Part 34 - The Nature and Character of Mukti

It is when we come to the discussion of the nature and character of mukti that we get a closer idea of the doctrine of bhedabheda as propounded by Sripati. Though Sripati refers to mukti in different parts of his Bhashya, still it is best to go to IV. 4 to get his considered views on the matter. There, he lays down his conception of the nature and state of mukti. Commenting on IV. 4. 5, Brahmena jaiminirupanyasadibhyah, Sripati states that the Sruti text, Brahmanosya mukhamasit Bahuradanyah kritah Urutadasya yadvaisyah | Padbhyam sudro ajayata || etc., declares that Parabrahma Siva created Brahmanas and others from the different parts of his body-face, shoulders. etc. Therefore, it is not possible to say that the created world is devoid of bodily form or divisions. Jaimini infers from texts like Abrano hyamanah subhrah, etc., that even in the aprakrita state of mukti, the Srutis grant the existence

of higher sarira, indriya, mana and prana. If it is asked how, the reply is upanyasadibhyah, i.e., from allusions made to such things in discussions. Further, from the text Ya atmapahatapapma, *7* etc., which is the utterance of Prajapati, also, the existence of a bodily form for muktas is predicated, just as in the form of Parabrahman, in the various postures of satya-sankalpatva, asana, etc. Also, Sruti texts like Jakshan kridan ramamanah, 475 etc., are found declaring that muktas who have acquired the form of Brahman through realization are seen taking part in different pastimes. And, therefore, Jaiminiacharya declares, on the strength of Sruti texts which hint at it, his doctrine that this is the exact state of those muktas who realize their form of Brahman. Thus having discussed the doctrine treating of the muktas in their realized state of Brahman in their savayava, saguna, savisesha form (Savayavamatra brahmavadimatam upannasya), Sripati proceeds to state the realized form of Brahman in the niravayava, nishkriya, nirvisesha form. Commenting on IV. 4. 6, Chiti tanmatrena tadatmakatvaditi Audulomih, he says that Sruti texts like Sadeva saumyedamagra asit Ekameva advitiyam Brahma [176 Atma va idam agra asit Brahma va idam agra asit Satyam jnanam anantam Brahma, 177 etc., are considered by Audulomiacharya as enunciating that there is nothing beyond Brahman and that Brahman is always in the form of chaitanya (i.e., Supreme Spirit considered as the essence of being and source of all sensation) and that form of chaitanya cannot be taken to behave in the jadaprapancha form. And that, therefore, as chaitanya he is during all the three times-past, present and future-the unchangeable (eka eva) Brahman. Why? The answer is contained in the words tadatmakatvat, because he has had the same form. He is also adrisyam, avyavaharyam, alakChch. Upa , VIII. 7. 475 Aitareya-upanishad , I. 1. 478 Chchandogya-upanishad , VI. 2. 1. 477 Tailt. Upa., II. 1.

shanam, achintyam, avyapadesyam, and in fact he is the essence of all (ekatma pratyaya saram) as enunciated in Sruti texts like Prapanchopasamam santam sivamadvaitam chaturtham manyante; Sa atma sa vigneyah 1178 etc.; Yat tad adrisyam agrahyam agotram avarnam achakshusrotram tadapanipadam, etc.; Nityam vibhum sarvagatam susukshmam etc., which declare that Siva Parabrahman is Chaitanya (Supreme Essence of Spirit) only and is never in the form of body and its organs (sarira, indriya, etc.), which statement Audulomi contradicts. • 470 In this way having stated at length, according to the one-sided views of the Srutis regarding savayava and niravayava doctrines respectively, Badarayana conclusively states the essence of all the Vedanta as his own opinion, in Sutra IV. 4. 7, Evamapyupanyasatpurva bhavadavirodham Badarayanah. The expression Evamapyupanyasat means, according to hundreds of Sruti texts, that both the murta and amurta forms of existence are seen in Siva Parabrahman just as the world (prapancha), wind (pavana), etc., are seen. Sruti texts like Dvaveva Brahmano rupe murtanchamurtameva cha; 480 Tadadi madhyanta vihinamekam vibhum chidanandam arupam adbhutam; Umasahayam Paramesvaram prabhum trilochanam nilakantham prasantam, etc., support the view of Badarayana, the sarvavedanta siddhanta nipuna (who excels in all Vedanta systems), that Siva Parabrahman always consists of two forms (murta and amurta) and therefore the murta and amurta forms of existence are not irreconcilable. Why? On account of previous existence. Such texts like Parasya saktih vividhaiva sruyate svabhaviki jnana bala kriyacha;482 Ya atma apahatapapnia¹³ and others declare that Siva Parabrahman consists of sarvasaktitva, apahatapapmatva and satyakamatva and 478 Mundaka-upanishad , I. 1. 6. 479 Ibid. 480 Brihadaranyaka-upanishad , IV. 3. 1. 481 Kaivalya Upa. 482 Svela. Upa., VI. 8. 483 Chchandogya-upanishad , VIII. 7. 481

these are always seen in him. On the strength of the maxim if you are ubhayabalat, you will attain ubhaya siddhi, on account of both sets of Srutis being strong enough (which speak of murta and amurta), both the forms (murta and amurta) of Brahman are to be accepted. But if we accept, on the other hand, the only proof afforded by the Sruti text, Brahmano'syamukhamasit, etc., then the proof of the following Sruti texts, Akasavat sarvagatasya nityah; Antahpurno bahih purnah purna kumbhamivarnave; antahsunyo bahissunyo sunyakumbha ivambare; Kham vayuh jyotirapah prithvi visvasya dharini; 484 Yat param Brahma sarvatma, etc., will be contradicted. Moreover, if Brahman is understood to be savayava (combined with bodily form) just as a ghata and limited as such, then, according to Sruti texts like Tasmad va etasmadatmana akasah sambhutah, 185 etc., how can the all-pervading Brahman be said to be the cause of akasa (ether), etc.? Moreover, the quality of being existent in everything will also be contradicted. His adhishthana in the world cannot be said to happen, for, if in accordance with Sruti texts like Satyam jnanam anantam Brahma; 480 Sa yatha saindhava ghano'nantaro' bahyah krityo rasaghana evam va are ayamatmanamantaro bahyah krithyah prajnanaghana eva; 487 Apranohyamanah subhrah; Asariram va vasantam name priyapriye; etc., we have to accept that Siva Parabrahman is bodiless (niravayava) and attributeless (nirvisesha) and to conceive of him as consisting of chit alone (chinmatratva), then, several .489 Tat Sruti texts like So'kamayata bahusyam prajayeya ;* srishtva tadevanu pravisat; 40 Yatova imani bhutani jayante Yena jatani jivanti Yat prayanti abhisamvisanti 1*91 488 484 Maha-upanishad 485 Taittiriya-upanishad , II. 1. 480 Ibid. .490 487 Brihadaranyaka-upanishad , IV. 5. 13. 488 Chchandogya-upanishad , VIII. 12. 1. 489 Taittiriya-upanishad , II. 6. 490 Chchandogya-upanishad , VIII. 12. 1. 491 Taittiriya-upanishad , III. 1.

443 etc., are contradicted, because they would deny to Brahman his lakshana as being the chief cause of creation. Again, according to Sruti texts like Namo hiranyabahave hiranyavarnaya, etc., it is not possible to avoid the contradiction. Therefore, it is but right that we should accept for Parabrahman both the murta and amurta forms; if not the Sruti texts relating to meditation in the murta form (of Siva Parabrahman) and also those relating to meditation in the amurta form, such as jakshan kridan ramamana, etc., which provide for the fruits of realization for those who meditate in the amurta form, will be mutually contradicting each other. If we state that the murta form of Brahman is of an anitya character, then the Sruti text Sthirebhirangaih pururupa ugrah, 493 etc., will be contradicted as the Sruti text (quoted) enunciates that the murta form of Brahman is of a permanent character possessing form and different limbs. In the Sruti text Apaani padoham achintya saktih pasyamyachakshuh sasrunotyakarnah,*** etc., the body and limbs are declared to be not necessary for Parabrahman and that even without them, he is capable of doing everything independently, and that everything can be effected by him. Having thus concluded in the Avibhagena drishtvadhikaranam that Parasiva Brahman will be realized after meditating upon the all-pervading Amurta (vyapaka Amurta) form in order to attain unity, after being free from all disires, Sripati says that Badarayana proceeds in the Sankalpadhikarana (IV. 4. 8-12) to establish that those who meditate upon Parasiva Brahman of the Murta form will also be benefited by unsurpassed (niratisaya) bliss (ananda). For those who meditate on the Murta form (of Brahman) will derive the benefit of enjoying by the mere thought of it garlands of flowers, sandal, damsels and such like happiness. How? So say Sruti texts like Sankalpadeva asya pitarah samuttishthanti; Sankalpadeva asya sarva deva gandharva 492 Maha-upanishad , X. 18. Rigveda, II. 7. 17. 493 494 Sveta. Upa., III. 19.

vidyadharascha samuttishthanti, etc., which explain the idea of the Sutra that for those who meditate on the form of Murta Parasiva Brahman even the devas, pitris, gandharvas, etc., come and wait upon them to attend to their wants. This is the gist of what is meant by the Sutra. Sruti texts like Sa tatra paryeti jakshan kridan ramamana sthribhirva vanairva gnatibhirva, 195 etc., declare that those who meditate on the Murta Brahman will, having reached the stage of satyasankalpa, realize whatever they think of. This is in keeping with the established practice as laid down in the Srutis. The doubt arises whether a mukta jiva possesses body and limbs or not; or whether he has any settled desire as mentioned above (sankalpadini santi na santi) or not; and if he can achieve his desire, then, can he independently come by it (or satisfy it). Then the (further) doubt arises whether the desire of a mukta jiva goes over that of the will (sankalpa) of Paramesvara. The answer is contained in the texts Atmanam chedvijaniya dayam asmiti purushah Kimichchan kasya kamaya sariram anusancharet ; Sahavai sasarirasya satah priyapriyayorapahati rasti; Asariram va vasantam na priyapriye prusyatha; etc., which, after declaring that while in the carnal body misery cannot be got rid of, in the endaccording to Sruti texts like Asmat sarirat samutthaya paranjoti upasampadya svena rupena abhinishpadyata, etc.,-when the soul is released there will be no bodily form for the mukta. So say the Sruti texts. And therefore the need for any effort (for asariratva) does not arise (i.e., the released soul loses its bodily form as a matter of course). Moreover, in this world the need arises even for kings and the like to determine to achieve a result and therefore they call for all the necessary attempts and finally they gain their desires. Then, if it is asked, why should one labour so much for mukti when it is automatically obtained without any Chchandogya-upanishad , VIII. 12. 1. 496 Chchandogya-upanishad , VIII. 3. 4. 405

exertion by merely desiring it, the answer is, "Yes, by mere determined will, he will attain mukti", for, Sruti texts like Sayadi pitriloka kamo bhavati; sankalpadeva asya pitara samuttishthanti, 497 etc., declare that a mukta can have before him even his fathers and others, who are bound to come and stand before him at his mere desire. But the Sruti texts do not say that a mukta can attain his desires only after attempting and labouring for them. (That is, his mere desire for anything will be satisfied.) This establishes that the position of a mukta is one where mere resolves on his part are enough to have them realized. According to Sruti texts like Sa ekadha bhavati tridha bhavati panchadha, saptadha, etc., the Atman, though an undivided one, appears as if it were many and divided (achchedasya); yet, all these (divided) forms denote that one undivided Brahman in his apparently divided form having a seeming body and limbs. The expression sarirabhava only denotes a reference to the meditation of Brahman in his niravayava form. Moreover, the use of the expression asariratva denotes the non-existence of a carnal bodily form subject to karma. Therefore it is that to a mukta, though his bodily form was very much loved by him, while he was in the bondage of carnal existence, it at last becomes to him an object of hate (apriyahetuh). Thus it is settled that the form that a mukta assumes in order to obtain Kailasa as a bhakta is one which is extraordinary and all-effulgent like that of Paramesvara (aprakrita jyotirmayatvena paramesvara sariravat), and free from all causes that go to make for unhappiness (na dukkhahetuh). Verily if it is questioned whether agreeably to the Rajabhrutya nyaya (the maxim of the king and the subject), even though a bhakta reaches Maha Kailasa in the realized state, he has still a kind of respect for and fear of Paramesvara as regards the duties of subordination (paratantrya) and worship (kainkarya) which are, therefore, the source of fear (bhayahetuh), the answer is that it is not so; for, if that be so, there will be induced a contradiction with Sruti texts such as Anandam Brahmano 497 Chchandogya-upanishad , VIII. 2. 1.

vidvanna bibheti kutaschana, 498 etc. This doubt is removed by the next Sutra (IV. 4. 9) Atayeva chananyadhipatih, "Therefore Ananyadhipatih," i.e., " Therefore the lordless state." For the very reason that a mukta is (called) a satyasankalpa, 499 he becomes also lordless (ananyadhipatih). The state of ananyadhipatitvam involves the status of vidhinishedhatvam, i.e., freedom from the prohibitions resulting from ordinances. 500 From the status of vidhinishedhatvam results apratihata satyasankalpatvam, i.e., a satyasankalpatvam from which he is not beaten back. Therefore, according to the Srutis, he realizes satyasankalpatva and ananyadhipatitva. Therefore, according to the Sruti text Sa Svarat bhavati, etc., he rightly becomes svarat [i.e., identified with the selfrefulgent (Brahman)]. This is the result of his meditation. and worship of the all-powerful almighty Siva, which has brought him to the stage of satyasankalpatva and sarvakamavaptitva. And hence to the state of ananyadhi patitva. This is according to the Sruti text Siva eko dhyayah sivamkarah sarvam anyat parityajya, etc. Ananyadhipati is one who has no other to lord over him-Sivetarah na vidyate anyah adhipatih yasya so ananyadhipatih. He is not controlled by any other (than Siva). Therefore he is as independent (svalantra) as Siva (Sivavat svatantra) himself. Thus it is said in the Skanda (Purana): Sivaikanishtha prathita kshaminam Sivetaradhyana nishedhakanam Trinikrita Brahmapurandaranam kim dushkritam Sankara kinkaranam | iti, etc.501 By denoting ananyadhipatitva for a mukta, he is considered to have attained independence, 498 Taittiriya-upanishad , II. 9. A wise man as soon as he realizes the Ananda state of Brahman has nothing to fear. truth. 499 Satya Truth; and Sankalpa-reflection. The reflection of 500 Brahman is described as nishedha seshah, i.e., free from all kinds of prohibition. 501 What sin should Brahma and Vishnu have committed for them to treat with such contempt those declared devotees who endued with the exalted quality of forbearance meditate only on Siva and those (others) who prohibit meditation on any other (deity) but Siva?

by which is meant that he is no longer a subordinate bound to perform any duty of a binding character. He loses naturally also such duties which have a binding character as they disappear (on his attaining ananyadhipatitva). This means that there is no other than Paramesvara (na anya Paramesvara) to control him, because he will have passed the stage where the flow of births and deaths as ordained by Siva and the connected ordinances of a prohibitory nature (vidhinishedha sastra patha atitatvat) prevails. Why? Because he has turned away from the bonds which enchained his soul (pasu vyavrutteh). It is but right that those who are distinguished by sins (dosha visishtanam) and bound down by the scent of the three desires (dharma, artha and kama) should be bound by the ordinances of Siva for performing karma. But, on the contrary, for those Mahatmas, who have assumed the form of Siva (Siva sarupya dharinam), who are never decreasing in their happiness, who are always just like Siva, who are always all-knowing (Sivavat sarvagnatvadinam) like him, who are devoid of self-love (abhimana) having exhausted it, who are beyond birth, death and fear of misery_for beings with such characteristics, it is no contradiction that they enjoy ever-increasing bliss (ananda) and self-rejoicing according to their own desire (svatmaramatvena svatantratvam avirodham). Verily according to Sruti texts such as Yada sarve pramuchyante kama yasya hridisthitah | Atha martyo amrito bhavatyatra Brahma samasnute³02 || Baddhohi vasana baddho mokshassyat vasanakshayah Vasanatanaram Brahman mokshaityabhidhiyate Na moksho nabhasah prushthe na patale na bhutale Sarvasa sankshaye chelah kshayo moksha itiryate " etc., 503 a mukta is understood to be freed from all desires. The experience of a mukta, according to 502 Katha. Upa., VI. 14. 503 When a mortal is absolutely free from mental desire of every kind, he becomes an immortal and thus enjoys happiness along with Brahman. Having been once bound by the bondage of smell (of past good and bad actions), as soon as he attains moksha, he ceases from such bondage of smell (of past good and bad actions). And as

448 504 INTRODUCTION " texts like Kim karomi kva gachchami kim grihnnami tyajami kim; Yan mayapuritam visvam mahat kalpambuna yatha, etc., occurring in the Muktanubhava Sruti, is that as he soon leaves this (i.e., on release) he begins to contemplate: "Where shall I go?", "What shall I do?" "Which way shall I follow ? "Which (way) should I abandon?" "I have been all along in this world as a particle of water in the vast ocean (of life)." This shows that he has no other place to aim at in particular. Therefore a mukta will keep moving on according to the Sruti texts Sa tatra paryeti jakshan kridan ramamanah sthribhirva yanairva gnatibhirva, etc., by playing about in joy, sometimes with those damsels whom he meets as associates in travelling, in vehicles, sometimes along with some of his kinsmen he meets on the road. For such a mukta, can vyavahara be ever applicable to him? 507 Sruti texts such as Nanyat kinchana mishat; Vacharambhanam vikaro namadheyam mrittiketyeva satyam; 605 Ato anyatha artham natu dvitiyamasti, etc., do not indicate that there is any other thing than Brahman. So also, elsewhere, Sruti texts like Ya atmani tishthan ya atmano antaroyamatmana vedayasyatma sariram ya atmanam antaro ayamiti Sa ta atma antaryamyamrutah 1506 Antah pravishtah sasta jananam; Gna gnau dvau ajavisanisau ; Dva suparna, 508 etc., declare that the jiva and Brahman are different from each other, though Sruti texts like Tattvasoon as he attains moksha, all such bondage (of smell) becomes destroyed. Oh Brahmau! it is the destruction of that smell of bondage that is called moksha. There is no moksha in the sky nor is it in the lower regions nor on this earth. But moksha lies only in the absolute destruction of all desires. 504 A Sruti called Muktikopanishad is found in the collection. of 108 Upanishads called the Ashtottarasatopanishad published by Nirnaya Sagara Press. It is quoted by Anandatirtha (under the identical name of Muktikopanishad) when commenting on BrahmaSutra III. 4. 49. Anavishkurvannanvayat. The texts quoted by Sripati do not, however, occur in the Muktikopanishad. 505 Chchandogya-upanishad , VI. 1. 4. 507 Sveta. Upa., I. 9. 508 Brihadaranyaka-upanishad , V. 7. 3. 508 Mundaka-upanishad , III, 1, 1.

masi, etc., point to abheda. Thus bheda and abheda are referred to by Sruti texts, so that it is not possible for Vedantins to determine which is the correct way to follow. The mukta being thus in a puzzle, if the doubt arises whether dharma-jijnasa is the only fit thing, then there is evident the three-fold doctrine enunciated in the next Sutra, Abhavam badarirahahyevam (IV. 4. 10). Sruti texts like Sadeva somyedamagra asit; Ekamevadvitiyam Brahma;509 Yatra nanyat pasyati nanyat srunoti nanyadvijanati sabhuma; 510 Nehananasti kinchana,11 etc., determinately prohibit for the past, present and future bheda. Though jagat does not really exist and jiva, Isvara, etc., do not exist, yet, for the time being, just as we mistake the rope for the serpent, all that we see is but a mere illusion (milhyatvameva), much like as our imagining that a rabbit has two horns. Thus says Badari. Therefore in order to bring it thoroughly home to the pupils that the jagat is an illusion, the existence of the jagat has been invented in keeping with the Sruti texts, reasoning (yukti) and experience (anubhava), and in conformity with the maxims adhyaropapavadabhyam nish prapancham prapanchata³¹² etc. This seems much like the description of a king born as a son to a barren woman and ruling over a kingdom. That the jagat is mithya is the true doctrine of Badari. Thus, in 509 Chchandogya-upanishad , VI. 2. 1. 510 Ibid., VII. 2. 4. 511 Ibid., VI. 2. 1. 512 Adhyaropa in Vedanta means falsely attributing the properties of one thing to another-for example, considering Brahman, who is not really the material world, to be the material world; and apavada In order to is a refutation as of a wrong imputation of belief. teach what adhyaropa and apavada mean, the teacher exemplifies the case of jagat. The jagat is seen to be in existence, though it does not exist as a matter of fact. Even the Srutis contain fictitious texts in order to exemplify this fact. That is, the Srutis have these texts only for purposes of teaching (the non-existence of the world) and not for teaching its existence. The invention (kalpana) is for teaching the truth to thousands of disciples and not to testify to their literal correctness. See note 175 on page 320 ante. 29 F

this way, after pointing out the main points of contradiction in the Srutis and also pointing out where they partly stand to reason, Badari discusses holding the pure Advaita (kevala advaita) doctrine that the jagat is but an illusion (mithya). In order to contradict such an opinion, the Sutrakara enunciates the following Sutra in order to establish his own view (IV. 4. 11): Bhavam Jaiminirvikalpamananat. Sruti texts like Jyotishtomena svargakamo yajeta ; Bhutikamo vayuva svetamalabheta; Karmachito lokah kshiyate ; Punyachito lokah kshiyate; Papenandho muko badhiro svano bhavati; Punyena vidyavan dhanavan bhogavan bhavati, etc., show without contradiction that according to the ordinances of God all actions which are devoid of punya such as brahmahatya, surapana, etc., will certainly lead to Naraka and other nether worlds. And similarly all virtuous deeds will surely lead to the enjoyment of experiences in Svarga and the like regions. Sruti texts like Yagnena danena tapasa nasakena, etc., explain clearly that actions done without any particular desire but purely for propitiating Paramesvara, such as sacrificial offerings done at the Jyotishtoma sacrifice and the like, will finally purge the jiva of all sins and lead to Brahmajnana and salvation (sadhakatva). Jaimini considers that the jiva, Isvara and the prapancha beginning with the Veda (nigama), the Sastras (agama) and their innate properties as absolutely eternal (not illusory). Why? Vikalpamananat; vividhah kalpo vikalpah. To invent in different ways is to mutilate the truth of the Sastras. If jagat is granted to be mithya, then we are reduced to the doctrine of the Bauddhas and others. Then the sacrificial rite of Jyotishtoma and the enjoyment of the fruits thereof, or the fruits accorded by the commission of wrong acts such as brahmahatya and the like, would not have existed in the least. Therefore, even what is laid down in the Agama as an act to be done will go frustrated. If that be so, then, texts like Sa ekadha bhavati tridha bhavati panchadha bhavati | iti, etc., will prove clear contradictions of the Srutis themselves. Therefore, it is the firm doctrine of Jaimini that jiva, Isvara and the rest, together with the

jagat, are eternal and that jiva and Isvara are different from each other. This should be accepted as the bhedavada doctrine of Jaimini. In this way, to harmonise these two doctrines, each of which stands partially in agreement with the Srutis, and to and to remove all contradictions between them and to establish the truth, the Sutrakara gives in the next Sutra his own opinion in the form of the Dvaitadvaita doctrine (dvaitadvaitatmaka svamatam), which harmonises with the whole of what is said in the Veda, Vedanta and the Agamas. In the next Sutra (IV. 4. 12) Dvadasahavad ubhaya vidham Badarayanotah, the attaining of Parabrahmatva is established. For what reason is the pure Advaita doctrine which is based on jnana and supported only partially by the Sruti texts and for what reason, the Dvaita doctrine, which substantiates only karma, bhakti and yoga, become mutually contradictory, for the same reason, the whole Vedanta declares as its chief purport that dvaitadvaita is what is to be rejoiced at (abhipreta). Sruti texts like Yatha nadyah syandamanah samudre' stam gachchanti namarupe vihaya Tatha vidvan namarupadvimuktah paratparam purushamu paiti divyam ||513 Brahmavidapnoti param; 514 Brahma veda Brahmaiva bhavati | 515 Aham Brahmasmi; 517 Tattvamasi; 516 etc., declare decisively that jnanakarma ubhayatmaka ubhayavidham dvaitadvaita matam as Badarayana's doctrine. What ubhayavidham means is that during the samsara period, both Brahman and jiva exist separately in the relationship of upasya (worshipped) and upasaka (worshipper), and their existence as different entities is absolutely true (paramarthika satyatvam). In the state of moksha, they exist in the relationship of the river which winds its way to the sea (nadi samudravat) and agreeably to the bhramara-kita nyaya, the jiva being naturally released of its jiva state, attains that 513 Mundaka-upanishad , III. 2. 8. 514 Tailt. Upa., II. 1. 515 Mundaka-upanishad , III. 2. 9. 516 Chchandogya-upanishad , VI. 8. 7. 517 Brihadaranyaka-upanishad , I. 4. 10,

all-pervading (vyapaka), undivided (akhanda) and supreme akasa form (paramakasarupa) and bears the characteristics of sat, chit and ananda, and becomes possessed of all that unrivalled, all-knowing quality (sarvagnatvadi sadharana gunakara), acquires all the gunas of Parabrahman, Parasiva, Sivasankara, Rudresvara, Mahadeva and others and claims all the terms by which Parabrahman is called. Badarayana thus establishes that the jiva realizes Parabrahmatva by attaining it. 519 By the term dvadasahavat it is understood that in accordance with Sruti texts like Yatha dvadasaham ruddhikama upeyuh and Dvadasahena prajakamam yajayet, etc., the jiva acquires the results derived from both the sacrifices (i.e., Ruddhikama and Prajakama) and is enabled to reach the true state of Parabrahman. This is accepted by Badarayana. Whereas in Mantra Sruti texts like Dva suparna, 518 etc., jiva and Brahman are both described as possessed of different characteristics and whereas only in Sruti texts such as Tattvamasi, etc., the unity of jiva and Brahman is also described, therefore, the supreme truth (paramartha) of both of these sets of Srutis should be accepted in the doctrine of bhedabheda. As it is declared that all Srutis speak nothing but the truth, and as very many Sruti texts, Puranas and Purvacharas bear testimony to, bhedabheda is the only doctrine that can be accepted as true. If not, if the meaning of the Srutis is lessened (sankoche), the proofs (mana) will be contradicted and other great Vedic contradictions will result. It has been pointed out in one of the foregoing Sutras, Adhikantu bhedanirdesat, 520 etc., that the Dvaita doctrine that jiva and Brahman are admittedly different from each other, is established as true. At the same time the Sutra, Tadananyatvam arambhanasabdadibhyah, 521 points to the truth of the Advaita doctrine. Similarly in the 518 Mundaka-upanishad , III. 1. 1. 519 Chchandogya-upanishad , VI. 8. 7. 520 Brahma-Sutras, II. 1. 22. 521 Ibid., II. 1. 14.

Sutra, Lokavattu lilakaivalyam, 522 etc., the sporting character of Paramesvara (Paramesvarasya lila) is pointed out. Such Srutis as refer to the occasions in which the Dvaita character of Paramesvara is exhibited, have also been pointed out. It has also been explained that the term kaivalya indicates the absolute unity of jiva and Brahman. The truth of texts like Neha nanasti kinchana, 523 etc., which declare abheda, which means that there is no existence separate from Brahman, has also been clearly established. If it is asked what are we to do with those texts which declare the bodily form (murtatva) of Siva Parabrahman, the answer is that they should only be taken merely as the sport (lilaiva prayojanam) of Paramesvara inasmuch as they serve the useful purpose of indicating to the bhakta the way of realization and how to realize mukti. Therefore Siva himself, having assumed the form of a lila mangala vigraha (an auspicious sporting image), manifested through his lustre his own true condition (tattva) through a material world, and thereby brought into existence through Hiranyagarbha *21 the pervasive nature of his qualities as declared in the Vedas. Therefore a mumukshu following the path laid out in the Vedas and meditating and worshipping the murta and the amurta forms of Parasiva Brahman finally realizes Parabrahman from a bodily form into a bodiless form, and attains kaivalya mukti (i.e., absolute unity-unity in its essence) with him, just as ghee which manifests itself in a liquid form when it is in the stage of melting assumes again its original solid hardened (kathinya) form, when it is allowed to cool itself. If not, to whom else is it possible to attain to that state of absolute unity with Siva? Sruti texts like Visvadhiko Rudro maharshih; 525 Hiranyagarbham pasyata jayamanam sano devassubhaya smritya samyunaktu ; Yo brahmanam 522 Brahma-Sutras, II. 1. 33. 523 Chchandogya-upanishad , VI. 2. 1. 526 524 Name of Brahman as born from a golden-egg. 525 Maha-upanishad , XI. 19. 526 Ibid., XII.

vidadhati purvam Yovai vedamscha prahinoti tasmai Tamhi devam atmabuddhi prakasam mumukshurvai Saranam aham prapadye, 827 etc., sufficiently explain in several ways what has been above stated. And, hence, there could be no room for any manner of doubt. For the text Sankhyayogau prithak balah pravadanti na panditah etc., applies. It is only those undeveloped young men who praise at length Sankhya yoga (which speaks of Dvaita); but never so a man of advanced knowledge (pandita). Thus Krishna (i.e., Krishna Dvaipayana) himself has given out that the Dvaitadvaita doctrine is what, in his opinion, should be preferred. And therefore a one-sided view (either dvaita or advaita only) is incorrect (asamanjasa). Sripati commenting next on IV. 4. 13, Tasyabhave sandhyavadupa patteh, says that just as in the Samanvayadhikarana, it was mentioned that all Vedanta ends by declaring that Brahmaprapti (realization of Brahman) is the final goal after attaining Brahmajnana, so, in the same manner, it has been pointed out by means of the illustration of the Dvadasaha yagna that in conformity with the maxim that double realization (accomplishment) is obtained, by the strength of double means, and that all Vedanta by the force of its virtuous merits proves the author's own doctrine bhedabheda as regards jiva and Brahman. By this means, it is clearly shown that the method of meditation and worship of the bodily (savayava) form of Brahman will necessarily lead to the realization of the bodiless (niravayava) form of Brahman. Sruti texts like Prapanchopasamam santam sivam advaitam chaturtham manyante ; Sa atma savigneyah sivadvaitah; Eka eva Rudro na dvitiyaya tasthuh; 528 Ekameva advitiyam Brahma; 529 Sa ikshata iman lokan srujaye yema satyakamah satyasankalpah; etc., declare that after 527 Sveta. Upa., VI. 18. 528 Atharvasiras. 529 Chchandogya-upanishad , VI. 2. 1. 530 Cf. Aitareya Upa., III. 1. palamscha annamebhyah. 530 Sa ikshata iman lokan loka-

he realizes niravayava Brahman, he will realize the further characteristics of Brahman, such as his advitiyatva, satyasankalpatva, etc. As stated in Sruti texts like Tasmat va etasmat atmana akasah sambhutah, 531 etc., he will gradually thereafter attain the three-fold qualities of becoming part of Supreme (pradhana) Brahman by losing his divided power; by acquiring the Supreme Brahman's power of bringing into existence by his lila this cobweb of a creation consisting of bhuta (beings) and bhautika (material elements); and during that Supreme Brahman's contracted state (i.e., in his dormant condition), he acquires by his satyasankalpa character this cobweb of a world. 532 Therefore there is no contradiction in creating the (real) world in his state of Supreme Brahman consisting of undivided (advitiya) and (divided) sadvitiya characters. 533 Why? Because of the proof demonstrated in the joint state of sandhya (where the union of light and darkness, in the morning or evening) is exhibited, and also in the two conditions of prabodha and supti (wakefulness and sound sleep), when the dreaming state is experienced; as in these joint conditions, in the creations of the world also the joint condition (co-existing with Brahman and separated from Brahman) is experienced. 554 For example, in the dreaming state, according to the Sruti text beginning with Atha rathan rathayogan pruthak srujate and ending with Atha vesantan pushkarinyah samprata srujate sahikarteti; and in other texts like Yeshu supteshu jagarti kamam kamam purusho nirmimanah; Tadeva sukram tadbrahma tadevamruta muchyate | tasminllokah sritah sarve tadunanyeti kaschana, 535 etc.; 531 Taittiriya-upanishad , II. 1. 532 He acquires the three characteristics of the Supreme Brahman, during srishti, sthiti and laya. 533 In the state of advitiya, i.c., unity, the world is in Braliman ; in the divided state, i.e., it is in the sadvitiya state. 534 Brahma-Sutras, IV. 4. 13. 585 Kath. Upa., VI. 1.

the jiva, though he had never seen anything before, in his state of wakefulness, yet during his dreaming state, experiences by the aid of his good luck, the existence of several creations (srishti) made by Paramesvara during that state. Therefore, during his dreaming state, even though he is sleeping, he has two kinds of experience-dreaming and sleeping-which are not contradicted. Similarly, the doctrine of bhedabheda is not contradicted even in the realized state (muktasyapi), because there still remains in him (the mukta), the smell of prarabdha (prarabdhavasana) which exists in prakriti (prakritirasti). By this, it is clearly concluded that when he is in Sivaloka, enjoying all the undiminished happiness, being absolutely freed from every vestige of smell of his former life, he will be in fact one with Siva experiencing all that of Siva himself (kevala Sivaikya kaivalyanubhava). Now, a doubt arises, in the second part of the mukti state of Siva Parabrahman, whether a jada or lifeless thing (i.e., Pradhana) can also acquire the characteristic of Sachchidananda by being one with him, though Pradhana is a prarabdhavasana, which attaches itself to a mukta. The answer is that in the doctrine of bhedabheda, there can be no such doubt. Because just as chetana and achetana and light and darkness, though absolutely opposite to each other in their character, co-exist, similarly Pradhana co-exists with Siva without any contradiction, because in the sadvitiya character of Siva, it (Pradhana) co-exists naturally. Similarly even in the case of a mukta, this is an acquired characteristic (in his realized condition). In the state of dependence (sapekshatva) (of a mukta), the satyakamatva, which is established in the Sruti text, Satyakama satyasankalpa, etc., would be contradicted. When according to the Sruti text, Apanipado javano grihita, etc., a mukta has attained independence (prapta svatantrya) and has no more need for penance or meditation (sadhanantara nirapekshataya), he having acquired the 536 Sveta. Upa., III. 19. 536

characteristic of sarvakartrutva, if he is to co-exist with Pradhana (Prakriti) as if in a dependent condition, then he is still seen dependent and thus a mutual contradiction arises. The explanation for this is that no such mutual contradiction need be apprehended; for the co-existence of advitiya and sadvitiya states (of Brahman with Pradhana) is generally quite possible without such contradiction. Just as light and darkness co-exist, Siva and Pradhana do co-exist. In the Sruti text Tasmatva etasmat atmana akasah sambhutah, etc., in which the expression tasmat stands for Pradhanat, the expression etasmat for Paramatma; from these (akasa, etc.) the existing (bhuta) and the created (bhautika) came into being; and the indeclinable va denotes the state of co-existence together. For Sruti texts like Mayantu prakritim vindyat mayinantu mahesvaram Tasyavayava bhutottham vyaptam sarvamidam jagat || 537 Parasya saktih vividhaiva sruyate svabhaviki jnanabala kriyacha,538 etc., explain that Maya being dependent on Siva in the creation of the world, naturally co-exists with him and therefore in the Sutra it is stated tasyabhave sandhyavat upapatteh. Here the expression tasyabhave means Sivadhina pradhana vikasa sadbhave (the manifesting power of Pradhana, i.e., subordinate to the will of Siva though co-existing with him) and the expression sandhyavat means tanutraya madhyavagata lingasari ram svapnavasthacha vyavahriyate, i.e., establishes the coexisting condition of the germ of the carnal body and the dreaming conditions of-the scent of previous existence. Just as the practice of meditation, as laid down in the whole of the Vedanta, is the means (hetu) for an ignorant (mudha) mumukshu to reach the stage of a mukta, mukta dasasu mumukshu, so does the seed of doubt in the purvapaksha lead to the siddhanta. In the same way, the germ of the carnal body (lingasarira) is the means for the development of the visible material (perishable) bodily form (sthula sarira) for its functions. So, Sivajnana is the means for removing 537 Sveta. Upa., IV. 10. 538 Ibid., VI. 8.

ignorance and realizing moksha. Therefore, by way of 'illustration' Siva Parabrahman is shown to co-exist with Jagat srishti. 539 Moreover, when the jiva during the period of profound meditation (samadhi kale) is almost on the verge of attaining the state of mukti, he will be experiencing that state of Brahman knowledge and that state of bliss (ananda), being absolutely free from the touch of any desire connected with the outside forces (bahyendriya), which is usually experienced by Sivayogins. This is explained in Sruti texts like Atmakrida atmaratir atmanandasya svarat bhavati; 540 So'- snute sarvan kaman saha brahmana vipaschita, etc. By this is meant that the jiva assumes the means for attaining Kailasa by assuming sarupya. From this assumed state, he will realize that (condition of the absolute mukta). In the Sruti text Akasasariram Brahma satyatma pranaramam mana anandam, 541 etc., it is said that Mahakailasa which is the abode of Sadasiva, is realized as the result of parama ananda after all desires pertaining to outside forces have been absolutely given up. The expression mana anandam in the text (quoted above) means manasi anando yasya sah mananandah, perfect joy in his mind. Praneshu asamantat ramata iti pranaramah-this determines his (the mukta's) state. It is also stated in Sruti texts like Santi samruddham amrutam, 542 etc., which mean the mukta's form is that of being eternally virtuous (tat sarirasya satyatvam), eternally peaceful (santi karatvam) and eternally 530 Sripati in quoting the Sruti text Mayantu prakritim, etc. (Sveta. Upa., IV. 10) suggests that maya and prakriti are synonymous with each other and Mahesvara is termed Mayin. Out of the avayava, the world is manifested. With this compare the view of Anandatirtha, who quotes the Sruti text thus :--Mayantu prakritim vindyat mayinantu mahesvaram | Mahamayel yavidyeti niyatir mohiniticha Prakritir vasanetyeva tavechcha'nanta kathyate Anandatirtha suggests. that Maya is only the will of God existing not differently along with Brahman but in him (vide Anandatirtha, Brahma-Sutra Bhashya). 540 Taittiriya-upanishad , II. 1. 541 Ibid., I. 6. 542 Ibid.

lasting (amrutatvam). Even here the state of the meditator should also be considered, as of Sivananda form. An alternative form, denoting the same idea, is enunciated in the next Sutra - Bhave jagradvat (IV. 4. 14). Just as the gross body (sthula sarira) in its state of repose assumes the subtle body (sukshma sarira) and experiences the results of its virtuous and sinful actions and subsequently attains the wakeful state of (jagradavastha), in the same way at the time when Prakriti, the inert Sakti in Siva, is to come into play (i.e., manifests itself), Siva Parabrahman exhibits himself in the two forms of sukshma and sthula and thereby shows the five-fold means of his creation (jagat srishti, sthiti, laya, tirodhana and anugraha) and his methods of concealing and favouring (tirodhana and anugraha). By this, even though a mukta is free from all worldly bondage, yet by reason of his possessing the Lingasarira, he cannot help undergoing all the experiences in the different worldsthis and the next-so that, after experiencing all, he will realize Siva Parabrahman. And, therefore, this Sutra points out that a mukta should experience all (he desires). It is also described that even Mahadeva, the Lord of Gods, did several acts, such as the destruction of Vyaghrasura, Gajasura and Tripurasura, and the drinking of poison, and protecting his faithful follower Markandeya (in order to show his bhaktas that all should be done by one if it has been ordained he should do them). For it is said in Sruti texts like Bhidyate hridayagranthih chchidyante sarva samsayah Kshiyante chasya karmani tasmin drishte paravare || 543 and Yada sarve pramuchyante kama yasya hridi sthitah | Atha martyo amrito bhavatyatra Brahma samasnute; etc., that one should get himself freed from all doubts, which will help him to shake off the ties of bondage when all his further karma will be at an end and Brahman realized by him. These and other similar texts declare that the truth of Siva's true nature will only be then revealed to such of those who can strenuously attempt to understand it by their absolute absence of worldly desires and real knowledge. 543 Mundaka-upanishad , II. 2. 9.

Verily, according to Sruti texts like Muktah Sivasamo bhavet | So'snute sarvan kaman saha Brahmana vipaschita,544 etc., a mukta in the beginning having obtained a status equal to that of Siva as the result of his meditation and worship, will proceed from one heavenly place to another with a heavenly body and finally becomes absorbed in Siva. But if it is doubted how he can proceed from one heavenly place to another in different heavenly forms and at the same time continue to be on a level with Siva (Sivasamyatvam), the Sutrakara clears the doubt in the next Sutra (IV. 4. 15), Pradipavadavesastatha hi darsayati. Just as a light kept in a particular place throws its rays so as to light up the space surrounding it, similarly there is nothing strange in the atma, being only in a particular part of the body, throwing its light throughout the body. Even so, though the chaitanya (jiva) stays only within the precincts of the heart, its consciousness extends all over the body. In the same manner, here also, the same understanding is to prevail. A mukta (who at first) possesses self-knowledge in a contracted (narrow) form is not capable of being present everywhere simultaneously. Because a mukta has not, in the state of his narrow knowledge, still grasped that particular knowledge whereby he can be simultaneously present, whenever he likes, according to his determination, the Sutra uses the words tathahi darsayati. (Similarly he, Badarayana, proves.) For the Sruti text says Valagra satabhagasya satadha kalpitasyacha Bhago jivah savigneyah sachanantyaya kalpate | 555 etc. Similarly, the jiva gradually acquires a controlling power over karma and the power of existence in a sukshma form, just as Paramesvara, which enables him, as he desires, to create any number of bodies simultaneously so as to assume such forms and travel wherever he wants. For, as it is said in Sruti texts like 544 Taittiriya-upanishad , II. 1. A mukta practically becomes one on a level with Siva; he enjoys all his desires along with the wise Brahman. 545 Know that if the end of a hair follicle is divided into a hundred parts, one of the hundred parts represents the size of the jiva, which is capable of dividing itself ad infinitum.

Sa ekadha bhavati dvidha bhavati tridha bhavati sahasradha bhavati, 510 etc., that as the result of meditation and worship of Paramesvara, he (jiva), out of His grace, obtains the power of assuming several forms simultaneously. It is to be understood as ascertained truth that the Sastra which treats of the atomic character of the jiva is one which deals with the jiva in bondage (baddha jiva). Verily, if it is asked whether a mukta has, like a family man, his worldly body. and sensory organs-i.e., worldly existence-and if so what the difference between the two is, the answer is, he has not. A mukta, by virtue of his having realized the Purushartha -one of the four principal objects of human life 517 _ has no worldly desires to look to, though he is connected with the world. On the other hand, a mukta is bent upon meditating upon Brahman only in all his glory. And in that place in the world of the Brahman (Brahma prapancha)the Sruti text Nanyat pasyati nanyat srunoti nanyat vijanati sabhuma, 648 etc., says that a mukta experiences nothing but Brahman. Moreover, it is said in Sruti texts like Etat tato bhavati; Akasa Sariram Brahma; Satyatma pranaramam manaanandam santisamruddham amrutam 549 etc., and also in the texts Apnoti svarajyam apnoti manasampattih, etc., that a mukta will obtain the happiness of his natural place, i.e., that of the state of Siva Parabrahman (Sivasya Parabrahmanah padam). Further, after realizing that state, he becomes an absolute yogi who has fully realized his entire wishes in Parabrahman. If it is asked what further remains to be realized by a mukta, the answer is, the Sruti text says:- Vak patischakshushpatih srotra patir vigna- srotrapatir napatischa bhavati; 550 i.e., the state of lordship of speech and observation; also the lordship of hearing and knowledge, by which he can have command over his speech and 546 Chchandogya-upanishad , VII. 26. 2. 548 547 Dharma, artha, kama and moksha are the four Purusharthas. He sees nothing else but Brahman, he hears nothing else but Brahman and he knows nothing but Brahman. Chchandogya-upanishad , IV, 1, 549 Taittiriya-upanishad , I. 6. 550 Ibid., I. 6. 2.

knowledge. In this way, a mukta will have realized the high state of Sivapada in Mahakailasa and continue there for an endless period of time, in the purity of his affections, in the assembly of muktas (visvajalam bhavati). What follows next? The Sruti text goes Akasa sariram Brahmaiva, etc. The mukta acquires the power of Paraprakriti (the natural form of Brahman) and Paramasatta (the Supreme Brahman existence, i.e., reality) and forms himself into the all-pervasive Parama-akasa wherein Parabrahma sarira is manifested. And this state is called Prakasakananda samarasa Paramasakti. This state of the mukta is the actual realized condition of Parasiva. Here there are several of them who are separate from each other from time immemorial. So the Sruti texts declare Kohyevanyat kah pranyat | Yadesha- akasa anando na syat Rasovai sah Rasam hyevayam labdhva" nandibhavati Esha hyevanandayati | 551 etc., from which it follows that the muktas will experience every kind of ananda region (Brahma prapancha). Later on, agreeably to the Sruti text beginning with Sa eko minushah, etc., and ending with Sa eko Brahmana ananda, etc., the mukta enjoys ananda (from that of a mere man) without any interruption (upadhi) to that of (the ananda of) Brahman. Then as the Sruti text Anandavirbhavastaratamyena declares, the mukta enjoys his svarupananda and without any interruption will enjoy, among the muktas, ananda to the fullest extent and will be in the state of paripurna. Then, as the Sruti text Sa eko Brahmana anandah 552 declares, a srotriya who is devoid of desires finally realizes Brahma buddhi as a result of his virtuous acts, such as sacrifices, etc., and becomes fit for realizing Brahman (paravidyavan). In such a condition even though he is in jiva, (i.e., bodily) form, he becomes a mukta and equal with Brahman (Brahmanascha tulya eva) and enjoys all ananda. The mukta had been experiencing in this world through his meditation and practice of yoga even before he realized the ananda state, even before he left (this) 551 Taittiriya-upanishad , II. 7. 552 Ibid., II. 8.

world. Therefrom, after he reaches Brahmaloka, he continues to experience ananda in his mukta form, beginning from that of the human state up to that equal to Brahman and ending with Brahman himself. And thus there can be no difference between the ananda which a mukta experiences in his human form and that which he experiences after he assumes the mukta form. According to Sruti texts like Ato ayameva paramanandah paraprakritih; Para chet anando Brahmeti vyajanat, etc., Brahmatva and jagatkarannatva is established for the mukta. He will then be installed, according to the Sruti text Saisha bhargavi varuni vidya parame vyoman pratishthita, 553 etc., in the ethereal state of Brahman. And thereby a mukta here assumes that great ethereal form (paramakasarupa Sariram) of the Brahman in the region of Brahman and enters into the highest bliss (paramananda) like Brahman himself, absolutely devoid of all connection with bondage or misery (Brahmana iva duhkhanushangabhavo darsitah). Verily, after thus realizing the Parasivabrahma sarupya, Bruhmajnana lopam darsayati, i.e., the mukta loses the sense of difference between himself and Brahman (i.e., he feels he is one with Brahman. For he feels no knowledge of difference between himself and Brahman). The Sruti text goes Pragnena atmana samparishvakto na bahyam kinchana veda nantaram, etc. (Being enveloped in that supreme knowledge of atma, he does not see anything else beyond himself.) 554 How can a mukta, then, be said to have acquired the sarvagnatva, the omniscient (or all-knowing) power? The reply is furnished by the Sutrakara in the next Sutra (IV. 4. 16) Svapyayasampattyor anyatarapeksham avishkritam hi. This statement does not refer to a mukta; but refers to one who feels exultant in his own self by his own meditation in his sushupti condition. In the Sruti text beginning with Sampattischa maranam vangmanasi sampadyate and ending with Tejah parasyam devatayam, etc., it is declared that in the two states of existence, viz., 553 554 Taittiriya-upanishad , III. 6. Brihadaranyaka-upanishad , VI. 3. 21,

the sushupti and the marana, the reaching of pragna (i.e., Brahman) is imperceptibly the same. Therefore, in the Sutra, the statement anyatarapeksham denotes that the stages of sushupti and marana are almost quite the same for a mukta when he has reached the sarvagna state. According to Sruti texts like Naham khalvayamevam sampratyatmanam janatyayamahamasmiti; 556 No evemani bhutani vinasamevapito bhavati; Nahamatra bhogyam pasyami, 557 etc., the mukta knows himself during the time of sushupti and recognizes himself as a mukta without any perception of difference. The Sruti text Sa va esha divyena chakshusha manasaitan kaman pasyan ramate ya ete Brahmalokam, etc., says that the mukta will attain the sarvagna state. And similarly the Sruti text Sarvam hapasyah pasyati sarvamapnoti sarvagna, etc., states clearly that when he attains sarvagnatva the mukta perceives that there is no difference between sushupti and marana. And the saying declared in the Sruti text Etebhyo bhute. bhyah samuththaya tanyevanuvinasyati, etc., will have been experienced, so that the mukta does not experience anything beyond himself. Therefore, according to the Sruti text Tasmat pragnenatmana, etc., he will have obtained that state of self-knowing wherein he does not, as stated in the Sutra, require the help of others.559 558 Verily, according to the Sruti text Sarveshu lokeshu kamacharo bhavati | Iman lokan kaman kamarupyanusancharan, 560 etc., the mukta can, through his meditation of Parasiva Brahman without any break, can freely travel all over the worlds (lokas) as he wishes. If it is doubted how he could travel over various worlds simultaneously, keeping a plural number of bodies, our 555 In the Chchandogya-upanishad , it is stated that in the sushupti state the jiva is enveloped by pragna, i.e., Brahman. 550 Ibid., VIII. 11. 2. 557 Chchandogya-upanishad , VIII. 9. 1. 558 Mukta. Upa. 569 The Sruti says: Svapyaya sampattyor anyatarapeksham avishTartt. Upa., III. 10. 5. [kritam hi,

answer is, "There is no need for such doubting." For from Sruti texts like Sa no bandhur janita sa vidhata dhamani veda bhuvanani visva;561 Yatra deva amrutamanasuh tritiye dhamanyabhyairayanta; Paridyava pritivi yanti sadyah; Parilokan paridisah parisuvah Rutasya tantum vitatam vivrulya tadapasyat tadabhavat prajasviti, etc., it is clearly proved that the mukta being absolutely liberated from the bondage of avidya, enters the region of the all-pervading Brahman. The meaning of the Sruti text, Esha hi deva iti, is that the all-renowned Mahadeva, the Creator of the universe, is our father (asmakam bandhur janita); he is the cause of all our happiness and joys (sa vidhata sakalasreyasam karta); he possesses majestic lustre of an extraordinary kind (dhamani tejorupani aprakrutani); he is the Creator of all the universe (bhuvanani visvanyapi janita); he is the maker of the eternal abode of happiness and meditation (tatra bandhutvadi yogasya dhama visvasya cha prayojanam uchyate). And making it the abode for the eternal company of bandhus (spiritual brothers) and staying in such (happy) regions is the chief utility of jnana. Yatra yasmin iha deve amrutam kaivalya lakshmim na sasa aprapyanubhavantah devah tadbhavat vedanasilah tritiye dyusangnake tat pade mayatite dhamani nijatejah, pradhanani svabhimatani abhyairayanta svikritavantah: he becomes subject to the grace of Mahadeva, the possessor of the svarupa of Parabrahman, who is the sole eternal well-wisher just as a father and spiritual brother (bandhu), who finally cuts off all bondage whereby immortality is attained (amrutabhavam gatah). The mukta in the third stage passes to the region of Paramavyoma (the distant sky), where his own permanent station is actively realized by him as the result of his meditation and worship. And therefore (he) is then said to have parama prapti, i.e., to have attained the realization of the Supreme. The Sruti text Paridyava pritivi yanti, 502 etc., says that a mukta 561 Rig Veda, X. 82. 3. 30 562 Ibid.

will, by the strength of his realized position, put forth his glorious lustre all throughout the aerial regions, which finally reach the Hiranyagarbha lokas, which position he will then realize. Then he will cover up by his lustre far beyond Svargaloka. In this way, all the muktas will be in this condition. Verily, it is said Tena sarvagnatah satyakarmanah vistirnam bhogam tantum vivritya bhitva punyapapavinirmuktah santah sarvapranishu tadeva Mahadevakhya vastapasyan sarvatmakataya tadabhavat tatsvabhavachchabhavat tatreti sambandhah. Having realized that state of sarvagnatva, having obtained a large part of the mukta world and being released from the touch of all punya and papa, he immediately sees nothing except Mahadeva. This will be the natural final result of the mukta, who sees no other form except Mahadeva in himself (Mahadevakhya vastapasyan sarvatmakataya tadabhavat). He will thus be existing ever afterwards in that state. Therefore, those who are called jivas at first finally develop into the mukta state by virtue of the saddharma of Mahadeva and will be afterwards called after Mahadeva (Mahadeva sabda vachyah). They will then be called by the designation of Devavrata, those who will spread over to and live in the regions of the distant sky. In the text Ye deva divishadah, etc., is fully described the state of these Devavratas. In the Puranas also it is said: Te hi sakshat divishadatvantarikshasadastada Pritivishada ityante deva devavratastund iti. In this text, pritivi implies the whole form of Brahmanda and the word prakrita (in this text) 503 implies the firmament (antariksha); dvitiyam implies the abode of Maya (Mayapadam); tritiyam, property of akasa (akasa paryayam) synonymous with that form of pure sakti of Sivapada. And thus the muktas are those who have realized the vibhutva rupa (ie., the Supreme form). Moreover, the Sruti text Pragnenatmana samparishvaktau na bahyam kinchana veda nantaram,504 etc., states that 563 Not quoted but indicated in the citation. 504 Brihadaranyaka-upanishad , IV. 3. 21.

muktas will not have any other knowledge about the world in any kind or form except that of Siva. What is said in this text refers only to those who are tied to the bondages of the world, such as sleep, dream, etc. In other words, a mukta will have no more even the touch of a thought of any thing other than Siva Parabrahman. Thus ending his commentary on the Sandhyadhikarana, Sripati proceeds to the consideration of the next topic, viz., whether muktas attain to the power of creation of the world, etc. Verily, if it is said, remarks Sripati, that those muktas who by virtue of their meditation on and worship of Parasiva Brahman are capable of realizing satyasankalpatva, vyapakatva, sarvagnatva and other characteristics, the doubt arises whether they will also be in a position to bring into existence (by means of creation) man, jagat, etc., i.e., whether they will also possess the powers of creation, protection and dissolution of the world. Sripati answers the question thus raised by saying that the next Adhikarana sets the distinguishing marks of muktas 565 and Paramesvara. The first Sutra in this Adhikarana called the Jagadvyaparadhikaranam, is IV. 4. 17, Jagadvyaparavarjam prakaranadasannihitatvachcha. It having been clearly shown above that those who meditate on and worship the niravayava form of Siva Parabrahman will realize Siva's characteristics of puurnatva and vyapakatva-like the all-pervading sky-and realize Sivatva themselves; and it having been also shown above that those who meditate upon and worship the savayava form of Siva will realize vyapakatva--like the light which sheds its brilliance on the space all round and illuminates it-svatantratva, sarvalokasancharatva, sarvakamavaptitva, etc., in the present Adhikarana, the distinctive marks of muktajivas and Paramasiva are further explained.566 In this Sutra, where jagadvyaparavarjam is treated of, the state of those 565 Those who have become muktas through meditation on Parasiva Brahman. 568 What follows is the Purvapaksha argument.

I who meditate on and worship Parasiva Brahman, absolutely free from the influence (vyapara) of all thought about deva, gandharva, manushya and every other kind of thing connected with the worldly creation, except their own individual realization of Parasiva and his powers, is treated of. These only will realize the very form of Siva (Sivasyaiva). Such can be no other than Siva only. How? Prakaranat (says the Sutra). Sruti texts like Tasmad va etasmat atmana akasah sambhutahakasadvayuh \ vayoragnih agner apahadbhyah pritivi pritivya oshadhayah | oshadhibhyo'nnam annat purushah yato va imani bhutani jayante yena jatani jivanti yat prayantyabhisamvisanti | tadvijijnasasvatad Brahmeti 157 dhyayitesanam pradhyayitavyam 569 | sarvam idam Brahma Vishnu Rudrendraste samprasuyante ; 500 etc., prove that such meditators on such a form of Brahman will acquire the power of creating the chetanachetana world-i.e., the characteristic of the living and the non-living-and also the power of creating devatas as well. And the Srutis, Smritis and Puranas bear witness to the fact that such meditators will acquire powers to create devas and every other being except themselves (svasariratirikta). Moreover, as regards the expression asannihitatvachcha, we have to observe that Sruti texts like Visvadhiko Rudro maharshih; Yo Brahmanam vidadhati purvam yo vai vedamscha prahinoti tasmai; Tamhi devam atmabuddhi prakasam mumukshur vai saranam aham prapadye, etc., state that the mukta by virtue of his having acquired the power of creating devas, gandharvas, etc., like Parasiva Brahman in the form of Hiranyagarbha, gets into contact with Parasiva (sannihitatvachcha) and enters into his antaranga (antarangatvat) (i.e., becomes closely connected with him or enters into his interior). He thereby becomes immediately separated from those other muktas who have not acquired the powers of creation, etc. These mukta 570 567 Taittiriya-upanishad , III. 1. 568 Atharvasiras. 569 Ibid. 570 Sveta. Upa., VI. 18.

469 574 jivas³¹ are kept distant (asannihitatvat) from those who have acquired the power of creation and have entered the antaranga of Parasiva. That these (i.e., those who have not yet acquired the power of creation) have not got the power of creating the jagat, jivas (beings), etc., is the essence of this Sutra. The doubt arises then whether Sruti texts like Yato va imani bhutani jayante, 572 etc., give the power of creating jagat to those who attain mukti through meditation and realize Sivatva and to Siva or only to Siva Himself. Sruti texts like Yada pasyah pasyate rukmavarnam kartaramisam purusham Brahma yonim \ Tada vidvan punyapape vidhuya niranjanah paramam samyamupaiti 7 declare that Siva grants to muktas Supreme Equality (paramam samyam). Also, Sruti texts like Ya atma apahata papma, etc., explain that muktas obtain satyasankalpatva and other powers just as Paramesvara Himself possesses. Again, Sruti texts like Sa yadi pitrulokakamo bhavati, 575 etc., declare that by virtue of mere determination (sankalpa), a mukta will be able to create pitrulokas, etc. And further Sruti texts like Iman lokan kamanni kamarupyanusancharan, 576 etc., state that the mukta is capable of every kind of creation (sarvatva vyaparadyotanat). And therefore the mukta is almost the Paramesvara (Paramesvara samye sankalpayogachcha). And therefore a mukta, like Paramesvara, will have assumed the power of creation. Thus argues the Purvapakshin. The answer to this doubt is: Jagadvyaparavarjam, i.e., according to this Sutra, he is excluded from jagadvyapara, i.e., creation of the world, etc. The meaning of jagadvyapara is nikhila chetanachetana svarupa sthiti pravruttibheda niyamanam, i.e., the powers of creation, controlling, etc., of the whole animate and same 571 Of a lower kind-those who have not got the power of creation. 572 Taill. Upa., III. 1. 573 Mundaka-upanishad , III. 1. 3. 574 Chchandogya-upanishad , VIII. 7. 875 Ibid., VIII. 2. 576 Taittiriya-upanishad , III. 10. 5.

inanimate world and their different states of existence. Tad varjam, i.e., that is excluded. What is excluded? Nirasta nikhila tirodhanasya nirvyaja Brahmanubhavarupam muktasya aisvaryam. In the bliss that the mukta has earned, he is excluded from obtaining all the further hidden powers of the genuine (nirvyaja) Brahman and the state of his further enjoyments. How? Prakaranal nikhila jaganniyamanam hi Parasiva Brahma prakrityamamnayate. The original power of creation, powers of control, etc., are solely ordained and reserved by Parasiva Brahman as declared by the Srutis. Sruti texts like Yatova imani bhutani jayante,577 Dyava pritivi janayan deva ekah,578 Somah pavate janita matinam, etc., declare that muktas cannot commonly earn the characteristic (nasamgachchate) power of creation, etc., of the world possessed by Brahman. This is an extraordinary power (for the Muktajiva) to possess. (It is a power that cannot be claimed by him-for it is reserved to Brahman).579 Similarly Sruti texts like Sadevasaumyedam agra asit; 580 Ekam evadvitiyam; Tadaikshata bahusyam prajayayeti; Tattejo'srujata; Yada tamastam na diva na ratrih na san na chasachchiva eva kevalah; Tadaksharam tatsavitur varenyam pragnacha tasmat prasruta purani;" Brahma va idam ekam eva agra asit Tadekam sannavyabhavat ; Tachchreyorupam atyasrujata kshatram yanyetani deva nakshatrani; Indro varunah somo rudrah parjanyo yamo mruthyur isanah; Atmava idam ekam eva agra asit; Nanyat kinchana mishat; Sa ikshata lokan asrujata; Sa iman lokan asrujata; Eka eva rudro na dvitiyaya tasthe; beginning with Yah pritivyam tishthan pritivya antare and ending with Ya atmani tishthan, etc., declare that Parasiva Brahman is quite peculiar in his characteristics which are indescribable in respect of his powers of creation, etc., of the universe 577 Taittiriya-upanishad , III. 1. 578 Rig-Vedu, X. 82. 3. 579 This seems to be the point involved in the use of the word asadharanalakshana. 580 Chchandogya-upanishad , VI. 2. 581 Sveta. Upa., IV. 18.

and such characteristics cannot be attributed to a mukta, who cannot partake of any part of such vyapara (creation of the world, etc.). Moreover, while Sruti texts like Hiranyagarbhah samavartatagre bhutasya jatah patir eka asit ; Suryachandramasau dhata yathapurvam akalpayat; Eka eva Narayana asit; Narayanat Brahma jayate; Narayanat Rudro jayate; Eko ha vai Narayana asin na Brahma nesanah, 582 etc., declare openly that Hiranyagarbha, Narayana and others are evidently empowered with the powers of creation, etc., of the world, how can it be said, that to Siva Parabrahman alone is reserved jagad janmadikarana, etc. Therefore why should not jagatkaranalvam be attributed (without contradiction), in a similar way, to muktas as well? The answer is propounded in the next Sutra IV. 4. 18, Pratyakshopadesanneti chennadhikarika mandalasthokteh. is asked that Siva The expression Pratyakshopadesat in the Sutra explains the meaning of Sruti texts like Hiranyagarbhah samavartatagre, etc., which explain in a self-evident manner that Hiranyagarbha, Upendra, etc., have the have the power of the creation of the world. If it Parabrahman is not the only one who is capable of creating the world, Sruti texts Dhyayitesanam pradhyayitavyam, Sarvam idam Brahma Vishnu Rudrendraste samprasuyante, 583 etc., state that just like Siva, Hiranyagarbha, Narayana, etc., though they have the power of creation, yet they cannot claim equality with Siva Parabrahman. Why? Because (the Sutra states that) adhikarika mandalasthokteh, i.e., the charge of superintending creation was given to Hiranyagarbha, Indra, etc., out of the grace of Paramasiva, so that they may, within their respective domains, Vaikuntha, etc., create the world, according to his specification (upadesa). Also, Sruti texts like Tena deva ajayanta sadhya rushayascha ye, etc., declare that Siva Parabrahman alone 582 Maha-upanishad , X. 19. 583 Atharvasiras.

can bring into existence the devas and every other kind of creation, while secondary (avantara) creations could only be done by Hiranyagarbha, etc., he himself being in them and guiding them. Moreover, if it is asked that, according to Sruti texts like Sa svarat bhavati; Tasya sarveshu lokeshu kamacharo bhavati; Iman lokan kamanni kamarupya nusancharan, 5$4 etc., a mukta can derive all powers relating to the world (jagadvyapara) just like Paramesvara, the reply is "It is not so". These Sruti texts mean that the mukta having undergone several changes has at last realized the vibhuti state of Parasiva Brahman, so that he can freely take any kind of divine body (divya sarira) and enjoy like Brahma, Indra and Upendra, as he pleases. Apart from that, he will have no control over the world (Tasmat na jagadvyaparah). If it is doubted whether even though a mukta becomes free from the bondage of the world, he should still, even in his realized state (of mukta), experience only happiness, continuing at the same time in the circumscribed position (baddhasseva) of a subordinate being (antavadeva)585 and whether all that he has attained is only a limited (alpa) happiness (bhoga), the following Sutra (IV. 4. 19) removes this doubt: Vikaravarti cha tathahi sthitimala. The meaning of this Sutra is vikare, janmadike na vartata iti-vikaravarti; nirdhuta nikhila vikaram, nikhila heya pratyanika kalyanaikatanam niratisayanandam Parasiva Brahma savibhutikam sakala kalyanagunam anubhavati muktah. After mukti, the mukta is absolutely free from further changes (vikara); he will have abandoned by then all that he should have left behind; and he is fit to enjoy all happiness and pleasure, without any abatement in it, along with Parasiva Brahman, in the fullness of his realized condition (savibhutikam). A mukta enjoys every blessing and eminence. A mukta by reason 584 Taittiriya-upanishad , III. 10. 5. 585 Antavat +eva.

of his having entered into (antargata) 586 Parasiva Brahman will cease to undergo further change and therefore he is called the enjoyer of "bhukta bhoga" (i.e., bhuktabhogyatva). That is, existing in Parabrahman, without further change, and enjoying limitless happiness is the state of a mukta while he exists in Parabrahman. 587 Sruti texts like Yada hyevaisha etasminnadrisye anatme anirukte anilayane abhayam pratishtham vindate; Atha so'bhayam gato bhavati; Raso vai sah; Rasam hyevayam labdhva"nandibhavati, 588 etc., declare that the mukta enjoys the state of full blessed happiness in that mukta's world in which he exists. Other Sruti texts like Tasmin lokah sritah sarve tadu natyeti kaschana, say that the mukta lives in that blessed world along with all others, without any diminishing of happiness and therefore he will be near Parabrahman, in him enjoying his realized condition like others enjoying full happiness. Sruti texts like Sarveshu lokeshu kamacharo bhavati, etc., declare to the same effect that the mukta can exist as he pleases throughout the mukta world. Moreover, as regards those suris (sages) who are nitya muktas and who inhabit the Kailasa of Paramasiva, who always move about as they desire, as stated in the Sruti text Kamani kamarupyanusancharan, 589 etc., who could transform themselves into any kind of form and who are quite free from all worldly ties, Sruli texts declare that they are absolutely possessed of ichchasakti, jnanasakti and kriyasakti by which they can immortalise themselves in absolute happiness and self-effulgence and enjoy Sivasamarasya (equality with Siva), and can exhibit the full Sarva Sivatmakabhava. 590 Again, Sruti texts like Ahamannamahamannamahamannam; Aham 586 Antargata or Antargama: in; into ; between; in the middle; inside; within; interior. 587 This is a condition (sthitimaha.) 588 Taittiriya-upanishad , II. 7. 589 Ibid., III. 10. 5. 590 The stress is on bhava, 1.e., the mukta gets that peculiar sta or condition of possessing the endearing form of Siva; he exhibits the condition of Sivahood.

annado' hamannado' hamannadah; 591 etc., declare similarly to the same effect. And so the experience of a mukta is thus clearly shown. Further, Sruti texts like Trishu dhamasu yadbhojyam bhokta bhogascha yadbhavet 1592 Tebhyo vilaksha- nah sakshi chinmatro'ham Sadasivah Mayyeva sakalam jatam mayi sarvam pratishthitam Mayi sarvam layam yati tad Brahmadvayam asmyaham " Anoraniyan ahameva tadvanmahanaham visvamidam vichitram Puratano'ham purusho'hamiso hiranmayoham Sivarupamasmi | etc., declare that a jivanmukta obtains the Sivatva with the designated characteristics (upalakshana) of Sivatva, possessing the all-pervasive character of the sky and knowledge of Siva like Vamadeva and the like. 593 Those jivanmuktas have the form of Siva, enjoy the form of Siva, and enjoy all the powers of Ichchasakti, jnanasakti and Kriyasakti except that of creating the world, etc. The term Aham (Self) is used in the Sruti text (Ahamannam, 594 etc.), to convey the idea of superiority and emulation to which state the mukta is raised in order to show himself in comparison with devas, men and others, who are indistinguishable in creed and who possess such characteristics. Here the word Here the word "Aham" should be understood to mean that the state of a mukta is Siva himself and with all his full qualities (Sakala chidachit prapanchavagahitvena paripurnatvachcha). In this wise the next Sutra (IV. 4. 20) Darsayataschaivam pratyakshanumane, should be interpreted. In the previous Adhikarana, it was said that the mukta who is a pratyagatma (reflected form of Brahman) but subject to niyamana and to the control of Paramapurusha Paramasiva, cannot have the right to jagadvyapara (creation, etc., of the world) and control of the jagat. By the expression vyapara is meant nikhila jaganniyamanarupah, i.e., the chief controlling power of all the worlds and their creation. 591 Taittiriya-upanishad , III. 10. 592 593 Mandukya-upanishad , I. 5. Vamadeva is the name of a sage, said to have been an incarnation of Siva. 594 Taittiriya-upanishad , III. 10.

Sruti and Smriti texts such as Bhishasmadvatah pavate, Bhishodeti suryah; Bhishasmadagnischa indrascha mrutyurdhavati panchamah; 595 Etasya va aksharasya prasasane gargi; Suryachandramasau vidhrutau tishthatah, 500 etc.; texts like Esha sarvesvara esha bhutadhipatih esha bhutapala esha seturvidharanah esham lokanam asambhedaya, 507 etc.; Apa eva sasarjadau tasu viryamapasrujat; the following text from Manu Smriti Sivenotpaditam Sivena parirakshyate punah Sive Mahadeve liyate sacharacharam; statements in the Satata pa and many other texts declare that Siva alone is the cause of creation, etc. Sruti texts such as Niranjanah paramam samyamupaiti; Muktah Sivasamo bhavati, 508 etc., declare that muktas attain only a state equal to that of Siva and attain to sameness (samo, i.e., identity or equality) with him without acquiring his other powers, such as jagatkaranatva, etc., and therefore to such muktas as appear as Siva (Sivavattesham) it is but right that they cannot have the power of jagadvyapara as it is excluded from their purview. 599 Sruti texts like Ek vishnur mahad. bhutam prithagbhutanyanekasah, etc., and Pudo'sya visvabhutani tripadasya amrutam divi, 600 etc., declare that the expression visvabhutani denotes the infinite, innumerable and unending Brahmandas which are existing and Narayana, Indra, Hiranyagarbha, etc., stand for the animated creation among them and Bhupati stands for Paramasiva; and the Sruti text Tripadasya amrutam divi 01 stands for the Satchidananda Sivapada which characterizes the remaining three-fourths of the world. And, therefore, Paramasiva surpasses all the three (Brahma, Vishnu and Kalarudra) in greatness. And, therefore, though according to the text of the Mandukya Upanishad, Sivam advaitam chaturtham 595 Taittiriya-upanishad , II. 8. 590 Brihadaranyaka-upanishad , III. 8. 9. 597 Ibid., VI. 4. 22. 598 Mundaka-upanishad , III. 1. 3. 599 This defines limit of Samarasya set down by Sripati. 000 Taittiriya-upanishad , III. 12. 601 Ibid.

manyante sa atma sa vigneyah; and the text of the Taittiriya Upanishad, Yo vedadau svarah prokto vedante cha pratishthitah Tasya prakriti linasya yah parah sa mahesvarah, etc., which mean that the jivanmukla attains that form equal to or same as Mahesvara (paratvam mahesvara samyatvam) which denotes akarokaramakaratmaka Brahma Vishnu Kalarudra and that though he attains to paramasamyatva, yet the statement jagadvyaparavarjam is not contradicted. Verily, though the muktas are excluded from the powers of Mahesvara (such as jagad janma, etc.), yet both the Sruti and Smriti texts, such as Niranjanah paramam samyam upaiti; 602 Muktassivasamo bhavet, etc., declare without contradiction that a mukta is entitled to obtain paramasamyatva. This contradiction between the Sutra and the Srutis is unavoidable (durnivarah, i.e., difficult to ward off). To meet the doubt (asankya) arising from this apparent contradiction, the Sutrakara propounds the next Sutra (IV. 4. 21) Bhogamatra samyalingachcha. this Sutra, the expression Bhogamatra establishes that the mukta is entitled to enjoy all that is granted by the Srutis, viz., the state of Brahman within the limits prescribed for those who meditate on the Murta Parasiva form of ParaIn brahman and nothing more. The expression lingachcha denotes that with the exception of the power of jagadvyapara, reserved to Paramesvara alone, he can enjoy every other form of happiness (i.e., every power except jagadvyapara). But if it is said that muktas generally have jagadvyapara without contradicting Sruti texts like So'snute sarvan kaman saha brahmana vipaschita,803 etc., and that a mukta is equal to Paramapurusha Siva in all his enjoyments, then the reply is that the expression Lingat 0% in the Sutra restricts his power for enjoyment with Paramasiva. Hence the expression jagadvyaparavarjam: excepting jagadjanmadikaranatva, etc. Even though the the mukta the formless form of Siva Parabrahman, meditated 602 upon Mundaka-upanishad , III. 1. 3. 803 Sveta. Upa., III. 8. 604 Linga means distinguishing mark or characteristic.

yet that particular power of jagatkaranatva can never be obtained by the muktajivas; even though they be devas, manushyas, etc., they can never aspire to get it, even if they obtained many other kinds of forms among muktas. Sruti texts like Esha hyevanandayati, 605 etc., declare that there is a graded (taratamya) difference between the worshipper and the worshipped, in what is attained and what is aimed at (for attainment). Such a thing also is not in contradiction (to the Sruti texts), for we read in the Skanda, Yadyapi bhedapagame sambatavaham na mamakinastvam; Samudro hi tarangah kvachana samudro na tarangah, etc., and Yada sarve pramuchyante kama yasya hridi sthitah; Atha marthyo'mruto bhavati yatra Brahma samasnute; 600 Na tatra pranannotkramante tatraiva samavaliyante; etc. These texts declare that those who meditate upon the formless form of Siva Parabrahman attain that knowledge which makes them realize all their desires for obtaining Sivatattva soon after the lingasariraºº7 is destroyed. Sruti texts such as Gnatva sivam santim atyantameti, Na sa punaravartate na sa punaravartate,608 etc., declare that the mukta enters into that state of Sivatattva, after which he has no punaravritti (no turning back). As the meditation and worship of vyapaka Brahman in a particular form is unreal just as the rope which is mistaken for a serpent, similarly mukti is not realizable through meditation and worship of such an unreal form of Brahman. So, the answer to the question whether mukti is realizable through meditation and worship of such a form of Brahman who is nirguna and nirvisesha, thereby postulating punaravritti, is that as declared in Sruti texts like So'snute sarvan kaman saha (Brahmana), 809 etc., a baddha jiva also will attain through meditation such a state of Brahman as the 605 Tailt. Br., III. 2. 12. 606 Katha-upanishad , VI. 14. 607 607 The subtle frame or body, the indestructible original of the gross or visible body. Cf. Panchakosa. 608 Sveta. Upa., IV. 14. 609 Ibid., III. 8.

result of his full realization. And if it is doubted whether such a thing is possible, the next Adhikarana (Anavritti sabdadhikaranam) ensures that position as the result of the firm truth definitely declared throughout all the Vedas and Siddhantas. This Adhikarana consists of one Sutra (IV. 4. 22), Anavrittisabdat anavrittisabdat. In the previous Sutra, it was declared that a mukta will, by virtue of meditation, power and bhakti realize salokya, sarvakamavapti and samya with satyasankalpa sarvachetanachetana prapanchadhika bhaktaparadhina paramakarunika Umapati, who is Parabrahman but does not attain to jagatkaranatva, which is an extraordinary (ananyasadharana) dharma. That is, Umapati Parabrahman has got this power solely in him. In this Sutra (IV. 4. 22), in accordance with Sruti texts like Brahmavida pnoti param Brahmavid Brahmaiva bhavati; 610 Tarati sokam atmavit; Gnatva Sivam santim atyantameti, 611 and Tattvamasi, etc., it is declared that those who meditate upon and worship the form of niravayava Brahman will realize Brahmatmakatva. So, according to the Loharasadi nyaya, º12 a mukta by virtue of his meditation on that (formless) form of Paramesvara alone will naturally realize Sivatattva. He has no punaravritti just like a pasabaddha jiva. But in the text Umasahayam paramesvaram prabhum trilochanam nilakantham prasantam Dhyatva munirgachchati bhutayonim samastasakshim tamasah parastat || 614 it is declared that those who worship the murta form of Parasiva will realize that extraordinary state of existence, 810 Mundaka-upanishad , III. 2. 9. 611 Sreta. Upa., IV. 14. 812 By the use of the juice of a plant, a base metal is turned into gold. 613 Tattva The true state; the real nature of the human soul or the material world as being identical with the Supreme Spirit pervading the universe. It should be noted that he attains Sivatva and not Paraswatva, which is an ananyasadharana dharma referred to by Sripati. 614 Kaivalya Upa.

i.e., attaining Sivatva, after absolutely shaking off all their worldly qualities. Also, Sruti texts like Vedanta vijnana sunischitarthah sanyasayogat yatayah suddhasattvah | Te Brahmaloketu parantakale paramrutat parimuchyanti sarve, etc.; 615 Sa khalvevam vartayan yavadayusham Brahmalokam abhisampadyate; Na cha punaravartate na cha punaravartate, etc., declare that those who meditate upon and worship the murta form of Mahesvara, after realizing all that they desire and after enjoying it in Brahmaloka along with Parasiva Brahman, will finally cease to turn back (na cha punaravartate); and thereafter, it is in evidence in the Srutis that they will attain, in accordance with the Bhramarakita nyaya, because of their fullness of knowledge (vijnana paripurna bhavena), Sivasayujya siddhi. This Sutra teaches in its essence that those baddhavas who meditate on and worship the murta form of Parasiva Brahman will attain the never-returning state (punaravrittir na sambhavatili sutrasuchita sukshmarthah). Sruti texts like Umasahayam Parimesvaram prabhum,81€ etc., declare also that those who meditate upon and worship the murta Brahman will also attain Sivatattva, and thus, agreeably to the Sruti text, Tarati sokam atmavit, amurta brahmopasakas will be absolutely free from the touch of the sorrows flowing from family life. And if it is asked whether both murtopasakas and amurtopasakas will alike realize apunaravritti, then the answer is that, as stated in Sruti texts like So'snute sarvan kaman saha Brahmana vipaschiteti, 17 etc., murtabrahmopasakas will attain sarvakamavapti, i.e., all their desired states in mukti, we state that Sruti texts like Yada sarve pramuchchyante kama yasya hridi sthitah | Atha martyo'mrito bhavati yatra Brahma samasnule; 018 Atmanam chedvijaniyat ayamasmiti purushah; Kimichchan. kasya kamaya sariram anusancharet, etc., declare that all those 615 Chchandogya-upanishad , VIII. 15. 1. 616 Kaivalya Upa. 617 Sveta. Upa., III. 8. 618 Katha-upanishad , VI. 14.

who have realized the real knowledge of Brahman will obtain all their desires (sarva kama) whether they be murtabrahmopasakas or others and to them there will be no punaravritti. 619 Moreover, texts like Kamanni kamarupyanusancharan, etc., declare that muktas who meditate upon murta Brahman will attain the power of assuming any kind of form they like and enjoy every kind of happiness (bhoga) they like. And this is self-granted by the Sruti text Kartrutvam arthat siddhyati. Further, Sruti texts like Punyachito lokah kshiyate karmachito lokah kshiyate; Jyotishtomena svargakamo yajeta; Kshine punye martyalokam visanti;20 etc., declare that just as those who get their existence in the world as soon as they finish the enjoyment in svarga, similarly those bhaktas who realize Kailasa, may also chance to come to the world, if they so desire. Texts like Parikshya lokan karmachitan Brahmano nirvedam ayati; Nastyakritah kritena; etc., declare that those who have completed their karma and are entitled to moksha, do not any more enter the world as they have finished with it. If it is doubted whether a mukta, by virtue of his meditation on murta Brahman, cannot on any account realize eternal mukti, we declare that Sruti texts like Te Brahmaloke tu parantakale; Narayanah param Brahma tattvam Narayanah parah, 621 etc., state that the term Brahma (Brahma sabda) refers, according to customary usage, to Chaturmukha only and therefore one should realize only those regions (i.e., the regions of Chaturmukha, i.e., Brahma). And for those who worship the form of Narayana as Parabrahman, they will also obtain those regions where Narayana is Parabrahman, according to customary usage. And therefore the term "Brahma" is common to Chaturmukha and Narayana. will gradually, after several generations, 619 Taittiriya-upanishad , III. 10. 5. 620 621 Chch. Uta., IV. 14. 3. Maha-upanishad , XI. 10. And these realize realize the

forms of Chaturmukha and Narayana without experiencing a turning back (punaravritti). With regard to the rest, cannot eternal mukti be obtained by those who meditate upon and worship the savayava form of Brahman ? The answer is anavrittisabdat anavrittisabdat. According to Sruti texts like Dve vava Brahmano rupe murtanchamurtam eva cha; 822 Tadadi madhyanta vihinamekam vibhum chidanandam arupam adbhutam; Umasahayam paramesvaram prabhum trilochanam nilakantham prasantam ;623 etc., Siva Parabrahman has two forms, niravayava and savayava. Texts like Virupebhyo visvarupebhyascha vo namo namah, etc., found in the Satarudriya, declare that devout followers (bhaktanam) can realize both the forms. Both those who meditate upon and worship the murta and amurta forms of Brahman will attain to anavritti, because it is so declared in the Veda. Also Sruti texts like Dhyatva munirgachchati bhutayonim,624 etc., definitely predicate anavritti particularly to those who meditate only upon the murta form, while texts such as Yatha nadyah syandamanah samudre astam gachchanti namarupe vihaya Tatha vidvan namarupad vimuktah paratparam purusham upaiti divyam,025 Esha samprasado'smat §arirat samutthaya param jyoti rupasampadya svena rupena abhinish padyate, 20 predicate apunaravritti, i.e., no coming back again (i.e., into the world). As regards those who are amurtopasakas (those who meditate upon the formless form of Brahman), they will enjoy well all their desires (sarvan kaman) in the company of Brahman (saha Brahmana). In the Sruti text (So'snute sarvan kaman saha Brahmana), the peculiar characteristics of the baddhajiva (the 7 iva in bondage) are seen and how it realizes Brahman in enjoying all its desires. Sruti texts like 622 Brihadaranyaka-upanishad , IV. 3. 1. 623 Kaivalya Upa. 624 Ibid. 625 Mundaka-upanishad , II. 1. 628 Chchandogya-upanishad , VIII. 12. 14. 31 F

Aptakamah purnakama nishkamo jirnakamo bhavati, etc., clearly prove that muktatmans realize just like Brahman himself (i.e., in the same measure as Brahman) all the characteristics of Brahman and acquire the independence of Brahman for attaining all their desires. If bondage is admitted to exist by the learned (vidusham), then, according to texts like So'kamayata bahusyam prajayeyeti, etc., it is absurd that even Brahman should have certain desires-which ends in ativyapti. Sruti texts like Yada sarve pramuchyante kama yasya hridi sthitah,627 etc., predicate that those who meditate upon and worship Parasiva Brahman without any desire (nishkama sruti) will, at the end of their lives, realize Parasiva (Parasiva prapti) having destroyed in course of time all kinds of bodily form. If this were not the case, then, those sages such as Vamadeva, Suka, Agastya, Dadhichi, and others, who are jivanmuktas, and others like Indra, Upendra and Hiranyagarbha would not realize what they wanted. Sruti texts like Kamanni kamarupyanusancharan, 628 etc., have admitted that muktas will realize Sivasalokya (i.e., realize eternal undiminishing happiness with Siva). Also, while Sruti texts like Sraddha bhakti dhyana yogadavehi; Atmanam aranim kritva pranavancha uttararanim; Dhyana nirmathanabhyasat pasam dahati panditah29 Ksharam pradhanam amritaksharam harah ksharatmana visate deva ekah; Tasyabhidhyanat yojanat tattvabhavat bhuyaschante visvamaya nivrittih; Amritasya devadharano bhuyasam; Sariramme vicharshanam; Triyambakam yajamahe sugandhim pushti vardhanam; vardhanam; Urvarukamiva bandhanat mrutyor mukshiyamamrutat,631 Atmava're drashtavyah srotavyo mantavyo nididhyasitavyah 132 etc., definitely enunciate that 827 Brihadaranyaka-upanishad , VI. 4. 7. 628 Tailt. Upa., III. 10. 5. 629 Kaivalya Upa. 630 Sveta. Upa., I. 10. 631 Atharvasiras. 832 Brihaa. Upa., II. 4 5. | 630

bhakti and dhyana of Parasiva Brahman through dhyana, dharana, puja, namaskara, sravana, etc., will enable the mukta to attain the bodily form of Parasiva Brahman (sakshat Parasivaprapatti). The procedure adopted in the method of meditation and worship through sacrificial offerings, such as jyotishtoma, etc., will make a mukta get back into creation again.633 Sruti texts like Yavadayusham Brahmalokam abhisampadyate na cha punaravartate, 34 etc., declare that the expression Brahmaloka should be interpreted as applying to the world of Chaturmukha, as stated in the Srutis, Puranas, etc. Therefore, such of those as meditate upon the form of Chaturmukha Brahma will realize only his world. Sruti texts like Tvam devanam Brahmananam adhipatih; Vishnuh kshatriyanam adhipatih, 635 etc., and Smriti texts like Brahmananam Sivo devah kshatriyanam tu Madhavah, etc., declare that Vishnu is the deity of the Kshatriyas. And as Narayana does not combine in himself the karya and karanatva, and lacks the overlordship over the Trinity (murtitrayatitatva, etc.), Parabrahmatva cannot fitly go with Narayana. Mahopanishad texts. such as Narayanah Parambrahma, etc., settle that Siva who is the overlord of Narayana is Parabrahman. Later on, in the texts Brahmadhipatir Brahmanodhipatir Brahma Sivo me astu Sadasivom; Ritam satyam param brahma purusham krishnapingalam; Urdhvaretam virupaksham visvarupaya vai namo namah, etc., the words ; Siva and Brahma are clearly used synonymously, just as ghata, kumbha and kalasa are. In the Mandukya text Prapanchopasamam santam Sivam advaitam chaturtham manyante; Sa atma sa vigneyah; and in the 633 .636 Sruti texts predicate Sivasakshatkara to those who offer dhyana, dharana, etc., through bhakti and dhyana, there being no punaravritti for them; but to those who offer sacrifices, there is punaravritti for them and so they will get back to creation. 6 34 Chchandogya-upanishad , VIII. 15. 1. 635 Kaivalya Upa. 686 Maha-upanishad , X. 11.

Kaivalya text beginning with Umasahayam paramesvaram prabhum trilochanam nilakantham prasantam 837 and ending with Sa Brahma sa Sivah sa Harih sendrah so'ksharah paramah svarat, 8 Siva alone is spoken of as the overlord above. the Trinity (murtitrayatitatva). And also the Atharvasiras texts Dhyayitesanam pradhyayitavyam; Sarvamidam Brahma Vishnu Rudrendraste samprasuyante; and Siva eko dhyeyah sivamkarah sarvamanyat parityajya, declare that every deity other than Siva is prohibited for purposes of meditation. The expression sivamkara plainly indicates, agreeably to the Bhramarakita nyaya, Sivam karotiti sivamkara which means that the meditation makes the bhakta get Siva's own form (svasvarupa pradayakatvam). The word Bhagavan is generally seen used in the case of Indra, Upendra, Dinendra, Chandra, Yatindra, etc., in worldly language (i.e., in common parlance). The word Bhagavan is also used in connection with Siva in the Svetasvetara Sruti, Brahmakanda, etc., for example in texts like Sarvanana sirogrivah sarvabhuta guhasayah Sarvavyapi cha Bhagavan tasmat sarvagatah Sivah etc. And also in the text of the Atharvanasiras: Yo vai Rudrah sa Bhagavan yascha Brahma | Yo vai Rudrah sa Bhagavan yascha Vishnuh; etc. The expression Bhagavan is frequently used for "Siva" as an attribute. Also, in the Satarudriya, in the text namaste astu Bhagavan Visvesvaraya Mahadevaya, etc. Similarly such expressions like 'Bhagavan" have been applied to deities other than Siva in common worldly parlance. But we should hold that there is a difference between the word as used in the Sruti texts and as used in common worldly parlance. The former must be admitted as indicating a more appropriate and stronger (baliyastvat) usage. And therefore the word "Bhagavan is chiefly applicable to no other deity but Siva. Sripati's Final Summing up. " Thus at the commencement of the jijnasa, in discussing the first Sutra (Athato Brahmajijnasa), it was 637 Kaivalya Upa. 838 Maha-upanishad , XI. 19. 889 The text has laukika prayoga.

; 041 INTRODUCTION 485 concluded that a mumukshu should, after discussion, know Brahman. In this connection, the argument relating to the nirviseshatva of Brahman was completely repudiated (nirastah) and Brahman was proved to be savisesha. In the second Sutra (Janmadyasya yatah) it was, agreeably to the maxim Lakshana-pramanadhina hi vastu siddhih,040 clearly proved that in order to realize Brahman, the characteristics (of Brahman) should be clearly understood. And the characteristics of Brahman (viseshatva) are fully borne out in the second Sutra. In order to further establish the characteristics of Brahman, Sruti texts like Yato va imani bhutani jayante Tasmadva yetasmat atmana akasah sambhutah; Yasya nissvasitani vedah; Rigvedo yajurvedassamavedo hyatharvanah and Tantvaupanishadam purusham pruchchami, 642 etc., have been adduced. These texts substantiate the truth of the third Sutra of Badarayana, Sastrayonitvat, which establishes that Brahman is the chief cause and effect of creation of prapancha and by this means the nirvisesha vada and jagad asatyatva vada have been repudiated. It has also been proved that there is nothing like any asat padartha (unreal object), just as in the same way that there is no pair of horns to a rabbit (sasasringadeh). And such a thing cannot possibly come to pass (i.c., into existence). And it has been clearly proved that all things are real (sat padarthasyaiva utpattih nirdishta) and that nothing created could be unreal on the authority of the Sutras enunciated by Badarayana, Asaditichenna pratishedha matratvat (II. 1. 7) and Patavascha (II. 1. 19). So that even when the whole creation is reduced to pralaya or destruction yet, according to the Bijankura nyaya, the germ of the thing exists in an infinitesimally minute form. Just as when an extended cloth is compressed, it exists in a very small form, the world also exists in a shrunken state in a sukshma form and gets extended in the form of creation. Therefore the prapancha, which is real, cannot be said to be A thing is recognized fully by its characteristics. Taittiriya-upanishad , III. 1. 640 641 642 Ibid., II. 1.

asat. And the jivas who are in the chetana form are also eternal in their own forms (svarupato nityatvam), just as Paramatma is eternal (Paramatmavat upadishtam). On the strength of the Sruti text Nityo nityanam chetanaschetananam 3 and also on the strength of the Smriti texts like Pravahavat prapanchasya satyatvam upadisyate | Svarupatohi satyatvam chetananam vidhiyate Ativirodhana satyatvam svatassiddham Sivasya hi etc., the learned delight in thinking about the nirvisesha chinmatra Brahmavada.014 If it is denied that the glorious body of Brahman is as unreal as the delusion in mistaking rajju for sarpa (rajju sarpavat), then how could the truth of the Sruti text Bhishasmadvatah pavate, bhishodeti suryah, bhishasmadagnischendrascha, mrityur dhavati panchamah, 615 etc., be clearly explained by the learned and how could the Sun as well as Vayu (wind) be infused with fear against the extravagant discharge of their (respective) functions? In the Sruti text Indro mayabhih pururupa isanah,6** etc., Paramasiva, who is distinguished by Paramaisvarya, is proved to manifest himself through his mayasakti in various bodily forms characterized by several (countless) lakshanas, as is seen from the Sruti text Sthirebhirangaih pururupa ugrah, etc., which figures he was pleased to partake of, assuming most brilliant and uncommonly auspicious appearances of pure knowledge and significance, which are all eternal and which will have to be given up (dattanjali prasangah) as if by the (proverbial) pouring of water (when donating away something). Moreover, texts like Yada tamasstam na diva na ratrir na san na chasat Siva eva kevalah, *7 etc., proclaim an unusual form assumed by Siva at the time of Mahapralaya. In the 643 Katha-upanishad , V. 13. 644 Nuvisesha and chinmatra are contradictory; if you have one of these, you cannot have the other. Chinmatra means pure intelligence and nirvisesha means attributelessness. 645 Tailt. Upa., II. 8. 646 Rig-Veda, II. 7. 17. 647 Sveta. Upa., IV. 18.

varam; 648 INTRODUCTION 487 049 Sruti text Rudra yatte dakshinam mukham tena mam pahi nityam, etc., Paramesvara is described as having had no birth. Again, texts like Visvadhiko Rudro maharshih;" Parasya saktih vividhaiva sruyate svabhaviki jnana-balakriya cha; Mayantu prakritim vindyat mayinantu MahesTasyavayavabhutottham vyaptam sarvamidam jagat,650 etc., declare for Siva visvadhikatvam, sarvasaktitvam and sarvakaranatvadikam. Moreover, texts like Eka eva Rudro na dvitiyaya tasthuh na tasya karyam karanam cha vidyate na tatsamaschabhyadhikascha drisyate, etc., declare advitiyam (for Siva). Texts such as Purusho vai Rudrassan maho namo namah; Visvam bhutam bhuvanam chitram bahudha jatam jayamanam cha yat; Sarvohyesha Rudrah tasmai Rudraya namo astu; Visvarupaya vai namo namah,651 etc., declare that Siva is visvatmaka (allpervasive in the universe). And Sruti texts like Namo hiranyabahave senanye disam cha pataye namah; Hiranyaya namah; Hiranyalingaya namah; namo hiranya bahave hiranyarupaya hiranyapataye ambikapataye umapataye hiranyavarnaya pasupataye namo namah,652 etc., declare for Siva jyotirmayatva (the all-supreme Light). 653 If it is asked how does the term "hiranya hiranya " come to mean "jyotis jyotis ", then the reply is that in the Sastras the term " hiranya" is well known to mean "as consisting of a fiery element" (vahnyatmakatvam). And the term jyotis", in the light of the above meaning, means Siva who prevails in the Sun, who is bright-bodied, who is as well in Fire, which has a golden colour and in the form of a flowing lustre (dravatvaprasaktya nityatvaprasango durnivarah). And generally speaking, the term cannot be understood as bearing any other meaning. In the Atharvasiras text, God's own expression (Bhagavad vachanam) is, Pushkaramaham pavitramaham agryancha 648 Kaivalya Upa. 640 Maha-upanishad , XI. 19. 650 Sveta. Upa., VI. 8. 651 Taittiriya-upanishad , III. 10. 652 653 Maha-upanishad , XI. 18. " Jyotis, light of Brahman; light regarded as the Supreme Spirit.

madhyancha bahischa purastat; Jyotirahamekah sarve cha mameva; mam yo veda sa sarvan vedan vedeti, etc.: "I am Pushkara; I am Pavitra ; I am the Foremost; I am the Middle; I am the Outside; I am everything leading ahead; and he that knows me that I am the all-glowing Light, he will have known everything." Thus it is said in the Saiva Purana: Dinakritkotisankasam sthanamadyamuma pateh Sarvakama | samayuktam visuddham nityam avyayam Samprapya tatpadam divyam atah klesa vivarjitah Sarvagnassarvada suddhah paripurna bhavanti cha Visuddhakaryakaranah paramaisvaryasamyutah | Sadehascha videhascha bhavantyatmechchaya punah | Ye sampraptah param sthanam jnanayogarata narah | Na tesham punaravrittih ghore samsaramandale etc. These and other texts declare that he who is in the place of Paramasiva in Mahakailasa (Paramasivasthanasya mahakailasasya), possessing a light resembling (samkasa) millions of suns (dinakrit koti), will doubtless enjoy all jyotirmayatva (Supreme Light). In the Sruti text So'dhvanah paramapnoti tad vishnoh paramam padam, 651 if the words tadvishnoh paramam padam are construed as being the Paramapada, then it should be said, "It is not so". Because, it is said in the Sruti text, Parat parataram Brahma tatparat parato Harih | Y'at parat parato 'dhisastanme manah sivasankalpamastu, etc. Also, in the Bodhayana Sutra and in the Sivasankalpopanishad, it is declared that the state of Mahesvarapada is much higher than that of Vishnupada. In the above Sruti text, it is stated that the state of Narayana is not so high as Sivasthana and therefore Sivasthana is the highest of all states. And it is higher than Vishnupada and therefore the Mukta Siva will enjoy Brahmalokam. Tasmat Brahmalokam abhisampadyate; na cha punaravartate is the meaning of the word anavritti used in the Sutra (IV. 4. 22). And the term Brahmaloka should be taken to express Sivapada. For Sruti texts like Virupebhyo visvarupebhyascha vo namo namah, etc., declare that those who meditate upon 654 Rig-Veda, X. 90.3.

form. INTRODUCTION 489 the formless form of Siva and realize the niravayava state will enjoy Sivapada in the niravayava form; and those who meditate upon the savayava form, will enjoy in the visvarupa Sruti texts like Nilagrivassitikanthassarva adha kshamacharah, etc., declare that bhaktas in realizing Sivapada will have the characteristic of nilakanthatva of Isvara and such other similarities (tadrisani) as owned by Siva. And the suggestion of some that the word anavritti, which is repeated twice in the Sutra, indicates the ending of a chapter, is not approved of by us. It should be taken to indicate that the other qualities of Siva will also be realized by the mukta in enjoying Sivapada.655 In the previously enunciated Sutras such as Ubhayavyapadesat ahikundalavat; Ubhayatha cha doshat; Na sthanato'pi parasyobhayam lingam sarvatra hi; Adhikantu bhedanirdesat; Tadananyatvam arambhana sabdadibhyah; etc., Bhagavan Badarayana suggests that dvaitadvaila is the system which he approves of as containing the essence of the whole of the Vedanta (sarva vedanta sankocha dvaitadvaitamatam). He holds that opinion from the start without anywhere contradicting himself and confirms it in the Sutra propounded by him Dvadasahavadubhaya vidham Badarayano'tah (IV. 4. 12). Therefore, for those who desire to follow in the path of the Veda, the system of - " 655 Ramanuja commenting on this Sutra, writing of the repetition of the words in it, remarks:-"The repetition of the words of the Sutra indicates the conclusion of this body of doctrine." Anandatirtha commenting on a similar repetition of words occurring in I. 4. 29 (the last Sutra of the last Adhikarana in that Adhyaya) Etena sarve vyakhyata vyakhyatah, writes :-"In the Varaha Samhita this is said, 'In a work propounding general doctrines (leading to final conclusions), at the end of each chapter, the wise sages repeat the words twice over, so that what has been said from the beginning of the chapter may receive emphasis.' Sankara has the following comment on the repetition in IV. 4. 22 The repetition of the words. 'Non-return according to Scripture,' indicates the conclusion of this body of doctrine." The remark of Sripati may, accordingly, be held to apply to Anandatirtha. "

Dvaitadvaita, which approves of both dvaita and advaita, should prove acceptable. This postulates that the jiva and Brahman during the samsaradasa are naturally quite different from each other (svabhavikabhinnatvam); if in the mokshadasa, the jiva is abhinna like Brahman himself (tadvadabhinnatvam); and Brahman is possessed of both the murta and amurta forms. Therefore those bhaktas who meditate upon these forms will realize both these states of Brahman. Personal testimony is accordingly borne in this Sutra (Anavrittisabdat anavritti sabdat) that both the murta and amurta forms should be meditated upon in order to realize the state of Siva Parabrahman. And therefore it is the confirmed truth that the system (mata) of the Sutrakara consists in the dvaitadvaita mata. The Dvaita View. Jayatirtha in commenting on Brahma-Sutras IV. 4. 17 (Jagadvyaparavarjam) states that if the vidusha (mukta) became the essence of Brahman (tadatmya), i.e., obtained unity with Brahman, then it would mean that he has acquired sarvalokadhi patyam. In that case, the Sutrakara should have said that this wise man (i.e., mukta) would become Paramatma himself. This much would have been sufficient. Instead, the Sruti text Na tu so'munaiva iti, etc., declares that he is by himself unable to get at, i.e., the jiva has the power to become by himself one with Brahman (Brahma tadatmya). If he had the power of realizing Brahma tadatmya (becoming identical with Brahman), he would have acquired it unaided (tadatmya praptim taddharmasya svatassiddha tvat). So the Sruti text could have also said (in the shortest manner) Ayam asau bhavati, he (the wise man) will become He Himself, i.e., one with Brahman Himself. Instead of these few words, the Sruti text uses many words, thus stranding the Sruti text in the dosha of akusalatva, (ie., in the folly of inauspiciousness). For no wise man will put forth much exertion for obtaining a particular result which could be attained by him by the smallest effort. Moreover, is Paramesvara to be understood as

saguna or nirguna? If he is the first, then the wise man (vidusha, i.e., mukta) cannot have tadatmya, because nothing (like guna) was granted (ex hypothesi); nor can it be the second, for if Brahman is nirguna, attributes such as Aditya, Aisvarya, etc., would be inapplicable to him and prove contradictory. And such a one cannot acquire sarvalokadhipatya. That is, nirguna is incompatible with sarva prakasakatva, sarvaisvaryatva, etc. Then the argument would end in apavyakhyana (misinterpretation) of the truth. Therefore, the Sutra Jagadvyaparavarjam was enunciated by Badarayana in order that it might be clearly understood that a mukta even though God's own (svakiyavara mukta), yet he is only next to him (i.e., less than him) 650 and therefore he is excluded from jagadvyapara. Jagadvyapara is a matter which is apart from the province of a mukta (muktetara jagadvishayam). Therefore this Sutra uncontradictingly indicates that nothing that relates to jagadvyapara has anything to do with a mukta. If it were not so, it would not have been ordained in Sruti texts that Paramatma is the person who nominates those who are lesser than himself as fit for mukti. That is the very reason why Paramatma is styled "Ananyadhipatih" i.e., one without a superior [cf. Brahma-Sutra, Ala eva cha ananyadhipatih (IV. 4. 9)] and therefore what all a mukta can realize is only atmiyatva [i.e., that which relates to Brahmapada (ayam atma Brahma)] and not at all Paramesvarapada. This means, the mukta attains everything by the grace of Paramesvara, short of his own-i.e., Paramesvarapada. Because the Sruti uses the expression tat prasadat-out of his grace everything next to Paramesvara.657