., declare that according to one's own and other sakhas of Vedanta and every other branch of learning, Siva Parabrahman is the one to be meditated upon and that the jiva is the meditator. And that by his meditation upon Brahman, the jiva can obtain and realize Brahman is also clearly explained. The meditation on Brahman as Annam Brahma by the vijnanatmaka jiva during the period of meditation refers only to Paramesvara Brahman who pervades him. And in order to reach him, the various stages of his meditation show the several steps that he advances in his progress of meditation in order to reach him. The conception of the jiva as Brahman himself absolutely is flatly contradicted by several Sruti texts:-Anisaya sochati muhyamanah | Tarati sokamatmavit¹7 | Isam gnatva amritatvameti | Tamevam viditva atimrityumeti | Nanyah pantha vidyate ayanaya;768 Sraddha bhakti dhyana yogadavehi | Atmanam aranim kritva pranavam chottararanim Dhyana nirmathanabhyasat pasam dahati panditah etc., and many others. This forms the subject of discussion of the Bhriguvalli dialogue from the beginning to the end. Sruti texts like Aham Brahmasmi, Tattvamasi, iti,760 etc., though they lead to the inference that the meditator and the meditated are one in the result (phala), yet they have not sufficiently proved and declared that the jiva, who enters into anadi malasamsara (an infinite series of sins) and binds himself for entering into several generations in his bodily form, now going into it and now coming out of it, and who thus keeps struggling on in this fire of 766 Brihadaranyaka-upanishad , III. 7. 22. 767 Chchandogya-upanishad , VII. 1. 3. 768 Taittiriya-upanishad , III. 8. 769 Chchandogya-upanishad , IV. 8. 7.

tapatraya and feels burning pain (dandahyamana), could ever come out of it and ever could possibly attain Brahmatva -this is kept as a great doubt. That this is never possible is conclusive (Tapatrayanala dandahyamana svabhavasya nasvato Brahmatvam sambhavatiti siddham). Evanchatmakartsnyam (II. 2. 33). (And in the case of space also, on account of there being no difference.) Thus, it follows that the atman (as jiva) became a totality with the Supreme. In other words, the jiva is, as compared with the body, in small size and occupies but a small portion of it. There, in that small space, it lives in a very diminutive form; in the same way it lives in small insects occupying but a small space in them, and making the totality of its form with the Supreme Atman. Moreover, if it is conceded that the jiva occupies the body in as mall form, then, there is room to think that it goes even to Paraloka in that small form. And therefore we have to accept that the jiva assumes the sukshma form and lives in the body. If we have to oppose such a view, the next Sutra- Sariranam chanavasthitaparimanatvat (II. 2. 34) (And on account of recognition)-explains that it cannot be so contradicted. We have seen insects such as flies, etc., in minute forms, born as the result of their the result of their previous karma; such insects are born again in their future lives as elephants as the result of their previous karma.77掳 But the suggestion, because the jiva is small and minute, it can ascend to the other world in that form (驴.e., with its body), because its body is small and that the elephant cannot because of its heavy body, is fallacious and cannot be accepted. Such a reasoning ends in contradicting the siddhanta (the theory) that no jiva goes to the other world. with its body but leaving the body behind. Natmasruter nityatvachcha tabhyah (II. 3. 16). The word Atma cannot obtain the meaning of sarira. Why? Because it is not so supported by the Srutis. We do not 770 A fly in one generation may become an elephant in another See Mahabharata, Anusasanika Parva, Kitopakhyana. birth.

hear from the Sruti texts describing creation that the jivas were created anew. (They already existed.) Sruti texts like Gna gnau dvau ajavisanisau, etc., bear testimony to the eternal existence of the jivas. This is the gist of the meaning of this Sutra (Na+atma+asruteh +nityatvat+cha+tabhyah). That this entire world was originated through the influence of Akasa, etc. 771 and that Brahman became manifest through Parabrahman is stated in the Sruti texts. Then, if it is asked whether the jiva also came into existence along with Brahman and the entire world, the question arises which is the right answer. The answer should be in the affirmative (astiti). How? The ready reply is provided by the Sruti text Ekavignanena sarvavijnanam 772-by understanding one we have to understand the rest in the same way, order that we may be consistent with our previous pratigna (Gna gnau dvau ajavisanisau, etc., texts). We have agreed that originally there was only one srishti (creation) during which just as akasa and the rest became manifested, jivas also became manifest and this is supported by the Sruti texts as already set forth in our arguments (texts like Yatah prasata jagatah prasutitoyena jivan visasarja bhumyam)." From whom the world came into existence, through him (the Parabrahman) i.e., the same source, came also the jivas. Prajapatih praja asrujata; Sanmulassomyemah sarvah prajah sadayatanah 773 in 771 Akasadvayuh vayoragnih agnerapah, etc., Rig-Veda, Taittiriya-upanishad , II. 1. 1. 772 Chchandogya-upanishad , VI. 1. 4. 773 This is a text from the Mahanarayanopanishad, I. 16. It is quoted by Anandatirtha, I. 1. 1. The full text is as follows:Yam antassamudre kavayo vadanti yadakshare parame prajah Yatah prasuta jagatah prasuti toyena jivan visasarja bhuumyam Anandatirtha quotes it for establishing his thesis that the world is eternal and only became manifest through Parabrahman at the time of creation along with the jivas, thereby suggesting that jivas were no new entities brought into being at the time of creation but only previously existing ones brought into manifestation at creation by him.

satpratishthah 774 Yatova imani bhutani jayante; 775 iti and other texts clearly prove that the creation of the world was along with all the jivas in a sachetana form. These texts clearly demonstrate that the coming into being of the jivas was along with the world and that it is to be understood to be as such. No separate statement (of this) is necessary, for Brahman is also said to be eternal. This view is amply proved by Sruti texts like Tattvamasi鈩⑩劉蕣 etc., inasmuch as the jivas to whom Brahmatva is attributed, are also eternal. Sruti texts like Aitadatmyamidam sarvam ; Sarvam khalvidam Brahma; 778 etc., also prove that Brahman became manifested through Akasa etc., though eternal. And therefore the view that even the jivas did come come through the influence of Akasa, etc., has to be accepted. If this is the conclusion we have to come to, then according to the Sutra Natma- sruter nityatvachcha tabhyah iti, etc., the word atma cannot be construed to mean the Sarira, because it is not so established by the Sruti texts. The Gita Smriti says: Na jayate mriyate va vipaschit 779 (Neither is he born nor does he die). And Sruti texts like Gna gnau dvau ajavisanisau, etc., conclusively oppose the holding of a contradictory view. The eternity of the Atman (Atmano nityatvam) (i.e., jiva and the Parabrahman) is amply proved by the Sruti and Smriti texts themselves. Sruti texts such as Nityo'nityanam che- 780 Ajo tanaschetananam eko bahunam yo vidadhati kaman; nityassasvatoyam purano na hanyate hanyamane sarire;" iti, etc., declare the same view, viz., that jivas are eternal among the eternal things (nityo'nityanam); are sentient 774 Chchandogya-upanishad , VI. 6. 4. 778 Taittiriya-upanishad , III. 1. 778 Chchandogya-upanishad , IV. 8. 7. 777 Ibid., IV. 8. 7. 778 Ibid., III. 4. 779 780 Bhagavad-Gita, II; Katha-upanishad , II. 18. Katha-upanishad , V. 13. Bhagavad-Gita, II. .781

beings among sentient beings (chetanaschetananam); and one among several eternal things (eko bahunam), who realize their desires; this jiva is called aja (because he is not born); nitya (eternal); and sasvata (ever existing as a being); he is always old (puranah); he is neither killed nor does he die although he loses his bodily form. And therefore atma cannot mean the sarira. Then how is it possible to know everything by knowing well one thing (as stated in the Sruti text Eka vignanena sarva vijnanam)?782 The reply may be thus formulated. The jivas also The jivas also possess the right to act and are in the independent of others. fields of karana and karya This being so, then, we have to admit that the world and jivas came into existence by the influence of Akasa, etc. But it is said that it is not so (netyuchyate). Because of dravya (substance) 783 being the same, all others are the transformed travail (avasthantarapattih) of that one. And the same remark applies to the jiva also. But in the jiva, there is something more, viz., while Akasa, etc., are achetana, jiva is not so, because it is a chetana (sentient being). This is the peculiarity (visesha). Another peculiarity is that the jiva has in it invested jnana (knowledge) to a small extent while Akasa, etc., do not possess it. But Akasa, etc., have for their part a peculiar transforming characteristic, thereby showing a constant tendency to change from one appearance to another (svarupanyathabhava). This last peculiarity of liability to constant change is not found in the jiva, which is prohibited (pratishiddhyate) to it. So, in conclusion, it follows that having proved the eternity of the jiva and explained the difference between Parabrahman and the jiva, and the jiva being always dependent on the Parabrahman for obtaining all that it is to enjoy through his favour and under his control, the jiva can in no circumstances aspire to be on a level with 782 Chchandogya-upanishad , IV. 1. 6. 783 Dravyama thing, substance, matter; the ingredient or material of anything. An elementary substance, the substratum of properties, one of the seven categories of the Vaiseshikas.

the Parabrahman in the many characteristics which mark him-nityatva (eternality), niravadyatva (faultlessness), sarvagnatva (all-knowing), satyasankalpatva (truthful determination), karyakaranadhipatva (lordship of karya and karana), and visvapatitva (lordship of the universe). And therefore Parabrahman is the ordainer of all the states in the chidachit world in the entire creation and is responsible for its control. And therefore in the light of all the qualities proved in Parabrahman, the jiva can never acquire any such dharma unto himself. Even though in his sukshma dasa, Parabrahman lies in him (jiva) also in a sukshma dasa; dvaita (dualism) is eternal (dvaitasya nityatvam). In the moksha dasa (realized state), by virtue of the Bhramarakitanyaya, the jiva, being freed from all kinds of bondage, attains Sivatva (Sivatva praptih). Sruti texts like Brahmaveda Brahmaiva bhavati iti, 784 etc., clearly declare this truth. Therefore we have to admit that in the state of bondage (baddha dasayam), jiva and Brahman are entirely different from each other (baddha dasayam jiva Brahmanor bhedatvam) and in the realized state (mukta dasayam) they are one (muktadasayam abhedatvam). This is the manner in which Sruti samanvayam is brought about. When one's power in himself expands, Sivatva is naturally reached in its fully developed state (Sivasvabhavika svasakti vikasataya). Just as Sruti texts like Yathorna nabhissrujate grihyatecha iti, etc., demonstrate that both the act of creation of the universe and the act of withdrawing of it is in one and the same urnanabhi (Paramount Lord), the dvaitadvaita doctrine follows in the same way. If we are to discuss the principles involved, then it comes to bhedatva, i.e., Parabrahman being the cause (srishti) and the material world the upadana karana. Judging from the material world and its creation (upadanatva), abhedatva is established. Both karyavastha and karanavastha have come to prevail upon jagat and Isvara and this establishes the doctrine of Bhedabhedatvam. Judging from karyavastha, Parabrahman's own sakti is throughout Mundaka-upanishad , III. 2. 9.

seen to be in continuity without any break (svasaktipari- namatvena abhedatva) and hence abhedatva is established; but judging from niyamakatva (the controlling power behind the creation), bhinnatva is proved (svaniyamakatvena svabhinnatvam). Even judging from the standpoint of karanavastha, every part of the creation is withdrawn into himself-which proves abhedatva (svantarlinatvena abhedatvam). Just as in the hot season (grishma kale), the earth is seen quite free from green grass, etc., being parched up these existing but in very minute (sukshma) form, everything having been absorbed in Parabrahman, svabhinnatvam is established by the whole of the Vedanta (that is, it follows that the material world is separated from the Parabrahman). Thus abhinnatva is, in Sripati's opinion, the minutest form of bhinnatva. This passes generally as abhinnatva. Sruti texts like Sadeva saumyedamagra asit, 785 etc. (He was the only one that existed at first in the form of Sat) declare that at the time of Pralaya in this world, Parabrahman existed in the form of chidachidatmaka Parabrahman (i.e., keeping everything in himself, He alone existed). Then when creation came into being, Parabrahman began to manifest everything as quite different from himself and brought into existence the world and the rest. Sruti texts like Asadva idamagra asit; Tato vai sadajayata iti,786 etc., declare that the term asat in the Sruti texts denotes the chidachidatmaka form of Parabrahman and that he existed in a very minute (sukshma) form and thereafter everything became minutest in a visible form. Thus the things which were in the manifest form at first, became, through the cause of Parabrahman, all visible in their gross (sthula) form. In other words, these transformations from their minutest forms to big, bulky forms were due to that Supreme Parabrahman, who caused these changes from one state to another, i.e., from cause to effect through his Sabda and other influences, which did not exist before (that is, what was in sukshma bhinnatva, i.e., aikatva, became in Parabrahman's hands sthula bhinnatva). 788 Chchandogya-upanishad VI. 2. 788 Taittiriya-upanishad , II. 7.

Parabrahman in whom chidamsa was latent, minutest during srishti its actual, real state, by way of vikara (transformation), in order to prove the fruit of its own action (karma phala bhoktratvaya) i.e., the real nature of chidamsa (latent in Parabrahman). (What was latent in him looked like aikya but not really aikya; so in srishti it comes out in its real form.) This double manner of manifesting himself which is latent in Parabrahman and which is brought into play during srishti shows his controlling nature. This manifests his two-fold nature, in which chidachit are, in Pralaya, latent in him. In creation, these are separated and are shown, by reason of karya and karana as separate, each with its different characteristics. These are different in creation (srishti) owing to their inherent characteristics and are so manifest. These two kinds of manifestations look, in their manner of operation, quite different from each other, so as to seem that they are the result of magic (Prakaradvaye prakarinicha samanah)." Therefore an undesirable conclusion is reached (apattih). The Sruti text beginning with "Yenasrutam srutam "788 and ending with Ekavignanena sarva vijnanam, etc. (what has not been heard has now been heard; by understanding one thing thoroughly well, everything will be understood) is illustrated in the example contained in the Sruti text Yatha saumyekena mritpindena, 189 etc. (Oh sweet disciple ! look at this rounded ball of earth, etc.) This example seems knowledge in a nutshell, which, when expanded, explains clearly the whole relationship which is made up of coming together and parting (i.e., creation and dissolution). In the same way, you have to understand, by way of application, how the jiva is brought into manifestation and how it undergoes dissolution (jivasyotpatti maranavadinyah). Several Sruti texts like Prajapatih praja asrujata, etc., declare clearly how 787 Sukshmadvaita is advaita reduced to the minutest form. This, briefly put, seems to be Sripati's view. 788 Chchandogya-upanishad , III. 1. 3. 789 Ibid., VI. 1. 4.

the achidamsa svarupa jiva comes into existence and goes into dissolution. This forms the subject of discussion between the two sets of argumentators known as jivanityatva-vadinyah and jiva-pratishedha-vadinyah, those who argue that jiva is eternal and those who contradict that view. Smriti texts like Na jayate mriyate, etc., and Sruti texts such as Nityo'nityanam chetanaschetananam, 790 iti, etc. declare the two states of the jiva in their svarupa in the sankocha and vikasa form in the illustrating example (of mritpinda) shown to the disciple. Also, texts like Sava esha mahanaja atma ajaro amaro amrito Brahma;791 Nityo'nityanam, etc., prove distinctly the Parabrahma vishaya (i.e., characteristics of Parabrahman). Thus, at all times, it is clearly explained what there is contained in Parasivabrahman in his latent form of chidachid vastuh; while he himself is Purnah and while before creation he shows himself, as one all contained in himself, undifferentiated in name, form and division (praksrishterekatvavadharanam namarupa vibhagabhavadu pa padyate). This is how it operates. Sruti texts like Tarhya vyakritamasit tannamarupabhyam vyakriyate, iti,793 declare how during srishti those latent things in avyakta Parabrahman became manifest, and how they have been described in the Sastras by their individual names and forms in their several states of existence at their origin and at their dissolution. There are interpreters who argue that Brahman himself appears in several jiva forms owing to the upadhi of avidya (avidyopadhi) in him (Yetvavidyopadhikam jivatvam vadanti); there are those who argue that at all times the jiva lies in Brahman absolutely separate from him, but only comes into srishti in order to work out his own destiny (paramarthikopadhikritam); and there are those who argue that Brahman, who by himself forms the bhoktru (the enjoyer), bhogya (the object of enjoyment) and the controller (niyantru). All these 790 Katha-upanishad , V. 13. 791 Brihadaranyaka-upanishad , IV. 4. 25. 792 Katha-upanishad , V. 13. 798 Chchandogya-upanishad , VI. 3.

three sets of disputants maintain avidyasakti, rupadisakti and bhoktru-bhogya-niyantru sakti, and agree to the conclusion that at the time of Pralaya, Parabrahman alone exists as Self. And all these say that Parabrahman alone exults in bliss without another name, form or division as explained in Sutras like Vaishamya nairghrinyena sapekshatvat (II. 1. 34), Nakarmavibhagaditi chennanaditvat hyupapadyatechapyupalabhyatecha (II. 1. 35), iti etc. These texts declare clearly that the flow of jivas in their different states of existence (jivabhedasya) in their different series of karma (tat karma pravahasya) is of eternal nature (anaditvat) and is seen in the form of a stream continually flowing. They also say that in both the states-paramarthika and anadyupadhi-Parabrahman himself undergoes bondage. As upadhi is nothing apart from Parabrahman nor anything new from him, Parabrahman alone undergoes all these transformations (Upadhi Brahma vyatirik ta vastvantarabhavat aparasya Brahmaiva vichitrakarena parinamate). He alone enjoys all results, both good and bad. But in that capacity as controller (niyantru), he does not enjoy any portion of the results; yet the unseparateness from Parabrahman as both enjoyer and enjoyed, he manifests himself as All-alone. As for our part, we hold that Parabrahman, out of his supreme power of expanding and contracting in the forms karya and karana, is always absolutely free from any speck of fault and far from any smell of it. His satyasankalpatva (truthful resolution) is exhibited variously and without end and is always seen in the midst of the ocean of his good qualities. He holds in himself chit and achit things; but He has no other kinds of forms which are wanting in His goodness. And therefore the demonstrated conclusion is everything is reasonable and virtuous in Him. Svatmana chottarayoh (II. 3. 19) (Sva+atmana+cha+ uttarayoh). Is sva (Parabrahman) or atma the greater? The answer is in the conclusion reached. In order to reject any vibhutva for the jiva, this Sutra is propounded. The particle cha in this Sutra is intended to restrict the meaning of atma. However, death follows from the

separation of the jiva from the sarira. This is called utkranti. Even if the jiva as the associate of sva stayed in the sarira, he finds no secure home in it. (This Sulra says that the jiva cannot reckon on the sarira as its permanent home; because jiva has no vibhutva over the Sarira.) Therefore anutva (atomicity or minuteness) becomes established (as the chief characteristic) of the jiva. [The Sutra means: The meaning of the word atma (jiva) used with the term sva (Parabrahman) is restricted by the conclusion arrived at later on.] The word sva must be understood from its own meaning according to the term used in the Sutra. Because the term sva used in Sutra 21 restricts the meaning to jiva who occupies in a minute form the sarira merely for enjoyment of the results of his previous karma (II. 3. 20). The term anu cannot apply to jiva, but to Parabrahman, the chief adhikari, who is other than the jiva and controls the jiva in the sarira (Na+anuh+atah +sruteh+iti+chet+na+itaradhikarat) (II. 3. 20). In the next Sutra, Svasabdonmanabhyamcha (II. 3. 21), it is stated that the jiva also is called anu when in the sarira. Thus the Sruti text says, Yesho anuratma chetasa veditavyo yasmin pranah panchadha samvivesa,704 ili, etc. (This anu who is also called atma and who is determined by the method of his actions also entered the sarira in the form of the five elements). This anu form of the jiva was placed in the sarira along with the controlling adhikari (sva), 795 in order to give the jiva opportunities of enjoying the fruit of his actions. The text says, bhago jivassavigneyah (The lesser one who actually enjoys should be understood to be the jiva). The jiva is usually known to be of such a minute form as to be known in the world's parlance as the size of a hair at the end of the tail of a horse (valagra matro vyavaharopi). Therefore he (jiva) is also called anu as well as the Supreme Atma, with whom he stays in association in the sarira. Thus under the control of the Supreme Atma, this anu 794 Mundaka-upanishad , III. 1. 9. 795 Sva. Literally, one's own, belonging to oneself. Brahman, the Supreme Soul, claiming the jivas as his own.

jiva pervades the whole of the Sarira and undergoes. experiences such as misery, etc.796 In the Sutra, Svasabdonmanabhyamcha (II. 3. 21) (And on account of the very word-Sva-and of the measure of pervasion), the significance of the term sva is explained at some length. The term sva is employed to show that Parabrahman is also in the anu form. The Sruti text, Esho anuratma chetasa veditavyo yasmin pranah panchadha samvivesa 797 declares that this jiva in the form of anu is to be understood by his actions; he entered the sarira as prana composed of the five elements. The expression unmanam in the Sutra means Udhrutyamanabhyam, i.e., the measure of elevation as between the two; (Sva) resembles anu in his form; what results from the resemblance and the measure of elevation (afforded) to the jiva (by Sva) makes it get such elevation applied to itself (the jiva)." The Sruti text declares Valagra Satabhagasya satadha kalpitasya cha Bhago jivas savigneya iti. (The jiva is to be known as part of the hundredth part of the point of hair follicle of a horse's tail divided a hundred times.) 199 And in vyavahara, the jiva occupies such a small minute form in the sarira; yet he throws his refulgence throughout the whole body during life. And therefore it is the atma in the anu form that exists in the sarira and it is he who calls himself the jiva. In this anu form, whatever experiences he, (the jiva), gathers of sorrow, pain, etc., is for himself only and not for the Sva. If it is asked whether it is possible for two sets of beings-jiva and sva-one undergoing pain, sorrow and 798 796 The term unmana used in the Sutra is meant to measure out the difference between the jiva and the Parabrahman in anu forms in which the jiva experiences pain and sorrow while Parabrahman is all-exultant bliss, controlling the jiva. Unmana means weighing or measuring up; it is really a measure of size or quantity. 797 Mundaka-upanishad , III. 1. 9. 798 The sva is in the sarira in anu form and gives his prabhava to the jiva and makes him appear as if he was everything. The bimba-pratibimba theory is implicit in this comment. 799 Sveta. Upa., V. I.

the like and the other free and exultant in joy, to co-exist, the following Sutra explains it: Avirodhaschandanavat (II. 3. 22) (There is no contradiction as in the case of sandal unguent). There is no contradiction; because it is like the sandal plant in the midst of a number of other kinds of trees. Just as the sandal paste smeared over the body in a particular spot spreads its scent throughout the body and produces coolness, etc., similarly the jiva and kshetragna staying in one place in the body throws its radiance all over the body and experiences sorrow and joy in every part of the sarira generally. Hence, there is no contradiction here. If it is asked in which part of the Sarira the jiva lies in its amsa form (Kasminnamseva sthanam), the next Sutra determines its special place (in the sarira). Avasthiti vaiseshyaditi chennabhyupagamaddhrudi hi (II. 3. 23) (If it be said that this is not so on account of specialization of abode, we say no, because of the acknowledgment of a place of the Sva, i.e., in the heart). Sruti texts like Hridayadese hyatmanah sthitih; Hridihyayam atma tatraikasatam nadinam iti, 800 etc.; Katama atma iti, 801 etc.; Yo yam vijnanamaya praneshu hridyantarjyotih; 802 etc., declare that the atma cannot live in any other place than what is allotted to it especially as its own, viz., the interior of the heart. The example of sandalwood is given only to proclaim the special region allotted to it in the sarira, by which it proclaims itself through its radiant rays-just as the scent does the existence in the midst of other trees of the sandalwood. The example of the sandal is not to show merely its position among the trees; but to indicate how it proclaims 800 Prasna Upa., III. 6. 801 Brihadaranyaka-upanishad , VI. 3. 7. 802 These may be thus translated :-Atma is in the Hridayapradesa -the area of the heart; in the area of the heart, along with a hundred nerves, this atma dwells; the atma is none at all when compared with the Supreme Sva; he who is proclaimed as vijnanamaya dwells in the living body in the interior of the heart in a glowing form.

its existence in the place where it is by its scent. Even though its existence is confined to one particular spot, its rays carry its fame through the sarira and makes itself all-pervasive (all which is due to the influence of Sva in the body by the side of the jiva). The following Sutra gives a further description of the jiva's existence in the sarira: Gunadva lokavat (II. 3. 24) 803 (Or on account of its all-round lustre). In The expression va in the Sutra excludes all other doctrines than what is declared herein. Atma by its own property (guna) and knowledge (jnana) stays in its allotted spot with its rays radiating throughout the sarira. And therefore alokavat. Just as a jewel seen in the rays of the sun puts out the rays of the jewel exhibiting its property, similarly the jiva, remaining in the region of the heart, receiving the rays of the Supreme Sva (Parabrahman), radiates in his own property as his characteristic, just as a mirror, wherever he moves. the same way, the wisdom of the jiva, through the supreme influence, pervades throughout the 搂arira. Therefore it is, in conclusion, determined that in that special region, which gives him the opportunity of catching the rays of light by virtue of being under the influence of Sva (svasrayat), the jiva is so much capable of as to throw out rays in his own capacity. Verily, if it is doubted whether so long as the jiva is dependent for his jnana and prabha because of the influence of one who is different from himself (svarupa vyatirikta), then he should be considered as different in his properties also from the Supreme. The next Sutra removes this doubt: Vyatireko gandhavattathacha darsayati (II. 3.25) 803 Sripati reads this Sutra thus: Gunadva alokavat. Alokavat : A as a prefix to verbs and nouns expresses the senses of near, near to, towards, from all sides or all around. Aloka, as read by Sripati, would thus suggest light, or lustre, spreading all around, which is peculiarly appropriate when used with reference to the jiva who, under the influence of the Sva, is held to pervade the whole sarira. 36 F

(There is a distinction as in the case of smell; and thus Scripture also declares). Just as we experience from different smells their different qualities and determine the differences between them, in the same way the jiva recognizes himself by his jnana that he is pervading throughout the sarira and every part of it from the particle of a hair to the end of the nail and can say that he can feel and experience all over the sarira. The Sruti text Alomabhyah anakhagrebhyah Janatyevayam purushah iti, etc., (This man can feel all over and experience his existence) declares that even though he dwells in an atomic (anu) form within the region of the heart, yet by virtue of power, he proclaims that he lives in every part of the sarira. Sruti texts like Tattvamasi, Aham Brahmasmi, 805 Ayamatma Brahma, 800 iti, etc., proclaim as if the jiva and Brahman live in the sarira as if they were one (jiva Brahmanorekatvopadesat).807 If it is asked whether they are actually one in their lordliness (vibhutva), the next Sutra answers the question: Pruthagupadesat (II. 3. 26) (Their distinctness is taught). 804 Sruti texts like Isanassarva vidyanam; Isvarassarva bhutanam,808 Yo devanam prathamam purastat ; Visvadhiko rudro maharshih,809 Pradhana kshetragnapatirgunesah samsara moksha sthiti bandha hetuh,810 Dva suparnau, 811 iti, etc., clearly declare that jiva and Parabrahman in their respective capacities of the controlled and the controller, and in their peculiar characteristics of juvatva and Isatva, and in their subordinate and independent existences and in the state of experiencing bondage and in the shape of being free from 804 Chchandogya-upanishad , IV. 8. 7. 805 Brihadaranyaka-upanishad , I. 4. 10. 806 Ibid., II. 5. 19. 807 Some of these texts are quoted by Anandatirtha in his Brahma-Sutra Bhashya when commenting on this identical Sutra, which is according to his text II. 3. 27. 808 Maha-upanishad , XIX. 809 Ibid., X. 19. 810 Sveta. Upa., VI. 16. 811 Ibid., IV. 6.

such bondage-in all these the two (jiva and Parabrahman) are entirely distinct from each other. While they are thus distinct from each other, vibhutva is only due to the independent Parabrahman, who is the controller. This is the conclusion proclaimed by the Srutis. There are, however, seen Sruti texts like Yo vignane tishthan,812 Vijnanam yagnam tanuta, iti, etc. If it is doubted whether the jiva cannot be called vijnanatma, the next Sutra explains the doubt: Tadgunasaratvattu tadvyapadesah pragnavat (II. 3.27) (A particle of the essence of Parabrahman's qualities being reflected in the jiva, he is termed as if he were a pragna). In this Sutra, the sabda 'tu' screens the blame of dependency attaching to the jiva, because of the good quality reflected by the ray of his (Parabrahman's) grace; because also vijnana is all his (Parabrahman's) grace bestowed on the jiva through his goodness. And therefore the jiva is extolled as vijnanatma, thereby suggesting that the atma derives that name (vijnanatma) purely through his being associated with Parabrahman. According to Smriti texts like Yatha pragnasyananda sarabhuto guna iti, the word pragna as applied to the jiva is simply intended to pass him falsely as ananda, because of the grace of Parabrahman. Accordingly Sruti texts like Yadesha akasa anando na syat; Anando Brahmeti vyajanat³¹³ iti; Pragnasya hyananda sarabhuto gunah; Sa eko Brahmana anandah; Anandam Brahmano vidvan nabibheti kutaschana 811 ti, declare that just as Parabrahman is all satya, all jnana, all ananda, so, this jiva, who becomes a gnani by his (Parabrahman's) grace, also passes as such but falsely by the application of the terms pragna and gnani to him as stated in Sruti texts like Saha Brahmana vipaschita,815 Yassarvagnah iti, etc. In conclusion, the jiva, 812 Brihadaranyaka-upanishad , V. 7. 813 Taittiriya-upanishad , III. 6. 814 Ibid., II. 4. 815 Ibid., II. 1,

who becomes a pragna and a gnani through his samskara, calls himself through his qualities vignani. The following Sutra assigns further reasons why he is so called: Yavadatmabhavitvachcha na doshastaddarsanat (II. 3. 28) (And since the quality of vijnana exists wherever the Self is, there is no contradiction here; thus the Scripture declares). The Sruti text Yoyam vijnanamayah praneshu hridyantarjyotih purushassamanassannubhau lokavanusancharati, iti, declares that the jiva when he attains the stage of vijnanamaya, gets the opportunity to catch sight of that luminous Supreme Brahman (praneshu hridyantarjyotih) who, living within the sarira as an associate with the jiva, enlightens as to both the internal and the external world. In saying this there is no contradiction, because it is only when the jiva becomes possessed of atmabhavitva (the form of Parabrahman in his mind), that he will be in a position to realize the Supreme Brahman (taddarsanat), i.c., only by actual sight. Hundreds of Sruti texts like Yatha nadyassyandamanassamudre astam gachchanti namarupe vihaya Tatha vidvan namarupadvimuktah paratparam purushamu paiti divyam 181陋 Gatah kalah panchadasah pratishtha devascha sarve pratidevatasu | Karmani vijnanamayascha atma pare'vyaye sarva ekibhavanti 1817 Esha samprasadosmat sarirat samuththaya paramjyotirupasampadya svena rupenabhinish padyate 818 iti | etc., declare that the jiva, naturally meditating through the nivritti marga, will subsequently enter the region of Siva (Sivatattva); being rid of his carnal body will enter the kingdom of Siva through Siva-yoga, Siva-dhyana and Sivajnana and become a jivanmukta (a java free from bondage) and enter Siva-dhyana samadhi in the midst of burning brightness radiating like the lighted camphor, even in his anu form and present himself before the Supreme Brahman. And therefore there is no contradiction in the declaration of the Sruti texts. This clearly shows that the 816 Mundaka-upanishad , II. 2. 8. 817 Ibid., III. 2. 7. 818 Chchandogya-upanishad , VIII. 12. 14.

jiva through his continuous ardent labour of holy meditation and austerity, has finally, like the one in sleep (supta purusha) who awoke at once into the illumination of the bright day, through enlightenment obtained by knowledge. In the comparison of the jiva in his anu form along with Parabrahman in his vibhutva, of course, there is a contradiction as between the jiva and Brahman, just as there is as between the river and the ocean. The former in running through his meditation concentrates on the Brahman in the form of a vast ocean; this contradiction between the two cannot be prevented (durnivara). Moreover, if it is said that Isvara cannot live in the heart as a separate entity giving light to the jiva, and that the anu form of the jiva cannot be accepted, being merely an illusion through upadhi, then the argument becomes inconsistent (asangata). Sruti texts like Gna gnau dvau ajavisanisau³¹潞 iti, etc., clearly declare that jivas were brought into being through bhuta srishti and remained so until they reached Parabrahman again all throughout in the anu form. And therefore the anutva of the jiva as its natural form is clearly proved as a fact. It has also been proved as an undoubted fact that the jivas were in the state of sushupti, etc., without jnana. And that jnana is not their natural adjunct in their svarupa or their dharma in their original state is proved by the Sutra: Pumstvadivattvasya satobhivyakti yogat (II. 3. 29) (Since, as in the case of virile power, etc., there may be manifestation of that which exists). The term tu in this Sutra is intended to clear the doubt expressed above, i.c., whether the jiva is associated with jnana in its original form (svarupa); or in its natural state. Even in the sushupti state, the jiva is not completely free from ajnana, because it is only after he becomes awake that he is able to refer back to what took place in sushupti as something that occurred while he was asleep. Therefore, jnana is only what he could acquire as a dharma subsequently (to his holy practices). jnana is a dharma to be acquired and not one attaching to the jiva naturally (svarupa dharma), 819 Sveta. Upa., I. 9.

" just as manliness and other extraordinary powers become manifest only when the child grows into manhood, because they are extraordinary qualities (asadharana dharma), which though they exist in children, yet they are not manifest in them until they become men, when only such qualities become manifest in them and never earlier, nor at all times. The body (sarira) is made up of the sapta dhatu (i.e., chyle, blood, flesh, fat, bone, marrow and semen), which keep continually developing themselves and are attached to the svarupa in unbroken sequence (svarupanubandhi). Body" (Sarira) means the thing which is made up of the sapta dhatu, the three-fold impurities (trimala), the two births (dviyoni) and the four-fold feeders (chaturvidha aharamaya). 820 (Tatsapta dhatu trimalam dviyoni chaturvidhaharamayau Sariram.) This identical meaning was conveyed previously when discussing the sushupti state. The experience and the varied knowledge he had acquired, in that sushupti state, the jiva was able to recall in the wakened (jagrata) state. These qualities, therefore, are the natural dharma of the jiva, which he can avail himself of always. This point has been already discussed. Therefore, even before he develops the state of pragnatva, the svarupa of the jiva was in him. Therefore, this atma svarupa is not always small in measure (anuparimana). And this the jiva, even after death, carries with him in a symbolic form, and nothing is new in him even in the mukta state. And therefore he cannot be said to have not possessed it at any time. Moreover, according to the Sruti text Etebhyobhutebhyassamuthhaya tanyevanu vinasyati iti, whatever of a destructible. kind is possessed by the jiva, during the time he is tied to family life, such as birth, death, etc., is not seen by him at the time he becomes a mukta. The same is explained in the Sruti text Yatha nadyadi 821 etc., which declares that a particle of water goes and joins a mass of water. Water attains to water at the time of mukti (jale jalavanmuktadasayam). Annamaya, pranamaya, manomaya, vijnanamaya. 821 Mundaka-upanishad , III. 2. 8. 820

Similarly, the jiva as soon as it becomes morally pure (suddha jivasya) finds its home (tat praptitva darsanat) in itself at the time of its realization. Smriti texts such as Na pasyo mruthyum pasyati narogam notaduhkhatam | Sarvam raha pasyah pasyati sarvamapnoti sarvasah Nopajanam smarannidam sariram manasetan kaman pasyan ramate iti, etc. (the jiva does not see death, i.e., he has no death; nor suffer illness, nor unhappiness; but he sees everything secretly and finally when he comes out, he sees everything clearly all round; and finally he always recollects and keeps in memory what all he saw and experienced and enjoys all he wants for ever) state that the anu form of the jiva and the jiva in his well-developed and all-knowing state (svarupa) are not different from each other and they are never a contradiction to each other. (That is, there is no contradiction between the anu and pragna states of the jiva.) If it is hereafter doubted how the jiva acquires knowledge of Brahman, casting off all his ignorance, etc., the next Sutra clears the doubt: Nityopalabdhyanu palabdhiprasango'nyatara niyamo vanyatha (II. 3. 30) (Otherwise there would result permanent consciousness or non-consciousness, or else restrictive limitation to either). If it is admitted that the jiva is capable of obtaining all-pervading influence, then the question arises whether it refers to his all-knowing character or being present in all places at the same time (i.e., omnipresence). If the first alternative be assumed, then the jiva should be conceded to have possessed such knowledge at all times, which is not true. Also the jiva in his anu state should be conceded to have possessed all the characteristics of Parabrahman. But according to the above conclusion it is not so. Therefore, the jiva should at all times attain to knowledge in due course. It means this:-In this world, in order that the jiva may realize Brahmatva, he has to obtain jnana by meditation and then only he becomes a cause for realizing Parabrahman. If not, realization is not possible. If the jiva does not continually work through meditation in order to realize Brahman, then, moksha is not realizable. Jiva fails

to realize his intended purpose. For our part, it has been sufficiently proved and declared that within our sarira, in the central region of the heart, the atma remains and prompts. the jiva to realize (Brahman) by his own exertions. We have already declared, after offering sufficient proofs, that in all cases wherever there is the cause easily workable, in all such circumstances, the jiva constantly meditates upon through penance and realizes the alma who remains in him. Else, it is not possible, on account of the various kinds of sins to which he is attached. Therefore, what has been previously proved, holds true. According to the Sruti texts Ayamatma Brahma iti,822 etc., Brahmatva is possible of realization only if the kshetragna is well understood and that he alone is the chief kartru within. Else, it is otherwise. This can be realized only when all the illusory bondage to which he (jiva) is attached has been absolutely broken. In order to throw overboard (eschew) the Advaita argument developed in the Jiva-Brahmavada, the Atma Adhikarana i.e., (Kartradhikaranam) is begun. Atmeti tupagachchanti grahayanti cha (IV. 1. 3) (But as the Atma; thus he realizes and apprehends). In this Sutra the term atma means jiva. This jiva being a mumukshu, constantly meditates upon, by prayer, etc., in order to realize Parasiva Brahman and thus realizes him. Mumukshu means a bhakta (i.e., a devotee) of Parabrahman. After knowing the Vedanta, etc., well through the Dahara, Sandilya and other vidyas (i.e., means of meditation) he finally apprehends*23 the Paramatman, and thus realizes him and gets near him.8** This is the gist of the Sutra as suggested by itself. The term tu in the Sutra denotes certainty. Sruti texts like Yada pasyah pasyate rukmavarnam kartaramisam purusham Brahmayonim Tada vidvan punyapape vidhuya niranjanam paramam samyamu paiti 825 Yatha nadyassyandamanassamudre 82 Brihadaranyaka-upanishad , II. 5. 19. 823 $24 Grahayanti jananti. Upagachchanti=prapnuvanti. 825 Mundaka-upanishad , III. 1. 3.

astam gachchanti namarupe vihaya Tatha vidvan namarupadvimuktah paratparam purushamupaiti divyam || 826 iti, declare that those who thus meditate on Brahman as laid down in the Mundakopanishad, apprehend Brahman and finally realize him. In the Kaivalya Sruti text beginning with Hritpundarikam virajam visuddham and ending with Umasahayam paramesvaram prabhum trilochanam nilakantham prasantam Dhyatva munir gachchati bhutayonim samasta sakshim tamasah parastat, iti, it is said that Daharopasakas who meditate upon Siva Parabrahman in order to attain Sivatattva, finally realize him in this way (i.e., as laid down in the Kaivalyopanishad). Upasana is of three kinds: (1) Ahamgrahopasanani; (2) pratikopasanani; and (3) angavabaddhopasanani. Of these, the first is carried out according to the method prescribed in the Dahara, Sandilya, Vaisvanara and Upakosala vidyas. Of these, some hold to the Sruti text Vacham Brahmetyupasita (There is Brahman in the utterance). This denotes that the chetana who is the jivatma meditates upon Paramatman in order to realize him. Some others (i.e., some other vidyas named above) hold to the doctrine enunciated in Sutra texts like Adhikantu bhedanirdesat and Sruti texts like Visvadhiko Rudro maharshih, iti, 827 etc. Agreeably to these Sastras, the jiva is enjoined to meditate upon the Brahman svabhinnataya (i.e., I am not different from Him). This is called Ahamgrahopasanam. Sruti texts like Kam Brahma, Kham Brahma, 828 iti, etc., declare that just as we see idols made of copper, earth and stone in the forms of Siva, Kesava, etc., so, the Sruti texts like Nama Brahmetyupasita, iti, etc., urge that upasana should be in the name of Parabrahman as if he were present in these material objects (jadapadarthas). This kind of meditation of Parabrahman, keeping in view the form of an idol, is called Pratikopasanam. The third kind 829 528 Mundaka-upanishad , III. 2. 8. 827 Maha-upanishad , X. 21. 828 Chch. Uta., IV. 15. 829 Ibid., III. 18. 1.

570 are INTRODUCTION of Brahmopasana is explained in in the the chanting of the Udgitha (Samaveda) where the sacrificial functions executed by meditating on Parabrahman, through the performance of ceremonial functions by the meditator as upasana. If it is asked whether the jiva, who is the upasaka, is meditating in his chetana form thinking that he is himself the Atma and meditates upon Siva or whether he thinks that he is separate from Siva and meditates upon Siva as different from him, the reply is that Sruti texts like Ayamatma Brahma, Aham Brahmasmi,831 Prajnanam Brahma,832 iti, etc., declare clearly that the jiva should settle in the belief that he himself is Brahman and as such meditate upon Brahman through the knowledge of Dahara and other vidyas thinking that he is himself Siva (kevala Siva) as enjoined in the Srutis that he should do so. And, therefore, it is inevitable that he (the jiva) is meditating on himself as svatma, being Brahman himself, the object meditated upon (Svasya svatmatvena Brahmopasanamanivaryam). Though Sruti texts such as Vacham Brahmetyupasita, Nama Brahmetyupasita, Mano Brahmetyupasita, Prano Brahmetyupasita, iti,833 etc., declare generally that meditation upon Brahman should be made by uttering the above Sruti texts, even though the utterance in the form and speech is inanimate (achetana), yet the Srutis support the Brahmopasana of Atma in this manner. But if it is asked whether it is right for mumukshus to meditate in this manner without discriminating between the chetana and achetana character of their methods of meditation according to the Dahara and other vidyas and whether Sadasivopasana should not thus be done, then the answer is that a reference to the Sruti text beginning with Daharam vipa pam paramesmabhutam and ending with Tasmin yadantastadupasitavyam, 834 supports the meditation upon Paramatman with Dahara vidya. And if it is asked what is that 830 Brihad Upa., II. 5. 19. 832 Aitareya Upa., V. 3. 834 Kaivalya Upa. 831 Ibid., I. 4. 10. 833 Chchandogya-upanishad , III. 18. 1.

knowledge, the answer is furnished to us in the Sruti text Yo vedadau svarah prokto vedante cha pratishthitah Tasya prakriti linasya yah parah sa mahesvarah, 835 which supports Sivatattvopasana in this way and enjoins that all mumukshus should follow this method without waiting to discriminate between chetana and achetana, often discussed (herein) in several places. It is also stated in Kaivalya Sruti texts like those beginning with Hritpundarikam virajam visuddham and ending in Umasahayam paramesvaram prabhum trilochanam nilakantham prasantam, etc., which describe that the lilamangala vigraha Siva Parabrahman, who is the embodiment of chit-prakriti, should be meditated upon in the interior of their hearts by the mumukshus. Sruti texts like Akasa sariram Brahma, Satyatma pranaramam mana anandam, Santi samruddhamamrutam, 836 iti and Prachina yogyopasva, iti, etc., all prove that meditation should be done in the same way as above. And therefore it is concluded as a matter of certainty that meditation should be undertaken by mumukshus on Parasiva Brahman without exerting to discriminate between chetana and achetana character. Sruti texts like Sarvam khalvidam Brahma, Sarvo vai Rudrah, 837 Ritam satyam param Brahma purusham krishna pingalam, Urdhvaretam virupaksham visvarupaya vai namo namah, iti, 838 etc., declare that Siva Parabrahman is Sarvatmaka (omnipresent). Sruti texts like Ya atmani tishthan atmano antaro'yam atmanaveda yasya atma sariram ya atmanamantaro yamayati sa ta atma antaryamyamruta iti,839 etc., and Yo Rudro agnau yo apsu ya oshadhishu yo Rudro visva bhuvanavivesa tasmai Rudraya namo astu iti, etc., declare omnipresence for sarvantaryami chetanachetana Parabrahman without contradiction. Moreover, Sutra texts like Adhikantu bhedanirdesat, Bhedavy padesachchanyah, as Yeshamiso pasupatih and pasunam Sruti texts 835 Maha-upanishad , X. 24. 837 Taittiriya-upanishad , III. 10. 830 Brihad Upa., V. 7. 836 such visvadhiko Rudro Taittiriya-upanishad , II. 1. 838 Maha-upanishad , X. 21.

maharshih,840 Isanassarva vidyanam isvarassarva bhutanam, 841 Ksharam pradhanam amrutaksharam harah ksharatmana visate deva ekah,812 Tasyabhidhyanat yojanat tatvabhavadbhuyaschante visvamaya nivruttih843 iti, etc., declare that Parabrahman is visible to the naked eye of the mumukshu. They also declare that Siva famous as Parabrahman (Sivakhya Parabrahma) is greater than the jiva (Sivakhyam Parabrahma jivadadhikameva). Notwithstanding this, if we examine Sruti texts like Tattvamasi,844 etc., which postulate the bhedubheda doctrine and discriminate between the meditator and the meditated object as upasaka and upasya, we find that they declare in the final (charamavastha) state abheda. According to the Mahavakya Sruti texts like Aham Brahmasmi, $45 etc., it is declared in incontrovertible fashion that meditation on Siva should be done by uttering Sivoham. Further, Sruti texts texts like Atmunamaranim kritva pranavanchottararanim, Dhyana nirmathanabhyasat pasam dahati panditah iti,840 etc., declare that moksha is realized by constant meditation on the vilakshana Sivatattva form, freed from all touches of worldly feelings and attaining unsurpassed Paramananda (Niratisaya paramananda chidachit prapancha chidachit prapancha vilakshana sivatattva praptireva mokshah). In the extant teachings of the Vedanta doctrine, it is declared that release from the animality of the jiva from bondage can never be obtained without this form of meditation. Without this (i.e., meditation), it is impossible to realize Sivatattva yoga. Therefore meditation without any kind of break should be constantly employed during Sivopasana. As declared in Sruti texts like the one 840 Maha-upanishad , X. 19. 841 Ibid. 842 Sveta. Upa., I. 10. 843 Ibid. 844 845 Chchandogya-upanishad , VI. 8. 7. Brihadaranyaka-upanishad , I. 4. 10. 846 Kaivalya Upa.

beginning with Dhyayitesanam pradhyayitavyam, 847 and ending with Sambhurakasa madhye Siva eko dhyayah sivamkarah sarvamanyat parityajya 1818 iti, etc., a mumukshu is forbidden to meditate upon any other form but that of Siva. Either in the animate form of savira or in the inanimate form of prapancha, the chief source of earning moksha and realizing Sivatattva (the state or condition of Siva) is the constant meditation on Siva and none else. Sutras like Tadananyatvam arambhana sabdadibhyah, iti, etc., declare that the form of the world (prapancha) belongs to Siva as a sort of Sivalattva (state or condition of Siva) and as such the world is said to be the body of Siva (Sivatmakatvam nirdishtam). Here some hold, agreeably to the Sruti text PrapanchopaSamam santam Sivamadvaitam chaturtham manyante, Sa atma sa vigneyah, 849 iti, etc., and hundreds of other texts, that the term atma is used to denote Parabrahma - Siva. And therefore the term Atma denotes Siva only and he is the only one who should be meditated upon by mumukshus through the Dahara, Sandilya, etc., Brahma vidyas and worshipped. This is how those famous Rishis like Upamanyu, Dadhichi, Gautama, etc., meditated upon and worshipped Siva Paramatman in the forms of sravana, manana, kirtana, smarana, etc., and how they understood Siva Parabrahman. The word grahayanti was taken by them to mean janati, sakshatkurvanti. That is how they understood and how they got perception of Siva. And the term upagachchanti was admitted by them to mean prapnuvanti, i.e., finally reached Siva. Thus they say. The indeclinable cha indicates samuchchayartha, while the term tu denotes the prohibition of other kinds of meditation than that of Siva. And even this is rightly said by them. Thus ends the Atmadhikaranam. Atma prakaranat (IV. 4. 3) (The Atma on account of the subject matter). This Sutra concludes the first 847 Atharvasiras. 848 Sveta. Upa., IV. 18. 849 Atharvasiras.

Adhikarana-Sampadyavirbhutadhikarana 850-of the fourth pada of the fourth Adhyaya. The effect of dahara, etc., upasana is to attain a sarira which is actually that of the form of Sadasiva (Sarira sakshat Sadasivarupo bhavati). How? Sabdat, i.e., by the utterance, Aham Brahmasmi (IV. 1. 1). He realizes thus his real svarupa; as water joins with water and fire unites with fire, in the same way, the jiva joins with Sivasvarupa (Sivasvarupena svarupaikya kathanat, IV. 1. 2). Thus the jiva attains to Sivaloka through the Prabhakaramandala and joins the Sivatattva region. If it is doubted whether the jiva entering the Sivaloka (Sivaloka praptireva) was one with the body of Parasiva Brahman himself, the next Sutra answers the doubt-Atma prakaranat. In this Sutra, the term atma means Paramatma and is used in the sense of jyoti (light regarded as the Supreme Spirit). It does not mean the region of the Sun (aditya mandala). Why? Because it is a topic by itself (prakaranat). Sruti texts like Ya atma apahatapapma vijaro vimrutyurvi- soko vijighatso pipasassatyakamassatyasankalpah, 851 iti, etc., declare that atma treats of the topic of Prajapati Brahman and this is purely one which speaks of Paramatman, as explained in the Sutra, Uttaraschedavirbhuta svarupastu iti. If the jiva which has neither beginning nor end (anadi) is not at this stage freed from all worldly bondage, then how else could it attain such a condition? Sruti texts like Gna gnau dvau ajavisanisau, 85" etc., declare that the jiva and Isvara are eternally little-knowing and all-knowing respectively, characteristics which are opposite in character and always co-existing. But as the effect of concentrated meditation (Brahmavidya mahimna), the jiva becomes quite free from the mala-traya bondage and in that liberated condition becomes a pure va and joins that Paranjyoti form in his next state, just as a river joins the ocean and is transferred 850 The Adhikarana which deals with that which is brought about, accomplished, effectuated or manifested. 851 Chchandogya-upanishad , VIII. 1. 852 Sveta. Upa., I. 9.

into the ocean, as declared in hundreds of Sruti texts like Yatha nadyassyandamanassamudre astam gachchanti namarupe vihaya, Tatha vidvan namarupadvimuktah paratparam purushamupaiti divyam,853 Brahma veda Brahmaiva bhavati, Tattvamasi, 854 Aham Brahmasmi, 855 Brahmavidapnoti param, Gnatva Sivam santamatyantameti, 856 iti, etc., which enunciate the truth that the jiva and the Brahman are clearly explained to be of a bheda and abheda character. Thus ends the Sampadyavirbhutadhikaranam.