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<the
supreme
MSndQkya
goal
of
.existence)
the
single
Upanishad
of
Muktlkopanishad.
is sufficient.
Sankara.
Vedanta.
THE MANDUKYOPANISHAD
WITH
GAUDAPADAS KARIKA
THE
mAndukyopanishad
WITH
GAUDAPADAS KARIKA
AND
SANKARAS COMMENTARY
BY
SWAMI NIKHILANANDA
WITH A FOREWORD BY
V.
SUBRAHMANYA IYER
SRI
RAMAKR1SHNA ASHRAMA
MYSORE
1949
Published by
SRI
THE PRESIDENT
RAMAKRISHNA ASHRAMA
MYSORE
First
EDmoN
Second Edition
Third Edition
..
1936
. .
1944
..
1949
TO
HIS HIGHNESS
SRI
Maharaja of Mysore
AS
*<
If
Unfold
this book:
The past,
With opened
eyes
see
C. R. Haines.
CONTENTS
Pages
Foreword
Preface
..
..
..
..
..
. .
. .
. .
. .
. .
. .
. .
Vedic Invocation
Chapter
I.
Chapter
II.
Chapter
III.
Chapter IV.
Agama Prakarapa
Illusion
On
. .
xi-xxxix
1-5
. .
. .
7-90
..
..
91-144
. .
. .
145-225
. .
226-332
Quenching of Fire-Brand
The Concluding
Index
Advaita
i-ix
335-339*
NOTE
The unique feature of Mtindukya
lies
the other Upanishads deal with the several phases of Vedanta, such
as
Theology, Scholasticism,
Religion,
Mysticism,
Meta*
Science,
causality.
'first
is
special
Each of
of consciousness
these subjects
is
and
(3) the
meaning of
advanced
its
modern
sciences
conclusions,
While
it
and modern
gives to the
it
The
approaching
are,
treatise
most
its
this
There
philosophies
world of our
own
are
times
central doctrine that partial data give partial truth, whereas the
totality
we have
The
Totality
of data
Above
is
all
inasmuch
no
criterion
the very
end
To
is
stop not
till
is
reached.
V. S.
I.
FOREWORD
place that
in
If a
it.
man cannot
its
afford to study
Kdrikas occupies
all
the hundred
be enough, it is declared
in the Muktikopanishad, if he reads the one Upanishad
of Mandukya, since, as Sankara also says, it contains
Thoroughly to grasp
the quintessence of all of them.
the philosophy taught in Mandukya, one needs a knowledge of the whole field of ancient Indian thought. Such
being the nature of this work, one with my limitations
of knowledge cannot presume to be able to do any justice
to its merits and that in, what is called a Foreword.
And yet if I agreed to write a foreword to Swami
Nikhilanandajis most valuable publication it was not
because I had any thouglit that this well-known and
learned author of the translations of Vedantasara and
Dry Drsya Viveka and frequent writer to many leading
Indian journals on religion and philosophy needed an
introduction to the literary world. Nor did I think that
I could add anything of value to his critical and scholarly
On the other hand, I consented
preface and notes.
because I felt that this was an opportunity for me to
indicate in some measure the place of Gaucjapada, not
among religionists, theologians, scholastics or mystics
but among philosophers. In what high regard he is held
by the Vedantins of the past is well known. But the
esteem that he commands among distinguished men of
our own times has yet to be pointed out. With this object
it
will
FOREWORD
ii
in
view and also with an idea of acknowledging my ownI have ventured to say
may
very
first
day
paid
my
respects to the
The
follower of every
pretation of
it
the misfortunes of
mankind
Though
in this world.
many of
those
little
The case
tois-
men
to
rather in
agreement.
their
made
points of difference
How
then
is
Hindu
than in those of
in
than a Mahomedan r a Christian ? Or, again, if truthor ultimate truth, a something common to all minds,,
cannot be rationally reached, is not philosophic enquiry
may
philosophy.
intermediate stages
its
in,
philosophy,.
FOREWORD
is something different.
you
ask.
It
sets
It starts
iii
Its
truth
is
of
independent
And
sect,
creed,
aims at what
Then, I said, that
is Equally good for all beings.
I would devote the whole of my life to the study of
"Vedanta,
if the Swami would be so gracious, as to
introduce me to a Vedantin, past or present, that did
not or does not claim superiority for his religion over
others on the authority of his own scripture, who does
colour,
race,
sex,
and
belief.
it
.truth
teacher, Sri
Highness
who
religionists,
FOREWORD
IV
criticism, particularly
them
in
that Vedanta
and
find
far in advance,
thought, so far as
its
concerned.
To
to an
its
own
instance or two:
sake
is
Two
science
is
refer
relation without a
be understood.
is
still
by other thinkers.
Vedanta in its highest, that is its philosophic, aspect
can have no significance to one who has not realized
the importance of the most fundamental question in'
philosophy:
Truth ?
How
What
is it
is
truth,
to be tested ?
particularly
It is
Ultimate-
the Upanishads.
FOREWORD
all
its
implications.
It
assigns
and
science,
edifice
rejects
their
respective
human knowledge,
places in
the
one grand
Gaudapada
no kind of knowledge or experience. Even the
of
as a whole.
Nor has
conceptual knowledge.
or contents
is
is
of great value.
One
can,
cannot be
fully
comprehended without a
therefore furnished
FOREWORD
VI
One
The
modern
point,
of special
is
thinkers.
causal relation
is
it
an unquestionable
fact.
Like
all
true
philosophers, not
known
idealist.
within,
apart from
the
senses,
he
real
not a
is
what
is
is
not an
and
ideal,
FOREWORD
or of the whole of
life
Philosophy, therefore,
is
vii
further
in defining
declare
that
it.
all
These ancient
kinds of
other
of
life
(lhaiva).
is little known in the West.
There is not
doubt
that
his
work
will
open
new
the least
vistas of
thought to Western enquirers and will make them turn to
Without the slightest fear of
the East for more light.
exaggeration, it may be said that in no other part of
the world has man dared to pursue truth with the
degree of devotion, and particularly of determination with
which he has done in India. It is in India alone that one
sees the seeker sacrificing not merely all his material
Gaudapada
be attached.
Till
all
preconceptions or
one
FOREWORD
viii
ignorance).
man
his
has above
The
Scientific
is
true
unbiassed
may
upon
What
pensable
most
is
difficult
distrust
is
indis-
forming
judgments.
How
after
truth
in
Krshna says
One
may be
Bhagavata:
every creature
egoism
India
in the
may
down
to
an ass or a dog,
quickly depart.
so that
FOREWORD
IX
this,
another
man
says that.
mother, pray,
tell
me
mined to reach
trte
work of
V.
ri
SUBRAHMANVA
IYER.
PREFACE
HE
Veda.
It is
who
it is
And
in
the sequel
is
identical
PREFACE
xii
As
the generality of
Reality which
causation,
is
it is
beyond
men cannot
all
realize the
Ultimate
and
states
The
Karika
of Gaudapada
chapters (prakaranas )
(1)
is
divided
Agama (Scripture),
four
into
(2) Vaitathya
(the illusoriness of sense-experiences), (3) Advaita (nonduality), (4) Alatasanti (the quenching of the fire-brand).
The
first
the
standpoint of the
chapters
demonstrate
The
Vedas.
the
same
subsequent
three
truth
by
means
of
reason.
commented only on
most
authoritative
character, such
of the
Upanishads and the Sutras, has deemed
write a commentary on Gau<Japadas
indicates the supreme importance and
treatise to the
Who
Vedantic works
as the Gita, the
it
necessary to
This
Karika.
of
this
the
value
was Gaudapada
teacher of Govinda
who was
PREFACE
It
is
said that
xiii
Gaudapada wrote,
on
MandUkya
Upanishad,
devotion
Vedanta.
revealed
to
Gaudapada
him
the
salutes
secret
this
of the Advaita
Narayana
in
the
is
objections.
According to
scholars,
scholars,
known
that
Gaudapada
is
the
to us,
PREFACE
XIV
dogma, and
that
it
of universal
tests
independent
of
and
which
scriptural
is
first
upon reason
Gaudapada, as.
based
authority.
the
Here,
we deem
it
work,
some of thewell-known
among
authors.
necessary to review
History
of Indian
Gaudapada and
Gaudapada thus flourished
regarding
teachers
Asvaghosha,
in his celebrated
Philosophy
his
after
Nagarjuna,
(pp.
423-29)
philosophy
writes:
all
Buddhist
and Vasu-
great
Asanga
Buadhist,
Upanishads
tallied
PREFACE
.goal
was
xv
all
In
any contradiction in it (a viva da aviruddhascha)
IV. 19 of his Karika, he again says that the Buddhas
have shown that there is no coming into being in any
way (sarvatha buddhairajati paridipitah). Again in IV. 4.
ihe says that it was for those realists ( vastuvadis), since
they found things and could deal with them and were
afraid
origination
all
appearances
He
were knowledge.
an adoration which
all
Gaudapada does
way or
in
the other
(i.e.,
Gaudapada says
Akasa) which is conceived as
taking part in birth and death, coming and going and as
existing in all bodies, but, however it be conceived, it is
all the while non-different from Akasa
He should
awaken the mind ( citta) into its final dissolution
All the Dharmas (appearances) are without death or
decay.
Gaudapada then follows a dialectical form
of argument which reminds us of Nagarjuna
All
fourth state....
that truth
is like
experiences
the void
(prajnapti)
are
dependent
on reasons,
When we
look at
for
all
to
be reason....
PREFACE
xyi
it
Kha)
It
so
is
obvious
that,
these
doctrines are
Buddha and
He
believed to be his
that
speakable
highest
Atman of
foundation
which he
of
on Buddhist
the
revival
lines
(The English
words
in italics.
are ours.)
Our
quotation
will
to us.
Prof.
Das Gupta
according to his
ascribing
to
possibly a Buddhist
tries
to prove that
and that
Gaudapada' was;
was borrowed
his philosophy
PREFACE
from Buddhism.
We
xvii
a few words-
Asanga
and
Some
Vasubandhu.
researches
recent
This
is,
however,
Further,
standpoint
philosophy,
and
however,
of
Gaudapadas.
the
conclusion
are
fundamentally different
from
non-dual and
perceiver,
which
is
free
is
taught by Buddha.
the
external
In
objects
is
nearest
to
own
interpretations.
One
studying the
PREFACE
xviii
Ultimate
which
is,
different
the
multiplicity
empirical
others,
experience.
from
the
view of
of
standpoint
Gaudapada contends
that
what
be multiple
The analogy
is nothing but non-dual Brahman.
of Dharma to Akdsa, based upon vacuity, is far-fetched.
The real point of analogy lies in their all-pervasiveness,
Jivas,
purity
identical with
The adoration
referred to in IV. 2
is
not directed
PREFACE
to
Buddha,
as
hinted
xix
Das Gupta,
by Prof.
but.
to
Narayana.
The
of the word Asparsayoga as thetouch of the untouch does not convey any meaning.
It certainly does not refer to Nirvana as suggested by
Prof.
We
translation
Das Gupta,
if
is
Reality.
In
the
the
method of attaining
Bhagavadglta,
for
to
the
instance,.
in
all
dualistic systems,
of thought.
Gaudapada
several
refer
has,
PREFACE
XX
of Truth.
is
not in
in
these
theories.
He
from the
standpoint of the ultimate truth.
Creation may be a
fact to those who, like children, take empirical knowledge
to be ultimate truth. Gaudapada, throughout his Karika
and
particularly in
to
the
i(ajati)
is
demon-
non-dual Atman.
the only truth.
Absolute
non-manifestation
Centuries before
Hume and
Bradley,
Gaudapada proved
in fact.
and
no basis
complete
or perfect in
itself
nation
that
self-satiated
into
ego
PREFACE
xxi
intellectual
intuition, is
truth.
multiplicity
of empirical
experience
Gaudapada by an inexorable
the
in
universe ?
is
Devasya esha
svabhavah). Whatever one experiences is only non-dual
Brahman. All this is verily Brahman. Non-dual Brahman
alone is. Diagnosis of the headache of a headless man
the
'(kabandha )
is
If the manifested
its
Such birth
is
unreal.
No Jiva
This indeed
is
born
is
is
ever born.
(III. 48).
cognition
thing, including
PREFACE
xxii
their
Reality
Reality
is
affirmation
into
Gaudapada
( laya
dissolution
its final
of deep sleep
word laya
or Yogic Samadhi. Samadhi
uses the
the last
word of
question of controlling
( prachara
Comp.
III.
it.
34)
its
activities
are
subject-object
relationship
in
the
activities
of the
PREFACE
xxiii
Appearance
ance.
ance,
i.e.,
is
defines appearance
and
Dharma
as appear-
For,
Gaudapada
illusion as that
end
rightly
(II. 6).
Any
appear-
ance
is
perceived by
non-dual Brahman.
would
exist
no
variety in experience.
can be given
Gaudapada
refutes
the view
Gaudapada
of the
realists
with the
says:
If this be the contention of the
opponent that external world or objects create subjective
idea, we ask, What causes the external world or objects ?
PREFACE
XXIV
The realist cannot point out any such cause. Hence the
argument of causality based upon such experience fails.
The position is summed up in the statement that the
argument of so-called external cause (viz., the external
objects) is not valid.
A knower of truth does not see
any object other than ideas which, being identical with
the mind, are the same as the non-dual Brahman.
In IV. 28 Gaucjapada refutes the Buddhist idealists
(
He
Vijnanavadins) as well.
who
etc.,
The
Those who....
Das Gupta, does not seem to
be correct.
to
PREFACE
XXV
Gaudapada saying
that he
is
founder of Buddhism.
now
recognise
like
Rama and
On
Gaudapada emphatically
declares
of the
reality
let
PREFACE
xxvi
Kdrika
is
peculiarly Buddhistic.
We
of both. Even the conclusions of the Buddhist philosophers can be found in some place or other of the
Upanishads. It only proves the fact that at that time
certain philosophical terms were the common property of
Indian thought in general.
One cannot
accuse a
modern
establish his
if
own
position.
PREFACE
xxvii
<IV. 87).
in the writings
Sir
of Sankara.
Radhakrishnan
makes
the
following
The
remarks
general
iunreal,
makes the
PREFACE
xxviii
ally
denying in theory.
The
something
is
else
of the world
fact
It
may
be-
it
or
manifestation
as
Some
real.
Advaitic
*
philosophers in order to explain the fact of the manifested manifold (which is perceived)
adopt
their theory
by reason.
Gaudapada by an
nature.
It is like
Other schools of
process of becom-
can be supported
and
which Brahman
No one
can
many,
for, the
really exist.
who
defect that
may
external objects
to say that
life
any
not at
all serious.
42)..
dis-
PREFACE
XXIX
is, no doubt, satisfied with empirical experiLet it do so. But it is the aim of the philosopher
that is bent upon the discrimination of the real and the
unreal to point out the truth, the Ultimate Reality even
if it proves the unreality of the tinsels and baubles of
crimination
ence.
sense-perception.
life
doubt,,
is
of
all
Is that
all
The
it.
actors
respective characters
identify
themselves
with
show
their
There-
real.
in reality.
it.
The
No
upon
the
Even the
thing-in-itself
of Kant
common
gold.
parlance
The
hay,
it
is
wood and
is
not
when
PREFACE
XXX
are
we occupy
than
those
appointed
of appearances.
if
student must
him
the
the
subject-object
means of enjoying
which
relationship,
duality of existence.
to point
pleasures, which
is
more
be disout to
depend upon
based
upon
is
to
The only
positive
satisfaction
Sankara, the knowledge of Reality destroys ones hankering after objects which are unreal just as the knowledge
of
chimerical to those
silver.
who
and gew-gaws of
it is
are
This knowledge
still
may be
but
thinks
philosophical standpoint.
reality of the
as said to
cating reality.
We
PREFACE
xxxi
relative plane of consciousness and thus hold oneof experiences to be more real than another. But
does Sankara say anywhere that waking experiences areAll
real from the standpoint of the Ultimate Truth ?
our
set
Here
creation),
Upanishad as
and stories of
intended to be conveyed is
fourth
the
follows:
only
the
the
( i.e .,
fact
theories
and
of speech;
this is
no
fault.
is
It
magician, display
all
this
illusion
to
facilitate
inasmuch as stories,
although false, are easily understood by all. It is well
known that there is no truth to be attained from accounts
of creation (as they are false); and it is well established
in all the Upanishads that the end attained by theconception of the unity of the Real Self is Immortality.'
Does it differ from the views expressed by Gaudapada
regarding creation?
He also says: Evolution or
comprehension,
explanation
or
creation
described
as
sparks of
etc.,
fire,
by illustrations
of earth,
viz.,
iron,,
they are-
There
is
(III. 15).
Does Vedanta take away from man his zeal for work ?'
Does Vedanta teach pessimism? Many a Western and
Eastern
critic
it
spectator..
PREFACE
xxxii
This
is
wrong
of Vedanta.
Vedanta
away from the world or to shut
interpretation
fly
Swami Vivekananda,
Vedanta, and
Vedantists
made
(as
Prof.
They dedicated their lives to the amelioration of manVedanta has nothing to do with pessimism or
kind.
optimism, or any ism for the matter of that. It only
teaches Truth. If the realization of Truth stand as an
truth of
life.
Many
of their highest
The message of
mecum of
PREFACE
xxxiii
After
said,
Renascence of Indian
life,
in
its
various
aspects,
forms.
The
is
no work
object relationship.
Men
say that no
work
is
possible
On
activities,
are due
The
had no thought of
He who
their ego.
Sri
who have
Krshna says
in the
jour pocket,
3
is
free
PREFACE
XXXIV
Is it possible to
be established in
involve
logical
this position
One pursuing
Truth;
can
and at the same time know
it to be the non-dual Brahman, pure, free, and everillumined.
A knower of Truth may move and act in
the world like an ordinary man. He feels hungry and
He goes to sleep when tired. He feels comthirsty.
passion for the misery of others and tries his utmost
but at the same time he sees everywhere
to alleviate it
the non-dual Brahman alone, ever-free and ever-pure..
Sri Krshna also says in the Gita, The offering is
Brahman, the clarified butter is Brahman, in the fire of
Brahman offered by Brahman, by seeing Brahman in
when once
disinterestedly,
established
Truth,
in
We
Ultimate Truth.
alone are
known
Those few
world as of high
who
in the
intellect
are-
undivided
Brahman. The ordinary people cannot understand them
or their action (IV. 95). He himself characterises the-
extremely
difficult
atigambhiram ) and
How
work
for individual
PREFACE
xxxv
or collective
should
be realized as per-
knower of
duty or work
makes all the
Where
realizes
truth, as
in the world.
Brahman
alone.
JnSni just
exercises
his
'
PREFACE
xxXvi
same
external objects.
He
sees every-
idealism, as
duality
ideas.
idealists,
Vedantic truth
from Kantian dualism which makes a distinction between noumena and phenomena. Berkley says that
is
different
Vedanta, like
is
Gaudapada
somehow becomes
becoming of Atman.
etc., it is
PREFACE
Again
of Reality.
Jivas
are
all
ignorance
this
peace
xxxvii
from
is
very
the
beginning,
ever
and an
Truth.
of
misled.
it
Gaudapada has
The
method
appreciated.
lished in
reliable
translation.
We
have
felt
that
exhaustive
notes are
PREFACE
xxxviii
necessary
real
We
Subrahmanya
philosophy can
paradise, unless
to-day in
live
it
anything
but a
fools
Philosophy,
may be
of cultivating
so that
it
a
it
gift
may
is
processes of thought.
laid
book
sponsor to
Above
in its
it
in placing it
we cannot adequately
Bahadur IV.
Not only
spent
life,
his philosophic
and throughout
breathing
the
knowledge, but
India.
spiritual
PREFACE
best
way
in
Mysore and
out a work of this
owe
to
xxxix
kind, associating
who
is
it
with the
name
of Sri Gaucjapada.
Rhode
Island, U.S.A.,
24 th June, 1932.
Swami NikhilaNANDA.
II]
Sunt Salutation
to
JJrafjtnatt
THE MANDUKYOPANISHAD
Vedic Invocation
Gods (Deva)
the ears.
May
we,
full
body with
(may we be)
Aum
Peace
Peace
Peace
Invocation by Sankara
1
bow
to
that
Brahman
that
as
it
were,
that
is
May
Maya )
having identi-
waking
MANDVKYOPANISHAD
fl-1
into existence by
its
own
internal
organ,
and which,
lastly,
and
ever devoid of
differences,
all attributes,
(May
this
Turlya that)
protect us.
Commentary
With the word Aum,
etc.,
specific
relationship,
What
explained: As
view?
It
is
thus
subject-matter
then,
is
man
and
that end 7 in
stricken with
mAndOkyopanishad
I-IJ
purpose of revealing 12 Brahman inasmuch as by know( Vidya) the illusion of duality, caused by ignorance,
This is established by such scriptural
is destroyed.
ledge
with
the
Vedic
texts, 13
to
indicate
the
(traditional)
The fourth
devoted to the rational refutation of the other
chapter
is
itself
It
is
because the Mandukya Sruti confines
only to the establishment of non-duality without controverting
Quintessence
MANDCKYOPANISHAD
Mdndukya
that
attainment
(the
liberation
among
alone,
the
of
[II
truth).
Cf.
gwrr r%^.
The
Vedanta
Substance
and
Brahman.
4
is
It literally
identical
with
the
means the
Upanishads.
last
The word
also
signifies
the
essence of the Vedas. Vedantic works usually deal with the followthe fitness of a pupil for the study of Brahmavidya, the qualiing
:
finally
the
Mandukyopanishad with Karika ultimately point to the establishment of the attributeless Brahman, thus serving the purpose of a
Prakarana which is defined as follows
:
3?r
ffw
s-ariiti
texts also
and
its
treatise
(sTRqitCl),
the explained)
utility
6
(snjpjR).
Revealing,
etc.
Though
liberation
is
attained
through the
MANDDKjTOPANISHA D
II -1]
aim of Sadhana
remove
to
is
anything new.
it
this
obstruction.
Thus Sadhana
8 Normal state
The sick man thinks that he has lost the
normal state during the period of his illness.
9
Removal, etc. This is done by means of medicine, etc.
10
This suffering is due to the illusion of
Identification, etc.
.duality, such as egoism, etc., caused by ignorance which does not
exist in reality. Otherwise its destruction would be an impossibility.
11 Normal state
This state being in itself perfect, cannot be
transcended by any other state.
12 Revealing, etc.
This is done by the removal of ignorance
which is the cause of the illusion of duality.
13
Vedic texts The first chapter of the Mandttkyopanishad,
namely, the Agama Prakarana, consists mainly of the Upanishadic
The
texts.
in
doctrines contained
therein
are established
rationally
stration
This
Determination
knowledge of the
self,
is
manner
There
may be
first.
CHAPTER
AGAMA PR AK ARAN
(The Upanishadic Chapter)
I
How
mean-
does, again,
Aum
ing of)
Satyakama 6
It is the Aum which is also the higher and the lower
Brahman. Meditate7 on the Self as Aum. "'Aum,
this 8 word is Brahman.
All 9 this is verily Aum.
As the rope, etc., which are the substratum of such
Awn )
(best) 5
the
is
Oh,
support.
illusions
(misapprehensions)
Atman,
the
non-dual
the
substratum
breath {Prana),
is
of
etc.,
the
as
which
is
snake,
imaginations
such
as
so
etc.,
the Ultimate
is
Reality,
the
vital 10
Similarly,
Aum
contents
such
imagined in Atman.
And
Aum
is
Atman;
its
verily of the
for
it
is
the
(corresponding)
same12
name
for
Atman.
All illusions
etc.,
name
arising
as:
The
This
is
supported by such
from speech.
All
this
related
to
It
MAND0KYOPA NISHA
[Ml
Thus
scriptural
The
given
reason
authority,
here
because the
first
etc.
chiefly
It
is,
etc.
Kathopanishad,
1.2.15.
When Aum
is
uttered,
mind leading
Best
Brahman
6
is
to the realization
known
of Brahman.
The
as
like
It is,
of
(stffTJjf)
5. 2.
etc.
Aum attains
Aum one can
the
to
pointed concentration
on Aum,
feels
that
the
gross
universe
is
AGAMA PRAKARANA
1*13
8
word,
This
etc.
Taittiriyopanishad,
Aum
1. 8. 1.'
indicates
that both
which
is
is, etc.
Both, i.e., Aum and Brahman, are the support
of everything, they form the most universal concept. Therefore
the knowledge of Aum and Brahman is identical.
All this
10
Vital breath
The
and
of snake
Having,
etc.
Prana,
etc.,
As again
of Aum, therefore
etc.,
Aum
have
different manifestations
The
Same
nature
identical
13
letter
of the alphabet
is
14
Cannot
(c/.
The
Sruti passage,
Aum.
Sftflff
Therefore
).
mental manifestations (i.e., the objects denoted by them are identical with the
sounds associated with them) cannot exist apart from Aum.
The
all
Srttii is
to show the
This can be understood from
the standpoint of mentalism which explains everything as mere
idea or a mental state or content.
exist, etc
identity of the
name and
purpose of the
the object.
15
Modification
18
Held with
17
Cord
18
Strands
Therefore
It
Chhand.
it is
^cT
TilRfmcT
Pervaded.
i.e..
They
fft:
Up., 6.1.4.
said
el
RT
tfliTTTiR
II
||
*PfF*TT%-
[M
mAndokyopanishad
30
Harih Aum.
explanation of
present and
Aum,
it (is
future
beyond the
triple
the word,
is all this.
the following).
verily
is
All that
Aum.
clear
is
past,
That which
conception of time,
is
is
also truly
Aum.
Sankaras Commentary
we
is all this.
As
objects
all diversified
Aum
see
alone.
Aum.
that
This (treatise)
is
is,
is
means
khycinam
means
the
of
its
word
to
clear
Prastutam
explanation,
because
Aum
is
Brahman on account
proximity to Brahman.
The
meaning
commences
That which
is
be
should
verily
the knowledge of
is
it
is
also verily
Aum
All
beyond the three (divisions of) time, /.<?., unconditioned by time, and yet known by their effects,
which is called Avyakrta ', the unmanifested, etc.,
that
is
that also
is
verily
Aum.
Not
different
are identical
is
Also, etc .
Because the
effect is non-different
AGAMA PRAKARANA
1-2}
1*
II
signified
by th^
explanation 1 has
Prominence
Upanishad.
of what
Because
The purport of
Aum
is
given to
Aum
is
the
the sentence
prominence
is
first
is
that
phenomena of
word of
Aum
is
the world.
the
first
the symbol,
Therefore
(sffip-TR').
3
Prominence The second Upanishad is All this is, truly.
Brahman. Hence the emphasis is on All this which is the
object (3|H?qq) signified by Aum.
1 Figurative
i.e., the mere convention of calling a thing by
a particular name.
mAnd vkyopa nishad
i2
6
is
Which
etc.
is,
by
it
Therefore
it
signified
The
when
possible only
is
knowledge of the
All
Brahman
name and
the thing
removed.
says
this
attributeless
^3^
fargsimm to
si
II -2
Brahman.
verily
is
11
11
Atman
This
is
Brahman.
Sankaras Commentary
to
Brahman.
verily
All this
is
consist
merely
of
Aum
the
previous
text)
is
Brahman.
2
(as existing) inferentially
directly 3
known,
Brahman.
now
is
by
the
The word
this ,
most
(in
passage,
is
Self,
is
Turlya)
is
attained
such as Viswa,
etc.,
or foot
word
when
1
but
used
is
Pada
in
11
sense of instrument.
the
Pada'
The
is
we can
infer
it.
Sruti.
we cannot
ft is
opposed
is
to
directly
perceive
its
presence
vvhc.h
refers to
AGAMA
1 -3]
PRAKARAljtA
13
in
means
known as realization.
3 Directly
The word
nowadays, is applied, especially
the Nyaya Philosophy, to the knowledge of the objects of sense-
of what
is
Vedantic
text,
Ill
How
thus 2 explained:
shut:
||
II
Atman
is
mAndokyopanishad
14
The
quarter
first
is
Pada)
is
[l-j
Vaiswanara
who
who
whose
is
con-
of
Sankaras Commentary
JSgaritasthana,
waking
state.
i.e.,
his
Bahishprajna,
who 4
i.e.,
is
is
the
aware of objects
appears, as
of Avidya.
Similarly Saptanga,
i.e.,
the ether ( Akasa) the (middle part of his) body, the water 7
his kidney
fires
his feet.
The Ahavaniya
of the Agnihotra
mouth
fire
has been
He
is
nineteen mouths.
sacrifice)
five 8
Similarly he has
organs of percep-
the
mind (Manas)
kara );
mouths,
mind-stuff (Chitta).
These
egoity
are, as
instruments by means
it
(Aham-
were, the
of which he
He, the Vaiswanara,
thus constituted, experiences through the instruments
enumerated above, gross objects, such as sound, etc.
He is called Vaiswanara because he leads all creatures
of the universe in diverse ways (to 11 the enjoyment of
various objects) ; or because he comprises all beings.
Following the grammatical rules regarding the compound
i.e.,
the
AGAMA PRAKARANA
1-33
15
is
first
12
(quarter)
realized
( Objection )
four quarters
is
the
subsequent
quarters
are
( Vaiiwanara).
innermost Self
treats of the
how
because
through him
in the text,
it
such as head,
limbs
its
etc. ?
This,
however,
is
Atman known
alone
Atman
in 15 this
(i.e.,
way
is
illusion
as the Virat
And
is
phenomena.
and
all 17
beings
Who
etc.,
as
seven
16
(individual
subjective
its
super-physical
This
universe
regions)
(the
of the
totality
known from
20
Sruti), as Thy
further
is
head
-3
self,
[I
The
identity (of
known
It is also
and
the Prajna.
bright
immortal person
person in
in this earth
Prajna )
identical
is
it
is
Iswara
by
How,
etc.
The
is
that
Atman
is
without
parts.
2
Thus.
etc.
Four
quarters
are merely
assumed to
facilitate
Sphere,
etc.
It is
itself
with the
Who
is
aware,
It
etc.
Owing
to Ajnana (ignorance),
what
are
called
material
non-existent.
entities,
AGAM A PRAKARANA
,1-3]
5
Cf
Seven
This
C.hhand.
6
assumption
Effulgent,
Water
etc.
i.e.,
taste
moon, the
stars,
its
luminary
etc.
The
indicates
bringing in
is
Up., 5. 18. 2.
.also
17
its
Five organs,
namely,
the organ
namely,
hands,
etc.
and touch.
Five organs,
etc.
feet
viz.,
and Udana.
11
To
He
It
priority of creation.
from the standpoint of Vaiswanara or the
waking state alone one can understand the other states, i.e., as has
been pointed out under the first Upanishad, we see first how from
the waking state the dream state and the state of dreamless sleep
are known.
is
First
13
No
The
mistake
subjective
is
known
as the
Adhyatma. The
moon,
Adhyatma
is
non-different from
Adhidaiva because both these, as has already been pointed out, are
but ideas imagi ned in Atman. Hence there is no mistake in assuming
Adhidaivika members as forming the limbs of
14
From
the standpoint,
the>
Adhyatma.
as the Hirariyagarbha
which
is
is
the
all
appearances,
fourth
quarter.
viz.,
In
all
Virat,
these
MAND CKYOPAN1SHAD
18
instances
there
Adhidaiva.
non-difference
is
Therefore there
between
no mistake
is
{I -4
Adhyatma and
the
in
of Adhidaiva to Adhyatma.
16
In this
way alone
i.e.
states
Entire, etc.
i.e.,
All beings
Atman.
as
WTft
flshjjRSTJTTcqrc
Otherwise
seen
q^5t!?u*TF3fr
14
are
they
i.e.,
Compare
i.e.,
II
Adhidaiva.
The
19
Samkhyas
souls
as based
admits
Samkjiva doctrine
upon manifoldness of
the
plurality
of
The Vedantin
experience.
Thy head,
which
21
22
22
The
is
etc.
i.e.,
if
Identity
Taijasa The
i.e.,
itself.
The Unmanifested,
etc.
The
is
called Taijasa.
identity
( Sushupti )
sleep
is
called
Prajna.
24
Because, etc.
itself at the
the
objects
The Iswara
The
all
withdraws into
themselves experienced
in
states.
IV
fefcr:
II
ll
AGAMA PRAKARAJjA
I-4J
is
Pada)
who has
internal objects,
is
the dream,
19
the Taijasa
who
whose
conscious of
is
objects.
Sankaras Commentary
He
is
(state)
is
called
his
the Svapnasthana
( Taijasa )
being associated as
it is
Waking consciousness,
with many means, 1 and appear-
sphere.
if external,
though
(in reality)
mind
corresponding 4 impressions.
Similarly
with
the
(all
Deva,
the
enjoys
in
the
senses)
mind,
become one
continues
dream greatness 11
highest 10
the
Prasna
He
in
Up.).
mind
is
(mind)
From 12
internal.
of the internal because his consciousness in dream becomes aware of the mental states, which are impressions
left by the previous waking state.
He is called the
Taijasa because he appears as the subject though this
t(dream) consciousness
is
20
[I-+
associated
(in the
whereas, here
dream
state),
is
consci-
The
rest is
This Taijasa
is
common
(with
(of Atman).
1
Subject-object
Means
relationship,
agency,
instrumentality,
etc.
2 Appearing
According to Vedanta, external objects, perceived
by the sense-organs, have no absolute reality. They appear as real
on account of Avidya. Their reality cannot be proved for the
simple reason that they become non-existent when their essential
character
3
is
enquired into.
existents
Corresponding,
etc.
that
is,
like
those
experienced
in
mind of
is
the
in
the dreamer,
is
present.
real as the
7
Like a piece of canvas, etc. The picture painted on a piece
of canvas appears to possess various dimensions though, in reality,
Similarly, dream-experiences,.
the picture is on a plane surface.
AGAMA PRAKARAIfA
4]
though
21
really states
'
the-
The
word "Karma"
Action
Karma
is
primarily
used in
VedUnta in more
means action
It
also-
sent
the store of tendencies, impulses, characteristics and habits,,
which determine one's future embodiment and
environment.
Another meaning of Karma , often used in reference to ones
:
caste or position in
turn, impels a
0
man
Thus, etc.
dream
states
to action.
The
is
sought
to
be
established
here
authority.
10
Highest, etc. it
is
is
11
can transform
itself into
knowledge, act
object of knowledge.
12
From
of From
waking
one can review the
dream experiences and thus come to know the internal activity of
the mind which acts in the dream state independently of the senseorgans of the waking state.
state alone
13
the standpoint
when
Experience
dream
states are
ceiver
is
aware
any external objects, as they are non-existent. From the standpoint of dream, dream objects are as gross and material as those
experienced in the waking state. From the view-point of the waking
one may infer that the dream objects are subtle, that
composed of mere impressions of the waking state, inasmuch as
the dream- state no external (that is, gross) object exists at all.
state alone,
is,
in
mAndOkyopanishad
:22
[1*5
m get
7RR
srrsrt
=t
cfigSJTH.
sr
fSFTRR ^TJJT:
II
is
stjt
TfRSf'T
sTr^r^cffq:
II
states).
Sankaras Commentary
The
etc., is
adjectival
clause,
viz.,
Wherein the
of deep sleep
the state
( Sushupti )
sleeper,
grasp what
signifies,
inasmuch
of Reality
fications
is
the)
Or 4 the object of
non-perception 3 (of gross objects).
the introduction of the adjectival clause may be to distinguish the state of deep sleep (of the sleeping person)
Wherein, that
is
to say,
IGAMA PRAKARANA
1 - 5]
23
is
He
not.
sphere
is
is this
EkibhQta,
i.e.,
called the
state
all
experiences
become
state in
their characteristics,
it
10
is
not Bliss
parlance,
Infinite.
As
in
common
(experience)i
called
happy and
is
24
[I -5
It is called the
perceiving
(the
consciousness
characterized 13
entity)
Bodha)
is
of dreams,
experience
"Cetomukha'
It
etc.,
therefore
called Prajna as
is
called
deep
sleep,
because 14 of
Or
previous states.
peculiar
knower par
the
feature
is
its
it
The
1
(there)
is
etc.
The
it
is
is
to
the
called
the
conscious of
all objects.
having been so
consciousness 15
in
It is
even in
the
two
undifferentiated.
no doubt,
aware of (the experiences of) variety.
it
excellence,
but
(empirical)
is
it
by
doorway leading
its
exists,
is
Knowledge
absence.
2
for,
deep
sleep,
swoon,
etc.,
Perception
In
the
waking
known
state
one
is
is
true
Jnanam.
objects.
a
Non-perception
Dream
experience
is
here
designated
as
of
the text.
1GAMA PRAKARAIfA
il-5]
25
wherein, because we are .dealing here with the three states. The
natural meaning of the text is that after describing the states of
waking and dream the Sruti proceeds to describe the state of
Sushupti or deep steep which is said to be distinguished from the
two other states in not having desire, etc., the common feature of
-the other two states.
And such a distinction has to be made because
all the three states have the common feature of the absence of
knowledge of Reality.
"supta and explains
and
it
Sushupti are the three states which have for their perceiver
who experiences the three states. Though the perceiver of
one
word supta
see, etc.
6
Forms of thought Mental or thought forms arise
which constitute external and internal objects.
6
State
of indiscrimination
language as
waking
causal
the
state takes
it
in
Atman,
This
state.
is
known in the empirical
One viewing sushupti from the
finds
that
to be antecedent to the
7
As
latter.
man
is
Absence, etc.
absence
.dreaming
4
of the
state.
The
objects
real
state
MAND OKYOPANISHAD
26
9
states
its
who
always
absence in
subject-object
[1
experiences
swapnafinds
relationship,
sttshupti.
10
The sushupti is not the state of Bliss InfiniteIt is not, etc.
because the perceiver from the waking standpoint associates deep
sleep with the Upadhi of the idea of the causal state.
11
deep
Prdjna
The
19
Prdjna,
experience!'
Sushupti
Doorway
is
the
doorway because
The
wherein
all
diversities
it
leads to the
state
of unified
disappear,
in
is
the
Hence
Characterized, etc. It
in sushupti,
is
consciousness.
11
Because,
etc.
Though
sciousness in sushupti
there are
still it is
known
no
specific
states
as Prdjna or the
of con-
knower par
excellence because
in jdgrat
15
Consciousness, etc. This consciousness,
which exists as
Prdjna in deep sleep appears as particular (fspjq) states of consciousness in jdgrat and swapna.
VI
II
This
is
It
this is the
;
knower of
of
all;
all
All,
its
that
natural 1 state,
is
to
say,
AGAMA PRAKARANA
-6]
super-physical universe.
He ( Iswara )
27
is
not something
The Sruti
conditions.
He
is
entering into
all,
directs everything
the Antaryamin,
Prajna
Natural state
creator.
3 Knower
The Atman is the witness of the past, the present
and the future as well as the three states. Knowledge of the three
states implies the common knower of ail.
in explanation
Gaudapada-Karika
Regarding
Sankaras Commentary
In explanation of the foregoing (texts) there are these
jlokas.
as follows
six texts
of the Upanishad
MAND OKYOPANISHAD
28
[1-6 (I>
PcT:JT^g
^^
RTf
Viswa
1.
It is
who
II
is
II
all-pervading
Taij^sa
Prajna
subtle) objects.
ousness.
T%WT ^CT:
he who
is
is
is
thus
a mass of consci-
known
in
the three
states.
Sankaras Commentary
The
is
this
That
Itman
from
and that he is pure 1 and unrelated, 2 is established by
his moving in three states, in 3 succession, and also on
account of the knowledge, I am. that, resulting from
the experience which unites 4 through memory.
The
Sruti also
corroborates
it
by the
illustration 5
of the
Pure
The
ideas
etc.,
of purity and
impurity,
weal
and woe,
do
three
states.
exists
Unrelated
That Atman is unrelated is further known from the fact that the
experiences of the waking state do not, in reality, affect Atman in
the dream state, nor those of the dream state affect Atman in the
state of deep sleep.
3
In succession
Though
it
idfentifies itself'
with each of the three states for the time being, yet the fact that he
moves from one state to another without being, affected shows that
he
is
AGAMA PR A KARANA
6 ( 2 )]
29
etc
From tRe standpoint of common experience
a relationship between past, present and future. This is
due to the unifying power of memory. Even this relationship
between experiences is possible only if an Atman is posited as the
witness of them.
4
we
Unites,
find
etc
This is taken from the Brhd. Up. As a
swims from one bank to another unimpeded by the
currents of the river, so also Atman moves in the three states totally
unaffected by them. As no characteristics of the banks, good or
5
Illustration,
powerful
fish
fish,
which
flies
ing lands.
Karika
Nfr qjTSRrg
m?T%wr
Viswa
2.
is
is
constitutes the
is
he who cognizes
he who cognizes
( conceived
in the
Akasa
in
mind
cfcra;
^ swftct:
within
the heart.
II
Taijasa
is
he who
Atman
and Prajna
Sankaras Commentary
This verse
is
experience of Viswa,
ised
in
the
waking 1
( Taijasa
etc.
state
alone.
and Prajna)
is
real-
Dakshinakshi:
the
is
One
(Brhd.
one,
who
Virat
Atman
is
Up.).
the
known
as Indha
the Luminou s
in the eye.
30
(Objection)
The
6 (2 )
who
who
experiencer and
(Reply)
No,
not admitted.
for,
The
is
in
is
the
such a distinction is 3
One effulgent being
reality,
ruti
says,
alone
Me
(Gita,
Indivisible,
13. 2).
in beings (Gita,
Though
13.
yet
sense-organs
without
exists
it
as if divided
16).
distinction
equally
is
yet
the
felt in
right
eye
all
is
singled 4
is
one,
so
also
is
the
case
sees 6
with
the
dream.
is
Therefore,
Taijasa,
verily the
same as
memory, 7
says,
all
these within.
Taijasa
1-6(2)]
identical 13
is
with
Mind
mind,
of
its
the character-
The Prana
(vital
15
manifested
sleep)
etc.
(Objection)
is
account
is
scriptural passages as
all
on
Hiranyagarbha
31
said to be unmanifested ?
This
(Reply)
is
( Avyakrita) is
ledge)
and dream),
who
(thus)
who
who
think
of themselves
to
the condition
of deep
sleep.
like
deep
sleep
unmanifested, in the
the
and
Avyakrita
It
is
is
also
one 19
is
(v/'z.
identi-
MAND 0KYOPANISHAD
32
[1-6(2)
In
word Prana
Brahman, (not the
Avyakrita which is the subject-matter under discussion,
as the text commences with the passage, All this was
Sat in the beginning.
(Reply)This is no mistake, for (in that passage) the
Sat is admitted to be that which contains within it the
seed 23 or cause (of creation). Though Sat, i.e.. Brahman,
Prana , yet
is indicated in that passage by the word
the Brahman that is indicated by the words Sat and
Prana (in that connection) is not the one who is free
from its attribute of being the seed or cause that creates
all 24 beings.
For if in that Sruti passage, Brahman,
devoid of the causal relation (i.e., the Absolute) were
sought to be described, then the Sruti would have used
such expressions as Not this, Not this, Wherefrom
speech turns back, That is something other than both
the known and the unknown, etc. The Smriti also declares, It is neither Sat (existence) nor As at (non-existence) (Gita). If by the text were meant the (Absolute)
devoid of causal relation then the coming back, to the
relative plane of consciousness, of those who were in deep
sleep and unified with Sat at the time of Pralaya (cosmic
(Objection)
indicates
Sat (Existence,)
i.e.,
the
plane of consciousness
to the relative
AGAMA PRAKARANA
1-6(2)]
33
at
i.e.,
which causality
is
to
attributed
indicated by
is
it,
28
It is for this
all
the
described as
Turlya separately
when
it
is
when
free
not viewed
is
it
from
all
phenomenal
i.e.,
in its
absolutely
Waking
From
state atone
viz.,
waking, dream and deep sleep. But the three states are comprehended from the standpoint of the waking state alone. That
dream and deep sleep are two states, having different characteristics,
Therefore these two become
is known in the waking state alone.
known
to
the
waking
consciousness.
Besides
jdg rat
(waking),
it
MlND 0KYOPANISHAD
34
known
Viswa,
as
[1-6(2)
same body
in the
is
is
due to
states.
SameIt
identical with
is
is
Adhyatma.
3 Is
not admitted The difference is only imaginary and empiand due to the identification with different bodies.
Really
speaking, one Atman alone manifests itself in different
forms,
microcosmic or macrocosmic.
rical
4
Singled out This assertion is based upon scriptural authority.
In actual experience also one finds that the right eye is more efficient
in the perception of objects than the left one.
5
Taijasa
when he
Both,
As, etc.
There
and the
state
states,
the
is
perceiver
is that
states
cognizes
objects experienced in
between the
no
the
objects, possess,
characteristics.
of imagination
state
and dream
ideas
viz.,
same
the
in
the waking.
impressions
preceding states.
state
dream
In both the
of gross physical
The only
(in the
difference!
waking
state)
Memory
Memory
subject-object
is
relationship.
also a
The
UnifiedThat
is,
by the absence of
subject-object relationship.
8
Becomes
ceases to be active,
i.e.,
AGAMA PRaKARANA
6 (2 )]
35
perceiver
10
who
Mass
and
is
of,
etc.
That
is,
there
is
no
their succession
particular cognition in
that state.
11
Indistinguishably
12
Sruti
12
Identical
See Bfhd.
That
/.<?.,
in
Now
unmanifested form.
Up.
identical, has
is
Therefore
the
oerceivers,
14
15
10
Unmanifested The characteristics of manifestedness and
unmanifestedness of Prana are predicated of it from the standpoint
This
17 At
the time of death
of the scriptural authority.
18
called
Creation
Prana
are manifest.
Both
illustration
Comp.
Brhd.
On
is
Up.,
effects,
19
One The identity of deep sleep and Avydkrita is further
demonstrated from the identity of their commpn cogniser, viz.,
Pure Consciousness.
is
20
IdenticalThe meaning
one and the same.
21
Other, etc.
viz.,
the
is
identity
36
[1
6 ( 2)
*' Prdna
The contention of the objector is that the ordinary
meaning of Praria is vital breath having five aspects, viz., Prdna,
Apana Samana, Vydna and Uddna.
,
23
Seed That
24
All, etc.
25
Could
Brahman
person
is,
not,
who
of the Absolute
etc.
is
But the
not possible.
state
without
attaining
Common
feature
If Existence
free
which can
from causal
relation,
be
i.e.,
under discussion, then the reverting of the deep sleeper, who has
not yet attained to Jndnam, to the dual plane of consciousness
would not be possible. And if a person, after realising the Absolute
Brahman, is to come back to the state of duality, then Jndnam or
would be impermanent.
liberation
The meaning
is
this
At the
time of Pralaya when the created beings become unified with Sat
or Existence they do not become really the Absolute Brahman. They
remain only in a seed or potential condition and therefore they
te-appear at the time of creation.
who
all his
is
previous
down from
dual existence.
22
Seed The
causal
and non-apprehension
standpoint
as
well
as
comprises
their
false
effects.
known
apprehension
The Naiydyikas
absence of the contact of the sense-organ with its object. Thereis a negation or Abhdva.
But
according to Veddnta, Ajnanam is not purely a negation (characAvarana aspect), but a negation combined with an
terising the
affirmation or creation
( Vikshepa
aspect).
It is
not an independent
ed by
it.
This ignorance
is
AGAMA prakarana
-6 (3-5)]
28
Cause It
29
Such cognition
is
37
The
necessary.
is
man who
in Sushupti
is
From
sleep.
is
this
is
is
In this
body and
the
is
perception of the
viz.,
Viswa,
wr
ft
tterfl:
srrfMrr
3.
wt rcMcr
\ n
ii
(object), Taijasa
Know
these to be the
blissful.
threefold experiences.
M
<r*rr
4.
The gross
srrtM g
m Mr
( object )
Mqq
ftMcr
gift
satisfies
n h
Know
these to be
threefold satisfaction.
Sankaras Commentary
Verses 3 and 4 have already been explained.
'tMr
Mr
a prnt
5.
objects
He who knows
both
li
the
experiencer
II
and the
MANDOKYOPANISHAD
38
is
[1-6(5)*
the objects.
Sankaras Commentary
In
waking,
etc.,
the one 1
'
known
(differently)*
am
that
(common
in
to all condi-
is its object.
1
One and
the
same
etc.
It
is
and
3
I,
Unity
of, etc.
identical
is
That
also
Such cognition,
known
etc.
to the
is
one
waking consciousness.
following form
Absence,
of the three
6
etc.
There
is
Is not, etc.
states are
one and
not affected by the experiencesof the states, nor does he identify himself with the (apparently
separate) perceivers thereof.
He
is
is
3-6
A GAMA PRAKARABIA
(6)]
39
dream
deep
and
Therefore he
sleep.
is
(in
their disappearance in
Sushupti).
8
Because
because one Atman in three forms alterand disappearance of the experiHence he knows them to be
objects of experience.
i.e.,
it
is
encer and
all
unreal.
7
Does
same
irrespective
is
when
tfygir
perceivers) as
An
SPW: flinrarat
its
it
knows
that
it is
the
it
mere
or his
own
perceiver.
ScflfarcT
si
6.
It is thoroughly established that the coming into
can
be predicated only of all positive entities that
effect
exist.
( the
all ;
Jlvas) in
the
Purusha
their
creates
manifold form
separately.
Sankaras Commentary
entities
(ignorance),
later
of
40
[i -6 (6)>
inferred
mirage,
etc.,
was
certainly
there
in
the rope,
form of a cause,
this
in
universe)
All
all.
like
positive
the
this
(the
phenomenal
beginning and
at the beginning as
Atman Prana
at
all different
which are
in
Brahman
the
verily
this existed,
manifests
also
was
all
As-
existence
certainly exist in
The
Prana.
i.e..
so also
its
{i.e.,
sun,
so
the Jivas)<
same sun
itself
self,
manifests
{Purusha), like
its
all
fire
and
reflections in water.
ages in
1
its
support
as,
The
fire,
etc.
the manifestation.
AGAMA PRAKARANA
1-6(7)]
to
show
no causal
that
we admit
Prajna unless
4T
of Brahman
as;
The
body of the
Karikds.
2
Will
itself
Those
existence of
Maya from
and
all.
1.4. 3.
4
and
All
2.
is
It
Comp. Vedanta
Sutra,,
objects, as the
mani-
14.
1.
festation of the
5
Maya
it
animate
is
Purusha
principle of causality
reality,
Prana
is
is
beings he
is
is
said to be Prana,
Brahman
looked upon
when he manifests
the insentient
7.
to
God',
sentient
called Purusha.
it
But, in
is
vs
dream and
it
illusion.
Sankara's Commentary
Creation
is
power of God 1 ;
the
manifestation
But 2 those
of the
who
who
superhuman
on (the
reflect
intently
think 3
MAND CKYOPANISHAD
42
It
(that
passages
as,
Indra
no
in (the
theory
should be attached
is
(the
interest
1-6 ( 7 )
great
The
Reality
known
as Turlya.*
and
illusion
is
all 8
these (false)
who imagine
1
GodHe
God.
This
is
the theistic
stheory of creation.
2
who
Agama prakafa^a
I -6(8)]
tn
illusory,
truth to those
magical
3
who
43
and
not
in the
feats.
Intently think
who uphold
the
Maya
i.e., still
Those
Turiva The
creation
those
who
Futile
The
upon
creation.
AH
these
etc.
Because Maya
is
the Maviivadins, their theory does not also convey the highest truth.
r'swri stw
f%f%T%rrr:
the
existence of the )
while those
mere
will
created
of God,
Sankaras Commentary
The manifestation
will
of
achieve
God
its
(creation) proceeds
purpose.
in
reality
Such objects as
They
Some
can'
will..
44
1
Cannot,
etc.
It is
cannot but be
But
that
potter, first
of
all,
conceives in his
mind
Others
think
it
to
mere
God)
name
manifestation
while
still
is
li
for
the
others attribute
other desire
in
the
that
the
it.
||
9.
(9)
real.
The
P -6
the state
is
Effulgent Being
of fulfilment
Sankaras Commentary
Others think that the purpose' of manifestation
only the enjoyment (by
is
God
all
What
could be
than Avidya.
1
According
Very nature
Brahman.
universe of
etc.
is
to
see as
is
subject
to
birth,
change, death,
AGAMA PRAKARAIfA
1-6(9)]
45
its
2
All the, etc. The following theories of creation have been
stated in the preceding Slokas of the Karika
:
Creation
(i)
manifestation
is
God
(K. 6).
Creation
(ii)
Creation
(iii)
Creation
(iv)
of dream
or
(K. 8).
fulfilled
manifestation
is
Iswara
nature
6).
is
but be
of the
manifestation
is
illusion
is
indifferent
The above four theories of creation may be classed as cosmoThe following two theories which may be designated as
logical.
Karika 9
(v)
Creation
is
(vi)
Creation
is
an
Now
all
act
Brahman, whose
enjoyment of God.
of Gods sport.
No
causal theory
mind regarding
of Brahman.
3TTH^1IRT,
human mind
as
dream and
dream and
unreal and hence they cannot explain the supposed reality of the
act of creation.
No
will
at gratifying
some
unsatiated
Brahman
desire.
is Bliss
which means the absence of all wants. Therefore the Divine Will
cannot be the cause of the universe. The human mind, subject to
MUyS,
ascription
is
itself
Mayd.
it
Therefore
is
only
it
This
due to Mays.
Therefore
if
all
MAND 0KYOPANISHAD
46
standpoint this
Maya
mind
is,
due to
relative
that
fact rrurrrpft,
that sees
inheres either in
it.
-6(9)'
[I
Brahman or
in the perceiver.
3 Refuted etc
The two theories implied by the
,
the Karika are refuted simply because enjoyment
.
line
first
and
of
diver-
Creation
No
reason
other
Comp,
the
passage. aflctfJf:
Scriptural
3f!$15T: if t^cf:
as Akdsa.
words of the
object.
It
text:
Not
This
conscious
is
in
order (for
done
of the
the
in
internal
means of words,
indication by
Therefore
or negative) of language fail to express it.
Turlya is sought 2 to be indicated by the negation of all
attributes (characteristics).
(Objection)
(Reply)
Then
No
3
,
it
because
it is
The
illusion of silver,
cannot be conceived
as existing without the (corresponding) substratum of
a snake, a
man
or mirage,
etc.,
(Objection)
If that
For,
it is
etc.,
the same
way as
jars,
etc..
Aqama prakarana
6 (9)]
is
etc.,
47
etc.,
are indicated
(supposed to exist in
etc., in
the
relation 6
MAND OKYOPAN1SHAD
48
[T
*6 (9>
This very
its
is
verily
Atman ,
described as constituting
Now
the sprout.
is
by
rope
the
negating 11
the
three
enumerated
states,
The
Atman is
Fourth quarter
condition in which
fourth
not
is
to be viewed.
the fourth
state
Turiya which
is
or
indi-
of any condition or
state.
in
all
these three.
Turiya
is
is
pre.
explained.
explanations.
No,
etc.
that Turiya
is
The
it
not void
etc.,
case Turiya
therefore
non-indicatable
a substratum, then
imposed upon
it
as
it
is
is
this
You
say
of Prana,
JGAMA PRAKARANA
1-6WN
the water in
it.
To
our reply
this
We
49
you have
is
is
is
(ii)
would
cannot be thereby illusory superimposition because the superimposition, in that case, would not appear as existing as it does.
From the standpoint of the empirical reality of the appearance
It
which
is
is
we
And
etc.,
upon
it.
as unreal, then
is
between a
on
is superimposed
There cannot be any relationship
substratum and the unreal form superimposed
upon Turiya
equally unreal.
is
real
it.
is
that if
one takes
may
his stand
upon the
be indicated as a sub-
etc.
And
relationship.
Sruti
also
denies
all
relationship
in
Brahman.
4
Without, etc
The
of existence.
that
it
and
exists
No
first
later
illusion
on
its
existence
is
by words
is
is
stratum.
6
Indicatability
Relation
instances
a word,
only
(iii)
(i)
Possessive case,
(ii)
conventional meaning of
It is
because no benefit can accrue from the knowis as unreal as the mares nest .
MANDOKYOPANISHAD
50
7
Objects
Such
as the illusory
U-7'
Deluded Delusion
Its opposite
the cause of
is
all
/.<?.,
He
the
is
One and
human misery.
As a matter of
fact,
Nothing called
All.
illusory
10
is
also
relation
11
The student, at first, by the process of negaBrahman from the superimposition and then realises
Negating, etc.
tion separates
that
nature of Brahman.
12
This
as superimposition
is
is,
is
in
the ground.
VII
HrrcT:5rt
iTFWcTiSrt
5T
sr^r JrrsTiH;
* JTfRSR
5T
Turly a
is
of the external
scious
II
is
VS
||
conscious
of the
(objective)
is a mass
nor that which is simple consciousness,
nor that which is insentient. (It is) unseen (by any
sense organ), not related to anything, incompre-
which
is
all sentiency,
hensible
(by
the
mind),
uninferable,
unthinkable,
ness
constituting
the
Self
alone,
negation
of
all
AGAMA PRAKARANA
1-7]
51
phenomena, the Peaceful, all Bliss and the NonThis is what is known as the fourth {Turly a).
This is the Atman and it has to be realised.
dual.
Consciousness
word
is
used.)
Sankaras Commentary
(Objection)
The
was
object
describe
to
By the very
is
as
conscious of the
Atman
descriptions of the
Therefore the
purpose of indicating
is that which
No.
As
etc., is futile.
is
realised
(illusory)
snake,
is
etc.,
so also
which subsists
Self,
done
Thou
in the
art
different 3
it
is
same way as
that.
appearances of the
If
(the great
Turlya were,
This 2
Vedic statement)
fact, anything
in
on 4
ledge
(regarding
Turlya).
Or
the
other
(inevitable
52
1*7
the severance
when
it
results in
though that
is
result
which
is
of knowledge.
(here) the
same as
AGAMA PRAKARANA
1 -7]
53
etc., is 12
cessation of duality.
follow what
If
known
is
it
as regressus ad infinitum
Therefore
'
and
it
is
superimposed upon
etc.,
the
By
it
( Turiya )
is
not conscious
it is
denied that
it (
Turiya )
is
Viswa.
By
is
it
simple consciousness,
it is
statement that
that Turiya
is
it is
lastly
by the
it is
implied
How
18
again,
do
etc.,
(Objection)
And
not unconsciousness
such
attributes
which are
as.
(directly);
54
Atman become
perceived to subsist in
(Reply)
non-existent only
(perceived) in
etc.
etc.,
of negation)
[I
act
Though
19
the
(waking and
states
itself,
dream)
and as
never changes.
(Objection) Consciousness
appear) in deep sleep.
(Reply)
experience
Knower
21
is
Hence
No,
to
seen
is
says,
is
change
(dis-
a matter of
Knowledge of
the
never absent.
it
Turiya )
unseen 22
is
and because
it
Turiya
incomprehensible . 23
cannot be apprehended by the organs of action. Alakis
unseen therefore
shanam
Linga
it
is
(common
there
is
no
There-
fore
ble
consciousness
known by
of Self.
consisting
should
Turiya
be
waking,
Or
28
,
etc.,
the phrase
may
signify
means
and therefore Turiya is the essence
of this consciousness or Self or Atman. The Sruti also
says,
It should be meditated upon as Atman.
that the knowledge of the one
Atman alone
is
the
ACAMA PRAKARAlfA
1-71
jective
55 '
etc.,
of
illusion,
three states,
the
viz.,
which
attributes
waking,
etc.,
characterise
are negated.
the-
Hence
it
is
unknown
Highest Truth
is
when the
known.
1
Is realised The rope did not cease to be the rope when it
appeared as the snake. The rope, again, is seen in its true nature
when the snake idea is removed. Similarly, Atman appears as
Viswa, Taijasa and Prajna in the three states. And the same Atman
realised as Turlva
Turiya
is
This
Turiya and
is,
etc.
it is
The
realised
real
nated.
Similarly,
significance
known
words That and thou are
qualities,
is
as the
MAND0KYOPANISHAD
'56
Atman when
[1-7
and
Different
From
Atman
from
But from the standpoint of Turiya there is no difference
whatsoever between it and the Atman associated with the three
states.
As a matter of fact, it is Turiya as the witness (fflTSf) that
is revealed out by the three states.
associated with any of the three states,
is,
no doubt,
different
Turiya.
On
account
o/ Ignorant
person,
whom
for
moves
Scripture
is
in the relative
of Turiya.
essentially
be contended that one can get the Knowledge of Turiya from the
Scripture.
Because the Scripture also teaches about Turiya by the
method of repudiation
of the superimposed attributes
(afitflfiqr)
upon
i.e.,
5
Two results The instrument of Knowledge (5WW) by means
of which we become aware of the result of the negation of the
is
Turiya.
It must be carefully
noted that the realisation of Turiya is not the result of the Pramdna
by means of which we become aware of the negation of the attributes of Atman, viz., the three states. The two results are simultaneous and not successive in time as the language seems to imply.
It is
known
as Turiya
is
Turiya
is
always
AGAMA
1-7]
PRAKARAIffA
57
result
Additional
instrument,
No
nature.
etc.
on account of
is
instrument
of Knowledge
its
Sru/i
unreal, relative
is
Even contemplation, etc., which are the essenof Yoga cannot establish Turiya, because it cannot be
proved that Yogic contemplation can yield such Knowledge. Therefore the realisation of Turiya cannot be characterised as the result
of any particular instrument of Knowledge or of any Yogic practice.
Other
effort
tial features
Enables, etc.This
means
Knowledge,
besides removing the darkness enveloping the Jar, also yields another
positive result that
is
this is
on the
10
it
is
11
Invariably, etc.
It is because the Jar always exists even when
enveloped in darkness.
is Knowledge itself.
upon it. Turiya does
not stand in need of any demonstration or proof because it is everexistent.
The instrument of Knowledge only removed the superimpositions falsely attributed to Atman. The instrument of Knowledge (perception) continues to act upon an object fill the object
is revealed (as Brahman).
Cannot function. It
is
because Turiya
act
12
Is accomplishedThe instrument of Knowledge, invariably
connected with its employer and an object, can act only in the plane
of duality. With the negation of duality, the instrument of Knowledge itself becomes ineffective, for it cannot function the next
moment. The idea of time is also annihilated with the destruction of duality. When the non-dual Turiya is realised, all ideas of
the instrument of Knowledge, the employer and the object with
<their
distinction
are destroyed.
Only Brahman
is.
MAND OKYOPANISHAD
58
[I-T
13
Would follow, etc. It is because a second instrument of
Knowledge would be required to negate the residual Knowledge
or instrument and a third would be necessary to negate th^ second'
and so on ad infinitum. An argument ending in a regressus is not
Is
simultaneous-^Here Pramdna
Tuny a
Intermediate , etc.
the state
It is
dream
that
is,
is
realised.
state
17
Cannot ,
etc.
By
this
are denied
w How,
common
experience.
When
the error
is
That the
a matter of'
this
is
butes of
Atman which
Such attributes
and do not vanish even though
they are negated. Therefore the phenomena of the three states
cannot be said to be non-existent on the analogy of the rope and'
are sought to be negated.
the snake.
18
Though,
etc.
The
reply
is
viz.,
the
three
common
Similarly
it
is
a matter of'
AGAMA PRAKARANA
:1.-7J
59
state the
sleep.
21
at
all.
22
It is
senses:
21
consciousness
common
and
non-infinity.
Besides,
But Brahman
is
s possible regarding
inference
more
requires
Therefore no inference
60
[i-r
15
is
Turiya
Indescribable
unthinkable.
by words.
22
make
it
is
etc.
The elimination of all the attributes may
appear as a void to the unwary student.
Therefore
described as a positive existence which can be realised by
Essentially,
Turiya
spotting
it
as the changeless
The
states.
states,
am
that perceiver
known
as Turiya, therefore
we
i.e.,
Pure
20
All Bliss
31
Fourth
This
does not
signify
Bliss.
any numerical
relationship,
the
fourth because it occupies the fourth place in order of
explanation of |3rahman of which the three states have previously
32
This is, etc
The statement that It should be known ,
cannot be properly made with regard to the non-dual Atman which
is incomprehensible, etc.
This objection is, no doubt, valid from
the standpoint of Turiya where there cannot be a separate knower
of Atman. But Turiya is certainly unknown from the standpoint
Here appear
it is
per-
known ,
%:
||
||
AGAMA PRAKARAtfA
1-7(10)]
In
10.
it,
Lord, there
a cessation
is
without a second
among
61
and
all miseries.
of
all entities.
It is
the
Supreme
It is
the
known
one
as the
Sankaras Commentary
In
Atman
(the
there
Knowledge
is
of) Isana,
a cessation 1 of
all
miseries characterised
How ?
entities
etc.,
It is
so because Turiya
non-dual,
is
all 4
other
It is
he
who
is
recognised 5 as
is
kinds of miseries.
Prajna
The
state
is
characterised as unhappiness.
misery.
4
Though
Viswa,
etc.,
of the snake,
etc., in the
MANDOKYOPANISHAD
62
[1-7(11)
Recognised That
of the wise.
as
Turiya,
is
such,
is
known
from the
realisation
6
Vibhu
Turiya
is
called
Vibhu because
it
pervades
the
all
three states.
srrf:
^ropresj fr
<fr
#^
ll
II
Sankaras Commentary
The
and
specific 2 characters
of Viswa, etc.,
with a view to determining the real
nature of Turiya
Karya' or effect is that which is
are
generic
described
Karana
done, i.e., which has the characteristic of result.
or the cause is that which acts, i.e ., it is the state in
which the effect remains latent. Both Viswa and Taijasa,
described above, are known as being conditioned by
cause and effect, 3 characterised by both non-apprehension and mis-apprehension of Reality.
But Prajna is
conditioned by cause alone. Cause, characterised by the
non-apprehension of Reality, is the condition of Prajna.
effect,
i.e.,
non-appre-
and
exist,
i.e.,
Generic
Taijasa
is
of cause and
characteristic
of Viswa
effect.
The
* Specific
common
special
characteristic
of Prdjna
is
that
it
is
AGAMA PRAKARAIjA
1-7(12)]
3
not
Causal
Cause and
know
which
is
state
effect
is
From
6*
that in which
it
we do
It is
one mistakes
it
because
non-apprehension.
As a matter of
mis-apprehension and
separately.
fact
these
cannot
non-apprehension,
two conditions,
be
experienced
facilitate
understanding.
-
frrsscurJT if
qtflN
?r
JTTtr:
12.
II
ll
existent
and ever
all-seeing.
Sankaras Commentary
How is
how
is it,
it
that Prajna
is
conditioned by cause ?
And
the
cause
of mis-apprehension.
As
Turiya
exists
it
is
64
For,
Turlya.
in
is
it
1-7
( 13 )
whose nature
is
to light,
seer
thus
Sruti also
Turiya
may
The Knowledge of
says:
Or
never absent.
is
:
viz.,
The
itself.
the phrase
may be
the
explained
subsists in all,
in
Duality
This
dual world
is
true
it.
Other than, etc. Prajna does not see the external world or
Therefore it does not see itself. Ego can be cognized
the non-self.
Burn, etc
That
is
untruth.
It
is
it
is
Ever all-seeing
It
is
because
it
IcT^TWfOT
it
is
Rlfgqqt:
JTftr:
nr
and
the
ever all-seeing.
$*
ftspl
||
nil
Sankaras Commentary
This
iloka
is
arisen incidentally.
it is
condition 6f cause,
is
the
common
removed1
AGAMA PRAKARANA
I -7 (14)]
65
because
Turlya
ever
is
all-seeing,
therefore
the
sleep
Knowledge of Reality
Therefore the bondage in the
that Turlya
common
to a
insufficient
data.
is
due
The Prajna
of
the states.
all
Turlya
itself.
Hence
?T fffetf
sciousness
is
it
ftfiren:
||
|[
The
Sankaras Commentary
Svapna or dream
like that
and
sleep.
Therefore
viz.,
they
the conditions of
have
been
dream
described
as
MANDOKYOPANISHAD
66
[1-7(15)
it
is
darkness
in the
it
see
would be inconsistent
like seeing
Sun.
Mis-apprehension
i.e.,
etc.
Ajnana
and
is
Turlya
only.
its
when one,
then, thinks of
cannot exist
effects
in
effect.
Atman
as
Turlya which
pure Knowledge.
*
Therefore
It is
because there
%r
cfTf:
15.
no Nidra or
is
cicspnrRa:
tftot jjftq
Svapna or dream
Nidra or sleep is
is
sleep in Turlya.
II
the
wrong
II
cognition
of
one does
not know what Reality is. When the erroneous knowledge
in these two disappears, Turlya is realized.
Reality.
Sankaras Commentary
When
is one
established in Turlya ?
It is thus
During the states of dream and waking when
one wrongly cognizes Reality like the perception of
the snake in the place of the rope, he is said to be
experiencing dream. 1 Nidra or sleep, 2 characterised by
the ignorance of Reality, is the common feature of the
Viswa and Taijasa, on account of their
three states.
features of Svapna (dream) and
common
the
having
Nidra (sleep), form a single class.
That Nidra (sleep)
which is characterised by the predominance of wrong
apprehension (of Reality) constitutes the state of
inversion which is Svapna (dream).
But in the third
replied:
AGAMA PRAKARAtfA
1-7(16)]
Nidra
state,
(sleep),
characterised
alone,
apprehension of Reality
67
the
is
only
by the non-
inversion.
(This
the
forms the second or the
text which speaks only of dream and sleep .as covering
three
the
Therefore
states.)
when
two
these
in
classes
inversion
by the knowledge of
the nature of the Highest Reality, then one realises Turiya
which is the goal. Then one does not find in Turiya this
condition, the characteristics of which are these two
(effect and cause), and one thus becomes firm in the
Highest Reality which is Turiya.
1
Dream Svapna includes dream and waking states, ordinarily
so called, as in both the states there is a wrong apprehension of,.
Reality. The inversion (absence of the Knowledge of Reality)
which is the characteristic of sleep is found in dream and waking
also.
In other words, this is the common characteristic of all the
three states.
Nidra
Nidra includes
dream and
Knowledge of
Reality.
The
inversion,
characteristic
apfTRfflTW
is
pr
the
STgWR*
*f<fT
gsqcT cT^l
When
the
Jiva
or
II
the
II
(i.e.,
and dreamless.
68
[I -7
(16)
Sankaras Commentary
One who
(whose
the Jiva 1 ,
called
is
the individual
soul,
characteristic is to be)
transmigration,
This
is
this is
on account of
have gained on
account
dreams
awakened 6 by the
this
When
in the
two
gracious
.
this,
teacher
indicated
nature
When
states 5
by
of
he
Vedanta
cause
the Jiva
is
is
who
Thou
birthless,
because
etc.,
it
not
art
of
this,
the
and
because
it
but
effect,
What
then thus
is
is
his nature ?
It (Self)
effect
and
existence.
the
conditions
(sleepless)
(sleep),
of cause
because
the cause,
there
and
effect.
does
not
It
exist
is
in
Anidram
Nidra
it
darkness
from
of
etc.
free
is
free
from Nidra
(sleep)
birthless
and non-dual.
AGAMA PRAKARANA
-7 (17)]
69
1 jjva
it is the Paramtitman or the Supreme Self who is thought
o appear as world-bound on account of his assuming the charac*
teristic of the Jim, i.e., binding himself with the chain of cause and
effect.
2
Subject,
Time without,
etc.
Maya
is
is
the
common
characteristic
does not
6
exist.
This
Two
states
is
possible
Characteristics
characteristics,
death.
That
Then
real nature
is.
sprsfr
tit
ftsTcf
i%r&T
t^tef
II
II
17.
it
W:
mere
Reality.
Sankaras Commentary
If
be said to
perceptual manifold remains?
-could non-duality
exist
This
how
explained thtis:
'
MANDOKYOPANISHAD
70
[1-7
(17>
in
the
through
rope,
Your assertion
is the contention of the opponent
anything like the non-dual Turlya cannot be a fact
for, a second entity known as the manifold universe does exist,,
and is perceived. But if you say that the realisation of the non-dual
Turlya is not inconsistent with/that of the dual manifold, because
Turlya can be realised as such only by the destruction of the mani
//-This
that there
is
is
there as reality
the eternally
existent non-duality.
*
Existed
Reality.
If it
it
obstruct
is
If
they believe
in its reality.
But
not
exist, therefore
il
AGAMA PRAKARANA
-7(17)1
71
'It
'illusory
one see the snake that disappears but no real snake. The illusion
disappears because it is not a reality. That which is liable to be
negated cannot be said really to exist at
all.
That
is,
it is
its
Supreme Reality
fact
If non-duality
( Turiya ) cannot be a fact.
only after the disappearance of the objective universe,
then non-duality cannot certainly exist so long as the universe exists.
real,
then non-duality
is realised
It at
is,
is
Brahman,
man realises
As
If
the universe as
talks
about
its
disappearance.
What
manifold exists as something other than Brahman. The universe as Brahman does not
appear and disappear. It always is. The meaning of the disappearance of the universe really is the disappearance of ones notion
of the illusion (i.e., the existence of the universe as something other
than Brahman). It is like the illusion conjured up by the magician.
When the real nature of the rope is pointed out, what disappears
really disappears is the illusion that the
72
is
1*7
( 18
>
only the illusion which presented the rope as other than it is.
on-looker, after his error is pointed out, realises that what he-
The
ance'
This illusion
unsubstantial
is
ft
affect the
li
18.
its
appear-
nature of Reality.
<r
II
of
teacher,
might disappear.
scripture), they
teaching.
the
and
taught,
This explanation
is
the
for
is
known.
Sankaras Commentary
(Objection)
How
(Reply)
had
This
is
thus
If 2
explained.
such
ideas
be supposed to disappear.
illusion (conjured
etc.
Reality.
1
How could, etc If even the idea of teacher, etc., existed,
non-duality could not be established. If such ideas be meant for
the purpose of inferring Turiya, as the smoke is thought of for
.
inferring
fire,
of smoke and
duality.
For, the
experience
demonstrate non-
1 -7
AGAMA PRAKARAiyA
( 18 )]
2
If,
etc .
Such
their applicability
(Turiya).
Such
73
'.
till
one
and negatableby knowledge. The analogy of the smoke and fire is not appropriate.
Brahman cannot be logically inferred from the world like the fire
from the smoke. For, fire and smoke are objective realities of
the same order and seen to exist together by a perceiver. That is
not so with Brahman and the world. But the seeing of an object
rance, cannot contradict Turiya because they are unreal
So
also,
etc
The
entire manifold
is
indicated.
an
illusion,
it
is
not
It
appears as real
till
For the purpose of If one sees duality and seeks an explaone of the explanations, offered is that ideas are imagined
for the purpose of attaining the Truth.
*
nation,
It
As
is
Brahman.
the
and forms are nothing but Brahman. As in the same dream the
I have seen an elephant is non-different from the mindstuff
idea that
which creates the elephant, so also the idea that there is a distinction
between the teacher, etc., is not separate from Brahman.
The
cognition of ideas as teacher, etc., as separate from Brahman is due
to ones still persisting in the relative plane, and this is explained
as being useful for the realisation of Truth. But after enlighten-
MANDVKYOPANISHAD
74
realised as non-different
fI-8
from Brahman.
The
( Turiya )
is.
VIII
am
qr^i
vm
qrar 3rtr
jtt;r ?rtii
is
(letters, ursp:).
The quarters
and the
are
letters
A U
,
are
the letters
The
(parts)
letters
here
and M.
Sankaras Commentary
s
is
In the
is
is
In the
first
Upanishad
is
the
Thus
and
all
Aum
beyond even
Brahman.
the Atman. The
that which
is
the
is
name
for
in the
following
9]
AGAMA PRAKARAtfA
75
standpoint of the
Atman or the
The Highest Truth
the
is
name which
indicates
grasped only
by the students of sharp or middling intelligence. But those ordinary students who cannot enter upon philosophical reflection
regarding the Supreme Reality as given in the previous texts, are
advised to concentrate on Aum as the symbol of the Ultimate
Reality.
1
Are, etc
It is
IX
glSSSTTW
f %
He who
is
activity
VRfcI
||
||
Aum) on
first
(these being
features of both).
(of
^4
the
common
this attains to
first
all).
Sankaras Commentary
Points
of
thus pointed
specific
out.
sphere of activity
of Aum.
It is
What
is
is
the
thus explained:
1
resemblance
That which
the waking
common
the
first
is
state,
is
the
first letter
feature between
them
point of resemblance
?
is
by A. This
corroborated by the Sruti passage, The sound A is
the whole of speech.
Similarly the entire universe is.
pervasiveness
is
'76
[MO
The
passages as,
effulgent
As
beginning.
also
account of
the letter
common
this
fulfilled
1
Pervasiveness
(3j)
No
articulate
The knower of
One who knows
above,
described
the identity
i.e.,
first
has
all
so
A on
identical with
is
feature.
with a beginning,
is
Vaiswanara
Vaiswanara.
is
this
this,
desires
his
of the great.
pervades
all
sounds.
It
present
is
sound can be produced without opening the mouth and the sound that is thus produced is A (at),
sounds.
in all
of
Pervaded,
etc.
-It
fore the
3
The
all
waking
As, etc.This
is
There-
is
the
of
all
states.
4
The
Result
is
for
the
purpose
X
WffRFRNH TTiRl
f % flRRcTffT
<7
II
Taijasa,
state, is
fgcTRr *Tr^f^q%W3l[lefi$R
*Rlcr
1|
whose sphere of
U (3%
*Rlcl
activity is the
Aum) on
dream
account
AGAMA PRAKARAiyA
Kill]
77
He who
dream
the
What
is
as
it
its
sphere of activity
Aum.
(sr)
is
state is
feature
is
were, superior 1 to
It is
thus replied
The
superiority.
letter
A;
in
Now
feature.
is
the
knower
of
this
identity)
is
power of knowing
increases considerably. He is regarded in the same way
by all, i.e., his enemies, like his friends, do not envy
him. Further, in his family not one is born who is not
a knower of Brahman.
always
is
on
the
Superior
superior to
superior to
2
Taijasa
As
increase,
a matter of fact,
alt letters.
in
But
his
i.e.,
being the
U coming
after
first
A may
of
all
sounds
be said to be
an indirect way.
Taijasa
dream
(in the waking
states of mind
ideas (in
state)
nearer to truth.
XI
Sllft
5fF
UTOcJrfaT
BT5IT
ftjTtRT
||
? ?
||
mAnd Okyopanishad
78
is
PIT',
deep sleep
knows
this
M (p)
is
Aum, because
wherein all become
one.
of Prajna and
M)
(identity
the
both the
is
it
One who
able to
is
measure all
also comprehends
all
within himself.
Sankaras Commentary
One who
(P'1
is
Prajna associated
Aum.
What
is
is
the
the
utterance
Aum when
of
A and
U, as
it
it
is
re-uttered,
is
this identity)
comprehends
(One who
knows
Atman,
the
cause
The enumeration of
all
this,
/.<?.,
the real 4
is
for the
Ml
AGAMA PRAKARANA
(19)]
1
79
MeasuredBoth
their evolution)
Similarly
When
the
word
AUM'
is
times, the
case
it
merge into M.
3
Become one
i.e.,
merge themselves.
Secondary merits
The enumeration
is
still
move
JTMHsrRfrrat
19.
is
When
=*r
of Viswa and
the
?<?,
sound
( letter )
the circumstance
position );
of
WTTWHmr-wf
the identity
is
is
Sankaras Commentary
When
same nature as
is
in
(^T),
first,
as described
Matra samprati-
80
[Ml
(20-22>
'
I
20.
same nature
Similarly
being
in
ground of
clear
as
is
h ? o
realising Taijasa as
of the
the
another plain
the middle.
reason
of such
identity
is
Sankaras Commentary
When
Taijasa
is
intended to be described as
U\
the reason of their being Superior (in respective cases)Their being in the middle
is seen to be quite clear.
plain
ground.
All these explanations
another
is also
are as before.
'
JisRRflfa
surer
HRTeSTlrtqtr
Of
21.
reason
is
of Prajna and
the identity
the
common
feature,
i.e.,
II
they
R)
II
the
both
dear
are
the
and M.
Sankaras Commentary
the plain
Regarding the identity of Prajna, and
of them are the
features are that both
measure as well as that wherein all merge.
common
fwf
S^lgR:
22.
He who knows
without doubt,
by
all
beings and he
is
is
||
what the
||
common
AGAMA PRAKARANA
,1-11(23)]
81
Sankaras Commentary
One who knows positively, i.e., without a shadow
of doubt, the common 1 features that are found in the
three states,
He
is
1
is
the world.
in
a knower 8 of Brahman.
Common featuresThat
Viswa, Taijasa
Knower,
etc.
The
knower of
From
extolled
Viswa merges
in Taijasa and Taijasa in Prajna
similarly from the standpoint of
Aum the sound A merges in U and U merges in M. The quarters
of Atman are identical with the sound of M. He who knows this
:
identity also knows that the entire universe of the dream and waking
experiences emerges from and merges into Prajna. This Prajna
is
Brahman though
it
3f^rd
jt^cT
ftsrgTnwfr
gjr: snfr
to those
only the
fwrr nr%:
The
is
its
to
<3
ll
worshipper tp
Prajna.
In the
Sankaras Commentary
82
meditator
MlND OKYOPANISHAD
P-12
too disappears,
But when
Prajna .*
to
6
,
Aum r
predicated.
1
Having,
upon A or
experienced in
2
etc. -i.e.,
the
Vaiswanara
Vaiswanara
is
Virdt.
Taijasai.e.,
One who
Hirartyagarbha.
the
meditates upon
world as forms of
thought like the world experienced in dream. Such worshipper
attains to Hiranyagarbha who is the cosmic mind.
Aumkara
laying emphasis
upon U,
realises the
* Prajna
That is, Iswara. Prajna is the cause of the experiences
of the waking and dream states as well as it is that wherein all these
finally disappear.
Iswara is also he who is the cause of the Universe as well as that of its final disappearance.
The meditator on
merges A in U and U in M. That is, he merges the gross universe
of the waking state in the world of ideas experienced in dream and
finally realises the dream as one with the state of deep sleep.
Causality
It is
same world
after Sushupti
makes
man
think
'
6
Soundless i.e., it cannot be identified with any of the sounds
or their corresponding states.
7
No,
etc.
Because
soundless
Aum
is
the
same
as
Turiva
Brahman.
XII
3i$pr
ii
li
That which has no parts (soundless), incomprehensible (with the aid of the senses), the cessation
of
all
phenomena,
all bliss
is
the
AGAMA PRAKARAtfA
12 ]
83
He who
knows
this
merges his
Sankaras Commentary
The 3W^T:
(soundless 1 )
is
no parts
Aum
which is the
fourth, is nothing but Pure Atman.
It is incomprehensible, because both speech and mind which correspond
the name
to the name 2 and the object disappear or cease
and the object (that is indicated by the name) which are
only forms of speech and mind cease or disappear (in
3
of the (illusion
the partless Aum).
It is the cessation
4
of) phenomena and all
bliss and is identical with
non-duality. 5 Aum, as 6 thus understood, has three sounds
which are the same as the three quarters and therefore
Aum is identical7 with Atman. He who knows this merges8
his self in the Self which is the Highest Reality.
Those
who know Brahman, /.<?., those who realise the Highest
Reality merge into Self, because in their case the notion
of the cause which corresponds to the third quarter (of
Atman) is destroyed (burnt). They 9 are not born again,
because Turlya is not a cause. For, the illusory snake
which has merged in the rope on the discrimination
of the snake from the rope, does not reappear as before,
to those who know the distinction between them, by any
This partless
effort 10
To
men of
the
who
still
con-
84
is
inferior stages of
etc
life,
[M2
Chapter, 16.)
1
Soundless
by any sound.
It
is
It
reiationiess
is
Aum.
Sound points
some
Name
etc.
Name
is
All
Cessation
disappears
Therefore
As the rope
it
is
incomprehensible.
is
realised
so partless (soundless)
Aum
when
is
realised
when
the illusion
of duality vanishes.
4 All
no
bliss This
illusion
Fourth
which
is
Amatra
is
a state of
infinite
and eternal
bliss
because
it
Aum, of which
Non-duality
soundless state
From
is
the substratum of
all illusory
6 As thus,
etc.i.c., with reference
and quarters as explained above.
7
Three quarters,
Identical with
Prajna and
appearances.
One
viz.,
sounds
in
the
finally
two preceding
Prajna which
states
M2 (24)]
8
AGAMA PRARARATA
Merges
That
knower
the
is,
85
realises himself as
Turlya.
They
are, etc.
identical having
This contention
It
may
common
is
it
cannot give rise to the world of illusory experience.
Unlike Prajna it is beyond all relations of cause and effect. Therefore one who has identified himself with Turiya can never see the
Hence
illusion
10
Our
of the manifold.
of
Effort
mind All
efforts
and
To
realised
realise the
Highest Truth.
The
following
verses
explain
the
foregoing
Upa--
nishadic texts:
TRT
3fi
m.
TRsrr
JTt^T ?T
irrsrr ?r
\\
(The
quarter by quarter.
Aumkara nothing
of)
else should
be thought
of.
Sankaras Commentary
Here
the
quarters 1
are
identical
with
the quarters;.
sounds
(letters)*
[M2
MANDOKYOPANISHAD
86
of
because
Having
common
their
understood
thus
features
Aumkara
of Aumkara has
1
Quarters
before.
described
no
(25)
other
object,
for, the
knower
It is
Having, etc
ptfcT
That
is,
Rcrft %rT:
by realising
STOltr
Aum
as
Brahman.
f^^TcT SfiMci;
25.
.syllable)
Aum.
He who
is
Aum
(For)
always
unified
unified
with
||
||
( the
sacred
is
whatever.
Sankaras Commentary
He who
proficient
m-.
'
AGAMA PRAKARAtfA
1-12 (27)3
87
and changeless.
Sankaras Commentary
Aum
is
When from
Turiya.
is
Lower Brahman
That
is,
the
wftWFcrefo ^
^
27.
all.
f?
mi
Aum
Knowing
immediately
to
is
cfs-Fcrcu. n
fric^rr
Aum
that (the
Sup 'erne
Reality).
Sankaras Commentary
Aum
is,
is
Aum,
is
sustained
that
by it
*8
[M2 (28)
relation
the
to
Aum
sacred syllable
AumWhen
so also
etc.,
is
of)
the
(the illusion
elephant,
illusory
is
that he
who knows
thus,
does not
once becomes unified with it.
at 3
a cause,
This
etc.,
is in
change
in themselves.
Similarly
Aum
also,
from the
relative stand-
point,
itself.
Aum
is
inferred as
is
who
see
disappears.
3
At once Jnana or knowledge is a'one the cause of Mukti
which does not depend upon anything else. The moment we know
Aum, we become
Cim
s^rfWi'wt
28.
.mind of
unified with
g&q
jftefr
it.
if?;
sfrd 5f 4hrf?r
II'
||
Sankaras Commentary
Know Aum
is
the seat 1
all
things.
AGAMA PRAKARANA
1-12(29))
8S>
The man
of discrimination realising Aumkara as allpervading 2 like the sky, i.e., knowing it as the Atman,
not bound by the law of transmigration, does not grieve
for, there is no cause 3 of misery for him. The Scriptures
also abound in such passages as, The knower of
Atman goes beyond grief.
1
Seat,
.ideas in
the
etc.
All-pervading
From
Aum
is
not con-
is
the
outcome of
we
Aum
limitation.
perceive or
cognize
is
is
called
in con-
sciousness.
'the
3W#rS?RTiT15T*
sfercr
1%*:
gfspfart
wr. n
29.
One who has known Aum which is soundless and
of infinite sounds and which is ever-peaceful on account
of negation of duality is the (real) sage and none other.
Sankaras Commentary
MANDQKYOPA NISHAD
90
one
else,
of the Scriptures,
1
AUM
Amtitra
,
i.e.,
It is
in the
12 (29V
knowledge-
a sage.
is
because
the soundless
there
and
is
no sound or
partless
part
beyond the
quarter (Amatra)
is
not'
Truth
No,
is
etc.
Book-learning
without
the direct
realisation
of no value.
Kanka with
first
the
chapter of GauiJapadaS
Commentary of Sankara.
of;'
Slurn Salutation to
CHAPTER
^raljman
II
ILLUSION
oefaftnf ^ra arnF^ftfiro
II
II
seen in
Sankaras Commentary
Aum.
exist
when
It
(true)
knowledge
and
arises,
this is
borne
(unreality) predicated ?
Of
all objects,
Of what
is this
It is
thus declared
92
(I.s.,
(Objection)
jar
and
{II
Therefore they
other
is no
on account of
things
valid reason..
their
being
be called unreal).
(Reply)
limited
On
space,
is,
the elephant,
etc.,
within
It is
the
confined in
body..
Authority
illusoriness
Scriptural authority.
2
It is, etc.
Sankara contends that the illusoriness of the duality
can be proved by reasoning also independently of the Sruti. The
Scripture,
But the philosophy of Vedanta can hold its ground against those
who do not believe in the authority of the Vedas, e.g., the Buddhists,.
the Jains, the Charvdkas and others. All fair discussions are based
on reason which is the common platform for all. It betraysignorance of higher Vedanta to say that the reasoning employed in
the Vedanta philosophy to arrive at the Ultimate Truth is always
subservient to Scriptural authority. The second chapter of theKdrika establishes the unreality of duality through reasoning
independent of Scriptural authority.
3
External
e.g.,
oot,
mountain,
dream standpoint.
etc.
is
This
made
etc.
distinction
all
dream'
the body.
95
ILLUSION
II -2]
* Nerves
It is said in the Scriptures that the mind moves about
during the time of sleep along some nerves and this produces the
dream
7
experiences.
If a
Inside, etc .
more impossible
still
mountain cannot
for
it
exist within a
body,
it
is
is
an
old-world view.
*i^r
^TW'T^rcr
?r
2.
On
I%fcT
||
||
it
is
not
dream objects).
wakes up, find himself
( the
in
the place
seen
in
his
dream).
Sankaras Commentary
That
all
in a limited
space,
is
not a
fact.
dreams
in
the north.
the opponent)
it
is
For,
it
is
said:
were
1
,
experiencing
The
found that as
asleep he experiences
it
dream.
dreams is located
For a man sleeping
dream
soon as a
objects,
as
it
man
falls
were, at a
is
mAnd Okyopanishad
94
[II -3
1
As it were The dream experiences, though they appear to
be real to the dreamer, are not really so.
Yojana
It
is
3{*TT?I3!J
SJtfcT
ffr
3.
Following
RFH
reason,
3T!f:
(as
RRjrr%cTq;
indicatea
dream).
Therefore
it
is
above)
||
II
Sruti
( perceived
Sankaras Commentary
ILLUSION
II -4]
95
of
their
body.
The
There, etc.
Comp.
Atman)
Brhct.
Up.,
it
in
in order to establish
dream.
4. 3. 10.
3
Self-luminosity Comp. Brhd. Up., 4. 3. 14. Mere examination
of the waking experiences cannot prove that Atman is self-luminous.
For. it may be contended that various activities, associated with
the waking state, are due to the functioning of the sense organs
under the influence, as the Sruti says, of the various luminous deities
as the sun, the fire, etc. But in sleep various activities are experienced by the dreamer and these activities, in the absence of thfe
functionings of the sense-organs, are due to the self-luminosity of
Atman.
cTWR3TTTft?T
WT
rf5T
cRI Wfr
^cPT.
fwt
II
II
Sankaras Commentary
The proposition
MANDCKYOPANISHAD
96
[II -5
perceived to -exist in
objects perceived
in
what
waking state.
(Nigamanam)
of the
The
perceived
objects
different1
This
is
is
known
proposition
exist
to
in
as the reiteration
or
the
conclusion.
dream are
the waking state in
in
the
the body.
The
fact
Different
condition.
This
No
common
illusoriness are
to both.
difference
is
inappropriateness of space
dream.
Sankara's commentary on the Karika
is
in the
ifofflf&frfauT:
ft
srietrTT
t^r
form of a syllogism.
I
II
ii
5.
The thoughtful persons speak of the sameness of the
waking and dream states on account of similarity of objects
( perceived in both the states ) on grounds already described.
Sankaras Commentary
of the dream and
states is declared by the wise on account of the
reason, already stated, i.e., the experience of objects (in
both the states) is associated with subject-object2 relaidentity 1 (of the experiences)
The
waking
This
tionship.
by the
1
wise.
ILLUSION
II -6]
different
experiences.
*
dream
97
dis-
(:?Ffo*Tffasf>)
Compare KSrika
14 (1st chapter).
fq?r%: egrsn:
That which
6.
is
like
li
regarded as if
^i%m;
SRrrsfrqqr
and
the illusions
we
see,
still
they are
real.
Sankaras Commentary
The
the
waking
state
are unreal for this reason also, 1 that they do not really
exist either at the beginning or at the end.
Such objects
(of experience) as mirage,
etc.,
do not
This
Also
waking
is
illusoriness
objects.
of the
98
3
Decided etc
,
The
perceived to be real
is
[II -7
If
it
on
Same,
etc.
i.e.,
is itself illusory.
illusory.
Changeability
ceived
and
is
the characteristic of
all
per-
objects.
at the
is
laid
The perceived
it is
SPritsRtn
in
objects are
known
fwfcrqsm
ifaf
cwracrspcT^
ct
II
vs
il
and dream)
Sankaras Commentary
(Objection)
The
hunger and
thirst as well as
man
fro.
to
and
But
perceived in dream.
is,
they appease
this is
ILLUSION
II -7]
dream
those seen in
(Reply)
It is
(Objection)
not
Why
99
state
mere fancy.
is
so.
?
is
It
Therefore
Therefore
dream
that
the objects
on account of
being characterised by a beginning and an end need not be
states are illusory
doubted.
The
not
,
test
of
reality is
the
ArthakriySkdryavadins hold).
work
the
100
3pj|
ft
rTOT
8.
ally
Pc^FF
m\
pi
^JTftqrf%qr
q^C
||
-8
||
The objects (perceived by the dreamer), not usumet with (in the waking state) undoubtedly, owe
their existence
the
to
( peculiar)
condition
in
which the
is,
his mind,
Sankaras Commentary
(Objection)
The
assertion
dream
not
state is
correct.
'
(Reply)Why?
(Objection)
The illustration
thing to be illustrated.
(Reply)
How
Those
(Objection)
waking
dream.
.are
state.
He
finds
These
They
Therefore the
11
ILLUSION
8]
101
dream
not correct.
(Reply)
No,
your conclusion
is
not correct.
You
dream are
extra-
perceived in
those
usually
seen
in
the
waking
What,
then,
is
their
such as Indra,
etc.,
own mind.
experience,
who
is
route
rope and the mirage in the desert which are due to the
i(mental) conditions of the perceiver are unreal, so also
the
objects
transcending
the
limits
of
are unreal
waking
on account
the
not incorrect.
102,
[II
1
They are, etc. The dream experiences have no causal relation
causal relation between two objectswith the waking experience.
of even waking experiences, as will be seen later on, cannot be
proved to be
true.
The
dream
2
It is only
As, etc.
create heaven, etc., with
some
their
particular forms
of thought which'
They are not
peculiar denizens.
The moment we
As, etc.
The
illusory perception
'
The- objects,
as long as the mental conditions that create them last
perceived to be real in the waking state, the illusions experienced
.
in that state
same nature,
Hence
forms of thought
reality can be attached to any of them.
they
are
all
illusory.
No
It has been said before that both of dream and waking experiences
are alike in nature. But a line of demarcation Jis sought to be
drawn between them, contending that the dream percepts being
fantastic
in the
is
normal and
real.
ILLUSION
HI '-910]
STJTfrircfa
103
Wifc<T<T
IWfcTCl:
srft&TtJIficT
WnTfrfRfa fSRT^cKU
||
dream,
In
:the mind
mind) appears
is illusory
known
what
be real.
is
But
||
imagined within by
is
what
is
to
also,
||
and what
II
^qrt
Hffh
9-10.
But
to
be unreal.
Similarly, in the
is
in fact,
Sankaras Commentary
'(the
nized.
In that very
illusory.
moment
dream such
For,
such
objects
as pot,
etc.,
etc.,
as
Thus, though
existing
the
outside,
are 1
held
dream experiences
to
be
real.
without
doubt, known 2 to be unreal, yet they arrange themselves
Both kinds of objects (in dream),
;as real and unreal.
all
are,
MAND okyopanishad
104
external,
in the
state).
II
[II
Other
be-
matters,
Are held
That
be real
to
As,
This
etc.
is
i.e.,
at the time
by the subject
is,
illusoriness
in the
dream.
of dreaming.
states
may
In
to all dream objects. To this the reply of the Vedantist is
dreams also we make a distinction between real and unreal .
We see unreal objects in dream and feel surprised when the picturewears off, which impression we consider unreal in dream itself.
and the unreal in the one state as in the other. For, while the:
dream lasts, to the dreamer not only are dream objects real but:
also is the dream state a waking one. The whole of dream experiences is known to be illusory only from the waking standpoint.
Similarly the whole of
subjective
realities,
is
its
so-called,
equally
unreal
swqrcfq tcjsr
cn
11.
feir
wriftqfg;
itar
in
few.
H?
all these
Sankaras Commentary
The opponent asks, If the objects, cognized in thewaking and dream states, be devoid of reality, who1 is.
the cognizer of these, objects imagined by the mind,,
both inside (subjective), and
outside
(objective)?
ILLUSION
II -12]
Who
is,
that there
1
Who,
is
etc.
then
we
It is
is
theIf*
Atman or
nothing like
In short, what
support (substratum) of
105;.
Self.
We can
of memory and experience. If
experience and memory be unreal, the subject also would be unreal
or non-existent.
past experiences, has similar experiences in the present.
from the
facts
If, etc.
If the Self
all categories
<^1
||
II
12.
his
alone
is
the cognizer
the decision
of
of
He
This
is
the Vedanta.
Sankaras Commentary
etc., in
It is like
He7
nihilists
maintain.
1106
[II
-12
1
Self-luminous The self-luminosity of Atman is predicated'
from the relative standpoint. Objects otherwise insentient, appear
-sentient on account of the copscious Airman pervading everywhere.
who,
Himself-There
is
no extra-cosmic
from
his creation.
3
By his own MdyS When one looks upon the creation as a fact
and seeks its cause, Miya or ignorance is pointed out as such cause.
The Maya inheres in Brahman as viewed from the same causal
standpoint.
It is like
makes him see his own mind appearing as various dream objects.
The causal ignorance of the knowledge of the minds act of imagining
which makes Atman appear as the manifested manifold, is here called
.Mayd.
4 Imagines
There is no actual creation.
due to the perceivers ignorance.
3
is
an imagination
fashioned
*
It
into
the universe.
of the ego
He himselfAtman
creates
Jha who
s
As
this
reflected in
own Maya
(mind),
appears as
Budtlhi
etc. Agency,
absolutely real.
There
is,
It
is
This illusory Jim, Liwara land the world last as long as ignolasts.
Solipsism cannot be a charge against Vedanta.
For, according to Vedanta, the ego is not the creator of thg non-ego.
rance (Mava)
existence together.
One cannot exist without the
the relative standpoint both ego and non-ego
are
'the products of. the mentation of Iswara or the cosmic mind.
other.
From
ILLUSION
11 - 13 ]
sftfeRr
10
^ sr^cI
irg: n
\\
13.
ward,
variously
imagines
the
objects
diverse
(such
as
etc.),
various
( objects
of) ideas.
Sankaras Commentary
How
thus
'
gines,
i.e.,
with 1
his
Lord,
i.e.,
in
Atman
diverse
various
impermanent, 3
i.e.,
manifested.
mind
Lord
Prabhu"
the Atman.
within, the
i.e.,
With
external
is
i.e.,
Other, etc.
Scriptures.
Such
is
not true.
MAND OKYOPANISHAD
1108
Such
Impermanent
As a
of
tfirst
them
as
[II
lightning,- etc.
14
all,
outside, associating
in his
it
mind, as an idea,
outside associating
it
The world that is seen extended in time and space, with its permanent and impermanent objects as well as the various ideas which
.are distinguished from matter, are all nothing but the ideas in the
mind of the Creator, i.e., Atman as Iswara. This Atman or the
causal Self creates by his imagination the ego and the non-ego as
well as their mutual relationship.
The word Imagination is used
The English term is generally used
as the equivalent of
Kalpana
ft
srft:
^^
14.
||
||
from
There
is
the other.
Sankaras Commentary
A doubt is raised as to the statement that everything is mere imagination of mind like the dream.
1
For,
the
imagination
of mind,
such
as
desire,
etc.,
determined 2 by mind, is different from objects perceived to exist outside, on account of the latter being
determined by two points in time.
This
objection
is
ILLUSION
HI-14]
109
when
they are
imagined.
the latter in
to
related
turn.
their
Therefore
example, when
it is
is
milked.
A* similar instance
till
The cow
is
is
the
As for
cow is
milked as
long as the
cow
the following:
It
In this way,
the objects
two points
in time.
mind
well
all
mind
Therefore the
A doubt i.e.,
that imagines
that time.
! Determined, etc
The mental imagination has no corresponding reality existing outside. Such an idea, as the objective illusion
of the snake in the rope, created within by the mind, is of the nature
110
of mind and
be proved to
mind
is
Such
They cannot
alone.
exists.
exist
3 Objects, etc.
mind
[1114-
But
objects.
by other
minds existing previous to or subsequent to the present perceiving
mind.
Which
He
are, etc.
i.e.,
remains, etc.
cow and
the milking of a
the remaining of a
may be milked
in
this
exist independently
are
of cognition, e.g.,.
are mutually
man
The cow
man may
said to answer to
points in time.
8
all
similar instance
said to exist.
it is
is
Thus
They
of the perceiver.
which they exist.
7
Imaginations
ceiving
born or
mind
will
at present of
in the
mind
is
That
are,
rather,
a thing exists independently of the perThat the world existed before I was
also an idea.
at
the present
time.
Past,
This
moments.
Similarly in the
waking
state a
man, by mere
Though from
the waking.
ILLUSION
IMS]
known
111
Similarly
waking
There is no difference
.between the objects perceived in dream and waking states on
account of their possessing a common feature, namely, capability
.of being seen.
it
is
3Tsq;ffr
qs ? cRg
cr-T
gf|:
<^r
?*mi
15.
jective imaginations)
(as perceived
difference
objects),
only in
lying
all
the
are
Sankaras Commentary
Though1
perceived
outside
through
known
distinction 3
ithe
is
such
as
yet
is
the
sense-organs
mere mental
and though2 the objects
substantial
What
is,
in
such
For,
then,
the
Hence,
it
is
of
the
mind
objects
much imagination
Though etc
Objects perceived within the mind are mere
of imagination. The characteristic of such objects is
their unmanifestedness.
Therefore they are known as ideas
in contradistinction to gross objects perceived outside.
,
.products
mAnd Okyopanishad
112
tn
is-
For,
we
see the
same
is
distinction in
dream
illusory or imagination
of the mind.
4
It
is,
etc.
This
distinction
is
16.
First
cTcfl
<J#
of
all, is
imagined the
Jiva
{the
embodied
and
so
is
(ones)
memory of
As
is
{one's)
knowledge
it.
Sankaras Commentary
What
is
effect ?
It is
thus explained
The Jiva
is
of the nature
II
ILLUSION
16]
113
What
tion ?
It is
is
thus explained
and the
It,
the Jiva,
who
is
the
way
this
subjective
and
objective,
Subjective Such
ment,
as,
etc.
3
Objective such as, various objects perceived outside of us.
These objects appear to cause various subjective feelings in us,
which, in their turn, seem to create external objects. Therefore,
subjective and objective entities appear to be mutually related as
cause and effect.
ImaginedThe Atman
power of MHy&.
itself
imagines
the
idea
of a Jiva
through the
4
of
Atman
all
6
ideas.
Like, etc.
No
;a real substratum.
illusory
This
is
superimposition
is
possible without
mAndOkyopanishad
114
e
ImaginedThai
of Mdyii which
7
Hence, etc
is
ir
power
is
.
[II
It is
seen from
common
knowledge of food,
is
etc.,
which
is
is the effect.
Next day, we
memory of this cause and effect experienced on the previous
day. Then we have the idea of a duty which may be described as
a result of the previous experience. Accordingly we begin the act
of cooking, etc., with the help of rice, fuel, etc. After eating the
food thus prepared, we derive certain definite states of knowledge^
characterised by the idea of satisfaction, etc. This satisfaction
inheres in us as the memory which stimulates us, next day, tosimilar action. We perform the action which is followed by an
identical result.
Thus ideas succeed one another and appear tobe related as cause and effect. That these ideas need not have
any counterpart in the gross physical world of the waking statecan be understood by the analysis of the dream experiences. As
a matter of fact, it cannot be rationally proved that even, in thewaking state, an idea can produce a corresponding effect in the
world perceived to exist outside of us.
1
f^i^Tcrr
arftfercfr *r*rr
f^f#qcr: n
17,
is
As
is
tl
imagined
so also
the rope,
in the
Sankaras Commentary
of Jiva (the
It has been said that the imagination
/fva-idea) is the source of all (other) imaginations (ideas).
What is the cause of this Jiva- idea ? It is thus explained
by an
illustration:
It is
known
found in
common
experience
as such, is imagined,
in
hazy
II
ILLUSION
18]
many
All this
similar things.
115
is
If previously the
rope.
own
of ones
in the case
Similarly,
its
fingers.
imagined
variously
real
would not
as
unmistakable verdict of
1
So
Pure, etc.
forth, etc.
e.g.,
the Upanishads.
i.e.,
ftmcTfTT
all
|)
18.
illusions
that
so
is
When
about
it
it is
the one
the nature
etc.
of
||
of
else
even
Atman.
Sankaras Commentary
When
alone,
it is
then
determined that
all
illusions
the knowledge,
it is
of the sun
Similar
produced
mAnd Okyopanishad
116
(It
The Atman
19.
endless objects.
This
luminous (Atman
itself)
is
differ:
due to
by which
II
II
and other
Maya ( ignorance) of the
Prana
imagined as
is
and
ever without
is)
is)
-19-20'
[II
It is ( as
it
were) deluded.
Sankaras Commentary
If
it
how
verily
is
could
it
Makes,
illusion, the
etc.
Even
when under
sky appears to be
filled
with trees,
etc.,
it
does not, in
So, etc.
Mava
does not, in
it
from,
is
trans-
non-dual
character.
sriOT
?F!T
20.
ffr snqfi^lf
SFlf^S^Fftfir
know
^ cT%?:
^ cT%:
II
Bhfltas call
It
II
(Atman),.
Bhfitas, 4
those*'
ILLUSION
II -211
It
in-
call It Tattvas.*
1
Those
garbha,
e.g.,
the Vaiseshikas
Hiratiya-
etc.
1
Prarta They hold Prana, i.c., Hiranyagarbha or extra-cosmicGod, to be the cause of the universe. This is mere imagination
of the mind. There is no rational proof of the reality of an extracosmic God or Person as the cause of the world.
3
Those, etc
Bhntas
water,
e.g., the
They
fire
and
air,
Charvakas or the
atheists.
which are
directly
The
Those, etc.
by them, as the
perceived
an imagination..
is
the Siimkhyas.
e.g.,
8 Gunas
According to the Samkhyas, the state of equilibriumof the three Gunas, viz Sattva, Rajas and Tamas, produces Mahat,.
etc., and through them the universe.
This is also mere idea.
,
The
Those, etc.
Tattvas
/.<?.,
the Saivas.
also
fqqqr
qre;r firr
crfiT-
dsT;
II
quarters
3
the objects
II
call
those 4 with
Quarters e.g.,
Viswa,
Taijasa
and Prdjna.
Atman,
being,
i.e.,
18
MANDOKYOPANISHAD
Such
Objects
sound, colour,
as,
The
etc., i.e.,
objects,
[11-22
on account of
their
Those
Lokas
number
in
etc.
i.e.,
Such
as Bhiih,
are limited.
Those, etc.
i.e.,
the
Karma Mimdmsakas
or the believers in
Such
Divas
According to
this
theory, Agni, Indra, etc., the various conscious deities, though not
=*r
^
22
Vedas call
|R\
It
the
II
Vedas 1
as the enjoyer 5
the object
of enjoyment,
call It such.
1
Vedas e.g., the four Vedas, Rig, Yajus, Sdma and Atharva.
These Vedas cannot be the Ultimate Reality inasmuch as they are
sounds.
-are
Those, etc.
i.e., sages such as Bodhayana and others
adept in the performance of sacrifices.
who
8
The upholders of sacrifices and rituals like the
Sacrifices
Yagnas think that sacrifices, such as Jyotishtoma, etc., constitute
the Highest Reality. But this is also an illusion. For, according
to them, the sacrifice signifies the object (offered), the deity and
the act of offering. Any one of these, singly, does not constitute
sacrifice.
Again three of them, combined together, do not constitute any real entity.
* Those, etc.
8
a$
viz.,
the Stlmkhyas.
ILLUSION
II -23]
119'
theory is not rational ; for enjoyment, means some change in theenjoyer which thus contradicts the idea of his being eternal and
changeless. If enjoyment be predicated as the inherent nature of'
Purusha, then the conception of extraneous objects, conducive to
its
enjoyments,
is inconsistent.
Those, etc.
That
is,
the cook, to
whom
to be delicious dishes.
jjr
23.
subtle , 2
ffa
\\
II
the
call
Atman to be
subtle like
* Subtle
This theory is irrational
simultaneously all over the body.
Knowers
for,
sect of materialists
who
we
feel
consciousness
body
to be real.
4
Gross The gross body cannot be the Ultimate Reality as a
dead or sleeping man, in spite of the body being in existence, is
unconscious. Any single limb of the body is insentient. Therefore even their aggregate cannot constitute the conscious Reality.
5
Those,
etc.
the
i.e.,
Agamikas who
believe
person,
e.g.,.
Person
Those, etc.
is
This
also an illusion.
is
i.e..
also an illusion, as a
cannot
universe.
be
The Buddhistic
ritualists.
an absolute void'
MANDOKYOPANISHAD
120
^ cT%:
*RRJ
*rrcr
of space
{ether)
time 2
call It
Knowers,
Time
This
Such
theory
and
of the worlds
^y
Knowers
the
Those versed
space {ether).
call It
24-25
gsRFrtft <#?;: h
24.
[II
the
in
Knowers
3
.
is
hour,
etc.
is
Time
divided into
is
also an
This
Worlds
is
q-flWr
f%tTR?cT
ctfis:
||
||
Cognizers,
Mind This
object,
etc.
i.e.,
theory
mind
is
also an
Of, etc.
Buddhi
is
Further
Knowers,
etc.
i.e.,
the
MimSmsakas.
-and country.
ILLUSION
II-26-27]
121
^w;ft?rw:
Some
26.
ii
ii
2
five categories, others twenty-six, while there
who conceive
lastly
It
to he infinite.
1
Some
Sdmkhyas according
the
i.e.,
viz.,
whom
to
the
Reality
Mahat, Ahamkdra,
organs of perception, five
Prakriti,
five
Others
i.e.,
who add
Iswara to
3
Others i.e., the Pasupatas who add to the categories of
Sdmkhyas six more, vi-., Raga, Avidya, Kala Kali, Mdyd and Niyati.
The mutual contradictions among these different schools prove
the fallacious character of their theories. The difference of opinion
,
is
snsrowr
%r;
Those
cngs;:
totww
11
11
It
the
27.
to
those 3
;
Those, etc.
Such,
low.
Those,
Para,
An
Supreme
7
i.t.,
etc.
everybody on
It
the
etc.
etc.
entity,
Reality.
is
i.e.,
i.e.,
subject to division of
it is
etc.
is
any
sort,
122
3TSRRT
%r%R^
The Knowers
28.
believers
of creation
II
call It
\<z
subsistence
in
all 2
believe
ideas
these
be
to
It
II
creation
Really speaking,
in
crfg^:
*rt
1
Knowers of
[II -28
the
and
the
subsistence.
are always
imagined 8
Atman.
1
Knowers,
who
logy)
etc.
i.e.,
Mythoand des-
truction.
2
All these i.e., those enumerated above and which
enumerated by others in future.
all
Imagined So long
recourse to
from
may be
its
all
own
that they
mere imaginations,
Sankaras Commentary
20-28. Prana means
Prajna (the Jiva associated
with deep sleep) and Bijatma (the causal self). All the
entities from Prana to the Sthiti (subsistence) are only
various
effects
of Prana.
These
from
all
etc., in
ignorance imagined in
these distinctions.
the
These
rope, etc.
Atman which
These fancies
is
free 1
are due
to
This
is
made
to explain
No
attempt
etc.,
on
account of the
is
texts
futility
of
ILLUSION
II -29]
1
123
It is
it
is
tions.
No
useful
q qrq ^q^rcq
He
29.
is
him.
It
Hgqfa qq.
(Atman) assumes
by that
q^qicr
ii
( the
to
s g
g ^rs^r
=err#r
presented
nrq
{idea) he realises
it
the
ll
is
{the inquirer).
Sankaras Commentary
What more
is
to
discussion) ?
He
essence (Atman),
he understands that as I am that or that is mine.
Such conception about Atman as is revealed to the
inquirer, appears to him as the sole essence and protects
him, i.e., keeps him away from all other ideas (because
person.
i.e.,
it
it
identity with
1
Prana
course,
i.e.,
attains his
it.
All
interpretations
of Atman in the
*
Realises, etc
discrimination,
truth.
The
relative plane.
.
It is
first,
MANDOKYOPANISHAD
124
*
On
account, etc
Such
On
to other views.
it
[II
30
ideal he
cR^T ^>cfltST%T%cT:
||
II
This
appears, as
it
hesitation.
Sankaras Commentary
Though
this
Atman
is
verily
non-separate 1
from
like the
it
ILLUSION
11 - 31 ]
passage
None but
is that.
the
125
Knower of Atman
is
able
None but
any benefit
1
Non-separate Tt is because that which is superimposed cannot exist apart from the substratum. Therefore the Prana, etc.,
which are superimposed upon Atman, are non-separate from Atman
Reasoning
That
Reality.
is,
of
this chapter.
Ever pure,
rant as Prana,
etc.
etc., it is
known
to the Jniini
is
verily
Construes
He knows All
Atman''
Knower of
Knower of
Reality
is
viz.,
Division
That
is
as the Works-portion
(i.e.,
and thus
indirectly indicates
cRi forfac
As
31.
n \ {
is
the universe
it.
\\
Brahman wherefrom
the
Vedanta.
Sankaras Commentary
The
demonstrated by
MAND OKYOPANISHAD
126
[11-31
That
duality.
this
all
duality
does never
exist.
who can
see
When
whom
ground,
is
unstable
like
bubbles
that
Reason
It
independent of Scriptures.
!
Evidence, etc
If
is
it
words
can be accepted
ILLUSION
11 - 32 ]
* fadqt
J)
?r
%ti%#
35#^3^>
ssT
t
127
hp^;:
rc*nfcn
ii
ll
bondage,
32.
is no dissolution, no
none aspiring for wisdom, no seeker of liberation and
none liberated. This is the absolute truth.
There
none
birth,
in
Sankaras Commentary
This verse sums up the meaning of the chapter.
duality is perceived to be illusory and Atman alone
known as the sole Reality, then it is clearly estab-
When
is
lished
that
all
our experiences,
ordinary or religious
domain of ignorance.
Then
means
no seeker after
from bondage (as bondage
does not exist). The Ultimate Truth is that the stage
of bondage, etc., cannot exist in the absence of
creation and destruction. How can it be said that there
is neither creation nor destruction ?
It is thus replied
There is no duality (at any time). .The absence of
duality is indicated by such Scriptural passages as,
to see multiplicity
All this is verily Atman.
All that
Atman is one and without a second.
exists is verily the Atman, etc.
Birth 1 or death can
be predicated only of that which exists and never
of what does not exist, such as the horns of a hare,
etc.
That2 which is non-dual ( Advaita can never be
said to be born or destroyed.
That it should be
for the attainment of liberation
liberation,
and no one
free
MAND OKYOPANISHAD
1 28
[II
32
death,
said
our
that
dual
experience
characterised
by (the
for
its
is
destruction,
is
the absence of
etc.,
(Objection)
If
this
negation of
for, duality
(Reply)
This
contention
Why 11 do
reason.
it
is
is
consistent
with
estab-
stratum
not
without a sub-
ILLUSION
11-32]
(Objection)
rope, which
This analogy
is
129
is
is
It is
not
so.
character.
(Objection)
may be contended
It
-It
cannot be
For,
so.
that
(Brahman)
it
the
like
(the unimagi-
it
is
ever
of the
existence
(knower or witness) of
subject
such subject
is
non-existent.
How
(Objection)
make
is
14
(Reply)
There
15
is
cannot
if it
miserable,
with body,
ignorant,
I
see,
How
is it
so
am
happy,
am
dead,
and
superimposed
these
upon Atman.
etc.
Such
F
mAnd Okyopanishad
130
[11-32
accomplish that which is not accomdoes not serve the purpose of evidence
if it is to establish what has been already established.
The Atman does not realise its oWn natural condition
on account of such obstacles as the notion of happiness,
etc., superimposed by ignorance; and the true nature is
Scripture
is
to
plished yet.
It
fore
idea
of happiness,
realised only
etc.
(associated
such.
is
to
It 18 is there-
remove the
with Atman)
that
produces the consciousness of the not-happy (i.e., attributeless) nature of Atman by such statements as Not
Like the
this Not this, (It is) not gross, etc.
persistence of
Atman
of consciousness) the
happiness,
attributes
as
aphoristic
statement
ILLUSION
11 - 32 ]
1
of
131
Birth, etc.
duality.
duality is
is
inconceivable, as neither
birth nor death can be imagined of the horns of a hare or the son
of a barren woman.
2
That, etc. Birth or death implying an antecedent or subsequent non-existence cannot be conceived of non-dual Atman which
is ever-existent.
Further, birth or death implying a change cannot
be brought about except by another factor which brings about the
change.
This position
is
also untenable
point.
It, etc.
is
neither birth
is illusory,
also
illusory
This
is the refutation of the realistic contenof the mind which perceived the snake in the
rope does not exist in the rope. For, such illusion, in that case,
would have been experienced by all. When an explanation is
sought, from the empirical standpoint, of the illusion of the snake
in the rope, it is, no doubt, said that the rope produces the illusion.
This explanation may be justified when such illusion is admitted
to be a fact. But from the standpoint of the Ultimate Reality,
illusion does not exist ; hence no birth and disappearance can be
predicated of anything non-existent or illusory.
tion.
The rope,
The
etc.
illusion
Mind This
The
illusion
* Both
This may be taken as the refutation of the Kantian
view that our perceptions in the dual world are caused both by
mind and external objects (things-in-themselves). The contention
132
[11-32
Thus,
etc.
Dual
perception
is
totally
non-different
from
For,
etc.
its
'*
functions and
it
It is
is
10
who,
11
This
Nihilistic
is
Why,
An
of
Reality.
etc.
illusion
Unless
one
etc.
18
Further
know
Without
is
that this or
a perceiver, there cannot be any imaginaour analysis of the dualistic world leads to the experience of the void or total negation, as the Buddhists contend, there
must be an experiencer of this negation. If the mind always seeks
the cause of the substratum, the discussion ends in a regressus.
But even then there is a perceiver of that regressus without which the
tion.
Even
if
ILLUSION
11 - 33 ]
133
u How,
Scriptures
etc.
In the
Therefore
exist.
the
Scripture cannot
16
to
remove
the
it.
see
The
no time
standpoint
of ignorance,
duality
is
Atman
through
persists
all
our experiences
is it
is
means
of duality.
this illusion
Notion
for at
From
we
etc.
There,
certainly exists as
form of
absent or non-existent.
17
It
is,
etc.
The
serves a negative
Scripture
purpose,
/.<?.,
( vrittis)
or
witness of
all
ideas.
SFlfir'TcT:
T%31
33.
This
( the
Atman)
and as
imagined
||
imagined both
is
in
is
||
as
unreal
the non-duality.
The
the
(highest)
bliss.
Sankaras Commentary
The reason
verse
is
thus stated
of the previous
is
the
same
134
[11-33
even
Atman
imagined
which
are unreal 1 and perceived only through ignorance, but
not from the standpoint of the Ultimate Reality. For 2
this stick, or the like,
so this
is
unless the
any
mind
is
active,
nobody
But no action
object.
is
possible
is
for
Atman.
Prana,
etc.,
ever
highest)
i.e.,
unchangeable,
even 5
bliss
in
it is,
non-duality
the
state
of
in its real
alone
is
(the
imagination,
make
(highest)
1
bliss.
Unreal
It is
forms of objects
their changeability.
ILLUSION
11-33]
For
is
135
no Kalpana, or
Brahman
is
from Brahman.
From
due to ignorance
an explanation which
is
that standpoint
This ideation is
standpoint.
3
The non-dual
etc.
and
fall
together.
Atman
is
beyond
all
Kalpana or mental
activity.
4
Though, etc. Such entities as Prana, etc., which are perceived
to exist, are from the highest standpoint identical with Atman.
They are like the dream objects which are found, on waking up,
5
it
Even,
etc.
substratum.
attains peace
when
it
in the empirical
plane
9 Misery, etc.
Kalpand or imagination that makes the Bhavas,
or the objects that are perceived appear as separated from Brahman,
is the cause of fear, as in that state of duality people are assailed
with all kinds of fear arising from hatred, jealousy, animosity, etc.
When
the rope,
7
it
is
Non-duality, etc.
When
of which he can be
afraid.
This verse explains the previous one as well as the two other
verses in the Agama Prakarana (17 and 18). The highest teaching
136
[11-34
When one
This fear
based upon ignorance. Similarly, when one finds the objects
as separate from Atman he feels attached to or disgusted with them
and suffers accordingly. But the highest bliss is realised when one
finds everything as Brahman.
From the standpoint of Truth,
is
afraid.
is
Prapancha
perceiving
Jnani.
st
is
nor does
it
neither separate
This
is
cmfrfr
ll
V*
II
34.
Atman
frlr
is it
It
non-separate.
Sankaras Commentary
Why
is
One
phenomena
consisting
i.e.,
Praria,
etc.,
do not appear
to be
is
ILLUSION
II -34]
manifold
137
is
the rope.
do not
etc.,
exist as separate
appears to be separate from a horse. The idea of separation being unreal, there is nothing which exists as separate
from an object of the same nature or from other objects
The Brahmanas,
know
i.e.,
Knowers
the
of
Self,
For,
etc.
Does
to
this
one with
Atman
the manifold
identical with
is
Atman which
is
etc.
The
same
The
as the rope.
is
light
is
is
an impossibility, but
it
reveals that
Atman from
the standpoint of
Truth.
*
pot
Because
is
It
is
known only
is
unreal.
A
One
This
i.e.,
be demonstrated.
it
cannot
MANDOKYOPANISHAD
138
ftrfert
[11-35
jsx sPT^rrerRtsjpT:
||
ll
the wise,
Sankaras Commentary
The
extolled
perfect
1
who
spite,
anger, etc.,
do 3 realise
from all imagithe illusion of the mani-
the Upanishads)
(i.e.,
Atman which
is
free
1
Extolled The purpose of this praise is to
of the pupils towards the realisation of Truth.
attract
the attention
2
Always The student fails to realise Truth if his mind is, at
any moment, clouded by passion, etc. It is therefore laid in the
Vedanta that a student, before aspiring to realise Truth, must be
ILLUSION
11-36]
well established
fourfold
the
in
139
pre-requisites,
such
as, discrimi-
nation between the real and the unreal, renunciation of the unreal,
total self-control
Do
tics
realise
This
that Reality
certainly be
Only, etc
Tt
vision of Reality
Brahman.
ever
is
known and
after realisation.
is
realisation.
is
is
To him
Reality can
anything that
may
who
man
everything
is
be called non-Brahman
is
ever non-existent.
3ft?r
sRgstR
\\\\
36.
Therefore knowing the Atman to be such, fix
your attention on non-duality. Having realised non-duality
behave in the world like an insensible object.
Sankaras Commentary
As
non-duality, on account of
its
Codes, etc
It
is
is
beyond
The
man
sentence
140
[11-37
The man of
and
37.
praise,
in
self-restraint should be
all rites
salutation
connection with
the
above
all
departed ancestors.
He
should
have this body and the Atman as his support and depend
upon chances, i.e., he should be satisfied with those things
for his physical wants, that chance brings to him.
Sankaras Commentary
What
It is
ities
thus stated:
for external
objects.
and be
free 2
In other words,
up the
life
With
their consciousness in
(Brahman), their
self
That
with
The
word chalam in the text signifying changing indibody because it changes every moment.
cates the
He
entirely
ILLUSION
XI *37]
141
1
He, etc. No wise man recites any hymns to the deities or
bows down before them, as he has no desires which can be fulfilled
by their favour or grace. The word swadha in the text refers to the
from
2
his
own
self.
Free, etc.
It is
Knower
of Truth.
order of
* He, etc.
A wise man, in this text, is said to have both body
and self for his abode. The meaning is this
When he meditates
on the Atman, detaching his mind from all external desires, then
he is said to have the Atman for his support and abode. But when
his mind comes down to the consciousness of the body on account
:
etc.,
he
is
body
3 Such, etc.
The wise man, described in this verse, never takes
the external objects as real like the ignorant persons. But the
word
yati
(man of
highest realisation, as
at
self-control) does
it is
not at
all
student
6
By mere, etc. That is to say, such a man does not
conscious effort to procure his food or clothing.
make any
142
cr^iTTfM; ?fr
mi
?fr
srrarcr:
cW^JJRa^KW: rRTR^gcTt
Having known the
38.
internally
truth
\<1
||
-38
II
(i.e.,
(i.e.,
from
becomes
and never
[II
It
the Real.
Sankaras Commentary
The
truth
the
etc.,
or magic.
name, arising
Sruti further declares, Atman
The
in
dream
unchanging,
without
attributes
ILLUSION
11 - 38 ]
143
other words, he never loses the consciousness regarding the essence of the Self. The Smriti supports this
view in such passages as The wise man views equally
Body,
Truth, etc.
mind,
as separate
dream
objects are
is
rope.
2
this
There
Enjoyment
External objects
from him
1
man
thought makes a
happy.
It is
exist.
Some
who
mystics
person,
etc.
This
is
the
case
Atman can be
with
those yogis or
realised only
it
by withdrawon something
within.
5
It is
man
is
an
illusion.
* The consciousness
Even when a JnSni eats or drinks or does
any other act he only sees the non-dual Brahman. He never
deviates from the real. His condition has thus been described in
Brahman is the offering. Brahman the oblation, by
the Gild
:
Brahman
verily shall
144
[11-38
mi]
Sum
Salutation to JSrafjman
CHAPTER
III
ON ADVAITA
</
3J>
simifsiiit
gf
The
1.
.Tiva
'cFTltf
betaking
itself to
intellect
is
II
devotion
Brahman
He
WW- ^ci:
s^riGr
that
II
(upasana)
is
supposed
said to be of narrow
(Reality).
Sankaras Commentary
While determining the meaning of Aum, it has been
when
the reality
is
known.
does not
Duality does
not exist
by the illustrations of dream, magic, castle-inthe-air, etc., and also by reasoning on the grounds of the
capability of being seen and the being finite , etc.
lished
Now
it
is
by reasoning as
to
is it
establish
possible ?
non-duality by reasoning 1
This
it
can be proved
well.
is
shown
in this
as
well.
How
chapter on Advaita.
146
[III
meaning the one3 betaking himself to devotion, signifies him who has recourse to devotional exercises as means to the attainment of liberation and who
further thinks that he is the devotee and Brahman is
his object of worship.
This Jiva or the embodied being
in the text,
further
would
to
everything
this Jiva,
including
practices,
shall,
was
that appears
that
is,
much
in the
itself,
was unborn.
through
my
devotional
subsist in the
Brahman
Such a
Jiva,
inas-
is
as
it
called of
adore,
etc.
1
Reasoning The truth arrived at by reasoning may be corroborated by ones own experience and further supported by the Srult.
2
Illusory
It is
One, etc . One who does not know the eternal and unchanging
nature of the Self, thinks of himself as separate or different from
his real nature and has recourse to various spiritual practices in
3
ON ADVAITA
Ill -2]
147
and
himself to be ignorant
tries
end
that even
is
to attain
practices,
Evolved
The Jiva in his state of imaginary
worships a Personal God or a Cosmic Soul. He cannot think of
but he imagines the Saguria Brahman to be
the non-dual Self
;
'
Reality.
5
Prior
he
will
Narrow
It is
changeless non-dual
Self
is
universe.
7
Eternal , etc.
According
to the
Knower of
Truth,
The phenomena of
Brahman
birth
and
3T#r
5T
is
free
from
same throughout
it is
3TRJIR
5TRct
Therefore T shall
2.
which
now
limitations,
and from
describe
that
it
II
Brahman)
this,
II
is
the
appears to be manifest-
ed everywhere.
Sankaras Commentary
148
[III -2
When one sees another, hears anknows another, then there is limitedness (little-
name
Modification
is
only
not born,
how
it
the
How,
etc
perception
Brahman (Atman)
and duality is
Rope The truth
Reality
a
the snake.
It is
illusion.
ON
nr-3]
in
the
149
Brahman
Similarly
rope.
ADVAITA
is
STf^r^ifTlisr^T^^ir^cT:
3fRfTT
?[WF%5ffcTF^Tf%5:^^
Atman may
3.
manifested
may
which
'
II
Akasa
(ether)
Again, as pots,
etc.,
the
II
be said to be similar to
the forms
in
Atman.
This
(from Brahman,
is
Akasa
be evolved from
if any).
Sankaras Commentary
has been said
It
Now
ness.
shall
now
As
shall
the
all
Supreme Atman
it is
compared
who
is
to the Akasa.
The Supreme
is
said
to
Self again,
be manifested
150
(i.e.,
[III -3
creation or manifestation
is
not 1
Mahakasa
That
(or
to
say,
As 2 from
that
is
Akasa.
1
Not
As
real
the
AkOsa
They
As,
etc.
The
exist in space.
Similarly
Therefore,
Atman
is
exist
without
All,
etc.
All
Entire,
etc.
effect.
Vedanta
accepts
universe.
Brahman
is
ON ADVA1TA
Ill -4 -5]
151
1
When etc Creation through Maya is only an explanation
of the universe when one takes it to be real. It is not truth. Maya
is only a statement of fact, an explanation of the world we perceive
in a state of ignorance. From the standpoint of Reality neither the
universe nor Maya exists. Brahman alone exists.
.
sr^ts TO*RRn^jl
As on
tTS^Slfar ffTSScq^r
3T[T>1^
4.
II
s n
the destruction
expanse of ether),
etc.,
Sankaras Commentary
As
etc.,
etc.,
Both the creation and destruction of the universe, and conseits existence, are due to ignorance.
In truth, there is neither
creation, nor existence, nor destruction. Destruction is impossible
in the absence of creation. Therefore, the Sruti passages describing
the process of creation and destruction do not antagonise the reality
of the non-dual Atman, as such fact is admitted by the Advaitin
to be possible in the realm of ignorance.
quently
'
st
agpsfaT:
||
MIND OKYOPA NISHAD
152
[III -5
5.
in
a pot being
enclosed
in
of the
Jiva do not
Jlvas,
etc.,
i.e.,
the happiness,
is
of one
Sankaras Commentary
The
bodies
then
Atman
the birth,
death,
happiness,
exists in all
etc.,
of one
must
(as Jiva )
one Atman
must
(done by individuals).
As2
This contention
the
is,
thus refuted:
jar being
by
soiled
smoke,
etc.,
(Objection) 3
is
only one
(Reply)
that there
Is
Atman
Yes,
is
it
only one
in all bodies ?
(Objection)
If 4
Atman then
feel
it
etc.,
Atman
Further,
there
is
of Atman which
(Objection)
Atman
no evidence
is
In
<
Pradhana or Prakriti
acts
ON ADVAITA
Ill -5]
(Reply)
by
If
is
153
not valid
may be supposed
for whatever
to accomplish
then the
theory that the Pradh&na ( Prakriti ) always acts for the sake
of others would not be consistent with the unity of Atman
existing everywhere.
And the theory of the S&mkhyas
inseparably inhered in the multiple Purushas,
But the Samkhyas do not admit that the purpose of bondage or liberation can ever be inseparably associated with
the Purusha. For, they admit that the Purushas are
attributeless and are centres of Pure Consciousness.
Therefore 9 the very existence of the Purusha is their
support for the theory that the action of Pradhana is
directed to serve the purpose of others (the Purushas).
But the supposition of the multiplicity of Purushas need
not be made for this purpose. Therefore the theory
of the Pradhana seeking to serve the purpose of others
cannot be an argument for the supposition of the multiplicity of Atman.
The Samkhyas have no other argu,
ment
in
support
multiplicity of
of their
Atman.
supposition
The Pradhana
regarding
takes
upon
the
itself
bondage and
The
Vaiseshikas 13
such as desire,
8
etc.,
and others
mAndOkyopanishad
154
This 14 view
is
[III -5
(Objection)
The
separable inherence
This
18
contact
characterised
by an
is
proved to be innate.
objection
is
not valid;
for
in-
is
is
such
Atman,
etc.,
ON ADVA1TA
Ill -5]
155
Nor
it
If,
totally different
which
is
possible only
when
If
Atman be
There
In
who
one
MANDOKYOPANISHAD
156
[III -5
Then there cannot be any possible relation between action and the
of actions. The law of causality becomes futile.
results
* As
The reply is that birth, death, misery, happiness, etc.,
are admitted to be facts experienced in the practical world. There
the multiplicity of Atman is also admitted. But this multiplicity
Objection
This
adherents of the
objection
is
Samkhya philosophy.
affect
rtiust
s
him.
Samkhya
theory, the
Atman or
is
Purusha.
own work.
Others
i.e.,
the Purushas.
5.
Bondage, etc
According to the Sdmkhya bhilosophy the
contact of Prakriti with Purusha causes the latter to fall into bondage.
But as soon as Purusha realises his independence, ne is liberated.
.
bondage and
.nature
liberation
of knowledge.
AU
is
in itself,
the cause of
is
of the very
which are
ON ADVAITA
Ill -5]
157
make
* Therefore, etc.
According to Vedanta, the ideas of both
bondage and liberation belong to the world of relativity. It is due to
ignorance. From the standpoint of Truth, there is neither bondage
nor liberation
for the Atman is always free.
;
10
Instrumentality,
phenomena
Every
11
etc.
According to
position.
is
illusion
this
Specific qualities
to his system,
Vedanta
it,
known
This
is
the view
According
an Iswara
the cause of the
of Patanjali.
who
is
is
created universe.
l!
13
The
Karma
six
is
Samanya (generality), Visesha (partiand Samavdya (inherence). All these categories exist
independently of one another. The Dravya or substance (Atman)
has nine special attributes, viz., Buddhi (intellect), Sukha (happiness),
Duhkha (misery), Ichha (desire), Dvesha (aversion), Prayatna (effort),
Dharma (merit), Adharma (demerit) and Samskara (impression).
(quality),
(activity),
cularity),
14
This,
etc.
If
desire,
11
No
parts
part of the
If
it
connected with
of one being would
inseparably
are
etc.,
etc.,
reply
is
that
Atman
inhere in one
etc.,
has no parts.
18
is
If,
etc.
The
argument
is
For, Atman
not valid.
we
memory.
But
this
mind
to
is
ever present.
In that case
In spite
memory
of
of
all
many
our
efforts
past events.
158
[III -6
Besides, etc.
same
Contact
is
possible between
species.
18
This objection, etc.
Sankara criticises this view of the relation
between substance and quality. If the two are inseparably related,
the inseparability must refer to space, time or nature. The two are
not inseparable in space, since we see the redness of a red lotus disis the essence of the Samavaya
horns of a cow would be related
in that way. If it be inseparability in nature or character, then it
would be impossible to make any further distinction between
substance and quality, since the two are one.
appearing.
If inseparability in time
18
Then,
etc.
and the
left
desires, etc.,
frw ct^
q-
6.
are impermanent.
Srts?%
ll
it
different
here and there yet this does not imply any difference in
the
Akasa ( which
is
The same
one).
is
Sankaras Commentary
(Objection)
If 1
Atman be one
then
how
is it
possible
to justify the variety of experiences pointing to the multiplicity of Atman (which is explained as being) due to
AvidyS (ignorance) ?
(Reply)
This
is
thus explained:
In our
common
Aka fa
ON
Ill -7]
and
water
ADVAITA
sleeping.' Lastly
159
there
names
are various
a water-bowl (karaka),
All
dhis.
these different
matters
are
of
common
etc.,
forms,
functions and
experience.
This
etc.,
names
variety
of
not true
is
For,
in
This
is
1
The contention of the opponent is this The variety
If, etc.
of names, forms and fimctions is an indubitable experience of the
relative world.
This can be explained only if we admit the multiplicity of Atman.
Therefore there are infinite number of Atmans,
each having a different name and form and each performing a
different function.
The unity of Atman cannot explain this variety.
2
3
is
on account of
experience
point
stiss^to
%3isscRsr.
*rer
^fiTT
cnt
ii
160
7.
by
As
the
Ghatakasa
Akasa
(i.e.,
( evolved)
pir-7
of the Atman.
Sankara's Commentary
(Objection)
functions, etc.,
pot,
etc.,
is
(Reply)
of forms,
No,
this
you
say).
cannot be
so.
etc.,
are
etc.,
an evolved effect of the Akasa, so also the Jiva (the embodied being), compared to the Akasa enclosed in the pot,
is neither,
may
the undifferentiated
(i.e.,
This etc.
,
parts
1
For,
it is
admitted by
all
is
without
etc.
We
We
tree.
ON ADVAITA
Ill -8]
wi^prr
?Tn
*rf^r *i%:
H^Tp^n^R^rsfq-
As
8.
161
the
ether
q%: u
appears to
the
II
ignorant children
Atman
<
also is regarded
Sankaras Commentary
As
diversity
functions, etc.,
is
though
to
it,
thirsty
creatures
similarly the
falsely attribute
Atman also
these
things
ignorant.
The statement
with
it
is
not correct ,
1
For,
Brahman
is
MANDOKYOPANISHAD
162
[III -9
whereas the JTvas are many and ever affected by the contamination
of passion, attachment, etc. This text refutes this contention.
1
As, etc. Tn our relative experience we make a distinction
between the different forms of Akasa enclosed by a jar, an eye of
This knowledge of distinction,
a needle, or an extensive field.
caused by various upddhis, unreal from the standpoint of Truth,
.
of
death, etc.
8
Fnam,
etc.
sand
in the desert
as
this
water
unreal.
is
all
the evils
make
it
lose
its
innate
Asmita
(i.e.,
regarding the
Atman
attachment), Dvesha
Raga
(i.e.,
when
nivesa
(i.e.,
f&ar
(i.e.,
feels
etc.).
3Tr^rtff[f^ajar: h
Atman,
man
frustrated), Abhi-
regard to
coming
(i.e.,
in
transmigration)
its birth,
ON ADVAITA
Ill -10]
163
Sankaras Commentary
within a jar).
It
may be contended
life,
goes to heaven.
If a sinnert
is
#JRTT:
3TT^qirrarf%^cTT:
3Tifas&
o n
All aggregates
10.
by the
dream.
their
jrmfort
illusion
another).
Sankaras Commentary
is
in
etc.,
as
in the
MAND VKYOPAN1SHAD
164
[III -11
gods
or
and beasts
beings), yet
existence.
1
Illusion,
etc.
If one,
subject
to
the perceiver.
is in
Avidya,
Avidya
is
sees multiplicity,
not objective,
i.e.,
That
have no
is,
etc.
As
in the case
etc.,
which
real existence.
etc.
The opponents mav argue that the bodies of gods,
on account of their superiority and adorability cannot be
unreal. This is an argument of the ignorant, as all bodies, whether
belonging to gods or lower animals, are constituted of five elements.
Hence there is no intrinsic difference between gods and other beings.
It is like the various objects seen in the dream, such as gods, birds,
men, beasts, etc. They are made of the same thing, viz., the mindTherefore, they are of the same nature and known to be
stuff.
* If,
etc.,
when
unreal
all
Similarly
a wise
man knows
Cause
The idea
to Avidya.
vanishes.
ft
'
StaWRUT
11.
of the
The Supreme
is the self
full
W
Jlva
(i.e.,
||
the non-dual
II
Brahman)
ON ADVAITA
Ill'll]
165
Sankaras Commentary
Now
existence
Pranamaya),
etc.
etc.,
the following
These have been clearly explained in the Taittirlyaka, i.e., in a chapter of the Taittiriyaka-sakha Upanishad. It is the Self (Atman) of these sheaths. By It, the
innermost Self, the five sheaths are regarded as alive.
It is again called Jiva as it is the cause of the life of all.
What is It ? It is the Supreme Self which has been
described before as Brahman which -is Existence,
Knowledge and Infinity. It has been further stated
that from this Atman the aggregates of the body known
as Rasa, etc., having the characteristics of the sheath,
have5 been created by its ( Atman's) power called ignorance,
this creation being like the illusory creation of objects
seen in a dream or in a performance of jugglery. We
have described this Atman as the ether (Akasa) in the
ones.
3. 3).
Can, etc
That Jiva
is
Now
sheath), the
The
five
Brahman has
the same
is
again
;
Pt&mmayakostt
MgnomayakaM
mAnd Okyopanishad
166
and
Anandamayakosa
(he
8
They,
sheath
is
etc.
The
compared
kosas are
to
sheaths.
12
intellect)
As
the
Atman which
the
[III
is
all.
The
Previous, etc.
encased
8
Have
in
Vijndnamayakosa.
the
been, etc.
of creation, which
is
This
is
illusory, are
no
real creation.
The phenomena
standpoint.
Reasoning
The rational method of arriving at the Tiuth
sought in the Vedanta philosophy is mainly described in the Kdrikd
of Gaudapada.
known
as the
5^^%^ qt to
% wssqraT:
12.
which
to
The description by
is in the earth
separately),
qqnftra: n
pairs, as that
of
the
II
Akasa,
applies equally to
the
Supreme Brahman
Madhu Brahmana
in
the
( a chapter
Brihadarapyaka Upanishad), as being both in the corporeal (Adhyatma) and in the celestial (Adhidaiva) regions.
described
in
the
Sankaras Commentary
Moreover, in the words 1 All this is the Supreme
Atman, the Brahman, the bright, the immortal Person
who is both the celestial (superphysical Adhidaiva)
and the corporeal (Adhyatma), who is in this earth as
Brahman
well as the Knower incorporated in the body,
alone is described in order to indicate the limit at which
duality vanishes. Where does this occur ? It is thus
ON ADVA1TA
Ill -13]
replied
which
is
'
occurs
It
known
it
It
is
because therein
immortality) which
(i.e.,
honey, as
i.e.,
Madhu Brahmana
chapter
Know-
ledge of Brahman.
the nectar
the
in
167
is
known
described
is
as
Madhu,
This Brahman
Words
etc.
The
text
the effect) of
all
beings and
all
the effect)
of
this earth.
corporeal
the
described as existing in
and
{Adhydtma)
the
all
superphysical
{Adhidaiva).
q-q
jtrrt
13.
As
non-dual character,
(in
the scriptures),
rational
and
cf^r ff
is
II
II
therefore,
that (non-duality)
alone
is
correct.
Sankaras Commentary
The Shastras 1
the negation of
all
differences
the
conclusion arrived
mAnd Okyopanishad
168
fin -14
is
overcome
Comp.
Shastras-
becomes
verily
Brahman.
2
CondemnedThat which
Logicians
This
is
to
refers
condemned cannot be
the
followers
of
the
Reality.
Vaiseshika
sffaRjRt:
ffW
praises
duality
srrqcqr%;
cFgw#
and
ft
II
i|
to be.
Sankaras Commentary
(Objection)
the
Even
separateness
of
the
Sruti
the Jlva
and
the
Supreme
Self
ON ADVAITA
Ill -14]
in
that
169
creation (of
the universe),
the
in
i.e.,
portion
ritual
The
texts
the case,
how
is
it
when
possible,
there
is
a conflict
Our
reply
as
is
follows:
The
seperate-
(Objection) What
is
it
then ?
secondary meaning.
The
(between
Jiva
Atman only
of those beings
the sepa-
170
[III
-14
Avidya or ignorance. Here 5 in the Upanishads, the texts regarding the creation, destruction, etc., of the universe are
meant only to establish the identity of Jiva and the Supreme
Self, as is known from the texts, That thou art, He
does not know who knows I am another and he is another.
In other words, in the Upanishads the purpose of the
Sruti is to establish the identity (of Jiva and Brahman).
which
going to be estab-
Keeping in view
this identity
common5
is
The culmination
as
is
Reality;
He
is
is,
He
the Atman.
saw,
That
He
the
Now,
if
the separateness
Hei.e.,
Undifferentiated, etc
The
difference
the former
8
is
is
The
and body.
ON ADVA1TA
Ill -15]
(cooked
171
rice) is boiled.
is
known
Knowledge
when
multiplicity
is
to be unreal.
Inborn
Here
It is
The
aim of the
of the Sruti
of Jiva and Brahman. The
Upanishads accept the empirical view of the world as it appears
and explain it by saying that Brahman who is both the material
and efficient cause of the universe, created the world with all its
beings and then entered into all as the living Self. This explanation
establishes the unity of Brahman and Jiva, the apparent difference
being ascribed to ignorance. The import of the Sruti is this
The
He is birthless, causeless and
non-dual Brahman alone exists.
changeless. If one sees multiplicity that is also Brahman. The
experience of multiplicity in the non-dual Brahman is due to Avidya.
is
etc.
dualistic statements
Common,
etc,,
This
is
due
to
ignorance.
OTTq: fltsqcTRTq
||
||
and Brahman).
(Really speaking)
any manner.
Sankaras Commentary
Before
(Objection)
denote multiplicity.
MAND 0KYOPANISHAD
172
[III -15
like
of the
dream-objects,
subject
and
(Atman)
that
creation
differences of the
GhatakaSas,
enclosed in different
jars.
and
i.e.,
The
the bits
scriptural 3
differences
and the
and the
of Akasa
statements
(of the
created
(Objection)
We
do not accept
this
meaning as
indicated.'
(Reply)
Your contention
is
For7
not correct.
of the Vedas.
this
narrated
story of
If the
one
version
only in
all
recensions.
Different
not have
versions
been
meant
of
narrated.
to serve
any purpose of
literally.
The
stories
their
of
own,
scriptural8
ON ADVAITA
in-15]
(Objection)
There
have
173
been
Therefore,
different
the
creations
scriptural
state-
stories
different
in
cycles.
different cycles.
(Reply)
This contention
illustrations
of earth, iron,
is
etc.,
as well as the
stories
our
intellect as stated
other
above.
No
of the scriptural
utility
regarding
and Prana.
creation
(Reply)This
is
for
no one
desires
to attain his identity with the dispute (in the case of the
Prana
narrative),
we have
Therefore
ing
Before, etc
creation.
That, etc .
In
Brahman
s
is
due to ignorance.
Scriptural, etc
It
has been
mAnd Vkyopanishad
174
4
The
creation,
is
[III -15
we should not
that
take
these
underlying significance.
5
The
Story, etc.
chapter
accepted in a
reference
ChhSndogya
of the
literal
is
to the second
This
Upanishad.
part of the
story
etc.,
first
cannot
be
being them-
The
as follows
is
one another.
fought with
(Demons) are
The Devas took
the Asuras
with
it.
Udgita as Prana
(vital breath)
Therefore Prana
evil.
is
superior to
failed to smite
it
with
sense-organs.
all
We, etc.
We do not accept your explanation, for, the organs
of speech, etc., have been designated as gods. Therefore they
cannot be insentient matter.
7
For, etc.
in different Upanishads.
accepted as
literally
has
happen
if
the story
is
to
be
true.
we find that the fire was first evolved and still in another place
mentioned that Prana was first evolved. Therefore, on account
of the contradictory natures of these stories they should not be taken
again
it is
as true.
They
serve
viz.,
We
contend, etc.
It is
the
of Atman.
establishment of
Atman (Brahman).
the
worshipper
ON ADVA1TA
Ill 16]
175
3HRn%f^n
cT^n^Fqai
li
il
three
the
enlightened).
Sankaras Commentary
(Objection)
Atman
is
dear,
free
as
Atman alone
from
Atman ,
is
He
.'sruti
to be seen,
passages as
Oh
is
etc.? Further,
what
is
the utility of
Karma
etc. ?
those
who belong
to the (different)
castes 3
disciplines,
MAND OKYOPANISHAD
176
That7
{III -16
understanding,
i.e.,
supported by such Sruti passages as That which cannot be known by the mind, but by which, they say, the
mind is able to think, that alone know to be Brahman,
and not that which people here adore, That thou art,
All this is verily Atman , etc.
is
it
dual Atman.
Sruti passages
It is
because
all
or devotion.
is
require,
the non-dual
Atman alone
the Reality.
These
Stages
are the
of Brahmacharya,
orders
Gdrhasthya,
The
Castes
castes,
viz.,
1
Low Those who look upon the phenomenal universe
Karya Brahman) as real, are said to possess low intellect.
Those
Middle
Brahman
the
mediocre
the
Kararia Brahman,
because they
intellect,
live
still
that
is
possess
are
who worship
(the
High
Atman
etc.
is
free
from
all distinction
discipline.
The meaning of the Kdrikd is this The Airamas and the Varnas
described in the Sruti, and the different functions ascr ibed to them
:
ON ADVAITA
Ill 17]
177
q
17.
The
II
arrived at by their
own
no
II
So
Sankaras Commentary
MAND OKYOPANISHAD
178
[III -18
is
it is
free
the true
It
They,
etc.
It is
a
As, etc
If in the course of physical movements, the hands
or feet strike any part of the body, the body does not teel irritated
Simias the body knows the limbs to be its own integral parts.
larly the non-dualist, on account of his knowledge of identity
with all created beings and thoughts, does not feel angered at the
.
of his opponents,
hostility
to be his
self.
identical
in
own
Brahman. Comp,
Brahman.
the
WT*ff
ifatgw-ir
As
18.
duality
is
Scriptural
|cT tfoz
non-duality
lute
and
in
the
||
its
is
with
verily
\c
||
is the
effect
this
tp
said to be
All
passage,
(Karya or Bheda).
way
phenomena).
(i.e.,
both
The
Absonon-dual
in the
Therefore the
Sankaras Commentary
How
the
is it
dualist?
The reason
is
thus
stated:
As
non-
ON ADVAITA
Ill 18]
duality
is
179
its effect.
The Scriptural passages such
one and without asecond, He created fire,
etc., support this view. It 2 is further borne out by reason
as duality is not perceived in the states of swoon, deep
sleep or trance ( samadhi ), in the absence of the activity
of the mind. Therefore duality is said to be the effect
of non-duality. But the dualists perceive duality alone
either 3 way, that is, from both the absolute and the relative
standpoints. As duality is perceived only by the deluded
and non-duality by us who are enlightened 4 therefore
our view does not clash with their views. For, the Scripture also says, Indra (the Supreme Lord) created all
these diverse forms through Maya , There exists nothing
like duality. It 5 is like the case of a man on a spirited
elephant, who knows that none can oppose him, but
plicity is
He
as,
only
is
who
yet
who
may be asked
and the
in
non-dualistic views,
non-existent.
1
As, etc
We
learn
The
effect, relatively
is
speaking,
180
in -19
of clay, and therefore unreal. The cause, like the clay, alone is
real.
Therefore effects, being unreal, cannot contradict the cause.
Hence non-duality does not clash with duality. Here the word
Bheda," implying effect is not used in the Samkhya sense of
modification.
3
It is, etc.
of the mind.
One
When
perceives duality
mind
the
is
on account of the
at rest, duality
the
effect.
But he denies
is
not
Therefore duality
during
Therefore from
reality.
Either
is really
way
Enlightened
is
and as the
duality,
non-existent.
That
activity
perceived
It
is
relative Reality.
is
supported
both by
and reason.
Scripture
s
It is, etc.
The dualist is self-deluded like the madman who,
though standing on the earth, thinks that he is really on an elephant
The person who is driving the elephant does not listen to the foolish
cry of the lunatic.
Similarly the dualist possessed of a partial view
of the truth, thinks of himself as having realised the ultimate Truth,
and throws his challenge to the non-dualist, calling upon him to
laughs
as he
at this challenge
is
HTW
cTr^rTt
IfrWFWS# W|r
fwn^
f|
II
II
19.
This unborn ( changeless , non-dual Brahman )
appears to undergo modification only on account of Maya
( illusion)
were
and not
real, the
otherwise.
For,
if this modification
Sankaras Commentary
If duality 1 were the effect of non-duality, then it
could be contended that duality also, like the Advaita,
ON ADVA1TA
Ill -19]
181
Duality, etc.
For,
nature
of the cause.
3
MayS Mayi
sistently
If,
etc.
For,
4 The
reversal, etc.
One of the tests of Reality is that it never
admits of any change of its innate nature.
The non-dual Atman
being the Reality, can never really change into the dual universe.
MAND 0KYOPAN1SHAD
182
is
an
[III
illusion.
-20
Hegels
the
3Rfcf#r
mwt
snfcr:
The disputants
20.
(i.e.,
undergoes a
( changeless ) entity (Atman)
the ever-unborn
change.
Sankara's Commentary
Some
of the
interpreters
garrulous and
who
Upanishads,
who1
are
If,
it
1
Who,
Brahman.
etc.
Passes, etc.
i.e.,
who,
That
is,
in reality,
it
creates itself
verse.
2
all
If,
etc.
For,
destruction
is
consequence of
the inevitable
1
But, etc.Birth means change of nature.
be changeless while giving birth to other objects.
that Atman somehow changes into the universe
An
entity cannot
fallacious.
ON ADVAITA
Ill -21-22]
JT
*p*?*$ct fn&
5rf>cr^q*?mT^
trefop-
183
cT*n
?r
II
Sankaras Commentary
As in common experience the immortal never becomes mortal, nor the mortal ever becomes immortal
therefore it is, in no way, possible for a thing to reverse
its nature, i.e., to become otherwise than what it is.
Fire can never change
^i^rr^rr
its
fit#!
ftw.
ii
\\
ii
22.
How can he, who believes that the naturally
the
immortal entity becomes mortal,
maintain that
Immortal, after passing through change, retains its changeless nature ?
Sankaras Commentary
that
i.e.,
the
naturally
that
it
is
to say,
it
be admitted
how
ctfn
the
184
[III -23
may
before creation.
Passes, etc
impermanent
of
its
If
characteristic
inherent nature.
Those, etc
mortal entity.
immortal.
The
dualists is also a
through birth, can be
4
That is to say, Mukti or liberation in the sense
Hence, etc
of an immutable and permanent condition becomes an absurdity.
.
^^rs^frcTt
'Tfsft
*rcr fjra:
II
3,3
II
23.
The
may be
Both these views are equally mentioned in the Sruti.
That which is supported by Sruti
and corroborated by
reason, is alone true and not the other.
real or illusory.
Sankaras Commentary
Those
1
who do not admit the change
or the passing into birth of Brahman, cannot justify the
Scriptural passages which support creation.
(Objection)
(Reply)
Yes,
we
supporting
creation
tural
texts
texts
as
actual,
made and
but
such
here again
Scriptural
texts
ON ADVAITA
Ill -23]
is
185
mere
illusion
(Objection) -If
direct meanings,
it
is
Those, etc.
that the
Atman
There
are
some
which state
by following the law of
Scriptural passages
creation
causality.
2
any
The
Subject-matter
purport of the
Sruti
For, etc.
According to
is
not to establish
but to prove the
Brahman.
all
creation,
etc.
The
such as pot,
9
etc., in
dream
creation of objects in
As
is
called
the creation of
the
metaobjects
MAND OKYOPANISHAD
186
waking
state are
known
to be unreal
Therefore from
ledge of Atman.
objects, perceived in
aT3rr*mHl *rfwr
umi
objects
when one
the
[III
perceived in the
attains to the
know-
standpoint of Atman,
are
state,
g:
-24
all
equally unreal.
11
||
multiplicity
Sankaras Commentary
It
may be
of Atman
it is
is
asked
how
the changelessness
(Ajati)
In
reply
Conse-
In
this
(Objection)
The word
(Reply) It is
true,
but sense-knowledge
is
illusory.
ON ADVAITA
ra-25]
is
For,
illusory.
the
Though
many ways. There-
again says,
Scripture
187
in
fore
is
is
Maya
to say,
it
It is, etc.
As
of Prana and
of the vital breath
Mukhya
been
described in order to
of Atman.
is
of the Supreme
Lord.
It,
etc.
explanation
is
If
is
the
knowledge
of Reality.
necessarily illusory.
the
only plausible
such as Parinamavcida.
SfiT
TOT
||
||
mAnd Okyopanishad
188
25.
[in -25
the passing
of Atman)
cause
it
to
as,
who can
Sankaras Commentary
(i.e.,
Hirariya-
meant here
is
The
condemnation of Sambhuti is
Sambhuti with Vinaia 3 as
for co-ordinating
darkness
who worship
(Reply)
Yes,
is
it
They
Avidya".
indeed true that the condemna-
is
made
for
Still it
Karma known
whose nature
is
as
Vinaia
is
transcend
to
man
death,
of the co-ordination
Sambhuti or Hiranyagarbha) with the Karma (called Vinaia) undertaken for
the purpose of the purification of the mind of man, is
to transcend death,
which 8 is of the nature of the
attachment to ritual and its results characterised by the
dual hankering after the end and the means. For, thus
alone man becomes free from death which is of the nature
of impurity and is characterised by the dual impulse of
end and means. Therefore the co-ordination of the
ignorance of
(i.e.,
ON ADVAITA
Ill -25]
Karma
189
which is AvidyS
Thus 9 the realisation of
VidyS (the highest knowledge), characterised by the
identity of the Supreme Self and Jiva, is inevitable 10 for
one who has transcended death, of the form of AvidyS
and characterised by the dual impulses (of the means and
the end), and who is established in renunciation and
also devoted to the meaning of the import of the
leads to freedom
from death.
Upanishad.
(i.e.,
It
is
therefore
the knowledge of
said thus 11
Brahman
BrahmavidyS
which
is
and w hich
the
is
means
(from the
condemnation as
it
serves a purpose
Brahman which
(alone)
Though
is
it
immortality.
is
reasonable.)
Hence,
Sambhuti,
being
thus
nega-
it
immortal 18
negated.
Brahman)
MAND 0KYOPANISHAD
190
[III -25
when one knows (the true nature of the rope). Thereno one can produce or create the Jfva. The words
Ko nu (who can ?) in the text, being in the form of
interrogation refute the idea of causality. The purport
fore
power,
i.e.,
This
Sruti passage
This Karika
(12).
8
Whole,
etc.
By
this text
quent
effects is negatived.
in the
is
is
described in
of the Upanishad.
the condemnation of
whom
It
subtle bodies.
is
based on
is
all
said to proceed,
Hiranyagarbha from
is
seen
unreal.
(14)
VinQSa
The
teristic attribute is
word
VintiSa
destruction,
means
that object
whose charac-
is
ON ADVAITA
Ill -25]
of
its
ritualistic
Sruti,
etc.
The
reference
first
to
is
191
cause.
of the Iia-
on the
and A vidyd (the exclusive ritualistic ceremonies without any
meditation) and prescribes their co-ordination.
Aim, etc.
The purport of the 9th verse of the Isa- Upanishad
is this
Avidyd is something other than Vidyd or knowledge
hence it is Karma
Those
for Karma is opposed to knowledge.
Upanishad which condemns Vidyd
deities)
who
Agnihotra-sacrifice,
alone,
etc.,
into darkness.
Which
death which
of Brahman.
is,
Death
inevitable unless
is
objects.
8
Thus, etc. The knowledge of Brahman can never be combined with the co-ordination of Karma and Updsana as the latter
belongs to the realm of ignorance. Brahmavidya and ignorance
There
10
Inevitable
11
Thus, etc.
and darkness.
the
ledge of
No
co-ordination
mind
at
first,
purified
is
relative
knowledge.
know-
Still
it
is
fit
for
Brahma-Jndmm.
192
Thus from a
Brahman
relative standpoint
subsequent to
arises
As from
it
is
the
is
[III-26
relative
it
is
is
seen that an
ignorant person gradually attains to the highest knowledge, therefore from that standpoint Vidyd
to the
11
related
same person.
Other than,
etc.
That
is
tion
condemned.
it is
14
condemned.
Such, etc.
This, etc.
i.e.,
It is
ST
*TcT:
l^rs^r
26.
As
||
on account of
all
( dualistic)
of Atman, negates
means for the
the birthless (Atman
the incomprehensibility
ideas
described;
(as
therefore
attainment of Atman),
alone) exists (and not any duality).
the
Sankaras Commentary
The
instruction.
It is
the nature of
not
this,
Atman by
This
not this,
the
refutation
has
of
is
the final
determined
all
specific
ON ADVAITA
IH-26]
characteristics.
But knowing
this
193
Atman
to be incom-
very
other
That
attainment of Atman).
passage as, It
not
is
this,
is
such
>
It is not so
is nothing else higher than this (if one says)
Those who cannot meditate on Brahman, free from all attributes,
(2. 3. 1)
on some
characteristics (of
Brahman)
is
Supreme
the
Reality.
Incomprehensible
It
is
of the Self
extremely subtle.
mAnd Okyopanishad
194
[III -26
the
Atman
4
itself.
Those,
etc
The
unwary
students,
make
Brahman
unable
to
understand
as real
Reality
itself.
i.e.,
reality
independent of Brahman.
is
The
through his
superimposed
upon Atman. He realises that these attributes have no independent
Then he understands that all attributes are the same as
reality.
the non-dual Brahman, as one who knows the true nature of the
rope realises that what he formerly thought of as the snake is nothing
but the rope. That which was superimposed upon the rope is
identical with the substratum.
Only the idea of the existence of
the snake apart from the rope is illusion. Similarly all attributes
of Atman, such as materiality or immateriality, etc., are, in reality,
identical with Atman.
To concede any separate existence to the
attributes independent of Atman is illusion.
Atman, the non-dual,
changeless and causeless Reality, alone exists. All that exists is
Atman. Even that which is imagined as means for the realisation
of Atman is not separate from Atman.
Subsequently,
etc.
discriminating
refutes all
student,
attributes
ON ADVAITA
195
in -27]
8
3RT
ft
5TRa
fR^cTt
11.
*pTcf
^TlcT cT^q
which
That
is
1% *nqcT
ever-existent
||
||
appears
to
pass
(Maya) and not from the standpoint of Reality. He who thinks that this passing into
birth is real asserts, as a matter of fact, that what is born
is born again ( and so on without end).
into birth through illusion
Sankaras Commentary
Thus hundreds of
the essence which
is
the non-dual
and
birthless
Self,
again
it
is
stated:
(Objection)
It
may
also
be true that
if
Reality be
(Reply)
No,
prehended.
new
things),
Maya
this
the universe.
i.e.,
an
is
possible
196
[III -27
is
It is
Or
be explained
entity,
in another
as the snake,
similarly,
etc.,
2
,
the
manner.
etc.,
unborn Atman to
first line
As
passes
of the text
Maya and
only through
may
a really existing
not in
reality,
Atman
is
The
birthless
the
snake,
point of Reality.
that the
assert
that which
with what
Therefore
Atman
is
is
is
it
known
is
in logic as regressw>
established
ever unborn
ad
is
faced
infinitum.
is
and non-dual.
Atman which
of
his conclusion.
1
This
Far, etc .
is illogical.
If
one must believe in its cause also. Every effect presupposes a cause.
Even every illusion must have a substratum. A positive effect
ON ADVAITA
Ill -28]
197
is
this
If
you
The
position of
effect
Or,
Atman
etc.
The
first
interpretation of the
first
line points to
( Nimitta
are illusory.
Contradiction
new
If this causality
thing.
It
is
*T1W 5RT
cfrTtTt
qpqct
mw
28.
The
through Maya.
neither
in
unreal
reality nor
in
illusion.
Sankaras Commentary
There are those
real,
that
the
who
hold that
non-existent
all
produces
entities are
this
world.
un-
But
in
MAND VKYOPANISHAD
198
pn -29
reality
truth 1 untenable.
If the ultimate Reality be non-existent, then
Again
birth.
if
wise impossible.
is
it
production
its
is like-
We
have seen
the unborn
unreal.
we
perceive be unreal.
birth
1
birth
is
an absurdity.
may
In truth
is
is
a Reality,
but
no
in
this
case even
that
something comes
gSRis
*FT:
cp-u
29.
As
||
in
dream
the
mind
acts through
mind
acts, through
Maya, presenting
MSya
pre-
waking
the appear-
ance of duality.
Sankaras Commentary
How
through
imagined
is it
Maya ?
It
is
thus
replied
As
when seen
the
snake
as the rope, so
ON AD VAITA
Ill -30]
MdyS,
199
mind acts
ignorance.
through
Mayd.
in
the
waking
state
dual
form)
a
That 4 is to say, the mind appears to act,
through
Similarly,
indeed
the
(in
Real,
etc.
The snake
Blit
is
unreal
when
when we
try to see
it
as sepa-
is
known
3
is
dream experiences,
Atman.
Maya
Through
of perceiving.
That
of the mind
is
etc.
is
For,
in reality
due to Maya.
Brahman.
3TgT
=q
rqW(T
iff:
gqwie
?TTr
3THPT *T?rq:
||
||
30
is no doubt that the mind, which is, in fact,
non-dual appears as dual in dream; in like manner
undoubtedly that which is non-dual, appears as dual in
the waking state also.
.
There
Sankaras Commentary
snake is identical with the
manner, the mind which is nondual 1 as Atman appears undoubtedly in dual forms in
dreams. Verily in dream, such objects of perception
as elephants, etc., or their perceivers such as eyes,
Really speaking, the
rope.
In
like
200
have2
etc.,
no
as well.
is
Reality,
est
common
is
conscious-
independently of
existence
Similar 8
ness (mind).
[III -31
is
the high-
to both.
that the
Non-dual
the
etc.
mind remains
This
as pure
is
known
in Sushupti or deep-sleep
when
and non-dual.
Have, etc. That the perceiver and the perceived in the dream
have no existence independent of the mind is known in the
waking state.
8
state
Similar, etc.
In the waking state also what
only the act of the mind. The jsame 'consciousness
is
is
perceived
is
common
in
both the states. The idea of a .mind having the dual characteristics
of determination and volition is superimposed upon the substratum,
i.e., consciousness
and as a result, the phenomenal world is perceived.
It should not be thought that there is any other cause for
the appearance of duality excepting ignorance.
;
|cT
31.
that
is
All
these
dual
||
comprising
objects,
||
everything
mind alone).
For,
when the mind ceases to
(are
duality
is
never
experienced
act.
Sankaras Commentary
It
has
it
is
the
is this
We make
the
its
statement
ON ADVATTA
Ill -32]
The proposition
difference.
201
that
is
all
this
duality
inference
is
and
it
acts
is
to say,
that duality
vanishes
when the
is
(activity,
withdrawn 1 unto
perceived
when
mind
the
ceases to act
that
mind
itself
repeated
discrimination,
1
Withdrawn, etc. This may be called Samadhi. But Vedanta
does not prescribe any mechanical method for the attainment of
this state.
The Vedantic method for the control of the mind is
the discrimination between the real and the unreal (repeated dis-
upon reasoning.
cTser
When
WWW
srrerroft
of
the
the knowledge
Sankaras Commentary
How
replied:
does
The
All
It is
thus
like 1
the
modifications
are
mAnd Okyopanishad
202
[III -33
mere names
alone
Like,
(made of
their
arising
real.
is
etc
clay)
The
is
and
changeability
are
negatability,
mere
etc.,
the clay.
is
Atman
all
unreal.
Similarly
the
acts of
Scripture, etc
student what
is
The
not Atman.
philosophy proper.
3
The
acts
3T3wqsF;iR
r%*qcr h
srsrihwff
33.
is
ever
\\
is
unborn and
inseparable
from
the
The
ON ADVAITA
Ill -33]
203
Sankaras Commentary
be illusory, how is the knowledge
realised?
be
It is thus replied:
The
of the Self to
Knowers of Brahman describe knowledge, i.e., the
mere essence of thought, which is unborn and free from
1
non-different from Brahman, the
all imaginations as
ultimate Reality, which is also the object of knowledge. This is supported by such Scriptural passages
as,
Like heat from fire, knowledge (Jnanam) is
never absent from the knower ( Atman ), Brahman
is Knowledge and Bliss, Brahman is Reality, Knowledge and Infinity, etc. The knowledge of which
Brahman is the object, is non-different from (the knowable) Brahman, as is the heat from the fire.
The
Essence of the Self, which is the object of knowledge,
means of unborn knowledge,
verily knows itself by
which is of the very nature of Atman.
Brahman
which is of the nature of one homogeneous mass of
eternal consciousness, does not depend upon another 8
instrument of knowledge (for its illumination), as is
the case with the sun, which being of the nature of
continuous light (does not require any instrument to
If all this duality
illumine
itself).
1 As non-different, etc
The Jnanam or knowledge is the same
Brahman otherwise no knowledge would be able to tell us what
Brahman is. Darkness cannot illumine the sun. Only the light
.
as
is
the sun
itself,
Such
Another instrument
us what is not self.
To
when he
knower, the knowledge and the object of knowledge are all Brahman.
And yet all these, being of the nature of Brahman, are without
birth
( AJa).
204
fFT^t fffrtoTFT
s 3 f^r:
snrrc:
The
34.
control,
is
i.e.,
behaviour
which
is
free
ggjte^r
of
the
from
all
[III-34
tffartT:
ff
mm
mind
\*
11
that
is
11
under
condition
Sankaras Commentary
from
knowledge 1 of Truth,
which is Atman, becomes^ tranquil for want of external
objects, like the fire not fed by fuel.
Such mind may
be said to be under control. It has been further stated
It
to act.
is
possessed
of discrimination.
In
(Objection)
What
control.
of
all
specific
(Reply)
state
of deep
same manner as
is
there to be
knowledge
To
this
does
known
behaves
sleep,
the
in
mind under
the
absence
objection
we
reply
thus
Your
is
in deep sleep,
ON ADVAITA
Ill -35]
205
all
The
the
purport.
1
Knowledge,
and
real
etc.
This
implies
the
between
discrimination
unreal.
1
Behaviour The word Prachdra in the text implying
behaviour or activity shows that by Nigraha or discipline is
not meant the Yogic discipline leading to Nirvikalpa Samddhi ;
for, in that state the mind loses all activity and movement.
To
a Jndni the Prachdra or the ideation Of the mind is also Brahman.
Therefore these ideations should be examined or analysed.
3
etc.
The opponent evidently mistakes the Vedantic
of mind arrived at by discrimination, etc., for the Yogic
Samddhi which is cultivated by controlling the activities of the mind.
Hence his objection to Yogic trance, like deep sleep, is associated
with absence of mental ideation. Sankara in his commentary on
the Brahmasutra (2. 1. 9) and in various other places puts Yogic
Samddhi and deep sleep under the same category.
In the,
tranquillity
Different.
established
in
ft
is
because
the
mind of
the Jndni
is
always
Brahman.
6
The purport is that the mind o#f a man, who has
This, etc.
not known the Truth of Self, becomes absorbed in Avidya at the
time of deep sleep or Samddhi. Such mind is free from all activities
and remains
in
a motionless,
i.e.,
inactive condition,
concealing
it
all
f|
ft&r
rffvfllflct
MS
||
||
MAND OKYOPANISHAD
206
As
35.
mind
the
and not so
sleep
is
of
the case
in
ftn-35
is
is
conciousness alone.
Sankaras Commentary
Now
is
The mind
deep
in
mind of a
sleep,
that state,
cause of
lessness.
afraid
fear,
Having
This
the
which
or
Brahman
the
Self.
Knowledge
Brahman
is
the
all-round in
is
thus
is
for,
the
is
further
amplified:
is
thus
is
that
described.
whose expression
In
other
fear;
essence
consciousness
the
Brahman,
realised
of anything.
Jndnam means
Brahman
absent.
is
all
of duality, which
the perception
text,
implies
that
this
is
words.
The word,
knowledge
ON ADVAITA
Ill -36]
of Brahman
207
is
the ether.
It is
difference
is a
between the mind of a Jnani and that of a deep sleeper.
The reason
sleep.
etc.
It
is
that state.
3
The mind
etc.
is
reality.
By
quite different.
from un-
potential condition.
unreal.
state in
in
Hence, a man
having attained to the knowledge of Brahman does not experience
any desire, which implies cogniser and cognised. The Jnani knows
the activities of his mind as identical with the non-dual Brahman.
Without break,
etc.
That
is
may be engaged
any
activity,
II
36.
(This
Brahman
is)
birthless, free
from
II
sleep
and
MANDOKYOPANISHAD
208
[HI -36
Sankaras Commentary
because
all
is
of the) snake.
It
is birthless
ignorance is destroyed by the knowledge of
the
to
(illusion
it
4 is
gence.
ever effulgent or
For, 5
it
is
free
it is
from
efful-
and non-manifestation characterised by wrong apprehension and non-apprehension. Apprehension and nonapprehension are (as inseparable) as day and night.
Darkness is the characteristic of ignorance. These are the
causes of the non-manifestation (of the real nature of
Atman). These 6 are absent in Atman. Moreover, Atman
is always of the nature of consciousness and effulgence.
Therefore
it
effulgent.
It is
is
reasonable to speak of
all-knowing,
that
is
Atman as
Atman
to say,
everis all
that exists
ON ADVAITA
ra-36]
209
etc.,
Brahman
as
The 7 purport
is
it is
(for the
is
that besides
knowledge of Brahman),
is
subject-matter
the
under
The purport of
is
the
is
is
that apart
As, etc.
The
phenomenon of
Sleep
real nature
of the rope.
is
world
this
3
Dream The dream or Svapna is characterised by wrong
apprehension of objects. This is not possible in the case of Atman
which
4
It is
is
It
not
itself
For,
etc.
The Atman
what
The
is
is
ideas of non-apprehension
When
of manifestation
an empirical Jiva becomes oblivious of himself, as
sleep,
he
ideas
is
in
deep
by the non-perception of
objects.
Similarly,
when he apprehends objects in a wrong way, i.e., not as they are in their true
character which is the non-dual Brahman. But Brahman cannot
be identified with the dualistic concepts of non-apprehension or
is
said to be manifested, as in
dream or waking
state,
MAND okyopanishad
210
[III -37
it is
all
these conditions.
The
ideas of manifestation
Atman from
and non-mani-
These are attributed to Atman, as one says that Atman is unmaniknowledge and it is manifested to us subsequent to that realisation.
These statements are
made from the empirical standpoint. But Brahman is always of
the nature of illumination which never decreases or increases under
any circumstances. In common parlance the advent of day and
night is associated with the rising and the setting of the sun. But
the sun neither rises nor sets. It is always bright and effulgent. If
one takes his stand in the sun he sees neither the night nor its correlative the day.
But if a man is away from the sun, he imagines the
rising and setting of the sun and consequently experiences day and
night which have no meaning from the standpoint of the sun.
fested to us previous to the realisation of
may
gmfrfWlSW:
s?5TF<T:
(This
37.
beyond
all acts
Atman
of mind
is)
;
beyond
all
||
expression by
||
words
by concen-
Sankaras Commentary
Now
is
Brahman
as
without
ON ADVAITA
m-38]
Similarly,
it
is
beyond
word ChintS
activities
all
211
The
of the mind.
mind
(or the
is
be
realised
its
the
essence) or,
Atman
mind on Atman.
Hence,
it
is
It is
fearless as
is
his
it
1
Samadhi This state of complete identity with non-dual
Brahman, arrived at as a result of discrimination and negation of
phenomena, is the Vedantic conception of Samadhi (which is quite
different from any mystical or mechanical state described as
SamOdhi in the Yoga system).
cT5T
JTtceJTfeRTT
fFHFsrncT
*TcTq;
ii
\\
.ankaras
Commentary
in the previous
and as
Brahman there 1
is
is
there anything
MAND OKYOPANISHAD
212
to give up.
For, acceptance or
[III -38
abandonment
is
possible
only
fore, the
meaning
is
that in
Brahman
there
is
no
possibility
This Karika
beyond
tells
all injunctions,
Scriptures or society.
of ignorance.
1
There
is,
etc
All
ethics, prescribing
They
ON ADVAITA
HI -39]
For,
213
No
mentation
Becomes, etc
ft is
Knowledge of Brahman
3T*qr^PTt
is
the
STR
same
as
Brahman.
'll
39.
is
hard
be attained by
all
is
not
Yogis
in
(in general).
it
The Yogis
where there
is
really
fearlessness.
Sankaras Commentary
self.
In other words, the Yogis,
of discrimination, who, through fear,
apprehend the destruction of their self, are afraid of
it which is, in reality, fearlessness. 5
being
devoid
1
Though, etc
The word Yoga signifying union, generally
means contact between two. But derivatively Jnana-Yoga is not
.
in touch with
spiritual discipline
with anything
else.
Therefore
is
MIND CKYOPAN1SHAD
214
8
PII-40
Atman
virtuous.
3
That
Yogis
is
to say, those
who
Patanjali.
is,
if
4
seen in
For
true character,
its
etc.
The
is
Brahman.
But
Vedanta says that the true nature of an individual is his identity
with the non-dual Brahman. The idea of individual existence is
due to the ignorance of ones own nature.
consciousness which
Fearlessness
is
Brahman
is
fearless
because
it
is
ever-free,
can be afraid.
RTflt
ftjTSPRnpW
5:WT:
it
STrFcfh
II
tfo
||
40.
The Yogis
control of their
the knowledge
Sankaras Commentary
for
ON ADVAITA
Ill -40]
215
We
who
possess
of Atman the Yogis belonging to this class can experience fearlessness as a result of the discipline of the mind.
To them 5 the destruction of misery is also dependent upon
mental control. The ignorant can never experience the
cessation
of misery,
the
if
to Atman,
self
is
known
as
Moksha
(or liberation),
discipline.
This Karika applies to those who look upon the mind as separate
from Atman and think that peace, knowledge, etc., depend upon
its
control.
1
Those, etc
The Jnani
knows
the
to
Brahman,
finds spontaneously,
Fear,
intellect that
MAND OKYOPANISHAD
216
Who,
Brahman
etc.
keep
It is
Who
are
is
etc
[III -41
it
under control.
According to
duality
mind.
6
etc.
The Yogis think that misery is caused by the
of the mind. Hence they direct all their energy to the
suppression of the Vrittis of the mind. But the Vrittis reappear
if the attempt is slightly relaxed.
The Yogis, on account of their
ignorance of the real nature of the mind, fight with their own
shadows. The Jnani, on the other hand, realises the mind as well
as all its activities as identical with the non-dual Brahman. Hence,
To them,
activities
do not stand
in the
way of his
eternal happiness.
41.
The mind can be brought under control only by
an unrelenting effort like that which is required to empty
an ocean, drop by drop, with the help of a ( blade of) Kusa-
grass.
Sankaras Commentary
As one may
its
try to
ATw&j-grass, even so
may one
control the
(blade
off
of)
mind by making
neither 1
make
yoga
1
is
defeat.
The
and peace.
ON ADVAITA
ra-42]
217
gjrem
<?>
rer
II
42.
as also the
in oblivion
( trance-like
of proper means.
is
as harmful
as desires.
Sankaras Commentary
Is untiring effort
the only
way
mind
One
are in his
Laya
way of
which
They are known
Yogic Samadhi or deep
as
sleep),
10
mAnd okyopanishad
218
Atman
It is
PII-43
these obstacles.
The
the realisation of
1
The
Laya
non-different
3
The words, etc.The state of Samadhi induced by Yoga should
not be considered as the goal. No doubt, one feels a sort of pleasure
in such Samadhi on account of the absence of worries consequent
on the withdrawal of the mind from external objects, but this does
not indicate that the Yogi has realised the Supreme Truth. Seeking
after pleasure or the avoidance of misery indicates the exhaustion
of the inquiring mind. The real seeker after Truth cannot rest
satisfied till he has attained to it.
As harmful,
etc.
It is because both these states are characby the absence of the knowledge of Atman. Thirst for
external objects and attachment to the pleasure one feels in Samadhi
are equally harmful for the realisation of Truth. A Yogi can realise
Truth if he supplements his own method by the Vedantic discipline
of discrimination between the real and the unreal, and meditation
on the nature of Atman.
terised
3R
3TRT
II
II
43.
The mind should be turned back from the enjoyment of pleasures, remembering that all this is attended
with misery.
If it be remembered that everything is the
( duality)
will not
be seen.
Sankaras Commentary
What is the way of disciplining the mind ? It is thus
Remember that all 1 duality is caused by Avidyd
replied
:
ON ADVAITA
Ill -44]
219
changeless Brahman.
to the contrary,
viz.,
Then you
duality
for
will
it
does not
exist.
has been said in the previous Kdrikd that the mind should be
disciplined by following the right method. This verse of the Kdriki
It
Non-attachment
It
implies
the
spirit
of dispassion for
all
ff%r
wrrT
forpfrnwrarar
II
II
44.
If the mind becomes inactive in a state of oblivion
awaken it again. If it is distracted, bring it back to the
state of tranquillity. (In the intermediary state) know the
mind containing within it desires in potential form. If the
mind has attained to the state of equilibrium, then do not
disturb
it
again.
Sankaras Commentary
When
mind
the
is
it
MAND OKYOPANJSHAD
220
[HI-44
mind
it
then
know 4
the
the seeds
From 6
inactivity.
to say,
to be possessed of attachment.
contains within
and
is
still
it
When
the,
etc.
This
is
it
to
(by attach-
necessary for
often
realisation
its
of
effort
The
The
object of
life is
not to
8
Bring, etc. The Yogic method may be followed with certain
advantages by the student of mediocre intellect who wants to turn
his turbulent mind from the pursuit of external objects.
The Yogic
method gives him control over his mind. But even in such a
Yoga serves only a temporary or subordinate purpose.
8
Equilibrium
The
is
case,
characterised
by sameness throughout.
4
Know,
etc
This
is
the non-dual
Brahman.
tains, in potential
In this state
is
it
of inactivity.
ON ADVAITA
Ill -45]
6
From, etc
221
be taken
wn
f?TW
45.
II
tfA
II
exercise
effort.
Sankaras Commentary
The
thought.
The purpose of this K&rika is to dissuade the mind from enjoying the happiness that the Yogis experience in the state of Samadhi.
1
Seeking, etc
That
is
Brahman alone
exists.
He
seeks Samadhi
MAND Okyopanishad
222
[III-46
False
and negatable.
Above-mentioned
One,
Mind
etc.
i.e.,
The truth
Atman. It
mind from Atman.
is
is
is
discrimination, etc.
that the
mind
m
When
46.
is
identical with
cTr^l
we
Atman.
separate the
II
II
in the inactivity
say,
rise
Sankaras Commentary
Above-mentioned, etc.
i.e.,
the
practice
of knowledge and
discrimination.
2
Quiescent
This
tion of Samadhi.
steadiness
is
mind
realizes the
One,
etc.
itself.
etc.
Comp. Kdrikd
3. 31.
activities
ON ADVAITA
in 473
#r^oTq^:r
^TFcf
3T^IT^T
|R
qfcq^cT
47.
223
is
||
SO
II
it is
Self which
is
Sankaras Commentary
describe
for,
it;
This ultimate
it
bliss
is
totally different
is
realized
directly
unborn because it is
from empirical perceptions. It is identical
with the Unborn which is the object sought by Knowledge.
The Knowers of Brahman describe this bliss
verily as the omniscient Brahman, as it is identical with
that Reality which is omniscient.
It
is
resulting
Now is
mind
realisation.
1
Highest
It is
is
Is centred, etc.
This
is
to
show
itself.
The state
Liberation
with Truth,
is
bliss.
As,
etc.
It is
object relationship.
all
because
miseries.
this
happiness transcends
all
subject,
MANDOKYOPANISHAD
,224
[III -48
5
Yogis These Yogis are not like the ordinary ones. The
nature of their Yoga has been described as the Asparsa Yoga in
Kdrika 3.39.
Wfrw
48.
No
Jlva
^
is
II
ever born.
is
it.
II
is
the highest
Truth
ever born.
Sankaras Commentary
All these ideas regarding the discipline of the mind,
evolution resembling
and
clay,
as
well
the
as
the
ideas
iron
regarding devotional
does not
Of
exist.
above as means
(for
is
all
the
the
may produce
of the Ultimate
Reality.
ON ADVATTA
IBE-48J
that these
means help us
to realise
Brahman
225
;
Brahman.
1 Means
These means have their applicability only in the
realm of duality where a man, through ignorance, does not know
The truth, etc The Ultimate Truth is that there is only one
which may be called either JIva or Brahman. The JIva as
separate from Brahman, does never exist.
.
entity
Sankara.
if
flV-1
Sum
Salutation to fStaimtan
CHAPTER IV
QUENCHING OF FIRE-BRAND
^
1.
I bow
fg^r
*rc*
II
II
to that best
knowledge, which
is like
object of knowledge
of the Dharmas
(i.e.,
(i.e.,
the
Dharma), realised
the nature
Akasa.
Sankaras Commfntary
IV
1]
QUENCHING OF FIRE-BRAND
227
philosophy on 4 account of its being free from any vitia(referred to above regarding the theories of the
dualists and nihilists).
Now is undertaken the chapter
tion
styled Alatasdnti
(i.e.,
fire-brand)
process
The
first
MANDOKYOPAMSHAD
2&
[IV
among, the
bipeds),
is
1
By the, etc. This has been done in the first chapter of the
book, viz., the Agama Prakarana which deals with the subjectmatter from the scriptural standpoint.
Proving, etc.
Statement
in
chapter.
On
account, etc.
One of the
tests
of Truth
is
that
it
does not
Method
This
the other
is
of, etc.
known
as the
Self.
6
Promulgator,
etc.
Narayaw
be the promulgator of
to Gaucjapada.
mencement of
7
inert
which
Slightly,
matter.
is all
The
this
salutation
is
made
to
Narayapa
at the
com-
the chapter.
sentiency.
The analogy
is
made with
is
reference to the
similar
to
Jnanam
or knowledge.
8
Dharmas
is
literally
means attribute .
from substance.
non-different
QUENCHING OF FIRE-BRAND
-2],
229
Hence Dharma
is
is
* Analogy
etc.The Jiva is, as Brahman
,
pervading as the Akasa (or Jnanam).
10
in reality, as all-
If knowledge
its
Not separate,
is,
object,
11
Fire, etc.
etc.
i.e.,
That
to say,
is
and the
12
Narayarta The story runs thus
In ancient times Gaudapada retired to Badarikasrama, in the interior of the Himalayas,
and there worshipped with great austerity the human figure of the
Almighty Lord.
:
I mu
ftcT:
II
I salute
2.
free
from
the
scripture
this
Yoga known as
II
AsparSa
the
(i.e.,
all
,
the
of all
which
is
free
from
and
strife
the
the happiness
well-being
of
all
and
contradictions.
Sankaras Commentary
Now
Advaita
salutation
made
is
Philosophy, in
order to extol
it.
The word
and
is
always
Yoga
is
well
is
known
as
the Asparsayoga to
all
MAND OKYOPANISHAD
230
[IV -2
is conducive 3 to the
There are certain forms of Yoga
such as Tapas or austerity, which though conducive to
the supreme happiness, are associated with misery. But
Then what is its nature ? It
this is not of that kind.
tends to the happiness of all beings. It may however be
contended that the enjoyment of certain desires gives
Knowers of Brahman.
happiness of
all
This Yoga
beings.
well-being.
But
this
For,
it
is
non-contradictory 7 in nature.
Asparsayoga
As
bow
To
it
there
is
inevitable
Why
this
so ?
kind of
a matter of
Gaudapada names the path of knowledge as Asparsaword Yoga was used in his time also to denote the method
the aspirant
realises
3
direct
4
Conducive,
method
Both,
etc.
of Self which
etc.
Because
is
It is
of
Absolute.
5
For, etc.
at the root
which
is
The non-dualist
come
to quarrel with
QUENCHING OF FIRE-BRAND
IV -1-4}
1
self
231
own
self.
8
Bow The
salutation
is
Tjaw
ft
3T^crwi<r>
among
Quarrelling
3.
sfftr
II
some disputants
themselves,
postulate
entity.
Sankaras Commentary
How
is
do the
thus replied
Some
one another
Tt
followers
meaning
is
that
these
disputants,
quarrelling
among
to
1
The disputation among the dualists is mentioned
make clear the non-contradictory nature of the
here in order
non-dualists.
All the dualists believe in the act of creation or evolution.
sriqft
jf ^rrqct
f^TSTxrt g^TT
4.
Im^lfcl
existence.
Nor can
the
non-existent
%
pass
||
||
into
be born
(birth)
or
come
MINDOKYOPANISHAD
232
[IV -4
what
exists).
Sankaras Commentary
What do
quarrelling
It
thiis
is
they,
and
among
replied
No
themselves,
1
entity
it
new
in
already in
that
is
Atman,
existence, cannot be born again
already exists.
is
The reason
as entity,
establish ?
really
which
It
is
entity.
He
its
declares
that
very non-existence,
a hare, produce
an
effect.
No, etc
This
is
Naiyciyika
to
A
A+
system.
Non-existing, etc
SBmhhya
QUENCHING OF FIRE-BRAND
IV-5]
The
into existence.
and
future.
233.
existing entity
is
oil,
a
Thus, etc. Both the theories are based upon causality. But
by refuting each other, they, in fact, refute causality itself. For,
if an existing thing is produced from an existing cause (as the
Samkhyas profess) then there cannot be, in truth, any causal relation.
Similarly, it is absurd to say that a positive thing can be produced
by a non-existing cause. Thus the entire theory of causality is
This only establishes the Advaita position of Ajati which
refuted.
means
that there
fqqsrwt
5.
them.
no
is
srforqqrt ftqkcr n
11
or non-creation declared
by
them.
Sankaras Commentary
us,
which
is
234
[IV -6-8
1
Them The followers of the Sdmkhya as well as the NytSya
and the Vaiieshika systems.
causal
With regard
non-manifestation of Atman.
is
admitted by
viz
all,
The disputants
How
srrr^r:
wr
does an entity
5,
||
the
(i.e.,
I)
contend that
dualists)
change.
accept
Ajdti.
6.
we
to causality,
(Atman) undergoes a
is
changeless and
which
Sankaras Commentary
The word
disputant in the
from an
who
text includes
all
the
evolution proceeds
believe that
who
believe
its
opposite.
this
?r *TW(?T2ci
JMUfcT
cT
TT
11
vs
7.
The immortal cannot become mortal, nor can the
mortal ever become immortal. For, it is never possible for
a thing to change its nature.
iw:
fcr^JTTfcr^r
8.
How
immortal
can
entity
he,
who
becomes
believes
mortal,
that
the
maintain
n
naturally
that
the
QUENCHING OF FIRE-BRAND
IV -9]
235
its
changeless
They are
Sankaras Commentary
repeated here in order to justify our view that the dis-
grr%f%4
5Tfir%:
9.
By
tt
Wflft T1
||
||
of a thing
is
and
itself.
Sankaras Commentary
in ordinary experience
What is meant by the
does not undergo any reversal.
This is thus replied
nature of a thing ?
The word
samsiddhi
means complete
attainment.
The
nature of a thing is formed by such complete attainment
as in the case of the perfected Yogis who attain to such
:
'
MAND OKYOPANISHAB
236
[IV-ltt
Prakriti
1
Even,
or absolute
Ajati
is
etc.
The
nature of a thing
is
purport
is
non-manifestation.
it
applies
a Anima
There are eight superhuman powers which the Yogis
can attain to as the result of their yogic perfection. The word
Which,
etc.
As
which depends
entirely
upon
the jar
else.
by the
dualists, are
mere imagination.
W:
^r^OTRgrfTi:
twftaqr
10.
senility
and
death.
think, as
and thus by
subject to these
to deviate
They
from
their
this
it
from
very nature.
Sankaras Commentary
QUENCHING OF FIRE-BRAND
IV.-11J
237
dom from
senility
all
it
and death.
their
selves,
Changes
There
They are
nature.
birth,
existence,
death.
a
is
Imagination
That
a mere imagination.
These
states
do not
and death
exist except
the
in
nature as
all
the water of
There is no
it is due to
change of Reality
his Kalpana.
2RRPT
in Frakriti.
WT %
srpraw
1 1
is
If
fiROT cR*T
f^rer
rtst wri
STFR*
to
whom
crt
\ \
\\
How
||
is
born as the
effect.
to
is it
be eternal if it be subject
Sankaras Commentary
How
it
238
[IV -12
time born,
i.e.,
diction.
Further, the
eternal.
How
is it
as
eternal 1
can
is
still
that a contradiction
it is
unborn and
1
eternal.
According
Eternal
or Prakriti
An
composed of
composed of
is
to
the
Samkhya
three parts,
viz.,
theory,
Pradhana
and Tamas.
the
Sattva, Rajas
3n*TPTFm%
12.
If,
as
you
if
say,
the cause be
permanent
pq;
||
how can
wri
must be unborn.
if
it
II
from
Further,
be non-different
from
QUENCHING OF FIRE-BRAND
IV13J
239
Sankaras Commentary
This verse
is
If
is
But
unborn.
that a thing
it
contradiction
certainly a
is
an
is
effect
and
then
effect,
it
becomes equally
say
to
at the
2
a further difficulty. In the case of identity
according
to
you,
of the cause and the effect, how can,
There
is
another part
of cause and
If the identity
be asked
if
laying eggs.
is
be maintained then
effect
may
it
1
2
etc.
It,
For, an
cause
effect is that
Identity, etc
If
and
which
is
Which
is,
etc
If the cause
be identical then
effect
how can
effect ?
bom
effect
the cause.
3T3nt[ srfjpr
sqwr
'fficrnf
13.
There
z gpcrerw
is
no
^rrflr
srgaq^f h
\\
illustration
of
is
mAnd vkyopanishad
240
it
[IV -14
leads to a regressus
ad
infi-
Sankaras Commentary
Moreover, the disputant 1 who says that the effect
is produced from an unborn cause, cannot furnish an
In other words, it is
illustration to support his view.
consequently established that nothing is born from an
unborn cause as there is no illustration to support this
view. If 2 on the other hand, it be contended that the
effect is born from a born cause, then that cause must
be born from some other born cause and so on, which
position never enables us to reach a cause which is, in
In other words, we are faced with an
itself, unborn.
,
regress.
infinite
1
Disputant
The
follower of the
Mahat,
Pradhina,
But there
*
no
is
cause which
are
etc.,
cause
the
etc
If,
as
illustration to
draw
the inference.
If the effect
is
the effect of
some other
endless regress
and we
(i.e.,
which
is,
an
itself,
unborn.
tffp
wqrfctg:
^4
wi ^
ctsttotcI n
How
effect ?
Sankaras Commentary
The Sruti, in the passage, When all this has, verily,
become his Atman" declares, from the standpoint of the
QUENCHING OF FIRE-BRAND
IV -14]
241
body,
etc.
etc., is
body,
viz.,
etc.
viz.,
How
viz.,
the
and demerit,
aggregate of the
and the
effect are
this view,
with 4 beginning
the
without beginning ?
the effect.
1
Cause,
The birth
The merit
etc.
in
a body produces
the effect,
viz-,
Cause,
in a body.
With beginningfit
in the effect
5
and the
Contradiction
effect
It
is
is
has
its
because the
its
beginning
Mimamsakas admitting
effect,
the
8
Atman, etc. The opponent may contend that the Atman
has become both the cause and the effect. The cause and the effect
may have a beginning because both are the modifications of Atman.
which
is
effect.
242
MANDOKYOPANISHAD
tcrfarfr:
cTTT
=*r
||
II
15.
Those who maintain that the effect is the cause
of the cause and the cause is the cause of the effect, describe,
as a matter of fact, the evolution after the manner of the
birth of the father from the son.
Sankaras Commentary
How
a contradiction
It is
of the
thus replied
opponent imply
the cause
be stated to be
gffffcHi#
16.
In case causality be
II
still
II
mutually
Sankaras Commentary
If
it
QUENCHING OF FIRE-BRAND
rv-17]
cow produced
243
simultaneously.
srate
II
17.
from
11
the effect.
the effect ?
Sankaras Commentary
How
How2 can
by you, which
and which is non-existent like the
horns of a hare, produce an effect ? Two things which
are mutually dependent upon each other for their production and which are like 3 the horns of a hare, cannot
be related as cause and effect or in 4 any other way.
hare.
is, itself,
indefinite
This Kdrika proves that the very idea of the causal relation
an absurdity. The contention of the opponent is this
The cause and the effect are dependent upon each other for their
involves
itself non-existent,
existent.
effect
effect
which also
become non-existent
is
non-
like the
MAUD OKYOPANISHAD
244
[IV -18
If you
Cause,
etc.
which
2
itself,
is,
How
on account of
non-existent.
can,
etc.
3 Like,
etc.
It is because both the cause and the
been proved to be non-existent.
4
In any, etc.
effect
have
to
ii
II
18.
is
Sankaras Commentary
we ask
Which of
As a reply
to this contention
is
how
QUENCHING OF FIRE-BRAND
IV -19-20]
ir g;*:
y?
The
19.
and
matter)
ft:
ft
3T3rrft:
245
q-Rafrfq-crr
||
II
the impossibility
succession (of the cause and the effect) clearly lead the wise
to stick to their theory
of absolute non-evolution
(Ajati).
Sankaras Commentary
Again,
Reality.
the
by you that the effect comes from the cause and the
cause comes from the effect is also inconsistent. 2 Thus
is shown the impropriety of the causal relation between
the cause and the effect. This 8 leads the wise among the
disputants, by showing the fallacy in each others argu-
ments, to declare, in
(which
1
is
This, etc.
That
is
to say, which
effect is
subsequent.
is
Inconsistent
This, etc.
Nyaya and
effect,
our opinion).
as well as of the
sspci:
jf
tfsrr
ft
*?:
gstft \\\ 0
\\
MANDOKYOPANISHAD
246
[IV-20
20
The illustration of the seed and the sprout is itself
a matter which is yet to be proved. The middle term ( that
is, the illustration) which is itself yet to be proved {to be
true) cannot be used for establishing a proposition to be
.
proved.
Sankaras Commentary
by
statement and
made
pointing out
the son
its
We do not, for a moment, admit the producof an effect from a cause not already existent or of
a cause from an effect not established.
bull), etc.
tion
is,
in the
(Reply)
To
this
we
reply as follows:
The
illustra-
the sprout
is itself
syllogism, that
is
the
to say, the
and
my
in
illustration itself is to
be
proved.
It is
not
The beginning- of
so.
As 4 a sprout
just
is
all
antece-
is
with
is
with beginning.
Therefore
QUENCHING OF FIRE-BRAND
IV -20]
As
among
247
the seeds
and
unreasonable
to say that any one of these is without beginning. This
is also equally applicable to the argument of the cause
the sprouts, are with beginning, so
and the
is
effect.
(OBjection)
sprouts
it
is
No.
cannot
be
justified.
Verbal
etc.
difficulties raised
and
As
in, etc.
The
It is like
vice versa.
As a
or cause)
sprout, etc .
is
is
248
{IV -21
is
Each,
is
The
etc.
is
produced the
the
cause series
sprout series
is
and
produced the
vice
versa.
effect series
Similarly,
and
from
vice versa.
Even, etc
The illustration of the seed and the sprout has
been given by the opponent to prove the beginninglessness of the
cause and the effect. But Sankara contends that the beginninglessness of the seed and the sprout in the illustration has not yet
been proved. As a matter of fact it has been shown that both the
seed and the sprout are with beginning. Hence this illustration
which is itself not proved, cannot be admitted in support of the
.
contention.
I Wrf.
21.
wA
ii
\\
II
Sankaras Commentary
How do
non-evolution
It is
thus replied
The
non-evolution.
why cannot
its
the effect
Dharma
If
know
its
who
antecedent cause.
It
goes
effect is
QUENCHING OF FIRE-BRAND
IV '22)
up
cannot be given
24*
non-evolution.
1
The
fact
etc .
4
The
idea of
cause
of
effect
ignorance or Avidya.
srr
qim
^sfq-
fopErsrg
Nothing, whatsoever,
22.
another
<
Nothing
is
sriq^r
?r
is
ll
and non-being.
Sankaras Commentary
nothing whatsoever is bom.
(supposed to be) bom cannot be bom
of itself, of another or of both. Nothing, 2 whether it be
existing or non-existing, or both, is ever born.
Of such
an entity, birth is not possible in any manner whatsoever.
Nothing 3 is born out of itself, i.e., from its own form
which in itself has not yet come into existence. A jar
eannot be produced from the self-same jar. A thing
eannot be born from another thing, which is other than
itself, as a jar cannot be produced from another jar, or
a piece of cloth from another piece of cloth. Similarly,
a thing cannot be born both out of itself and another, as
5
that involves a contradiction. 4
jar or a piece of cloth
cannot be produced by both a jar and a piece of cloth.
For
"That 1 which
is
11
is
'
250
(Objection) A jar
born of a father.
is
[IV~22
nation
not.
who wish
After examination
they
come
to
words and
signified
The
expressions.
All
effects are
the thing
is
The very7
by the notions,
existence
is
or
mere verbal-
ever-existent, then
father 8 of clay
conclusion
the
denoted by the
is
ft
the reason
figures
it,
saying,,
of speech.
cannot be
bom
IT
again.
for non-evolution.
illustration.
then also,
it
There are
thing.
of the birth of a.
or of another, or of both. That,
It is either
born of
itself,
which is born is either existing or non-existing or both. ThisKarika shows the absurdity of all these positions and conclusively
establishes the theory of absolute non -evolution.
QUENCHING OF FIRE-BRAND
V -22]
1
That, etc-'That
is
regarding the
251
effect.
* Nothing, etc
Both always means change. If a thing produces another thing, it cannot do so without a change in itself. If
it undergoes a change, it ceases to be the thing itself.
Therefore a
thing cannot be the cause of the same thing. A jar cannot be the'
cause of the very same jar.
,
Contradiction
ibine within
5
For,
two contradictory
jar, etc
cannot be
*
it
bom
aspects.
Verbal, etc.
It is
is
is supposed to be bom
both existing arid non-existing.
it
non-existent.
indicate that
This previous
its
being even-
existent.
8
Father, etc .
no
Horns, etc
Horns
Hence
10
Those, etc. This is the view of the Buddhist idealists.
According to them, no external objects, corresponding to our idea
of them, exist. Idea alone is real. One idea gives birth to another
These ideas are momentary. The moment an idea is cogidea.
nised as such, it vanishes giving birth to another idea. All our
notions regarding the cause, the effect and the act of birth form
only one unit idea. But this position is absolutely untenable. If
one idea be immediately succeeded by another idea, then the
antecedent idea is no longer cognised by us. In the absence of
such cognition, no memory is possible. If an idea has only a
momentary existence, then our very possibility of experience becomes
If there cannot be any memory of the antecedent
-an. absurdity.
idea, then it is not possible to establish a causal relation between the
MAND0KYOPANISHAD
252
w ^ mm:
arrfaf
23.
which
is
q?*r
fora
ciw
[IV *25
II
own nature
That which
(itself).
necessarily free
is
from
effect
born of
Without beginning
the
is
II
effect
its-
is
birth.
Sankaras Commentary
In accepting the beginninglessness of the cause and
the effect you are forced to admit the absence of birth
regarding them. How is it so ? The 1 cause cannot beproduced from an effect, which is without beginning.
In other words, you do not certainly mean that the causeis produced from an effect which is, itself, without beginning and free from birth.
Nor do you2 admit that the
effect, by following its own inherent nature, (i.e., without
any extraneous cause) is produced from a cause which is.
unborn and without beginning. Therefore* by admittingthe beginninglessness of the cause and the effect, you,
verily, accept the fact of their being never produced..
It is because we know from common experience that
what is without beginning is also free from birth whichi
means a beginning. Beginning is admitted of a thing,
which has birth, and not of a thing which has none.
1
The cause,
The
cause.
etc .
For, otherwise
it
beginning.
* You, etc
It is because
cannot be beginningffess.
.
it
Therefore, etc
If the
bom, be
if the effect
QUENCHING OF FIRE-BRAND
IV ?24]
253
and effect. For, the words are always associated with birth. Hence
the opponent by admitting the beginninglessness of cause and effect
accepts, as a matter of fact, the theory of Aj&ti or he stultifies himself.
Rfft:
eftfoRWsrer -flpprRRr:
sfrawtaswMj
q^rwifisrar
rv
tt
24.
Sankaras Commentary
An
objection
is
The word
i.e.,
etc.
of such
This (subjective) knowledge
the
experience
Cognition
subject.
of
sound,
etc.,
is
is not
always
of
opposite school
the
ideas
of
the
it is
necessary
perceiving
subject.
The
subjective
is of the
very nature of illumination. It does not adihit of any
variety within itself. The variety of experiences of colour.
characteristic alone,
i.e., it
MAND KYGPAN1SHA D
2l4
cannot possibly be
sucfr as
[IV -24
experienced by
objects do exist.
Hence
all.
It
is
3
,
we
For
4
,
This Karika gives the views of the dualists who believe in the
Knowledge is not
of external objects. They argue thus
possible without the contact with an external object.
Mental
reality
lie
outside of us.
Besides,
no
variety
is
possible in
it.
From
etc.,
know-
to the sub-
rise to different
In,
etc
Otherwise
there would be
no
idea of variety
and
QUENCHING OF FIRE-BRAND
IV -25]
2
255
etc.
man may create ideas, but he cannot create
Therefore, the pain must have an external cause.
Misery,
pain.
8
Hence,
must
etc.
The
is
that there
them.
4
For
That
is
in
contact
etc.
is
experienced only
with
HsTFr:
II
From
25.
of
ll
But from
we find
impression )
is,
of
Sankaras Commentary
To1
that
this objection,
you
we
reply as follows
We
admit
on
demands
subjective impression.
(The
opponent)
Please
let
us
(Reply)
cause, that
Yes,
is
posited by
you as the
according to us, the external cause, the substratum (of the impression) ; nor are they the cause for
are not,
our experiences of
variety.
256
How
(Objection)
(Reply)
[IV -25
nature of Reality.
exist apart
exists
is
known
a buffalo
Realism which
by
is
is
now
refuted
idealism.
1
That to say, that objection as set forth in the prenot the cause of our mental
The jar, etc The external jar
To, etc .
is
vious Ktirikd.
*
upon which
is
Nor
is
is
superposed.
QUENCHING OF FIREBRAND
IV -25]
From
the, etc.
Ii.is,.because
257
exist.
is
name and
form, appears as the jar. Name and form, being mere ideas of
the mind, are illusory. Therefore, the jar has no real existence
independent of the clay. If the opponent contends that the external
objects create the subjective ideas,
we ask
objects.
On
account
What
of, etc.
Hence
cause.
fails.
That
is
to say,
no external object
exists
is
* Cause, etc.
Seeking a cause for subjective ideasignorance (Avidyci).
For, etc.
When
Free, etc.
law of
causality.
independent
8
That
we
is
itself
disappears.
see
no longer
subject to the
are
reality.
Thus, etc.
exist as
due to
is
We
itself.
may have
To
MANDOKYOPAWSHAD
258
of any other
existence
is
due
to illusion.
[IV -26
The mind,
in ignorance,
f%xT
sr
3T3?r it
The mind
26.
Nor
WWft
is
TP-TRTTMcT:
\\
||
external ) object
existent
Sankaras Commentary
Because there are no external objects as cause, the
relate itself to external objects which are
supposed to be the cause of the subjective impression.
Nor is the mind related to the ideas which appear as
external objects, as the mind, like 1 the dream-mind, is
identical with such ideas. It 2 is because the external
objects such as sound, etc., perceived in the waking state,
dream-objects,
are as unreal as
Another reason
already.
is
that
for 3
reasons
stated
the
It
Like, etc.
But
it
is
mind and
* It
found
the ideas.
is,
[between the
8
etc.
Therefore
mind and
For reasons,
Of ;the JCtirikd
and
etc.
there cannot
in other places
of the KQrika.
QUENCHING OF FIRE-BRAND
IV -27]
259
* It is, etc
It is Self alone which exists. All that are perceived
by the deluded as external -objects are nothing but the Self. There
The duality iis due to illusion.
is only non-dual Atman.
.
#f^r
esr t%tt
^si^g
f^far:
*rr^Tfir
11
11
27.
How
time.
t%
is
Sankaras Commentary
(Objection)The mind appears as the jar, etc., though
such objects are non-existent. Therefore there 1 must
Such being the case, there must
exist false knowledge.
be right knowledge somewhere (in relation to, or as
distinguished from, false knowledge which we point out).
The
mind
when
there
is
no
mAndOkyopanishad
260
[IV -28
external jar,
etc.,
This
known
This
of the
is,
etc .
is
what
is
On
nature of Reality.
characteristic
free itself
cTWR
cW
?T
28.
such birth
may
in the sky.
*
The
Sankaras Commentary
of a
class
QUENCHING OF FIRE-BRAND
HV-28]
261
Vijnanavadins are
the dualists.
And
the others,
viz.,
who claim to compress the whole sky in the palms of their hands.
Nihilists take the position of those
The
three Kdrikds,
Buddhist
idealist
external objects.
who
viz.,
25, 26
and
views of the
vadin.
1
They
belong
of subjective
According to this
school, ail objects are pre-existent in the subject in the form of
Vasanas (ideas). Cause is only a subjective idea. It does not
Further, accordexist as external object with which we associate it.
ing to this school, all ideas are momentary.
Vijnanavadins
to
the
school
2
The Advaita, etc
Gaudapada accepts the views of the
Vijnanavadins only in respect of the non-existence of external objects.
.
He
external
mind ( chittaspandanam).
Vijndnavddins ,
moment.
case, in
262
[IV -29*
it is not possible to know thechange of consciousness from one moment to another. Thereforeit is absurd to assert that the mind is born every moment and that
it is full of misery, etc.
For, there is no perceiver according to the
Vijnanavadins, which can cognize this momentary change of
consciousness as well as its painful and non -Atman character.
Nihilists
existence of
The
including the
everything,
who
perceiver,
3Rrt
Otherwise
who
even
srrqrr
than what
it
It is
II
said to be born.
ever unborn.
must be
non-
more
||
29.
is
untenable.
unborn
affirm the
For,
its
very nature
is
to
is-
be
is.
Sankaras Commentary
Brahman
anyhow
Which etc
,
It
born, that
is
is
by
anyhow
ever unborn
to say, to be
is.
it
mind
is
never
free
from change or
birth.
QUENCHING OF FIRE-BRAND
3V -30k
263
It,4s y
.any change.
=*r
ssrcsr
aFRrar
30.
iftqpw
sr
*rfWrr
II
\o\ n
eternal
Sankaras Commentary
Here
is
is,
in reality, subject1 to
who
both
Teasoning.
(Objection)
We
is
no defect
destruction of a jar,
in
our argument as
be like the
may
etc.
it
will contradict
your propo-
from the
264
[IV -31*32
have a beginning.
This Ketriku gives us the reason for the statement that Atman
ever-free and ever-existent. Atman, conceived as
such, is not a theological dogma, nor is it based upon the intuition
of the mystic, but it is a metaphysical fact.
is
ever-pure,
Atman
as a fact.
We
For the seed, etc. The seed and sprout do not constitute a
Every time a new seed and a new sprout are seen
to be produced. Therefore both the seed and the tree have definite
single series.
beginning.
=er
wrrer
SSSTT: *FcTtsftcT*TT
31.
That which
is
crrPTr
f'T
t|
II
and
illusions, still
if real.
ffcfl:
j|
|t
1V-33J
QUENCHING OF FIRE-BRAND
265:
and
an end.
Sankaras Commentary
These two verses have been explained before in the
chapter on Illusion (Chapter II. 6, 7). They are quoted
here again in connection with the topics which are discussed in relation to the unreality of the universe and
liberation.
w*fr
I ^cTRI
fell
II
\\
II
a.
MANDOKYOPANJSHAD
:266
'
33.
..
[IV -34
How
is
it
possible for
which
is
.Brahman
and homogeneous.
indivisible
Sankaras Commentary
,
in detail
no cause
at
all.
opponent)
is,
really
speaking,
Simi-
of
Retflity.
in
reality,
The
Viral itself
contain
are illusory.
is
also illusory
in
multiplicity.
* p& s&T
*rar
^i^iRWsrtr
srfap;r%
34.
It is
mb
to experience the
to be).
dis-
Again, on
in the
place
QUENCHING OF FIRE-BRAND
IV -35]
26 T
Sankaras Commentary
and
in the
waking
state.
man may
mrt:
spit
sr
JICTT =?tit
||
II
Sankaras Commentary
etc.
Further, he possesses in
awakened
dream
the
illumined.
of knowledge, as
dream experiences
for, Atman is ever free, pure and
Even eating, drinking, etc., which a knower of Truth
:
1268
Even while
ship.
is
all
[IV -36
The aim of
he
is
we
w
36.
SRR: 2*r*F*rW
sfiprerer
el
cCSTJTRi;
from
II
in
it,
dream
is
is
is
\\
II
perceived.
unreal.
Sankaras Commentary
it,
is
is
unreal
As
lies.
is
The
significance of this
chapter
is
of their
the bed
places.
wandering
at various
state,
this
dream body
is
unreal.
Similarly,
.stamp of unreality.
QUENCHING OF FIRE-BRAND
nv -37]
zd*
37.
As
a^rcfaftocr
n ^vs
269
11
the experience
'.the
Sankaras Commentary
For this reason also, the objects experienced in the
waking state are unreal. The dream experiences, like the
waking ones, are characterised by the subject-object
relationship.
On
account 1 of
this
similarity of percep-
waking
Waking
On
state is said to
In
dream
ones.
as
real.
account, etc
To
the
MAND0KYOPANISHAD
270
When we know #
alone.
[IV -38
we
it
dream
state.
is
no causal
is
private,
its
objects
it
38.
known as unborn, as
II
their creation
It
is
ever
Sankaras Commentary
Though
(Reply)
This
do not possess
is
the
still
discrimination.
Men
who
of discrimination!
QUENCHING OF -FIRE-BRA ND
IV -39]
do not
271
Hence
all this is
known
in the Vedantic
books as unborn 3
(the
This, etc.
It is
waking
But the standard with
dream
state.
Production
etc.
That
is
men do not
to say, wise
believe in
causality.
3
Unborn
That
is
to say, wise
<T^TRT cTFH^T:
Sffl
w^
39.
men
birth or change.
srftgst
JT
man
( reality
of
II
the)
he
unreal objects
in
Sankaras Commentary
(Objection)
It is
you who
how do you
(Reply)
dream is
That being the case,
Listen
One
perceives in the
waking
..
272
[IV -40-
of the imaginary subject-object relationship (one experiences in dream). The word c/w, moreover in the
text denotes that the causal relationship between the
2
,
states is
1
Does not, etc. This shows that the causal relation is not seen
between the waking and the dream states.
2 Similarly, etc.
This is another reason to show that the causal
relation does not exist between the waking and the dream states.
3
Waking state is said to be the cause of the
Is not made, etc.
From
the empirical
standpoint.
11
11
QUENCHING OF FIRE-BRAND
IV -41]
273
Sankaras Commentary
From
can, in
no way,
How
cause
no
an object
which
like a jar,
An
An1
may be
existence whatsoever.
is
of another unreal.
Similarly,*
is
the
effect
ceived to exist,
how
is
in itself, non-existent.
is,
And 4
lastly,
nihilists.
Similarly, etc
In like, etc
And lastly,
Brahman
existent
is
is
class
etc.
is
phenomena.
This
'
in
some form or
other.
cw
41.
As one
n
in
the
waking
state,
through
n
false
274
be described;
Similarly;
dream
in
also,
[IV- 42
one perceives,
is possible
Sankaras Commentary
This verse intends to remove the slightest possibility
of the causal relation between the waking and the dream
States, though both are unreal.
As in the waking state,
one, through want of proper discrimination, imagines
the snake seen in place of the rope as real
r
the
nature
effect
srrRftg ^i%ctt
42.
5%:
ai3rra*rcicrt
II
II
on account of
their
Sankaras Commentary
QUENCHING OF FIRE-BRAND
IV -42]
who
275
endowed with
faith.
in
accordance
with
Vedanta philosophy
will,
Asramas
viz.,
the
Brahmin, the
3
As a means, etc.The ordinary people on account of the perception of the apparent objects as real and also on account
of their
attachment to life, cannot understand the truth regarding the
nondual and changeless Brahman. They believe in the illusory
idea
'
276
For the
of causality.
Brahman
that
is
benefit
[IV
men
admit:
is
4J
1st
Supreme
duality
is
is free
from
Duality cannot
be established as the
Scripture. The apparent
Who
believe, etc.
meaning of the
4
It kas,
That
is
to say, those
who
accept the
literal
3, IS.
aRnreWcri
Jr
\\v\
II
non-manifestation,
insignificant.
Sankaras Commentary
who
who
nr
QUENCHING OF FIRE-BRAND
IV -44]
of righteousness,
are* not
results consequent
on such
much
affected
by the
belief in causality.
evil
For, they
Even
if
contrast
The
temperaments.
Ktirika
further
Attachment, etc
Path, etc
See
That
injunctiqps of religion.
is
to say, those
who strictly
These people
is
of
Not much,
etc .
The
realise Truth.
virtues
and
all difficulties.
The adherents
realise Truth.
3q^Tc*PTr5fW3T%
^3
||
||
44.
As an elephant conjured up by the magician,
on account of its being perceived and also on account of
its answering to the behaviours {of a real animal ), is said
to exist, so also are objects said to exist, on account of
their being perceived and also on account of their answering
to our dealings with them.
{In truth, the objects of sense
Sankaras Commentary
(Objection)
duality
(direct)
do
Objects
possibility of
mAndokyopanishab
:278
[IV -45
How
admits of irregularity
(Reply)
It is
by a magician,
Though
is,
do you say
thus stated
unreal,
elephant,
sfI?TO
cRT
1%H
45
||
II
move
Sankaras Commentary
What
the
is
that entity
substratum 1
of
etc.?
It
(creation),
the Ultimate
all
is
false
thus
Realitywhich
cognitions
replied:
as
Though
is
causality
unborn
:it
it is
free
from
all
>
QUENCHING OF FIRE-BRAND
IV -46J
going.
is
Further,
appears
it
an object in which;
as'
we
Devadatta
fair
is
"and
That
say
Though
tali'?:
219
Consciousness2 is ever
unborn, immovable, and not of the character of material
objects, yet it appears as a. Devadatta who is bom, who'
point of the Ultimate
is
Reality,
known to be
fair
and
What
tall.
Consciousness
etc.,
is
being
which,
free
from
It
is'
is
change,,
birth,
all
1
Substratum From
not even a substratum
standpoint
the
of Reality,
the
Atman-
for,
relative standpoint.
2
Consciousness
vi
-That
^rrzTcr
Bfc&i
46.
Atman.
is,
?r
tmi%
is
ll
birth.
11
Sankaras Commentary
Thus, that
the
mind
that
is,
is
is
free
from
birth.
Similarly
Selves)
is
This
is
the Dharmas,
the statement
is,
in
'280
[IV *47
and
The
one or many.
number
is Atman,
If one sees
Atman. The reflections of the
sun, caught in the millions of waves and bubbles, are nothing but
the reflection of the self-same sun.
Similarly the same Atman alone
is perceived whether as objects of our waking state, or the ideas of
dream or the undifferentiated consciousness of dreamless sleep.
plural
multiplicity,
it
is
That
Consciousness
is.
Brahman or Atman.
iiOTinCTrarcr
47.
As a
<ror n
fire-brand,
when
11
motion,
appears
as
the
perceiver,
the
when
set in
perceived,
and
the like.
Sankaras Commentary
In order to explain the truth regarding the Ultimate
Reality already stated,
experience
it is
it
is
thus said
As
etc.,
in
common
when moved,
so does Consciousness
This appearance
motion
is
is
possible
QUENCHING OF FIRE-BRAND
ilV-48]
immovable.
ousness
1
281
is
If a
Fire-brand, etc
a straight
-a circle,
ament.
figure.
line,
figures.
* It
is,
etc
Consciousness
Motion
tiated.
the perceived,
only
in Consciousness
There
etc.
is
basis of
It is
ever undifferen-
illusory subjects
Con-
objects
cRT
||
UC
\\
the fire-brand,
all appearances
ousness,
when not
from
all
and
our sense-perception.
3T?^ITR
As
it
no motion,
sciousness.
48.
exists.
makes
in
motion
( imaginary
action),
is
free
Sankaras Commentary
1
Through, etc
The appearance of forms in Consciousness
due
to the projecting power ( Vikshepa Sakti) of Avidya.'
as
.
Becomes, etc.
is seen as
as
it is
it
really
That
is.
a point only.
12
is
rest,
(i.e.,
Atman)
has no figure,
fire-brand
is,
really,
282
50
[IV -49
%
T
When
49.
the fire-brand
When
do not come from elsewhere.
not moved, the appearances do not go
it)
is
from
appearances,
||
||
elsewhere
5TTss*irar
clcrlSr^ f%^Pca^R5TrT
motionless fire-brand.
the
is
Further,
the
itself.
Sankaras Commentary'
Moreover, when that very fire-brand
the appearances, straight or crooked,
to
it
from anywhere
else
is
in
motion*
do not come
etc.,
Nor
ignorance, sees in
it
various forms.
3fSRTT%
fjmcTT
frfrfJtefr
II
it
The appearances do not emerge from the firebrand because they are not of the nature of a substance *
This also applies to Consciousness on account of the simi50.
larity
of appearances
(in
both cases).
Sankaras Commentary
Moreover, thbse appearances do not emerge fromi
the fire-brand as something that comes out of a house*
QUENCHING OF FIRE-BRAND
5V-51-52]
The
reason
is
substance.
can be said of a
etc.,
The appearance of
ness
reality.
of
Entrance,
of anything unreal.
of consciousappearances are of the same
is
283
For, etc
In both
of the perceiver.
They have no
cases,
existence.
-appearances.
%Fl
rTTSSmST 9p*l%*F:
fafR fwi% ^
JT
R FRctT# [%F5TI^TRRmRcT:
When Consciousness
is
'A?
II
II
R
51-52.
II
II
associated with
the
When Consciousness
where.
is
Sankara's Commfntary
How
replied
in
The
fire-brand
It
is
thus
alike
all respects.
is that it
<of
MAND 0KYOPA NISHAD
284
which
is
ever immutable ?
0V-52T
absence of causality*
Tn* the
is
unthinkable. 8
As the
fire-brand (which
is this:
of birth,
etc.,
Hence
non-existent.
is
When
the
For, such forms are not seen to exist elsewhere outside ones own.
inactive, as in
deep
states,
in
Consciousness.
For*
1 Immutable
Consciousness is
from the idea of space and time.
In the, etc
called
is
immutable as
it
is
in
free
due to Avidyd.
Nor can
sleep.
Therefore
it
is
IV*53
QUENCHING OF FIRE-BRAND
*54]
tg:
sjswRrorat
That which
which
is
*mW
4towt
ft
ll
II
may
53.
fr
285
not substance
is
be possibly anything
like
Sankaras Commentary
It
Self
is
relation in
that substance
may be
the
But a thing
the cause of
Further,
itself.
we do not
is
itself
cannot be
find in
common
independently the
That
One
Unborn
That which,
Substance
Atman which
is,
i.e.,
is
free
etc.
That
It is
is,
an
from any
parts,
is
attribute.
not a substance.
form.
II
II
MAND DKYOPAN1SHAD
286
54.
Thus
( external)
Hence men of
appearances
is
[IV -55
are
( objects)
not
of
the
Sankaras Commentary
Thus, for 1 reasons already stated, the mind is verily
of the nature of the essence of the Self. External objects
are not caused by the mind nor is the mind the product
of the external objects. That is because all (external)
Thus
entities are mere appearances in Consciousness.
neither the (so-called) effect comes from the (so-called)
cause nor the cause from the effect. In this way is
reiterated the absolute non-evolution of causality. In
other words, the knowers of Brahman declare the absence
of causality with regard to Atman.
1
from
For, etc.
all
The reason
modifications and
is
substance.
2 External, etc.
The popular belief that the thought of the
pot in the potters mind is the cause of the pot and that the external
pot gives rise to the idea of the pot in the mind is entirely erroneous.
For
55.
As
long as a
;it%
man persists
||
Sankaras Commentary
What happens
belief in cause
and
with'
regard to those
effect ?
In reply,
who
it is
cling to the
said
As long
QUENCHING OF FIRE-BRAND
IV -56]
as there
am
in causality, as long as a
is faith
the
agent;
these
virtuous
287
man
thinks,
do cause and
This Kdrika
tells
effect
cease to exist.
its
illusory
nature.
is
to
The
attainment of true knowledge solely depends upon this understanding of the causal law.
sftot
56.
;r
As long as
there
is faith in
it
ii
will
be there.
existent.
Sankaras Commentary
What
harm if the law of cause and effect continues to operate ? In reply we say
As long as faith in
causality is not destroyed by right knowledge, our course
is
the
when
that faith
is
continue. But
destroyed (by right knowledge) the
mAndokyopanishad
288
worldalso ceases to
fEV-57
exist for
its existence.
stsrr
%
iTT% %
All this
57.
nent.
And
unborn.
to
again,
All,
li
II
is
of experience ( due
as
therefore there
is
Sankaras Commentary
(Objection)
born Atman.
and
origin
Listen.
( illusory)
illusory
nothing
fore
it
is
is
permanent
in
the
text
of
the
world.
in the realm
this is
into
For
born of
existence
this
the
this
reason,
of ignorance.
There-
of origination and
destruction,
is
spread before us
(i.e.,
truction,
vie.,
The opponent contends that if nothing but birthless and nondual Atman exists, then the statements regarding the origin and
the destruction of the universe as stated in the previous KarikH
become irrelevant and contradictory. The reply is that there is
no contradiction as the two statements are made from two different
standpoints. From the standpoint of the Ultimate Reality there
is neither birth nor death.
But from the relative standpoint, which
QUENCHING OF FIRE-BRAND
IV >58]
289
coaiures up before, our vision the world of name and form, there
are birth and death. Imagine a rope lying on the road. The wise
man knows it as the rope alone. But the deluded person sees it
as the snake and being afraid of it, takes to his heels in spite of the
assurance of the wise man that it is the rope and not the snake.
the rope and the snake are both facts from the two standpoints.
Now
The
wise man sees the rope and the ignorant person sees the snake.
Therefore the statement of the ignorant man does not contradict
the statement of the wise one.
The
ideas of birth
standpoint.
relative
Atman.
wg
sniper
urctqw
er
urqr
tmcr:
?r
ii
born.
Sankaras Commentary
Those, again, who imagine the birth of the Jivas and
other entities, do so only through Samvriti or the power
of ignorance as stated in the preceding Karika. The
Jivas are seen to be born only through ignorance. But
(Opponent)
known
as
(Reply)
existent.
Then
Maya
It is
Maya
there
must be
something real
or illusion ?
not so.
or illusion
That Maya or
is
the
illusion is never
name we
give to some-
MAND OKYOPA NISHAD
290
[IV -59
is
per-
ceived).
This, etc.
things by a Juggler.
2
Which, etc. That is to say, Maya or
from the standpoint of Reality.
*nrr
S3
sr
JTisr
The
59.
illusory sprout
seed.
is
tructible.
illusion
to JIvas.
Sankaras Commentary
Now,
is
illusory?
To
From 1 an
illusory
which
is
this
mango
seed
equally illusory.
manent nor
destructible,
is
is
as follows:
This sprout 2
is
simply because
neither
per-
does
not
it
is
applicable to Jivas.
1
From,
etc.
This
Vedantic writers.
seeds illusory trees
2
full
existent.
mango
of illusory
fruits.
of objects
produced by a juggler is nonHence neither birth nor death is possible for such a
that exist.
is
tree.
tree
IV-60-62]
QUENCHING OF FIRE-BRAND
* In the, etc.
The Jivas,
endpwed with
291
birth
sTWTrerrercTrforr
^Trr
*afr ?r
\o
ii
cannot be applied
unreal).
Sankaras Commentary
From
Reality,
no
etc.
1 Permanence, etc.
Such epithets as permanence or impermanence which are correlatives, are applied to the objects of the rela-
tive
world.
w m gprmw
mm
mm ^
I
<T*?r
aratf
w gTwra r%#
sfr
jt
MANDCKY0PAN1SHAD
292
As
61-62.
MayS
in
is
[IV -63
There
non-dual,
is
no doubt that
appears as dual
through
act,
MSy5,
the
in
is
non-dual, appears
as dual.
Sankaras Commentary
That pure consciousness which
the standpoint of the Supreme
is
non-dual (from
Reality) is sought to be
described by words,
be described by
the pains to use
The
3*05^
verses, etc.
Vide Chapter
III, 29-30.
afford
etc.,
QUENCHING OF FIRE-BRAND
JV -64]
293
Sankaras Commentary
Here
is
shows us that
The beings
horn 1 of eggs or moisture, which a dreamer
.going aboat in all ten directions perceives in his dream
condition as existing, (have, as a matter of fact, no
existence apart from the mind of the dreamer).
(Objection) Suppose we admit this. What are
you driving at ?
(Reply) Our reply is as follows:
duality describable
exist.
or Jivas,
Born
of, etc.
The
e.g.,
egg, the
soil.
frsRt
era:
era!
64
These
may be
womb, the
||
of
the
||
mind of
Simi-
Sankaras Commentary
dreamer
1
stood
himself.
waking
state.
is
clearly under-
294
*
It is,
etc
the perceiver
3
In
mind alone
The
Similarly, etc .
by the mind.
^
3^^
^^rpansiq- srtawrcqft
^
II
ct<t:
crrr
^m
moisture,
etc.,
Sankaras Commentary
The
anywhere except
in the
is
non-different
condition. because 1
rest has already
it is
been interpreted
(in
QUENCHING OF FIRE-BRAND
.IV -67]
1
Because, etc
When
the Reality
Mind
is
is
295
characterised
by the perception of
Atman.
the subject-
And when
it is called the mind.
remains free from any such idea, it is called Atman. From the
standpoint of Reality, the perceiver, the object and the instrument
object idea (through ignorance),
it
As
is
In
tb sprtas#
itself) is
ir
cr^f?r
gim
II
II
mind and the Jiva) are objects of perWhich then can be said to exist
independent of the other ? ( The reply of the wise is in the
negative).
Both are devoid of the marks by which they
Both
67.
( the
could be distinguished.
through the other.
Sankaras Commentary
The mind
is
and the
There-
object,
(if either
the elephant as well as the mind that perceives the elephant, are not really existent, so also is the case with
its
objects of the
waking condition.
How
296
so ?
is it
proof of
their
mind and
JIV-68-TO
objects
its
existence (independent
have no-
of each other).
to the other.
One
They include
Hence etc They
Jivas
objects perceived
all
by the mind.
exist,
The
object
is
is
possible only
when
one-
snrfRt
sfrfr
sffar anfr
cirr
finwrt
?rrr
sfar auft
gt
it
srRft
fwtsfq
sr
r
^
ii
As
ir
||
=qrr
68-70.
^u
vso
and dis-
As
cames
into being
in the
and
passes;
waking condition>
QUENCHING OF FIRE-BRAND
IV -71]
As
( brought
medicinal herb,
cantation,
etc.)
1ST
into existence
comes
by
( perceived in
in-
and
being
into
the waking-
ana disappear.
condition) appear
Sankaras Commentary
up before our
"artificial
Jiva
The "magicians
vision
Jiva"
is
As the
into existence
human
are seen to
come
though
and then pass away).
the imagination of the mind.
waking
state,
may
common
impossibility.
become an
experience,
and death
birth
is
come
into existence
It
etc.
etc.,
of dream-beings,
objects of
This Karika says
non-existent
etc., really
etc.,,
possible in the case of beings that are perceived in the waking state.
1
In
'
71.
sfifesrrqrr sfcr:
No
kind of Jiva
is
5TRrr
*T5T
born.
is
||
vs?
is
|l
there
is
any
that
MANDOKYOPAMSHAD
298
[IV -72
Sankaras Commentary
has already been stated that the appearances of
It
empirical plane, as
is
is
that
no Jtva
is
ever born.
is
Karika.
facqiism
This
72.
II
mind.
is
The
This
rthe
by
the
is
verily
vH
II
characterised
an act of the
Atman).
Hence
it is
it
is
of
the nature
of
Sankaras Commentary
from
all relations.
and
mind
absolute.
state
QUENCHING OF FIRE-BRAND
IV -73]
The mind
is,
from
in reality, free
299'
all
The
is
*TtS$cT SRfRtTSfcqr
wsnfcr Turner.
73.
11
of the illusory
That which,
again,
exist.
Sankaras Commentary
(Objection)
from the
11
is
free
(Reply)
There
(Objection)
(Reply)
etc., is
The
due
in
our contention.
The
which
is
illusory.
and taught
the
no such defect
is
How ?
is
illusory
of
Ultimate
means to
Therefore
Scripture, etc., which exist only on the strength of illusory
empirical experiences, have no real existence. It has
realisation
Reality.
mate Reality
appear
to
come
into
existence
through
the
illusory
mAnd okyopanishad
300
experiences), supported
[IV *74
unattached.
1
That is to say, the Scripture, the teacher
The existence, etc
and the taught have meaning only in the state of ignorance. The
.
The
objects, etc
maintains
3R1
cRFTcTRf^Tf
=nT5T:
qccT^ifW'Ttqr
Atman
74.
is
w-
II
from
That unborn
\a h
the standIt
Atman
is,
truly
appears
schools of thought.
Sankaras Commentary
(Objection)
is
also
due
(Reply)
were illusory,
Atman, as taught by Scripture,
to illusory imagination.
This
is,
indeed,
true.
Atman
is
said
to
be unborn only in relation to illusory empirical experiences which comprehend ideas of Scripture, teacher and
taught.
From 1
Atman cannot be
is
said to
Atman comes
into
QUENCHING OF FIRE-BRAND
IV -75]
301
existence),
There-
fore,
From,
is
etc.
idea of birth.
The
Atman,
etc.
ing
it
Atman being
its
ansjnf^Rrrs%
gqrcra
Man
75.
the unreal
ponding
to
of duality
era ?r frsnr
raranrar
srnra n
II
which
such
is
belief).
never
bom
birth).
Sankaras Commentary
As
objects are, really speaking, non-existent, therewho believe in their existence have, in fact,
fore people
is
unreal.
It
is
mere
302
do not
is
exist.
There
is
which
speaking>
(really
The cause of
duality.
Therefore
attachment.
this
no
is
[IV-76*
,oiie
who has
birth), viz.,
birth
realised
free
is
duality.
cT<?T
ST
When
76.
inferior or
hmfc
the
fcr:
||
vs 5
||
middling,
Sankaras Commentary
The
duties
superior
of
life),
life,
cause
( i.e .,
the
and which
to the result,
of those
The
mixed with
certain irreligious practices the observance of which
enables one to attain to the position of man, etc. The
middling
inferior
consists
cause consists
of those
duties,
particular
tendencies,
When
the
mind
beasts,
of Self
QUENCHING OF FIRE-BRAND
ay-77)
of
respective
their
causes
303
(enumerated
above).
No
effect
All
etc .
All
aRlcT&T
ft <T?ra:
||
vsva
||
of the mind
else
of
as well.)
is
merely an objectification
mind.
the
Sankaras Commentary
has already been stated that in the absence of a
cause, the mind is not subject to birth. But what is
It
the
replied
Their opposite.
of the mind,
of the
mind?
It is
thus
meritorious actions
and
ever
non-dual.
realisation
all
of the
conditions and
Even 3
before the
attainment of knowledge, the mind always remains nonmanifest and non-dual. Even prior to the realisation of
the highest knowledge the idea of duality (i.e., the subject
.absolute,
that
is,
and the
object)
objectification
mAnd okyopanishad
304
exists
It is
[IV -7
always the
same
and changeless.
It may be contended from the previous KSrikS that liberation
depends upon the external factor of time. This contention isanswered in this verse.
1
The causes of birth, in the form of meritorious
Which, etc
and vicious deeds, are seen to exist only during the state of ignorance
.
..
Is always, etc
All duality,
There is
unreal.
immutable and all-sufficient, to pass into birth. Therefore
from the standpoint of Reality, the mind or Jim is always liberated.
He is ever free from bondage which is non-existent.
mind,
is
eternal,
Even before,
etc .
It
may be
is
possible
only during the state of knowledge, while the Jiva is bound during
the state of ignorance. In reply it is said that from the standpoint
of Reality ignorance does not exist. Even when a man looks
upon himself as subject to birth and death and living in the plane
of ignorance, he is, really speaking, Atman free and non-dual.
Even when the rope is seen to be the snake by the ignorant mind,,
Similarly Atman never deviates from
it is nothing but the rope.
his real nature though he appears as Jiva during ignorance.
The
idea of birth, death,
*
etc.,
etc.,
is
^cr^T#;
78.
cT*ir
Having
ii
vsd
ii
of causality asthe Ultimate Truth, and also not finding any other cause
(for birth), one attains to that (the state of liberation}
which is free from grief desire and fear.
Sankaras Commentary
QUENCHING OF FIRE-BRAND
IV -79]
305
from
state,
all desires,
(knowledge) which
liberation
i.e.,
Through, etc
All
on
men
He, etc
The
See Karika
4,
Chapter
II.
belong
totoi*
79.
On
mind runs
the
own
II
it
becomes unattached
(to
objects)
Sankaras Commentary
Attachment
ever
non-existent.
though
On 1
is
such duality
account of such attachment
in reality
which
the
which he feels
1
On
attached.
account, etc .
It is desire,
306
*
Unreality, etc
world
is
The
ohly
way
to
[IV-80
method
The Yogic method of mechanical concentration may
mind oblivious of the world for th,e time being, but when
to
know
its
of reasoning.
make
the
that concentration
is
appears as before.
ft
faw: 3
cTclirWSHT[q^
Tf
80.
II
attachment
||
( to
all
of Immutability.
to its state
the wise,
is
it
undifferentiated, birthlcss
and non-dual.
Sankaras Commentary
When
and
objects,
is
sciousness.
As
that condition
that state
is
non-dual con-
of the mind
is
known r
birthless
and
non-dual.
is
1
Which is, etc .'The mind
Brahman.
* This, etc .
The
mind
free
free
from
relativity
and
objectification)
relationship*
Is known, etc.
Reality, can be
This
known with
state
is
the highest.
Scripture,
which
QUENCHING OF FIRE-BRAND
JV-81-82]
wn
5PTRT
efrfs^r
nif
307
sri^wrere:
c\
it
\\
Juminous.
Sankaras Commentary
The nature of
is
again described
that which
:
It
nature.
It
characteristic
its
revelation
etc.
This
itself.
external 1
is its
the
is
known
of the Dharma,
by
itself
upon any
Self-luminosity 2
ever-luminous.
is
is
(Atman) reveals
very
inherent
as Atman.
Therefore
2
Atman
substratum of everything.
cannot be dependent upon anything else.
External, etc.
it
Self-luminosity
of deep
Atman
itself is the
is
of
Atman
is
remain
inactive.
Dream
text characterises
indicates the
knowledge.
urn
82.
strer
On
surer
diN
wh#
ii
<c\
\\
single
account of the mind apprehending
(i.e., the real essence of the Self) always
remains concealed
and misery
comes
(is
to
the surface.
308
[IV '83
Sankaras Commentary
How is it that the people, at large, do not realiseAtman, which is the Supreme Reality, though It is again
and again thus explained ? To this the following reply
is given
On 1 account of the mind apprehending
through attachment, single objects of the world of duality,,
Atman
is
is
The reason
easily covered.
On
account of,
etc.
from
all ideas
Misery
In
That
no
reality there is
Atman
is
83.
Atman
misery.
Bliss alone,
But misery
is
which
experienced
is
when
not known.
3T$cT
ffTT%T ffRcflffT
Childish persons
by predicating of
on account of
illusory ideas.
(Kalpana).
the Blissful
to say, people
is
It
such
ffT
attributes
know
|,
It}
as existence, non-
QUENCHING OF FIRE-BRAND
IV-83J
309-
Sankaras Commentary
Attachment of the learned to such predicates 1
existence,
non-existence,
serves verily
etc.,
as.
a veil
as
says that
Jaina,
is
it
who
is
non-existent.
pseudo-nihilist,
the
third* disputant,
believing
in
both the
both
exist
The7 theory
as a jar, etc.
that
Atman
is
non-existent,
i.e.,
All
the
crimination
illusory ideas
(so-called)
learned
men
act
as
veritable
all
these
If these
children
on
310
1
.illusory ideas
Some
theory.
disputant
He
This
of Atman
predicates
Kalpand regarding
[IV -83
are
due to
nature.
its real
of the Vaiseshika
an Atman which
is
It
the
is
is separate from
knower and enjoyer
Another,
etc.
4
The third, etc. This refers to the followers of the Jaina school
of thought. According to this school, Atman is both existent and
non-existent. Though Atman is separate from the body, yet It
lias the same size as the body.
It exists as long as the body exists
and it is destroyed with the destruction of the body.
The Absolute,
Buddhism known
etc.
as
This
the
end
All things
school of
According to the
no permanent Reality like Atman.
refers
Nihilistic
is
to
the extreme
school.
in destruction.
is
the
Highest Truth.
in
the verse in
in
his
own
6
opinion.
He
etc.
According to the Vaiseshika theory the nature
changeable as it, at different times, becomes subject
who,
of Atman
is
The theory,
etc.
The
it
from
all
Atman
is
objects of
designated
an imperma-
etc.
Atman
It
is,
etc.
The
non-existence of
8
from
Atman
as
It
The real
nature of
Atman
is
that It
is
free
all
ideas or Kalpand.
Atman.
QUENCHING OF FIRE-BRAND
IV -84 -85]
^TSSfcT-.
Rcrreg
WWRT^SSt
84.
311)
TO:
||
||
t-
Sankaras Commentary
What
Reality,
stupidity
and are
is
thus replied
really
:
--
made
There
wisdom
to attain to
are
four alternate
It
theories-
mentioned
Seer of
in
all
as. It exists. It
the works
All
is Atman.
Therefore one whoThere remains nothing else to be known
that exists
all.
by' him.
SIFT
S%cTT
ffW
9TiTTT5frf|*lTFtT
sirem
fw:
||
<C'\
||
85.
What else remains for him to be desired when
he has attained to the state of the Brahmana a state of
MAND0KYOPAN1SHAD
{IV
'86,
is
312
Sankaras Commentary
The
of the
state
Brahmapa
realisation
what
all
else
become
other strivings
said in Gita,
(of the
He
relative
It
thus
is
world).
The contention of
should observe the
of daily
ritualistic duties
KnoWer of Brahman
life is
refuted
by
this
K&riktx.
The
state, etc
real
is
realised himself as
3
this
is
all
is
birth,
etc.
totally
that state
There
omniscient.
is
It is
is
because
86.
This
(i.e.,
humility natural to
STCfcT
the realisation
the
3^3%
of Brahman)
Brahmartas.
Their
is
the
tranquillity
IV
'QUENCHING OF FIRE-BRAND
-86]
{of mind)
is
also
discrimination).
313
to
have attained
men of
to
the
and
tranquil.
Sankaras Commentary
The
is
is
due
to their
quite natural.
This
is
(the real
Brahman.
Brahman.
That
is
with
Brahman need no
for him.
arrogance.
Realising
Peace and
quite natural
artificial disciplines
13
for
him.
314
{IV-87
Artificial ,
etc.
That
ara*g erq^'4
87.
is
( empirical)
state
recognises
subtle
state
(i.e.,
the
dream
Sankara's Commentary
We
have so
come
far,
The
theories of
philosophy of
as,
being
referred
to
aversion and
Now
free
above,
is
word Savastu
word
coming
untouched by
in
in the
our
in contact
and
introduced as an explanaarriving
at truth.
The
empirical
Sopalambha"
is
partiality
very nature.
its
method of
experiences.
Similarly,
known
is
ceived
it
all-peace by
common
to all
is
the
of ones
This constitutes
human
beings and
characterised by the
QUENCHING OF FIRE-BRAND
TV -88]
315
This
absent.
which
state,
and
is
is
admitted
again
(in the
common
to
all,
and
different
by
from
Now
in the analysis
states,
1
viz.,
Including,
duality,
etc .
The
Scriptures,
limited
to
the
sphere
of
* But, etc
Though the objects experienced in dream exist
so long as the dream lasts, they are found to be non-existing from
the waking standpoint. The internality and the externality of
.
perceptions in the
states
are
mere
creations,
of the mind.
look at the objects from the waking standpoint alone
think them to be real. When the same objects seen in the dream
are judged from the waking standpoint we know them to be mere
ideas of the, mind. And analysis of deep sleep, in co-ordination
with the experiences of the dream and the waking states, convinces
When we
we
method.
fTR
13a
gf: Jntff&PUl
II
31$
PVS8
by the wise)
which is free from, contact with ( external ) objects ana
altogether free from the idea of coming in contact with
"
There
88.
'
This state
objects.
The
another state
is
wise always
is
beyond
Reality
( which
is
describe the
the
( admitted
three,
Knowledge,
viz.,
knowable as
Supreme
the
ultimately knowabte).
>
>
Sankaras Commentary
The
empirical experiences.
consist
experience
The* three
knowledge
by
states,
That which
is
to
be
ultimately
Reality,
known
known as Turfya, i.e., the knowledge of Self, non-dual
and unborn. The illumined ones, i.e., those who have
is
the truth
regarding
the
Supreme
Self.
QUENCHING OF FIRE-BRAND
IV -89]
\ Object, /.That
*
The
is
of external
seems
objects,
317
dream state
tP.
in which one,
p$pive such objects,
in the
absene
gross or subtle.
4
The three, etc. All experiences are limited to the three states.
Therefore the Truth discovered by the study of the three states is
$%
1
=3
^fcTT
ft
||
||
reason
spontaneously attains
to
the
state
very
of
life.
^Ankaras Commentary
signifies
The word
which
consists
of
the
(knowable)
first
The
known.
be
should
gross stated of empirical experience. Then comes the
2
state of subtle experience in which the first state loses
Jneya
or knowable,
'
PVM
MANDCKYOPANISHAD
318
itself, i.e
merges.
beyond
all
sleep which is
two previous
states,
i.e.,
transcends
human
all
of
is 8
because
the
His omniscience
experiences.
as such
knowledge of
the
for
The
Gross
known,
One
Turiya
is,
the
is,
Turiya
every-
state.
state.
is
the
like that
waking
after, etc.
of
etc.That
state,
* Subtle, etc.
is
This
ever.
knower
is
say,
relative standpoint.
In this, etc. One need not wait for death or the other
for the realisation of the Ultimate Truth.
8
states.
world
7
Mahadhih The Knower of Truth is designated as the possessor
of the highest intellect ( buddhi) : for, the keenest intellect alone
can know Atman.
QUENCHING OF FIRE-BRAND
BY -90]
8
This
is, e.tc.
319
often noticed in
knowledge
is
constant.
Self.
extraordinary.
states
merge
ipoint
the
in Turtya
which
undifferentiated
relationship,
is
He
omniscient.
is
realised
||
II
tto
%0
attained
(by
ineffective.
practice)
Among
and
the
thoughts to be rendered
mAnd Okyopanishad
32a
what
is
to
be realised,
viz.,
the
[IV >99
Supreme
Reality, l*i&<
only as imaginations.
.
Sankaras Commentary
There may arise a doubt that the three
empirical experience
on account of
their
gradually known.
may
states
of
Reality
In order to
remove
this
doubt
it
is
is
known,
i.e.,
Therefore
the thing
knowledge of the
2
Ultimate Reality, free from the four alternative theoriesdescribed before. The things to be acquired are the
viz.,
wisdom
8
,
child-
silence . 5
etc.
QUENCHING OF FIRE-BRAND
IV -9J]
321
/acquired,
therefore) to be
Heality.
Pointed out,
etc.
This
to
Compare
1
*
Wisdom
know
Kdriktis 88
and 89 (Chapter
4).
4).
intellectual
capacity
Vedanta Scriptures.
*
Childlike , etc.
That
is
to say,
etc.
Silence
It means
that intense concentration on Brahman
which Drakes one avoid all vain talk.
V,
Threefold, etc.
Latent, etc.
That
is,
felicity.
An
ignorant
man
cherishes
many
vices,
such as
conditions
impressions are
to
known
as
manifest
PdkyS
These latent
These should be destroyed
themselves.
by discrimination.
8
As a means,
nature
etc.
The
he avoided,
etc.,
because
it
know
the
helps
him
Brahman alone
/I#
ft
ffTCW
II
II
MAND OKyOPANISHAD
322
91 .
All
beginningless
Dharmas
( entities)
and unattached
in
are,
like
by
the
[IV-92
There is
Akia.
Sankaras Commentary
1
To remove, etc. The plural number is used in consideration
of the multiplicity of Jivas seen from the empirical standpoint.
Even though an ignorant person sees, multiplicity of embodied
beings yet, in reality, there exists nothing but non-dual Atman.
2
Even,
etc.
It
is
therefore
at
3Tlfcggr:
HR*:
gift:
92.
from
the
All Jivas
are,
very beginning
in their nature.
II
ever
II
illumined
immutable
this rests
without
is
Truth.
Sankaras Commentary
QUENCHING OF FIRE-BRAND
IV-93]
323
This idea
Well determined
i.e.,
all
Jivas
by
are,
their
very nature,
1
Rests, etc. That is to say, no duty nor any moral imperative
can be applied to the non-dual Atman.
3ni^n;ctr
#rfrrr.
Wi:
93.
All
3f5f
Dharmas
SP4
li
II
and completely
They are characterised by sameness and are nonTherefore the Jivas are
separate from one another.
Atman unborn, always established in sameness and
purity itself.
and by
free.
Sankaras Commentary
Similarly, there
Itman
is
no room
by
their
to
make
very nature,
MAND OKYOPANISHAD
324
[IV -94
freedom.
peaceful,
is
meaningless.
For,
if
g%
fN*crt
tfffr
fqon:
SKffcm:
^r.
li
and who
of
(entities)
are called
narrow-minded.
Sankaras Commentary
realised
idea of sepa-
themselves to
QUENCHING OF FIRE-BRAND
TV -95}
325..
i.e .,
'
Compare
the dualists.
Who
ever,
They are
called
performs penance for a thousand years, his work will have an end.
Whosoever, O Gargi, without knowing this Akshara, departs this
world, he is narrow-minded. But he, O Gargi, who departs this
World, knowing this Akshara, is a Brdhmana." ( Br Up., 3. 8. 10.)
.
fl
=T
95.
to be
of
TJTCt
the
who
II
Vl
II
wisdom
unborn and
highest
Ankaras Commentary
That this knowledge of the Supreme Reality is
incapable of being understood by the poor intellect, by
the unwise, 1 i.e., by persons of small intellect who are*
outside the knowledge of Vedanta, is thus explained
in
this
verse.
women or
Those
who
others,
few, even
are firm
though 3 they
may be
in their conviction of
14
326
who
and who
no track behind
'
leave
beings
'They
all.
sky.
1
The unwise
Who
That
is,
men devoid of
discrimination.
are,
Even thoughWomen and Sudrds were interdicted from theit was conceded that they could'
attain to the highest knowledge through Smriti. This was thetradition in India during post-Upanishadic age. But in the ageof the Upanishads, women were certainly not precluded from seeking
or attaining the highest knowledge. Many inspiring portions of
the Vedas were composed hy women.
8
activities
world.
4
That
Gods
is
They
move
in
They
leave, etc.
their realisation of
way of advertisement, any
The
life
men
could
perfectly natural
their angle
folk.
is
mark
though
similar
wisdom
can.
||
QUENCHING OF FIRE-BRAND
rv -97]
is
proclaimed to be unconditioned as
it is
327
Sankaras Commentary
it is
or absolute.
1
who
Unborn,
etc.
This
Nyaya
realists
Other objects It
standpoint of Reality,
is
is
exist.
5n*r*TFrsf^Tfe<T:
3J0jJTT^$fr
^ni%r
97.
The
fogcuss^^Rr:
slightest idea
of
variety {in
Atman)
enter-
tained by the ignorant bars their approach to the uncondiThe destruction of the veil {covering the real
tioned.
nature of Atman)
is
328
[IV -98
Sankaras Commentary
through ignorance, think,
If persons,
as those who
world).
is immutable and non-dual
Knowledge is ever unrelated to objects as they do not, as
such, exist. The view of the opponent regarding the separate
Self.
it
all
is
admitted by
schools of thought.
Atman, etc
If the birth or production of an object be
admitted, knowledge must be related to it. Otherwise one cannot
.
know
its
birth.
or
Therefore, etc .
if it
arid
98.
All
J|?BT
Dharmas
(i.e.,
II
Jlvas)
II
from
of knowing
Still the
wise speak of
{the Ultimate
Truth').
Sankaras Commentary
QUENCHING OF FIRE-BRAND
IV -98]
329
Atman
is
(Reply)
It 1 is
The
not so.
which
1
It,
is
etc
People
Atman by knowledge.
8
The Jivas, etc
If a man has got the idea of veil or impurity,
then he is bound. But in the absence of such idea he is free.
Atman has no veil. One speaks of veil, bondage, etc., only from
the causal standpoint. This position is the most difficult to be
correctly understood inasmuch as for the generality of men, causation is a fact, therefore the veil or bondage of Atman is also a fact.
But from the standpoint of the Ultimate Truth, there is no causality
and therefore no veil, bondage or ignorance.
.
It is like, etc
One speaks
hill
moves, yet
it
is
described as standing.
As
hill
never
shining, etc., associated with the sun or the ideas of standing, etc.,
attributed to the hill do not affect their real nature, so also the idea
MlNlXJKYOPANISHAD
330
3$
is
all-knowledge by
55^1
spffaPTT
1TR
*rrRcr^
untouched by objects.
||
||
99.
is ever
PV-S>?
is all-light,
knowledge ( which are non-aifferent) are also ever-untouched by any object. This is not the view of the Buddha.
Sankaras Commentary
like
in
Akasa
knowledge.
it
may mean
All entities,
that which
i.e.,
is
is
all-pervasive
adorable or
all-
many
Atmans) are as unattached as the Akasa, and ever-unKnowledge ( Jnana) which has
related to anything else.
been compared to Akasa in the beginning 2 of this chapter
is non-different from the knowledge of the wise one
who is all-light. Therefore the Akasa like knowledge of
the wise does not relate itself to any other object. This
is also the essence of the Dharmas or all entities.
The
essence of all the entities is the essence of Brahman, and
is, like Akasa, immutable, changeless, free from parts,
permanent, one and without a second, unattached, noncognizable, unthinkable and beyond hunger and thirst.
The Sruti also says, The knowledge (characteristic)
of the seer is never absent. This knowledge regarding
.the Ultimate Reality, non-dual and characterised by the
QUENCHING OF FIRE-BRAND
ItV-lOO]
331
-not the
Other, etc
ledge or Atman,
It is
Beginning, etc
Buddha
do not
.
exist.
Compare the
The reference
is
first
to the views
idealists.
4
is
The
view, etc
its dialectics.
Having realised
II
that condition
(i.e.,
{ O o
the
II
know-
we
multiplicity,
we
salute
It
as best as
can.
Sankaras Commentary
The
made with a
treatise is
now
completed.
This Salutation
is
very
MAND OKYOPANISHAD
932
is
free
[IV-lOO
from
multiplicity,
Though*
having 4 become one with it, we salute it.
this absolute knowledge cannot be subjected to any relative treatment (such as, Salutation, etc.) yet we view it
from the relative standpoint and adore it to* the best of
our
ability.
is
1
It is, etc.
It is because the knowledge of the non-dual Atman
not possible by direct perception through the instrumentality
of the sense-organs.
Four,
People, etc.
etc.
Having,
etc.
is
ignorance
It.
Though, etc. Salutation always implies duality and is possibleonly from the relative standpoint. The author, being full of human,
love and gratitude to the knowledge' that enabled him to realise
the Supreme Reality, drags it, as it were, to the relative plane by
imagining it as a Person or Teacher and then adores it by saluting:
it, to set an example to the ignorant.
Here ends
Aum
Peace
Peace
Peace
mAnd Okyopanishad
tv]
The Concludihg
tifcWrri nrq^c^
bow
who
appears to
to that
those
33S
||
Its
(in-
attributes.
-^TFwr?q- ?r?[F^cr5piT^5nftf>
jsqrft$RT
I
355
TGFjsng qrs'nMtTrsftr
||
ir
.334
IIV
irWr
wa^ifsrcTFrf
rWT^r
I
-sfaiM#
qiwWf
II
\ H
to those holy
enveloping
my mind
who
of delusion
my
(notions
in this terrible
;
ocean
all
Aum
Peace
Peace
Peace
INDEX
TO FIRST LINES OF KArIKAS
Ch. Verse
3r
|S65<TWT*
f*rd sf^
srsmftsiRmn
III
33
23
in
IV
qtstrrr srfoq
3T5lRT^5f *TR?J
3RcT**TRra JftRiq;
IV
III
36
81
6
20
II
3f<T: ^JT:
15
?*riftsr^ ft
II
wtfcnn
II
aT^iiirfttwfe
IV
79
BT^crrfJrftWrSRcT
IV
75
3FWI
3T*TR^
awrcftS^eWTSKI
29
IV
98
IV
49
II
15
=5f
IV
88
3?5if%>cqf<?FRJ3;
IV
19
IV
39
3j;q
III
28
3T3FSiIRIOTf:
srstretercRi
IV
43
IV
29
3T55ft
3T53ixRr
str%
IV
13
aj^nPT^Rm
IV
96
T3ti|
3 % %f%3
3T%
ra:
q^icRfSIT
74
3ifR5Hirftt
3F*ri
3T^R$?n*wf<Rti,
III
3?s4
3iT55R
sR^RgiOTR
IV
97
f<WlRW
95
IV
II
III
30
3$
tR
IV
3F5Hi%s{qr
Ch- Verse
rr*h
zmm iv
83
aRT^JiRfrarrrq;
IV
48
1 *TR
III
39
IV
arffcr srresrrear
>>
IV
62
ail# WTTif ft
III
18
16
3?IWRI3^IR
III
32
IV
30
3TIRI SH^raPRSflq:
III
IV
77
an^t ^
II
II
17
IV
31
>
anm^uFTJir
iff:
srftiSrtrcr
zrfcfkm
2f*rr
>>
>?
an
99
*ren%t
>9
INDEX
336
Ch. Verse
Ch. Verse
3rrf$f*fs
sssk
3ni%?rr^r wgercrr:
rr%rirf%rf%Hn
^swrir
\
sfe
.IV
92
IV
93
6t4*rcw5f #r
III
16
IV
11
11
II
24
#1351*1631 tT6l3f
IV
84
3W6
IV
99-
IV
IV
37
III
38
III
IV
65
II
14
qsr^nr
*f ffc
f591
3R7t?T9irsrT%^rr^
IV
38
3&5R S^lbra
III
41
*T
IV
42
9?mR3rmcr^
IV
44
Jiff
III
42
^n
III
tara
II
11
IV
67
swr:
'
^ynrrwflr^rua:
>>
5rrr?r!Trf^^r
s*r*rrcft
fr
5R
^^rf^r>rraq;
^Trarafiwsiiffi 1:
6 65
y
vziftg
sr?fr%g
=r
T%t1^Tc5T
IV
6[c6h
fi[
itSS^S
47
IV
26-
IV
72
3fmrn%^wi
IV
10
3rmflrtrer<fi5nr
IV
66
*r
r%fF9Tf^cT9%J7
II
30
Hra^t *mV-
IV
54
r^rTH
IV
46
24
^^tS?ri)Tl|:
si
Tt
4 *
arrc^T
3f
k.
3TT
#lt
TF^fr
f4?TT?t.
3TW^?flIsrr7 SpcT:
5T3IW16 53^155.
%
^m^irmsrfsscJTWn
II
IV
12
12
sftqifinrwiTc^
3f^I;JT#r:
fra.
II
10
IV
45
II
16
III
13
III
14
INDEX
337
Ch. Verse
3
4r*r*nrn?*?^ ?gt
?re?r^r
faf^srg
?re?m stpr
fong
II
II
38
36
IV ^28
I
Ch. Verse
ST
20
22
5
TK gfci STRT
STTSSSBUTTR
TOWI:
wars TFhtfg
sncswigsT sfag
strttr
qiilr?
sr
STTTIRTTitg^JTTTg
qissRiq?}^
fRTT:
ftfari
-gr%wt%g% f%^:
=5&fafoiwfag
ssq^r tg:
sprtaNrfgjft
^d^rai^r g^rg
III
43
IV 100
IV
1^3
III
12
13
tri t%rg
si
T%|fTRT5l3tl?T
Trq^^tsng
f%t%TTRrt qn
c^qrg
[%gr%fqqJT?q;iT:
sfrf srfsrfrf
srrerrsng
fir
3mn%
IV
58
*
-ST
IV
II
34
12'
IV
40
III
45
III
34
IV
27
IV
80
10
18
II
37
III
24
II
mfo$
26
II
21
^'TimT^rqg
IV
21
5TT?9irq>Tqrq#q:
qiq-r
IV
91
III
smfi snr
an
26
IV
71
mi
fqgig
28
IV
50
q r
17
IV
52
SWT:
II
32
5t#: TTHfimfqg
IV
24
R3Pi<T *r&g
III
21
IV
25
IV
II
20
^;r%2tRT^
t f^JTcrr
>9
5fjsr:
99
arawm
ftsfaiR
g
ST
60
48
99
st
III
34
V
'wfq^rqi
Wr v f
IV
fasRrg
91
r%%g
TT^siRfSTTg
99
9>
INDEX
338
Ch. Verse-
Ch. Verse
win
a.m5cTwa*mn
II
10
aar arawartfmn
IV
59-
IV
85
IV
69*
aar araatfr
IV
68
III
29'
IV
61
HI
IV
17
am
aft
lararan
aftw
f^f^->sr:
mmffnm?ar
^gfcT:
IV
20
jn'msiafanaf amrn IV
78
am a
am a
afta:
>y
vsvi}(
ssiracr
rann
IV
76-
III
46
IV
18
II
29
IV
55
IV
56
25
*
*TI^9TI^W^
aTatgaraftm:
Hjrarsnjraf arsrt
III
23
man
f%fan
IV
HjW rnttfa^a
IV
Hji
$T*n$ nftftm^
w a m&aaar
33
>>
gsfra
>*
aaa aa;
atsfcr mfcacraian
a ftmn
snssr
21
i:aiaar ft
aaifam
II
25
aaa;r4aainai^
aaat ftsmaran
III
40
a^r m?afoa
III
31
aia aaa aa
III
III
19
IV
35
III
15
aa
araar
fimiar;
ftraft
&an
a? aaa^a
ftfitaaii' ^ffa:
IV
70
III
III
III
11
6-
3
III
44
III
35
II
27
II
13-
18
ftaaWaar anan
IV
41
IV
86-
sa aaratfaan.
*ftaa ft
isa an
ftmrftaifam stf
*
famrmaram'ararn
faa^m ftfaafor
*T
am
73-
*{
aoti?
IV
INDEX
339
Ch. Verse
l%%
19
IV
51
II
35
II
22
II
IV
94
it
^eTTr*T>rar^r%:
551 ?r%
I 5 R5
l?tT ^IhTWRUI,
Iwig 3
srrfe
Ch. Verse-
Sfsftfa
sir
%%
15 jtpri
gpn
sroffciiRtr
>
TOT:
^Rfg^T:-
'
III
26
III
27
II
IV
32
III
10
IV
16
III
25
*T$H;
IV
57
wt gnf^:
27
fsn 5TR%
Wl5rBR^I5I:
III
37
^ wr wr
IV
33
*W3 m&ni
*m%%r
5r
toi
^ifqr
*m%
R?<T:
=515*33!: 5!T3:
*3*r5Pitr
9>
w
ft
Frf%5T*as?mwg
srptf
*rft5k^
53$
3raras3i\:
w wn
>>
>>
53i3t'RH33rft
IV
87
IV
[%?^
IV
82
#r =5
ipr
#R[S3;m#T
g^sraffojm
23
II
28
IV
22.
II
IV
64
IV
63-
14
II
31
II
IV
36
III
22
IV
III
17
III
47
IV
23'
IV
14
sRiwi^fi
=5
II
<rfcm i%3f
wiroft
*T trq-
'
IV
15
IV
90
IV
89
IV
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GL 294.59218
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MUSSOORIE
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