Copyright

by

Robert Alan Goodding

2002

The Dissertation Committee for Robert Alan Goodding certifies that this is the approved version of the following dissertation:

TThhee TTrreeaattiissee oonn LLiibbeerraattiioonn--iinn--LLiiffee

CCrriitt iiccaall EEddiittiioonn aanndd AAnnnnoottaatteedd TTrraannssllaattiioonn ooff

TThhee JJ„„vvaannmmuukkttiivviivveekkaa ooff VViiddyy‡‡rraaııyyaa

Committee: _______________________________ J. Patrick Olivelle, Supervisor _______________________________ Cynthia Talbot _______________________________ Richard W. Lariviere _______________________________ Joel P. Brereton _______________________________ Andrew O. Fort

The Treatise on Liberation-in-Life

Critical Edition and Annotated Translation of

The J„vanmuktiviveka of Vidy‡raıya

by

Robert Alan Goodding, M.A.

Dissertation

Presented to the Faculty of the Graduate School of

the University of Texas at Austin

in Partial Fulfillment

of the Requirements

for the Degree of

Doctor of Philosophy

The University of Texas at Austin

May, 2002

Dedication

To all my teachers.

yas tu bodhitam api tattva¸ na samyag budhyate, ya˜ ca vismarati,

tayor ubhayo˛ s‡dhusa¸gama evop‡ya˛.

s‡dhavo hi puna˛ punar bodhayanti sm‡rayanti ca. [JMV 3.2.10]

v

Acknowledgments

After years of work it is at last time to give proper thanks to all those who have

helped me carry out this dissertation. I must first recognize those who were directly

involved and without whom I could never have begun to undertake the work of a

critical edition and translation of a Sanskrit text. I thank my advisor Dr. Patrick

Olivelle for sharing his vast knowledge and understanding, high standards, and

tireless workmanship that I have tried to live up to over the years. It is a great honor

to be his student at this time during his extraodinarily productive career.

I also wish to recognize Dr. K. S. Arjunwadkar of Pune, India who read with me

daily for a few months while I was in India and who always gave me exhaustive

answers to my questions about the text and my translations. Those of us learning

Sanskrit today will sorely miss the passing of his generation who grew up with the

values of the old living tradition in India where learning is priceless yet is paid for

with the total commitment of one's life. I must thank the others who were also

directly or indirectly involved in my formation as a scholar such as my committee

members Professors Cynthia Talbot, Joel Brereton, Andrew Fort, Richard Larivieve.

I also thank Professors John Turner, Paul Olson, and Gregory Schopen who gave

confirmation to my basic insights and inspired me to achieve more.

The various directors and staff members of the archives I visited in India during

1997-1998 deserve a special recognition. The Bhandarkar Oriental Research

Institute and the ‚nanda˜rama Sansth‡ of Pune provided me with congenial places

to study and permitted me access to their libraries and manuscript collections. The

vi

Oriental Institute of Baroda, the Government Oriental Manuscripts Library of

Madras and the Saraswati Mahal Library in Tanjavur allowed me access to their

important J„vanmuktiviveka manuscripts. My special thanks also goes to Mrs.

Nirmala Purandare of Pune for letting me stay at her guestroom at the Vanasthali

Rural Development Centre. I must also thank the Fulbright Foundation for

awarding me the support that made my research in India possible.

Of all my friends and supporters who have stood with me and given positive

inspiration over the years during my various pursuits, I wish, in no particular order,

to recognize some of my fellow "seekers of pearls in the manure." At different

points along the way, my friends Kim Wheeler, Russell Smith, Kevin Roberts, Joe

and Karuna Nicols, John Skrovan, Monte Page, Ingrid Olson and many others

touched my life and helped me understand essential things about our journey.

I must thank all of my friends who are current and former fellow students

whose intelligence, wit, and seriousness created a good atmosphere in which to

carry out our studies. In this regard I mention, again in no particular order, Lance

Ashdown, David McMahan, Larry Short, Steven Lindquist, Mark McClish, Jarrod

Whitaker, Karline McClain, Kristen Rudisill, Gardner Harris, John Nemec, Laura

Bueck, Dave Brick, Lisa Owen, Anna Shtutina, Don Davis, Parimal Patil, and Sarah

Green.

Special thanks goes to Rosemary Wetherold for her excellent copy-editing.

Lastly I would like to thank my family for supporting my pursuits during these

many years at difficult times when we all need love and acceptance the most.

vii

The Treatise on Liberation-in-Life

Critical Edition and Annotated Translation of

The J„vanmuktiviveka of Vidy‡raıya

Publication No. ________

Robert Alan Goodding, Ph.D.

University of Texas at Austin, 2002

Supervisor: J. Patrick Olivelle

The J„vanmuktiviveka or "The Treatise on Liberation-in-Life," is the only work

in its period to specifically address one of the central issues in Hinduism: is

liberation reserved for the world-renouncing religious elite, or is it attainable by

everyone through devotion and organized ritual worship in the communal tradition?

The work was composed c. 1380 CE by the Brahmin scholar Vidy‡raıya when he

was the pontiff of the ¯ÁÔgeri monastery, which still endures today. This dissertation

is a new edition of the Sanskrit text based on previously unused manuscript evidence

and a new annotated English translation. The introduction is a study of some

historical and philosophical problems in the J„vanmuktiviveka. Historians of the

viii

twentieth century long debated Vidy‡raıya's identity and his political activity in the

founding of the Vijayanagara kingdom in fourteenth century South India. The

position taken here minimizes his political role and explores his possible role in the

internal debates of medieval Ved‡nta philosophy between Advaita and

Vi˜i˘Ò‡dvaita, thus presenting a historical context for the J„vanmuktiviveka. In this

text, Vidy‡raıya takes the classical Advaita Vedanta position that internal

knowledge of the Self (‡tman) as Brahman and renunciation of social and ritual

conventions lead to liberation, and that liberation can be achieved in an individual's

own lifetime (j„vanmukti). Tension had existed between the individual renunciant

and the mainstream householder community in India for centuries. In medieval

India this tension became focused into philosophical positions which resulted in

lively debate. Vidy‡raıya attempted a novel solution to problems internal to

Advaita and resolved this tension. The knowledge of Self as equivalent to Brahman

in classical Advaita philosophy is considered insufficient to completely root out

operative action which causes future births. Liberation also requires a lifelong

commitment to the Yogic practices "eradication of latent tendencies" and

"elimination of the mind." Vidy‡raıya preserved the possibility of liberation in this

lifetime, while also not disturbing the conventional religious social order who could

see the virtues of the paramaha¸sa yogin following Vidy‡raıya's teaching. This

paramaha¸sa yogin does not compromise his position but remains an ascetic

outside of, while still recognized by, the householder society.

ix

Table of Contents

Abbreviations ......................................................................................................... xv

INTRODUCTION

Introduction Part One: The Style and Content of the J„vanmuktivivekaand its Historical Context

1. General .................................................................................................... 1

2. Style, Content, and Structure of the J„vanmuktiviveka ........................... 3

3. The Authorship of the J„vanmuktiviveka ................................................ 6

4. Controversy over Vijayanagara and Vidy‡ranya ..................................... 9

5. Revised Views of Vidy‡raıya's Career ..................................................12

6. The J„vanmuktiviveka in Context .......................................................... 19

Introduction Part Two: The Means of Liberation according to theJ„vanmuktiviveka

1. The Problem of Operative Action ......................................................... 29

2. The Knowledge of Truth ....................................................................... 39

3. Eradication of Latent Tendencies .......................................................... 46

4. The Elimination of the Mind ................................................................. 55

5. Conclusion ............................................................................................. 66

TRANSLATION

Chapter One: The Authoritative Basis for Liberation-in-Life

1.0 Benediction ............................................................................................ 71

1.1 The Renunciation-for-Knowledge ......................................................... 72

x

1.2 The Renunciation-of-the-Knower .......................................................... 74

1.3 The Nature of Liberation-in-Life ........................................................... 82

1.4 The Characteristics of Liberation-in-Life .............................................. 88

1.5 Bodiless-Liberation ............................................................................... 94

1.6 One Steady-in-Wisdom ......................................................................... 95

1.7 The Devotee-of-the-Lord .................................................................... 101

1.8 One Who Has Transcended-the-Qualities ........................................... 102

1.9 The Br‡hmaıa ...................................................................................... 104

1.10 One Beyond-Castes-and-Orders .................................................... 110

Chapter Two: The Eradication of Latent Tendencies

2.1 The Mutual Causality of the Means of Liberation-in-Life .................. 117

2.2 Negative and Positive Statements of the Three Pairs of Means .......... 118

2.3 The Principal and Subsidiary Relation of the Three Means ................ 122

2.4 Pure and Impure Latent Tendencies .................................................... 135

2.5 The Nature of the Mind and The Elimination of the Mind .................. 148

2.6 The Way Latent Tendencies are Eradicated ........................................ 152

2.7 The Practice of Pure Latent Tendencies .............................................. 154

2.8 The Practice of Discernment ............................................................... 158

2.9 The Continuance of Impure Latent Tendencies ................................... 159

2.10 The Remedy for Impure Latent Tendencies through Discernment ....163

2.11 The Latent Tendency of Pure Consciousness .....................................168

Chapter Three: The Elimination of the Mind

3.1 The Necessity of Elimination of the Mind .......................................... 182

xi

3.2 The Methods for the Mind's Dissolution ............................................. 184

3.3 The Yogas of Posture and Diet ............................................................ 187

3.4 The Yoga of Breath-Control ................................................................ 189

3.5 Enstasis and the Eight Limbs of Yoga ................................................. 195

3.6 Enstasis of Suppression ....................................................................... 202

3.7 The Four Stages of Control; Control of Speech in Mind .................... 206

3.8 Control of the Mind in the Knowing Self ........................................... 208

3.9 Control in the Great Self and in the Tranquil Self ............................... 211

3.10 The Enstases with and without Conceptualization ............................ 214

3.11 The Practice of Yoga ......................................................................... 225

3.12 The Elimination of the Mind with Form ........................................... 231

Chapter Four: The Purpose in Attaining One's True Nature

4.1 Safeguarding of Knowledge ............................................................... 237

4.2 Austerity ............................................................................................. 245

4.3 Absence of Opposition ....................................................................... 250

4.4 Elimination of Suffering and the Manifestation of Bliss .................... 252

4.5 The Master Yogin and the Knower of Truth ...................................... 254

Chapter Five: The Renunciation-of-the-Knower

5.1 The Path of the Paramaha¸sa Yogins ................................................ 258

5.2 The Principal Rule of the Paramaha¸sa Yogin .................................. 267

5.3 The Paramaha¸sa Yogin's Staff of Knowledge ................................. 276

5.4 The Conduct of the Paramaha¸sa Yogin ........................................... 279

xii

TEXT

Introduction to the Critical Edition ................................................................... 289

prathama¸ j„vanmuktipram‡ıaprakaraıam

1.0 maÔgalac‡ranam .................................................................................. 298

1.1 vividi˘‡sa¸ny‡sa˛ ............................................................................... 299

1.2 vidvatsa¸ny‡sa˛....................................................................................301

1.3 j„vanmuktisvarÂpa¸............................................................................. 307

1.4 j„vanmuktilak˘ana¸...............................................................................312

1.5 videhamuktilak˘aıa¸ .......................................................................... 316

1.6 sthitapraj§a˛ ......................................................................................... 317

1.7 bhagavadbhakta˛ ................................................................................. 322

1.8 guı‡t„ta˛ .............................................................................................. 323

1.9 br‡hmaıa ............................................................................................. 324

1.10 ativarı‡˜ram„ ..................................................................................... 329

dvit„ya¸ v‡san‡k˘ayaprakaraıa¸

2.1 j„vanmuktis‡dhan‡n‡¸ parasparak‡raıatvam .................................... 332

2.2 tris‡dhanadvandv‡n‡¸ anvayavyatireka˛ .......................................... 333

2.3 tris‡dhan‡n‡¸ pradh‡nopasarjanatv‡m .............................................. 335

2.4 ˜uddh‡suddhav‡san‡ ........................................................................... 345

2.5 manasa˛ svarÂpa¸ manon‡˜a˜ ca ....................................................... 356

2.6 v‡san‡k˘ayaprak‡ra˛ ........................................................................... 360

2.7 ˜ubhav‡san‡bhy‡sa˛ ............................................................................ 361

2.8 vivek‡bhy‡sa˛ ..................................................................................... 365

xiii

2.9 malinav‡san‡nuvÁtti˛ ........................................................................... 366

2.10 malinav‡san‡n‡¸ vivekena prat„k‡ra˛ .............................................. 369

2.11 cinm‡trav‡san‡ .................................................................................. 374

trit„ya¸ manon‡˜aprakaraıa¸

3.1 manon‡˜asya ava˜yakatvam ................................................................ 379

3.2 manovilayaheto˛ yuktaya˛ .................................................................. 380

3.3 ‡san‡˜anayog‡˛ ................................................................................... 383

3.4 pr‡ı‡y‡mayoga˛ .................................................................................. 385

3.5 sam‡dhir a˘Ò‡Ôgayoga˜ ca .................................................................... 390

3.6 nirodhasam‡dhi˛ .................................................................................. 396

3.7 catasra˛ bhÂmik‡˛. manasi vaÔniyama˛ ............................................. 400

3.8 j§‡n‡tmani manoniyama˛ .................................................................... 401

3.9 mah‡tmani ˜‡nt‡tmani ca niyama˛ ...................................................... 404

3.10 sa¸praj§‡t‡sa¸praj§‡tayo˛ svarÂpa˛ s‡dhana¸ ca .......................... 406

3.11 yog‡bhy‡sa˛ ...................................................................................... 414

3.12 sarÂpo manon‡˜a˛ .............................................................................. 420

caturtha¸ svarÂpasiddhiprayojanaprakaraıam

4.1 j§‡narak˘‡ ............................................................................................ 422

4.2 tapas ..................................................................................................... 431

4.3 visa¸v‡d‡bh‡va˛ ................................................................................. 433

4.4 du˛khan‡˜a˛ sukh‡virbh‡va˜ ca .......................................................... 435

4.5 yog„˜varas tattvavic ca ......................................................................... 437

xiv

pa§cama¸ vidvatsa¸ny‡saprakaraıam

5.1 yogin‡¸ paraha¸s‡n‡¸ marga˛ ......................................................... 440

5.2 yogina˛ paramaha¸sasya mukya˛ kalpa˛ .......................................... 447

5.3 yogina˛ paramaha¸sasya j§‡nadaıÛa˛ ............................................... 454

5.4 yogina˛ paramaha¸sasya cary‡ .......................................................... 456

Appendix One: Index of Sources ........................................................................ 464

Appendix Two: Index of Subjects ...................................................................... 468

Bibliography ......................................................................................................... 497

Vita ........................................................................................................................ 503

xv

Abbreviations

Adyar

AitB

Ait‚

AmbU

AmnU

‚nSS

‚rU

BhG

BhMP

BhP

BS

BSBh

B‡U

B‡BhV

BÁS

BU

ChU

DSm

ex. conj.

GK

J„vanmuktiviveka (Liberation in Life) of Vidy‡ranya. Ed. and tr. Pandit S.Subramanya Sastri and T. R. Srinivasa Ayyangar. Adyar Library General Series6. (1978).

Aitareya Br‡hmaıa ed. Satyavrata Samasrami. (1895-1898).

Aitareya ‚raıyaka, ed. Keith (1909).

AmÁtabindu Upani˘ad in Yoga Upani˘ads ed. Mahadeva ¯‡str„ (1983).

AmÁtanada Upani˘ad in Yoga Upani˘ads ed. Mahadeva ¯‡str„ (1983).

‚nand‡˜rama Sanskrit Series. Also refers to ‚nSS, 20. J„vanmuktiviveka. Ed.Vasudeva Laxmaıa Sharma Paıa˜„kara (1978).

‚runi Upani˘ad in Schrader (1912).

Bhagavad G„t‡ ed. Joshi, ‚nSS 34, (1981).

Bhavi˘ya Mah‡pur‡ıa ed. Sharma (1984).

Bh‡gavata Pur‡ıa ed. Sharma (1987).

Brahma SÂtras ed. ¯‡str„ (1996)

Brahma SÂtra Bh‡˘ya ed. ¯‡str„ (1996)

BÁhad‡raıyaka Upani˘ad eds. Limaye and Vaidekar (1958).

BÁhad‡raıya Upani˘ad Bh‡˘ya V‡rttika ed. Subrahmanya Sastri (1982).

BÁhaspati SmÁti ed. Rangaswami Aiyangar, Gaekwad Oriental Series 85, (1941).

Brahma Upani˘ad in Schrader.

Ch‡ndogya Upani˘ad eds. Limaye and Vaidekar (1958).

Dak˘asmÁti in SS.

Ex conjectura; out of conjecture.

Gaudap‡d„ya K‡rik‡ ed. Abajisharma, ‚nSS 10 (1984).

xvi

HDh

‰˜‡U

JdU

JU

JIP

KaiU

KauU

KU

KT

Khaı

K˘U

LVS

LYV

MBh

MDh

MNU

Mtr‡U

MuıU

MukU

NÁPU

NkS

NPS

NpU

P. V. Kane History of Dharma˜‡stra (1977-1997).

‰˜‡ Upani˘ad eds. Limaye and Vaidekar (1958).

J‡b‡ladar˜ana Upani˘ad in Upani˘atsa¸graha˛ ed. ¯‡str„ (1980).

J‡b‡la Upani˘ad in Schrader (1912).

Journal of Indian Philosophy

Kaivalya Upani˘ad in Upani˘atsa¸graha˛, ed. ¯‡str„ (1980).

Kau˘„taki Upani˘ad eds. Limaye and Vaidekar (1958).

KaÒha Upani˘ad eds. Limaye and Vaidekar (1958).

Kul‡rıava Tantra ed. Vidyaratna (1965).

KhaıÛaıakhaıÛakh‡dya ed. Dravida ¯‡str„ (1904-1914).

K˘urika Upani˘ad in Upani˘atsa¸graha˛ ed. ¯‡str„ (1980).

Laghu-Vi˘ıu SmÁti in SS.

Laghu-Yogav‡si˘Òha ed. Paıa˜„kara (1985).

Mah‡bh‡rata ed. V. S. Sukthankar et al. (1933-1959).

Manava Dharma˜‡stra ed. Jolly (1993).

Mah‡n‡r‡yaıa Upani˘ad ed. Jean Varenne (1960).

Maitr‡yani Upani˘ad eds. Limaye and Vaidekar (1958).

MuıÛaka Upani˘ad eds. Limaye and Vadekar (1958).

Muktika Upani˘ad in Upani˘atsa¸graha˛ ed. ¯‡str„ (1980).

NÁsi¸hapÂrvat‡pan„ Upani˘ad in Upani˘atsa¸graha˛ ed. ¯‡str„ (1980).

Nai˘karmyasiddhi ed. Jacob (1980).

N‡rada Pa§caratra Sa¸hit‡ ed. Banerjea (1980).

N‡radaparivr‡jaka Upani˘ad in Schrader (1912).

xvii

om.

P‡U

PD

PK

PhU

Ppd

P‡nini

P‡s

Prm

P‡M

RV

R‡m

¯vU

SÂS

SauU

Schrader

SK

SU

sh cor.

SS

T‚

TB

TS

TU

Omits, omitted

Par‡˜ara Upapur‡na ed. Tripathi (1990).

Pa§cada˜„ ed. Sw‡m„ Sw‡h‡nanda (1967).

Pa§c„karanam in Subrahmanya Sastri (1981).

Paramaha¸sa Upani˘ad in Schrader (1912).

Pa§cap‡dika ed. Subrahmanya Sastri (1992).

The A˘Òady‡y„ ed and tr. Srisa Chandra Vasu (1962).

Param‡rthas‡ra text and tr. Danielson (1980).

Pram‡ıam‡l‡ in Ny‡ya Markaranda, Chaukambha Sanskrit Series, 38, (n.d.).

P‡r‡˜ara-M‡dhav„ya ed. Chandrakanta Tarkalankara (1973-1974).

Ëgveda Sa¸hit‡ eds. Van Nooten and Holland (1994).

R‡m‡yaıa ed. G. H. Bhatt et al. (1960-1975).

¯vet‡˜vatara Upani˘ad eds. Limaye and Vadekar (1958).

SÂta Sa¸hit‡ of the Skanda Pur‡ıa ‚nSS, 25. 3 vols. (1898).

Saubhagyalak˘m„ Upani˘ad in Upani˘atsa¸graha˛, ed. ¯‡str„ (1980).

Schrader, Otto. The Minor Upani˘ads vol. 1, Sa¸ny‡sa Upani˘ads (1912).

SaÔkhya K‡rika ed. Colebrooke (1978).

Sa¸ny‡sa Upaıi˘ad in Schrader.

Second hand corrects.

SmÁt„n‡m Samuccaya˛ ‚nSS, 48. (1905).

Taittir„ya ‚raıyaka ed. Rajendralala Mitra (1982).

Taittir„ya Br‡hmaıa ed. Rajendralala Mitra (1981).

Taittir„ya Sa¸hit‡ ed. Gangadhara Bapurava Kale, ‚nSS, 42. (1959-1978).

Taittir„ya Upani˘ad eds. Limaye and Vaidekar (1958).

xviii

US

VaP

Vcm

VDh

ViP

VU

V‡vÁ

WZKS

YDhS

YDhP

Y¯U

YS

YSBh

YU

YV

Upade˜as‡hasr„ ed. Mayeda (1973).

Vayu Pur‡ıa ‚nSS 49, (1983).

Vivekacud‡maıi ed. Pravrajika Brahmaprana (1992).

Vasi˘Òha DharmasÂtra ed. Fuhrer (1983).

Vi˘ıu Pur‡ıa ed. M. M. Pathak (1997-?).

Var‡ha Upani˘ad in Upani˘atsa¸graha˛, ed. ¯‡str„ (1980).

V‡kyavÁtti ed. RaÔgan‡tha ¯‡str„, ‚nSS 80, (1998).

Wiener Zeitschrift fÅr die Kunde SÅdasiens.

Yatidharmasa¸graha˛ ed Joshi, ‚nSS 60, (1980).

Yatidharmaprak‡˜a ed. Olivelle (1976-1977)

Yoga˜ikha Upani˘ad in Yoga Upani˘ads ed. Mahadeva ¯‡str„ (1983).

P‡ta§jal„ya YogasÂtras ‚nSS 47, (1984).

YogasÂtra Bh‡˘ya ‚nSS 47, (1984).

Y‡j§avalkya Upani˘ad in Schrader (1912).

Yoga-V‡si˘Òha ed. Paıa˜„kara (1911).

1

Introduction Part One

The Style and Content of the J„vanmuktivivekaand its Historical Context

1.1 General

The J„vanmuktiviveka [JMV] is a medieval philosophical work on the Advaita

Ved‡nta concept of "liberation-in-life" (j„vanmukti)1 and the institution of renunciation

(sa¸ny‡sa).2 It is a prakaraıa, or treatise, on a specific topic wherein the Brahmin

scholar Vidy‡raıya discusses the evidence for and means of achieving liberation-in-

life, but it is difficult to classify because of its uniqueness in the history of Sanskrit

literature. Vidy‡raıya, also known as M‡dhava, composed the JMV c. 1380 C.E.3

toward the end of his life after he had entered the sa¸ny‡s‡˜rama and had become the

pontiff of the ¯ÁÔgeri maÒha in southwestern Karnataka. This maÒha, or monastic

institution, still endures today. The text is a novel work in Advaita Ved‡nta, though

Vidy‡raıya places himself in line with mainstream Advaitins ¯aÔkara, Sure˜vara, and

Padmap‡da, whom he calls teachers [2.9.9–14 and 2.3.64].4 Like his predecessors,

Vidy‡raıya defines the renouncer's goal as the attainment of the nondual "knowledge"

(j§‡na, vidy‡). The mainstream Advaitins understood that this experiential knowledge

of the equivalence of the Self and Brahman is sufficient for the attainment of

liberation. Although Vidy‡raıya is careful to incorporate the basic positions of his

teachers, he departs from the mainstream Advaita of ¯aÔkara by prescribing in

addition to knowledge a further program of yogic discipline based on such texts as the

Bhagavad G„t‡ (BhG), the P‡ta§jal„ya YogasÂtras (YS), the GauÛap‡d„ya K‡rik‡s

2

(GK), and the Laghu-Yogav‡si˘Òha (LYV). He integrates the structures of thought

from the ¯aÔkaran Advaita and the P‡ta§jal„ya Yoga systems into one system bearing

on the life and goal of the renouncer.

The JMV is thus a constructive synthesis of models from Indian thought and in

this way stands as a novel contribution to the history of the idea of liberation-in-life.

Nevertheless, Vidy‡raıya does not claim to say anything that is not already in the

revealed Vedic truth of ¯ruti or in the tradition of SmÁti. The work became well

known in India, but I believe it was composed for a limited, internal audience

participating in the debates in medieval Ved‡nta theology. Earlier in his career,

Vidy‡raıya under the name M‡dhava had composed a legal digest and commentary

on the Par‡˜arasmÁti known as the Par‡˜ara-M‡dhav„ya [P‡M] and, within that work,

included a separate treatise on renunciation. There he deals with the first three of the

four types of renouncers: the kuÒ„caka, the bahÂdaka, and the ha¸sa.5 Here in the

JMV, Vidy‡raıya focuses on the highest type of renouncer, the paramaha¸sa.

For the purpose of introducing my translation and text edition of the JMV, I shall

first give a short analysis of the structure of the text's argument and discuss the

author's identity and literary activities. Next, in the historical part, I offer some

background for the text to place it in context and, based on this, give reasons why I

believe Vidy‡raıya made his departure from mainstream Advaita Ved‡nta. As a

philosophical text, the JMV offers very little in the way of obvious sociohistorical

data, and one must look outside the text for these data. The internal historical evidence

one can discern is more amenable to the construction of doctrinal history. Then in a

lengthier discussion, I describe Vidy‡raıya's self-conscious philosophical intent by

3

assessing the problem of "operative action" (pr‡rabdhakarma) that he addresses and

how he tries to solve it. There I will describe the practical, yogic aspects bearing on

the means of liberation according to Vidy‡raıya's doctrine, but I leave the overall

assessment of the philosophical coherence and the fuller explanation of the text for

future studies.

1.2 Style, Content, and Structure of the J„vanmuktiviveka

The JMV is written in an interpretive style common to medieval Sanskrit

commentarial treatises wherein objections are raised and answered, and well-known

ancient religious works are cited, followed by the author's interpretation of these

citations. It is a v‡da type of discourse in dialogue form in which the author seeks to

discover the truth of the issue he sets out to discuss. In contrast, the vitaıÛ‡ type of

discourse seeks to attack another's positions without offering a constructive view in its

place that the author believes to be true. Examples of texts formulated in the vitaıÛa

type of argument are the KhaıÛanakhaıÛakh‡dya of ¯r„ Har˘a, which attacks Ny‡ya

philosophy, and the ¯atad¢aıi of Ved‡nta De˜ika,6 which attacks Advaita Ved‡nta.

Vidy‡raıya in the JMV rarely mentions doctrines of opposing philosophical

systems.7

Vidy‡raıya follows the traditional Indian standards of logic and exegesis and

continually tries to establish the authoritative scriptural basis for the validity of his

position. I have translated the term pram‡ıa as "authoritative basis" here in order to

indicate that this is not the pram‡ıa of making inferences, which is the major concern

in Ny‡ya philosophy. As an Advaitin, Vidy‡raıya primarily finds the evidence or

proof for the validity for his position in ˜abda pram‡ıa, which is the revealed Vedic

4

truth found in ¯ruti and the accepted tradition of SmÁti.8 Demonstrating the validity of

his position may require no more than citing a well-known ¯ruti or SmÁti passage.

However, in some instances, Vidy‡raıya is forced to employ other hermeneutic

strategies. For example, Vidy‡raıya defines two subtypes of paramaha¸sa, the

vividi˘‡sa¸ny‡sin, or "renouncer prompted by the desire for knowledge," and the

vidvatsa¸ny‡sin, the "renouncer who is a knower." When distinguishing between the

dharma-s, or duties, enjoined on the paramaha¸sa, he presents the same means of

liberation they must carry out, but he distinguishes between which means of liberation

is principal or subsidiary (pradh‡na/upasarjana) based on the respective differences

(vyavasth‡) between each type of renouncer [2.3.2ff, Chapter 2, n.10]. This type of

hermeneutic strategy clarifies a question of dharma in the absence of a clear injunction

or a testimonial statement derived from revealed scripture or tradition, or a doctrinal

statement gathered from another philosopher such as ¯aÔkara or Sure˜vara.

Vidy‡raıya brings forth the objections in the dialogue (pÂrvapak˘a-s) without

identifying the objector, so it is never clear whether the objector belongs to a particular

school of thought. Frequently, it appears that Vidy‡raıya brings the objections in

order to identify possible weaknesses in his position, and then bolster his claims even

further with more citations from ¯ruti and SmÁti and arguments based on logic and

exegesis.

The text consists of five chapters. The Chapter One gives the authoritative

scriptural basis (pram‡ıa) for liberation-in-life, a summary of the basic definitions and

ideas on how to achieve it, and examples from scripture of those who have been

j„vanmukta-s, or persons liberated-in-life. The Chapters Two and Three are the heart

5

of the book where Vidy‡raıya discusses the means for achieving liberation (s‡dhana).

These chapters discuss the means for liberation-in-life. These means are the principal

duties that the renouncer who is a knower must undertake once he has attained the

knowledge of truth (tattvaj§‡na). Vidy‡raıya explains that the knowledge of truth,

once attained, becomes stabilized—and ultimate liberation achieved—only through the

practice of the eradication of latent tendencies (v‡san‡k˘aya) and the elimination of the

mind (manon‡˜a), which are the subjects of Chapters Two and Three, respectively.

In Chapter Four, Vidy‡raıya discusses the purposes (prayojana-s) served by

achieving liberation, i.e., what good it does the renouncer and those around him.

Chapter Five is a commentary on the Paramaha¸sa Upani˘ad. This chapter amounts

to an excursus on the renouncer who is a knower (vidvatsa¸ny‡sin), the person

qualified to achieve liberation-in-life.

The following table outlines structure of the JMV and sequence of its argument

and content using the numbering system I have given in the text:

I. The Authoritative Basis for Liberation-in-Life (a) Benediction ......................................................................................... 1.0.1–13 (b) The Renunciation-for-Knowledge ...................................................... 1.1.1–14 (c) The Renunciation-of-the-Knower ....................................................... 1.2.1–46 (d) The Nature of Liberation-in-Life ........................................................ 1.3.1–34 (e) The Characteristics of Liberation-in-Life ............................................ 1.4.1–26 (f) Bodiless-Liberation ............................................................................... 1.5.1–7 (g) One Steady-in-Wisdom ...................................................................... 1.6.1–30 (h) The Devotee-of-the-Lord .................................................................... 1.7.1–11 (i) One Who Has Transcended-the-Qualities ............................................. 1.8.1–8 (j) The Br‡hmaıa ....................................................................................... 1.9.1–4 (k) One Beyond-Castes-and-Orders ...................................................... 1.10.1–25

II. The Eradication of Latent Tendencies (a) The Mutual Causality of the Means of Liberation-in-Life ..................... 2.1.1–9 (b) Negative and Positive Statements of the Three Pairs of Means .......... 2.2.1–16

6

(c) The Principal and Subsidiary Relation of the Three Means ................ 2.3.1–86 (d) Pure and Impure Latent Tendencies .................................................... 2.4.1–87 (e) The Nature of the Mind and The Elimination of the Mind .................. 2.5.1–26 (f) The Way Latent Tendencies are Eradicated ......................................... 2.6.1–10 (g) The Practice of Pure Latent Tendencies .............................................. 2.7.1–23 (h) The Practice of Discernment ................................................................. 2.8.1–7 (i) The Continuance of Impure Latent Tendencies .................................... 2.9.1–28 (j) The Remedy for Impure Latent Tendencies through Discernment ..... 2.10.1–49 (k) The Latent Tendency of Pure Consciousness ................................... 2.11.1–38

III. The Elimination of the Mind (a) The Necessity of Elimination of the Mind .......................................... 3.1.1–18 (b) The Methods for the Mind's Dissolution ............................................ 3.1.1–25 (c) The Yogas of Posture and Diet ........................................................... 3.3.1–12 (d) The Yoga of Breath-Control ............................................................... 3.4.1–32 (e) Enstasis and the Eight Limbs of Yoga ................................................ 3.5.1–53 (f) Enstasis of Suppression ...................................................................... 3.6.1–33 (g) The Four Stages of Control; Control of Speech in Mind ...................... 3.7.1–6 (h) Control of the Mind in the Knowing Self ........................................... 3.8.1–16 (i) Control in the Great Self and in the Tranquil Self ................................ 3.9.1–15 (j) The Enstases with and without Conceptualization ............................. 3.10.1–60 (k) The Practice of Yoga ........................................................................ 3.11.1–48 (l) The Elimination of the Mind with Form ............................................ 3.12.1–13

IV. The Purpose of Attaining One's True Nature (a) Safeguarding of Knowledge ............................................................... 4.1.1–58 (b) Austerity ............................................................................................. 4.2.1–34 (c) Absence of Opposition ....................................................................... 4.3.1–18 (d) Elimination of Suffering and the Manifestation of Bliss ..................... 4.4.1–14 (e) The Master Yogin and the Knower of Truth ...................................... 4.5.1–12

V. The Renunciation-of-the-Knower (a) The Path of the Paramaha¸sa Yogins ................................................ 5.1.1–46 (b) The Principal Rule of the Paramaha¸sa Yogin .................................. 5.2.1–41 (c) The Paramaha¸sa Yogin's Staff of Knowledge ................................. 5.3.1–21 (d) The Conduct of the Paramaha¸sa Yogin ........................................... 5.4.1–49

1.3 Authorship of the J„vanmuktiviveka

Despite all that has been written about the sage Vidy‡raıya, we have little reliable

data on his identity. I want to consider first the clues available in his own writings. In

the beginning of the JMV itself, the author outlines the plan of his book, naming the

7

four types of renouncers, and says "Now, the practices of these (renouncers) have

been described by us in the commentary on the P‡r‡˜arasmÁti. Here the paramaha¸sa

is described." [1.0.11] These words by themselves are the single best evidence we

have that Vidy‡raıya the author of the JMV is the same as M‡dhava the author of the

P‡M. We find in the introductory verses 6–7 of the P‡M that the author was the son

of M‡yaıa and ¯r„mat„, brother of S‡yaıa and Bhogan‡tha. He was the disciple of

the ¯aÔkar‡c‡ryas Vidy‡t„rtha and Bh‡rat„t„rtha. These verses also mentions

¯r„kaıÒhan‡tha, who may have been his family's preceptor. He studied the black

Yajurveda and the Baudh‡yana dharmasÂtra and belonged to the Bh‡radv‡ja-gotra.9

His date of birth is unknown; however, according to an inscription preserved at the

¯ÁÔgeri maÒha, we may be certain he died in 1386.10

In addition to the P‡M already mentioned, Vidy‡raıya contributed widely to the

separate branches of Sanskrit literature during his career under his name M‡dhava

while in his pÂrv‡˜rama, or before he had renounced as an old person. A work

related to his digest of civil and religious law in the P‡M is the K‡lanirıaya. This

work falls within the general category of astrology and astronomy and treats the

nature of time and how it is divided in the Hindu calendar. But the K‡lanirıaya also

relates to dharma˜‡stra in that it discusses the auspicious times to perform rituals, and

the author specifically mentions that he composed it after his commentary on

Par‡˜ara.11 Vidy‡raıya as M‡dhava also composed the well-known work on the

fundamentals of PÂrvam„m‡¸s‡, the Jaimin„yany‡yam‡l‡vistara. Vidy‡raıya is

mostly known for his philosophical works in Advaita Ved‡nta. However, from these

works earlier in his career on dharma˜‡stra, ritual performance, and the

8

PÂrvam„m‡¸s‡, we gather that his understanding of ritual action and Advaitic

knowledge does not place them in some conflict as one might assume they are. There

seems to be no indication that Vidy‡raıya as M‡dhava was himself married with

children. Nevertheless, from these aforementioned works on ritual such as the

K‡lanirıaya, we see that he was sensitive to the standards of social and religious life

of the wider householder population who formed the ritual-performing collective. We

can deduce, furthermore, that he recognized that the Advaitic knowledge prescribed

for the renouncer, which was the focus of his literary efforts leading up to the JMV,

was not for everyone. I argue that Vidy‡raıya in the JMV attempts to lessen the

tension between the householder community and the renouncer by clarifying the

renouncer's duties, or dharma-s, and the purposes, or prayojana-s, of liberation-in-life,

making them more indentifiable to the householder community. I will address this

point further in the section on the context of the JMV below.

M‡dhava-Vidy‡raıya was involved also in the philosophical debates between the

different dar˜ana-s, or philosophical schools. His Sarvadar˜anasa¸graha is an

arrangement of the various positions in Indian philosophy that M‡dhava knew starting

from the materialist C‡rv‡kas and Buddhists that he thought had the least validity, up

to the P‡ta§jal„ya Yoga system and ¯aÔkara's Advaita that is the highest expression of

the truth. The introduction of this text mentions the author "S‡yaıa-M‡dhava," which

led A. C. Burnell to believe that M‡dhava and his brother were the same person.

Without any other internal or independent evidence we may only presume the work is

his because the view expressed in this text is consistent with those of Vidy‡raıya the

Advaitin. We also can speculate that M‡dhava and S‡yaıa collaborated and that

9

M‡dhava had some involvement in S‡yaıa's Vedabh‡˘ya.12 Vidy‡raıya also

composed works from the Advaita standpoint such as the BÁhad‡raıyakav‡rtikas‡ra, a

commentary on ¯aÔkara's Aparok˘‡nubhÂti, commentaries on the Aitareya,

Ch‡ndogya, Kaivalya, NÁsi¸hottarat‡pini, and Taittir„ya Upani˘ads, as well as a

metrical work on the philosophy of the Upani˘ads, the AnubhÂtiprak‡˜a. There are

the other texts attached to Vidy‡raıya's name but that may not be his works. This

confusion also has led to controversy over identifying Vidy‡raıya with M‡dhava13

and added to the confusion over M‡dhava-Vidy‡raıya's political role in the founding

of the Vijayanagara kingdom, which I will deal with more below. Most notable are

some of the standard works of Advaita, the Pa§cada˜„ and the

Vivaraıaprameyasa¸graha. T. M. P. Mahadevan accepted the identity of M‡dhava

and Vidy‡raıya, and M‡dhava's political activities in the founding of Vijayanagara,

but believed that the Pa§cada˜„ and the Vivaraıaprameyasa¸graha were works of

Vidy‡raıya's preceptor, Bh‡rat„t„rtha,14 suggesting Vidy‡raıya may have been a

surname of both men. In the JMV itself Vidy‡raıya cites the Pa§cada˜„ as an

authority and, therefore, does not treat the text as his own. Another text I will deal

with more below that has been ascribed to Vidy‡raıya, but which also may not be his,

is the ¯aÔkaradigvijaya.

1.4 Controversy over Vijayanagara and Vidy‡raıya

Some historians in the twentieth century would have us understand the character of

Vidy‡raıya as a unique blend of religious renouncer and secular politician active in

guiding the founders of the Vijayanagara kingdom in the early and middle parts of the

fourteenth century. His cultural, intellectual, and political contributions mark the

10

beginning of what many believe went on to become the last great Hindu empire in

South India. In another, bolder interpretation of Vidy‡raıya's career, Paul Hacker

suggested that Vidy‡raıya, "in a sort of deliberate Hindu cultural politics" (Hacker,

cited in Halbfass,1995:29), carried out his literary and institutional activities against

the effects of the incursions of the Central Asian Turkish Muslims into South India in

the late thirteenth and early fourteenth centuries, creating a new orthodoxy of

Brahmanism. It is true that the Vijayanagara state was founded after the incursions of

the Delhi Sultanate destabilized the existing political networks of the South Indian

peninsula, leading to the collapse or decline of the previous kingdoms. However,

whatever role Vidy‡raıya played in the founding of this kingdom is not certain, even

though it has been presumed by many scholars.

Standard historical works dealing with the question of the founding of

Vijayanagara have repeated the same story, which would lead readers to believe this

story's general acceptance among experts. One can take, for instance, K. A. Nilakanta

Sastri's A History of South India ([1947] 1976:237–39) and N. Venkataramanayya's

contribution to The Delhi Sultanate (1960:272–273).15 The fact that this version of

the history of the founding of Vijayanagara, which represents the Andhra or Telugu

version, was chosen to appear in such a major work as Bharatiya Vidya Bhavan's

History and Culture of the Indian People volume 6 on the Delhi Sultanate, excluding

the differing views of the KannaÛa historians, indicates its wide acceptance by many

historians some forty years ago. Subsequently, this story found its way into many

standard works on Indian history. One of the problems with the Andhra version is

that it draws heavily on the later Sanskrit textual accounts such as the Vidy‡raıya-

11

k‡laj§‡na, Vidy‡raıya-vÁtt‡nta, and the Vidy‡raıya-˜aka that were composed some

200 years after the events in question. According to the Andhra version, the founding

SaÔgama brothers Harihara I and Bukka I were retainers of the K‡kat„ya royal house

and were captured by the Turkish Muslims during their attack on Warangal, the

K‡kat„ya capital in Andhra. The brothers were taken to Delhi and converted to Islam.

They were then sent back to the south as administrators of the Sultanate and met

Vidy‡raıya, who saw fit to convert them back to the Hindu Dharma. They then are

supposed to have broken away from the Sultanate and to have begun forming their

own kingdom c. 1336. This date of 1336 was then erroneously agreed upon by the

scholars who published the Vijayanagara Sexcentenary Commemoration Volume.16

According to this version, drawing as it does on later Sanskrit sources which purport

to relate Vidy‡raıya's activities, he is thus given a key role in the founding of

Vijayanagara. The SaÔgamas supposedly were successful in founding their glorious

Hindu kingdom only after they received Vidy‡raıya's blessing.

Against the Andhra or Telugu version, the adherents of a Karnatic origin of the

SaÔgamas argue that Harihara and Bukka were already in the service of the Hoysa˚as.

The city called HosapaÒÒaıa or VirÂp‡k˘apaÒÒaıa had already been built on the site of

the future Vijayanagara by Ball‡la III, and was known also by its name still used

currently, Hampi. The early date of 1336 for the foundation of the new kingdom is

discarded also because, in the view first proposed by Father Henry Heras, it is based

only on spurious copper-plate inscriptions made in the sixteenth century. This theory

states these copper-plate inscriptions were forged by the ¯ÁÔgeri maÒha at a time when

the Vijayanagara kings shifted their interest from the ¯aivite maÒha to the Vai˘ıava

12

faith, and the leaders of the maÒha wanted to reassert their prestige by connecting

themselves directly with the foundation of the empire.

Heras and others favored the date 1346 for the founding of the kingdom, pointing

to an inscription recording what is called either the mahotsava, or "great festival,"

orvijayotsava, or "victory festival," of the brothers held at the ¯ÁÔgeri maÒha.17 This

inscription does not mention any role of Vidy‡raıya and thus his political activities, if

any, do not even figure in the founding of the kingdom. The actual founding of the

capital is thought to be decades later, owing to a dynastic continuity between the

SaÔgamas and the Hoysa˚as through marriage alliances. The picture is more one of a

smooth transition of power from the Hoysa˚as to the SaÔgamas. The controversy

over the origins of the SaÔgama brothers and the founding of the city and empire

continued for the better part of the twentieth century, without resolution among the

two factions.

1.5 Revised Views of Vidy‡raıya's Career

Sufficient research has appeared in recent decades to give a very different account

from what historians had written previously about the theologian Vidy‡raıya's role in

early Vijayanagara and the ¯ÁÔgeri maÒha. The epigraphical work of Vasundhara

Filliozat (1973, 1999) and the article drawing from Filliozat's work by Hermann

Kulke (1985), as well as the study by Phillip Wagoner (2000) treating the Sanskrit

text sources such as the Vidy‡raıya-k‡laj§‡na and the others mentioned, allow us to

further delineate the scope of Vidy‡raıya's activities, and perhaps more accurately

infer some of his intentions. From the work of Filliozat, Kulke, and Wagoner we may

derive the following conclusions:

13

(1) Vidy‡raıya had no involvement in the politics of founding Vijayanagara; at

least there is no contemporary epigraphical or textual evidence naming him in

connection with these events. Phillip Wagoner (2000:304–305) interprets the later

Sanskrit textual accounts, where Vidy‡raıya is mentioned and which is datable to the

sixteenth and seventeenth centuries, as a "political foundation myth, an ideological

attempt to represent the authority of the Vijayanagara state as deriving directly from

that of the Sultanate." It is meant to cast Vijayanagara as a legitimate successor state

to Delhi among the other sultanates in the Deccan. The role played by Vidy‡raıya in

the founding of Vijayanagara as political and religious advisor to Harihara I and

Bukka I was probably imagined at least 200 years afterward, and Vidy‡raıya's name

was used presumably to give these events legitimacy and prestige.

(2) The earlier notions of Vidy‡raıya's political stature derive in part from the

misidentification of his former pre-renunciation name M‡dhava with the M‡dhava

who was a minister to the SaÔgama brother Mallapa I. We cannot adduce any

political activities like those of the M‡dhavamantrin as indicative of M‡dhava-

Vidy‡raıya's activities in his early career.

(3) M‡dhav‡c‡rya is not mentioned in any inscriptions before 1374, but only the

prior jagadgurus of ¯ÁÔgeri Vidy‡t„rtha and Bh‡ratit„rtha are mentioned. Therefore,

the earlier role of M‡dhava in ¯ÁÔgeri and his ascension to jagadguru as Vidy‡raıya

cannot be confirmed before 1374. We can only presume that he was present in 1346

at the SaÔgama's mahotsava at ¯ÁÔgeri, although he is not mentioned.

The key event in the founding of Vijayanagara that the historians favoring the

KannaÛa version have pointed to is the mahotsava that the SaÔgama rulers are said to

14

have held at the Advaita Ved‡nta maÒha at ¯ÁÔgeri in 1346. ¯ÁÔgeri is one of the

monastic institutions that the Advaitin tradition believes was founded by the great

¯aÔkara. We may consider this mahotsava, or "great festival," an historical event

because it was recorded with an inscription found at ¯ÁÔgeri. Here in 1346 the new

Vijayanagara sovereigns began a patronage relationship with the ¯aÔkar‡c‡rya and

jagadguru Vidy‡t„rtha. They received his legitimizing blessing for their kingdom and

¯ÁÔgeri received the surrounding lands as a land grant, or agrah‡ra. ¯ÁÔgeri is in

Karnataka, near the border with Kerala, and it appears that the SaÔgamas' relationship

with it lends more credence to the KannaÛa version of the founding of Vijayanagara

kingdom, according to which the SaÔgamas were retainers to the Hoysa˚a royal house

in Karnataka and not the K‡kat„yas in Andhra. For the KannaÛa version, the date

1346 then marks the inheritance of the Hoysa˚a domains by the new SaÔgama

dynasty.

(4) From the time of this mahotsava in 1346 until Vidy‡raıya's ascension to the

role of jagadguru in c. 1374, the lands and money granted to ¯ÁÔgeri by the

Vijayanagara rulers greatly increased. Therefore, when Vidy‡raıya actually became

the jagadguru, ¯ÁÔgeri was a very different place from what it had been just 30 years

earlier, and we may surmise that the influence attached to the role of jagadguru had

increased as well.

It is not clear exactly what characterized this increased influence or what degree

of secular powers were vested in it. One can at least say it allowed for a further

promulgation of Advaitin views as they were being taught at ¯ÁÔgeri at this time under

the jagadgurus Vidy‡t„rtha, Bh‡ratit„rtha, and Vidy‡raıya, as well as provided the

15

environment for the commentaries on the Veda carried out by Sayaıa and his

workers. Vidy‡raıya himself had presumably already completed his P‡M and his

Sarvadar˜anasa¸graha before he had become jagadguru in c. 1374, and perhaps at

some time shortly before this he took the name Vidy‡raıya upon formally renouncing.

It was after this that he composed the JMV, some time between 1380 and his death in

1386.18

To return to Paul Hacker's thesis mentioned above, given what I have outlined

above from the work of Filliozat and Kulke, I pose the following questions: (1) In

what sense may we say the activities of Vidy‡raıya constitute a "deliberate Hindu

cultural politics?" (2) What was his intention? (3) At whom or what was it directed?

Was it prompted by the Islamic presence in South India in the fourteenth century, or

by other factors? In presenting his thesis, Hacker ascribes to Vidy‡raıya the

responsibility for creating the myth in the ¯aÔkaradigvijaya [¯DV] of ¯aÔkara and

¯aÔkara's founding of ¯ÁÔgeri and the other Advaitin maÒhas. Jonathan Bader

(2000:55–56 and n. 75) has shown in a full-length study of all the ¯aÔkaran

hagiographical works, that M‡dhava-Vidy‡raıya was not the author of the ¯DV

because it was composed at the earliest sometime between 1650 and 1798 and was

therefore wrongly attributed to M‡dhava-Vidy‡raıya. If this is the case, an attempt to

infer Vidy‡raıya's "cultural politics" is made more ambiguous and must be revised.

It is also evident, as was noted by Kulke, that the oldest inscriptions at ¯ÁÔgeri

date to the twelfth century and identify a Jaina presence. Kulke believes this "does not

yet permit a Jaina origin of ¯ÁÔgeri" (1985:13), but for the purpose of this study, the

inscriptions at ¯ÁÔgeri show that the establishment had been taken as the residence of

16

the Advaitin jagadgurus at least by the SaÔgama mahotsava in 1346, and afterward in

1356 Bukka I designated lands near ¯ÁÔgeri as an agrah‡ra. However, the

epigraphical evidence makes no reference to ¯aÔkara himself.

Bader (2000:56) notes that M‡dhava the author of the ¯DV (not M‡dhava-

Vidy‡raıya) venerates the jagadguru Vidy‡t„rtha: "Because Vidy‡t„rtha is considered

the greatest guru in the ¯ÁÔgeri lineage, it is not surprising for him to be evoked by the

author of the ¯DV, who, we may assume, was affiliated with that tradition." Without

the supporting evidence of a contemporary hagiographical work composed by

M‡dhava-Vidy‡raıya in the fourteenth century, it is only on the basis of the

epigraphical evidence and the literary production of M‡dhava-Vidy‡raıya and S‡yaıa

that we may still suppose ¯ÁÔgeri jagadgurus initiated a Hindu cultural politics

sometime in the second half of the fourteenth century. I think the intention behind

such a program was more limited than Paul Hacker had speculated. The literary

activities of M‡dhava-Vidy‡raıya and S‡yaıa were surely meant to promote a sort of

orthodox Brahmanism based on Advaita, though I doubt it was prompted by some

political and cultural pressure due to the Islamic presence. The most we can say is that

the presence of Muslim intellectuals on the subcontinent contributed to the overall

intellectual climate and that Vidy‡raıya and S‡yaıa produced their novel works within

this climate. Patronage given to them by the Vijayanagara sovereigns for their literary

productions also cannot be simply presumed to promote "Hinduism" versus a Muslim

presence. We must be careful in assessing the "Hindu" nature of the Vijayanagara

state.19

17

To give some provisional answer to the third question I posed above, I think it is

more likely that Vidy‡raıya promoted his Advaita Brahmanism in response to the

¯r„vai˘ıava sectarian presence in neighboring Andhra and Tamil Nadu, rather than in

response to some Islamic presence. The sharply increasing patronage the SaÔgamas

made available to ¯ÁÔgeri allowed for a never-before-realized institutional growth and

the formation of a maÒha based in Advaita teachings. Had there been a maÒha at

¯ÁÔgeri previous to 1346, it was most likely not a public institution with far-reaching

influence in its teachings and did not garner much patronage. I speculate, then, that

when the jagadgurus of ¯ÁÔgeri Vidy‡t„rtha, Bh‡ratit„rtha, and Vidy‡raıya started

securing greater patronage in the second half of the fourteenth century, and bestowing

some sacred legitimacy on their SaÔgama patrons, they could begin to compete for the

patronage of other areas that had previously been under the control of other

sovereigns. It is unlikely they would have approached Islamic sovereigns for such

patronage.

I propose that the Advaitin jagadgurus looked to other territories to promote their

Advaitin theology in the political vacuum created by the collapse of institutions in the

early part of the fourteenth century after the Turkish incursions into South India.

When the newly legitimated SaÔgama dynastic kings filled this political vacuum and

began expanding to other territories, the Advaita jagadgurus also looked to other

territories whose sovereigns and local leaders were responsible for the management of

temples and who had long patronized the ¯r„vai˘ıava sectarians.20 Even if

territories—say in the vicinities of ¯r„raÔgam in Tamil Nadu or Tirupati in

Andhra—were not yet under the control of the Vijayanagara sovereigns in the middle

18

of the fourteenth century, the ¯ÁÔgeri jagadgurus could at least look to these areas

traditionally populated by the ¯r„vai˘ıava sectarians as a place to promote their

Advaitin teachings. It is in this limited sense, then, that I would use the idea of a

"deliberate cultural politics." There were also other competing groups in fourteenth-

century South India, most notably the ¯aiva K‡lamukhas and V„ra˜aivas. Surely the

¯ÁÔgeri Advaitins would have been acquainted with them and competed with them for

support. But the textual evidence to my knowledge does not mention them as serious

opponents of the Advaitin theological views. Therefore I believe the ¯ÁÔgeri

Advaitins would have limited the scope of their theological programs for the most part

to the ¯Á„vai˘ıava Vi˜i˘Ò‡dvaitins, who could argue with them on the same theological

grounds. It is in this milieu, then, that I would like to place the appearance of

Vidy‡raıya's JMV.

At about the time that Vidy‡raıya became the jagadguru of ¯ÁÔgeri c. 1374, the

Vijayanagara sovereigns expanded their control to territories traditionally held by

¯r„vai˘ıavas in Tamil Nadu and Andhra in 1371 C.E. In his study of the Koil Olugu,

the chronicle of the ¯r„vai˘ıava temple complex at ¯r„raÔgam, George W. Spencer21

(1978:23–26) discusses the motives for the Vijayanagara generals of the SaÔgama

sovereigns who took authority over and restored order to this temple. Drawing on the

work of Arjun Appadurai on king/temple relations, Spencer believes that aside from

piety or material gain, they patronized this temple in order to have it confer on them its

legitimation and sought the ceremonial honors. Based on the coincidences of these

dates and the expansion enjoyed by the Advaitins of ¯ÁÔgeri since 1356 under the

initial patronage of the Vijayanagara sovereigns, I suggest that Vidy‡raıya, as the new

19

¯aÔkar‡c‡rya of ¯ÁÔgeri, saw these new territories subsumed under Vijayanagara

authority as a new opportunities for the promotion of Advaita. If we can place

anything about the JMV in time and space and consider Vidy‡raıya's motives beyond

teaching his own Advaitin followers, I think his deliberate cultural politics was to

promote Advaita among sectarian ¯r„vai˘ıava laypeople in these newly controlled

territories and defend the idea of liberation-in-life against the ¯r„vai˘ıava theologians.

1.6 The J„vanmuktiviveka in Context

The leading theologian of the ¯r„vai˘ıava Visi˘Ò‡dvaitin school in the fourteenth

century, and worthy opponent of Vidy‡raıya, was Ved‡nta De˜ika. De˜ika's

¯atad¢aıi directly attacks the Advaitin positions. One can point to a couple of

obvious cases of refutations that Vidy‡raıya then countered with his broad program

in the JMV. The 31st refutation of the ¯atad¢aıi, the J„vanmuktibhaÔgav‡da, rejects

the Advaitin notion of j„vanmukti in particular. And the 65th refutation, the

AlepakamatabhaÔgav‡da, deals specifically with the Advaitin renunciation and rejects

it as antinomian libertinism (text and trans. Olivelle 1987:97–158).

It is probable that Ved‡nta De˜ika presumed the rules for ascetical renouncers as

set out by the Yatidharmasamucaya, a legal digest composed in the second half of the

eleventh century by Y‡dava Prak‡˜a. This text emerged out of the sectarian

¯r„vai˘ıava theological context. The views in this text differed greatly from the

ascetic tradition of the Advaita. It retained main rules for the Brahmanical

householders, and indeed integrated the ascetical life of the renouncer into the ritual

life of the householder. Olivelle states in the introduction to his edition of the

Yatidharmasamucaya (1995: 17–18) that, for the ¯r„vai˘ıava tradition, the renouncer

20

is really something more of "a very exalted type of Brahmanical householder rather

than a figure who contradicts the value system represented by domestic life." This

tradition was much more concerned with preserving ritual boundaries of purity and

impurity, especially concerning the body. Vidy‡raıya, however, specifically states in

the Chapter Two of the JMV there is no possibility of cleansing the body, and the

desire to do so is another latent tendency, or v‡san‡, that should be dissolved:

"Through its nine openings filth constantly oozes out; through its innumerable pores it

is covered with sweat—who indeed is able even with the greatest effort to wash the

body?" [2.4.80] Such concerns show us the basically conservative and communal

view of the ¯r„vai˘ıavas, who admitted the ancient and classical values of the ascetic

traditions, but fully subsumed them within the householder mainstream.

In medieval times, although renunciation was presented in the Brahmanical law

books as a value common to all Brahmins, or twice-born classes, the reality was that

the ascetic tradition became organized into monastic establishments divided along

sectarian lines. Interestingly, although we can be sure Vidy‡raıya was the head of

just such a monastic establishment, the ¯ÁÔgeri maÒha, he mentions the term maÒha

only once, late in Chapter Five of the JMV. This mention is in the context, moreover,

of an extended discussion of the definition of the highest type of renouncer, the

paramaha¸sa yogin. The term maÒha is mentioned by way of commentary on the

Paramahamsa Upani˘ad 4, where it states that "the mendicant remains homeless."

Vidy‡raıya comments: "If he (i.e., the paramaha¸sa yogin) were to come to some

monastery (maÒha) in order to have a permanent residence, then, given that he feels a

sense of ownership with regard to it, its decline and growth would distract his mind"

21

[5.4.11]. Why then, would Vidy‡raıya compose a book at the time when he was

head of the ¯ÁÔgeri maÒha defining an individual who, Vidy‡raıya seems to believe,

did not belong in his own monastic establishment?

The reason is again, I believe, that Vidy‡raıya was responding to refutations

given by the Vi˜i˘Ò‡dvaitins, in particular that j„vanmukti is not a valid possibility. For

Ved‡nta De˜ika, Advaitin renunciation is not a valid order in society, or ‡˜rama

institution, nor is it valid to say it is beyond the ‡˜rama-s, as some Advaitins,

including Vidy‡raıya, tried to argue. First of all let us deal with the latter objection.

One of the first arguments made in JMV concerns the nature of vividi˘‡sa¸ny‡sa, or

"renunciation out of the desire for knowledge." Vidy‡raıya cites the appropriate

pram‡ıa-s, or authoritative scriptural passages, from the Upani˘ads such as B‡U

4.4.22: "etam eva pravr‡jino lokam icchanta˛ pravrajanti" (Desiring this alone as their

world, the renouncers undertake the life of wandering) [1.1.6]. He then defines

vividi˘‡sa¸ny‡sa as twofold: "the one consisting only in the abandonment of rites and

the like, which produces rebirth; the other constitutes an order in society (‡˜rama) that

is connected with carrying a staff and the like, which are preceded by uttering the

prai˘a ritual formula" [1.1.11]. This is a very important distinction which is assumed

in the rest of the text.

Roger Marcaurelle (2000:188–194) in his study of ¯aÔkara's views on

renunciation terms these two types "informal" and "formal" renunciation. Vidy‡raıya

also later refers to a distinction between "Vedic" and "common" (laukika) in this

regard. One type of renunciation out of the desire for knowledge (vividi˘‡sa¸ny‡sa)

can be an informal, inward, mental abandonment of rites and wandering mendicancy

22

for the attainment of knowledge. The other type is a formal ‡˜rama, or public order in

society, that is entered fulltime and involves emblems of this institution like carrying a

staff and a public declaration of the intention to renounce. It is here then that

Vidy‡raıya extends the entitlement to this kind of renunciation, the informal type, to

women and to members of the other ‡˜rama-s by saying: "When, for whatever reason,

Vedic students, householders, and forest-dwellers are prevented from entering the

renunciant order, there is nothing to prevent the mental abandonment of rites and the

like for the purpose of knowledge, even while they remain performing the duties

(dharma-s) of their own order, because we see many such knowers of truth in the

¯rutis, SmÁtis, Itih‡sas, and Pur‡ıas" [1.1.14]. Then, in conclusion of this section he

comments "Since the order of the paramaha¸sa, which is the cause of knowing and

consists in carrying the staff and the like, has been treated at length in many ways by

earlier teachers. Therefore, we will not deal with it" [1.1.15].

For Vidy‡raıya, the knowledge of Brahman may then be realized in either way.

This realization, however, necessarily leads to the vidvatsa¸ny‡sa, or renunciation-

of-the-knower. While both vividi˘‡sa¸ny‡sa and vidvatsa¸ny‡sa are under the

rubric of "paramaha¸sa," Vidy‡raıya that says they each have different duties or

dharma-s. The one is meant to perform means to realize knowledge of Brahman; the

other must perform that which allow the knower to safeguard that realization, i.e., by

means of yogic practices. This is not an ‡˜rama per se. Nonetheless it seems there is

always some ambiguity here, because in Chapter Five Vidy‡raıya says renunciation-

of-the-knower has characteristics of both types of renunciation out of the desire for

knowledge. Given that the renunciation-of-the-knower is basically a modification of

23

renunciation-for-knowledge, it carries with it all the details pertaining to the

prototype, according to the hermeneutic maxim: "prakÁtivad vikÁti˛ kartavy‡˛" (The

modification should conform to the archetype) [5.1.39].22 That is to say, the ritual

details of the archetype ritual must all carry over to the modification: "This is just as in

the case of the Agni˘Òoma Soma sacrifice, where the ritual details pertaining to it are

applicable to the modified rites such as the Atir‡tra" [5.1.39]. However, the means of

knowledge then become subsidiary for the renouncer who is a knower, and the yogic

practices become primary. [2.3]

For the more conservative householder community of the ¯r„vai˘ıava

Vi˜i˘Ò‡dvaitins, ambiguity in regard to religious life could not be tolerated. Did a

renunciant have a place in society or not? Vidy‡raıya took the view that once an

individual renunciant realizes the liberating knowledge of Brahman, he should

continue living a renunciant lifestyle as a yogin. Vidy‡raıya believed that the

knowledge of Self (‡tman) as Brahman in classical Advaita philosophy is not enough

to completely root out suffering and pr‡rabdhakarma, or operative action, which

causes future births. Liberation also requires a lifelong commitment to the yogic

practices of the eradication of latent tendencies (v‡san‡k˘aya) and elimination of the

mind (manona˜a). To be liberated in this lifetime, a j„vanmukta, the individual who

realizes the equivalence of self and Brahman, must sustain further yogic discipline and

a renunciant lifestyle for the rest of his life, renouncing even the fact that he is a

knower of Brahman. Yoga of Pata§jali was by this time already very ancient,

originating as early as perhaps the second century B.C.E. Yoga philosophy had

permeated the religious life of Hindus in various forms, including by this time the

24

KuıÛalini Yoga of Tantric cults and the HaÒha Yoga of the Nath ascetics. I believe

that one reason Vidy‡raıya went back to the earlier Yoga of Pata§jali and integrated it

with SaÔkara's philosophy of the liberating knowledge was to accommodate the

conservative ¯r„vai˘ıava view of Ved‡nta De˜ika. Making the renouncer responsible

for further moral perfecting beyond the attainment of knowledge puts him above all

reproach directed at him by the housholder community. Indeed, one of the purposes

of liberation-in-life that Vidy‡raıya treats in Chapter Four of the JMV is the "absence

of opposition" (visa¸v‡d‡bh‡va˛) to the master yogin by members of varying sects.

[4.3] His virtue is obvious to everyone.

Viewed from a sociopolitical standpoint, Vidy‡raıya wanted to mitigate the

ambiguity of the individual renunciant's position in the mainstream community by

directing him to sustain the path toward his spiritual goal, even after attaining

knowledge and liberation from desire. Vidy‡raıya preserved the possibility of

complete liberation in this lifetime, while not disturbing the conventional religious

social order. In following Vidy‡raıya's teaching, the individual who renounces

society lessens the resulting tension by maintaining an identifiable lifestyle, and the

highest moral standards, with conventional ascetical practices. He does not

compromise his position but remains an ascetic outside of, while still recognized by,

the householder society.

Granted, this may not have satisfied the ¯r„vai˘ıava community. The

interpretation and reinterpretation of normative texts and teachings, and the

appropriation of legitimate views of opposing sides continues still. It is in this sense

we can see why Walter Slaje believes that Vidy‡raıya's JMV is "tendentious," though

25

I don't think Vidy‡raıya is "naive."23 It is the business of theologians to look for

ways to interpret their normative textual tradition in order to apply it to their

contemporary situations. We do not hear scholars criticizing Thomas Aquinas for

changing anything in his new treatment of Aristotle. It may well be that Vidy‡raıya

changed ideas in his normative textual tradition, though all the while not admitting he

had made anything new.

26

Notes

1 The term j„vanmukta (not j„vanmukti) appears in the Mah‡bh‡rata in the context of battle but does notcarry the Advaitin meaning. See Minoru Hara, "A Note on the Epic Phrase J„vanmukta," Adyar LibraryBulletin: 60 (1996) pp. 181–197. Walter Slaje has taken this point and attempts to trace sources forj„vanmukti that are separate and independent of the Advaita Ved‡nta treatment of the concept. See Slaje,"Towards a history of the j„vanmukti concept: the Mok˘adharma in the Mah‡bh‡rata," in FestschriftMinoru Hara, (2000b) pp. 325–348. See also Slaje, "Liberation for Intentionality and Involvement: Onthe Concept of J„vanmukti according to the Mok˘opaya," JIP 28 (2000a) pp. 171–194. For studies ofj„vanmukti as it developed through different Indian philosophical schools, including Advaita Ved‡nta,see Gerhard Oberhammer, La DÇliverance, Däs Cette Vie (j„vanmukti), Colläge de France Publicationsde L'Institut de Civilisation Indienne. SÇrie in 8ß, Fasc. 61 (Paris: êditions-Difussion Boccard, 1994);Andrew O. Fort and Patricia Y. Mumme, eds., Living Liberation in Hindu Thought (Albany: StateUniversity of New York Press, 1996); Fort, J„vanmukti in Transformation: Embodied Liberation inAdvaita and Neo-Advaita (Albany: State University of New York Press, 1998); L. K. L. Sristava,Advaitic Concept of J„vanmukti (Delhi and Varanasi: Bharatiya Vidya Prakashan, 1990); and A. G.Krishna Warrier, The Concept of Mukti in Advaita Ved‡nta (Madras: University of Madras, 1981). Inthe introduction to his Italian translation of the JMV, Roberto Donatoni offers a more extensivephilosophical background for the text than what I have attempted here. See his La Liberazione in Vita:J„vanmuktiviveka (Milano: Adephi Edizioni, 1995) pp. 11–83.2 For studies of renunciation in Brahmanism, see Har Dutt Sharma, Contributions to the History ofBr‡hmaıical Asceticism (Sa¸ny‡sa), (Poona: Oriental Book Agency, 1939); and Patrick Olivelle,Sa¸ny‡sa Upani˘ads: Hindu Scriptures on Asceticism and Renunciation (New York: Oxford UniversityPress, 1992) pp. 19–112, where he has given an extended introduction to his translation of theseUpani˘ads. See also Olivelle, "A Definition of World Renunciation," WZKS 19 (1975) pp. 75–83."The Integration of Renunciation by Orthodox Hinduism," Journal of the Oriental Institute (Baroda) 28(1978) pp. 27–36; "Contributions to the Semantic History of Sa¸ny‡sa," Journal of the AmericanOriental Society 3 (1981) pp. 265–274; "Renouncer and Renunciation in the Dharma˜‡stras," in Studiesin Dharma˜‡stra, ed. Richard W. Lariviere (Calcutta: Firma KLM, 1984) pp. 81–152; and Renunciationin Hinduism: A Medieval Debate, De Nobili Research Library, vols. 13–14 (Vienna: University ofVienna Institute for Indology, 1986–1987). Olivelle has also edited and translated two nibandha-s, orlegal digests, on yatidharma, or the rules and duties governing the life of renouncers. SeeV‡sudev‡˜rama Yatidharmaprak‡˜a: A Treatise on World Renunciation, De Nobili Research Library,vols. 3–4 (Vienna: University of Vienna Institute for Indology, 1976–1977), which is a work comingfrom the Advaita tradition of renunciation; and Rules and Regulations of Brahmanical Asceticism:Yatidharmasamuccaya of Y‡dava Prak‡˜a, (Albany: State University of New York Press, 1995), whichbelongs to the ¯r„vai˘ıava tradition. Olivelle also critically edited another text of this type called theSa¸ny‡sapaddhati of Rudra Deva Adyar Library Series 114 (Madras: Adyar Library, 1986). Anotherwork of this later type that has been edited and published is the Yatidharmasa¸graha, ed. Pt. GaneshaShastri Joshi, ‚nSS 60 (Pune: ‚nand‡˜rama Sansth‡, 1980).3 The date 1380 is given by J. F. Sprockhoff in the first part of his thorough study of the JMV in "DerWeg zur Erlîsung bei Lebzeiten, ihr Wesen und Wert, Nach dem J„vanmuktiviveka des Vidy‡raıya,"WZKS 8 (1964) p. 225. He assigned it to 1350 in the earlier article "Zur idee der Erlîsung bei Lebzeitenin Buddhismus," Numen 9 (1962) p. 202.4 Andrew Fort (1996, 1998) has characterized Vidy‡raıya's contribution as "Yogic Advaita," stating thatthe JMV is syncretic. Elsewhere Fort analyzes Vidy‡raıya's use of the YS in his text but maintains thatVidy‡raıya still believed that "ultimately there is no doubt that knowing brahman is the essentialelement for full liberation." See Fort, "On Destroying the Mind: The YogasÂtras in Vidy‡raıya'sJ„vanmuktiviveka," JIP 27 (1999) pp. 377–378.

27

5 See Par‡˜arasmÁti - Par‡˜ara M‡dhava [P‡M], ed. Chandrakanta Tarkalankara, 1st ed. BibliothecaIndica Series 1893, rpt. ed., 3 vols. (Calcutta: The Asiatic Society, 1973–1974) vol. 1, pp. 530 ff.6 Ved‡nta De˜ika titles his specific refutations not as viÒaıÛ‡-s but rather as bhaÔgav‡da-s.7 For example, Vidy‡raıya disagrees with the view in Ny‡ya that the mind is eternal and atomic in size.See below, 2.5.1, and Chapter 2, n.48.8 Throughout my translation of the JMV, I have not translated the Sanskrit words ˜ruti, smÁti, sÂtra, and˜‡stra. Rather than translate them as "heard or revealed scripture," "remembered tradition," "aphorism,"and "technical treatise," I wish to focus the reader's mind on the specifics of literary genre as they wereformulated in Indian culture.

9 See P‡M vol. 1, p. 3, verses 6–7: ˜r„mat„ janan„ suk„rtir m‡yaıa˛ | s‡yaıo bhogan‡tha˜ camanovuddh„ sahodarau || yasya baudh‡yaıa¸ sÂtra¸ ˜‡kh‡ yasya ca y‡ju˘„ | bh‡radv‡ja¸ kula¸ yasyasarvaj§a˛ sa hi m‡dhava˛ ||

10 The inscription has been translated and published in Vidy‡raıya, prepared by Uttankita SanskritVidy‡-Aranya Trust, Uttankita Sanskrit Vidy‡-Aranya Epigraphs (Bombay: Bharatiya Vidya Bhavan,1985) vol. 1, pp. 112–117. It records a grant made by Harih‡ra II to the maÒha upon Vidy‡raıya's deathand is dated May 26, 1386.11 See verse 4:vy‡khy‡ya m‡dhav‡c‡ryo dharm‡n p‡r‡sar‡natha | tadanu˜Òh‡nak‡lasya nirıaya¸ kartumudyata˛ || K‡lam‡chava, ed. Braja Kishore Swain, Kashi Sanskit Series 45 (Varanasi: ChaukambhaSanskrit Sansthan, 1989) p. ii.12 P. V. Kane in HDh vol. 1, pt. 2, 3d ed. (1997) believes S‡yaıa must have collaborated. "It should notbe supposed that S‡yaıa single-handedly composed the Vedabh‡˘yas. He was probably the chairman ofthe committee of scholars fathered for carrying out the work of several bh‡˘yas" (p. 781).13 This debate was carried on by historians in series of articles in the 1930s. R. Rama Rao, in "Origin ofthe M‡dhava-Vidy‡raıya Theory," Indian Historical Quarterly 7 (1931) p. 78–92, denied this identity,while K. Markandeya Sarma, in "Identity of Vidy‡raıya and M‡dhav‡c‡rya," Indian Historical Quarterly8 (1932) p. 611–614, rejoins Rao and cites the same evidence given here from P‡M. M. A. DoraiswamyIyengar, in "The M‡dhava-Vidy‡raıya Theory," Journal of Indian History 12 (n.d.) p. 241–250, rejectsthe identity and would "reduce Vidy‡raıya from the position of a world-figure to that of an insignificantascetic who presided over the ¯ÁÔgeri MaÒh from c. 1377 to 1386 A.D." (p. 243). My own view here isthat they are the same, but M‡dhava-Vidy‡raıya's political role is less clear than the historians of thetwentieth century want to ascribe to him. I would not, however, call him "an insignificant ascetic."14 See Mahadevan's The Philosophy of Advaita with Special Reference to Bh‡rat„t„rtha-Vidy‡raıya(Madras: Ganesh and Co. Pvt. Ltd., 1957) pp. 1–8.15 See also his Vijayanagara: Origin of the City and Empire, orig. pub. 1933 (New Delhi: AsianEducational Services, 1990) pp. 59–90.16 Published by Dharwar: Vijayanagara Empire Sexcentenary Association, 1936.17 This view was proposed by Father Henry Heras in Beginnings of Vijayanagara History (Bombay:n.p., 1929) and B. A. Saletore in Social and Political Life in the Vijayanagara Empire, 2 vols. (Madras:n.p., 1931).

28

18 See above, Introduction 1, n.3.19 See Anila Verghese, Religious Traditions at Vijayanagara as Revealed Through its Monuments,Vijayanagara Research Project Monograph Series, vol. 4 (New Delhi: Manohar, American Institute ofIndian Studies, 1995). "Earlier writers have interpreted titles such as 'supporters of dharma' or'upholders of the ancient constitutional usage' too literally. Such titles constitute an important part ofthe traditional pedigree of the kings of ancient India and 'protection of dharma' formed part of thecoronation oath of Hindu kings. It is true that wars against the Bahman„ sult‡ns were frequent. But theircause was more political and economic rather than religious. It was but a revival of the ancient feud thathad existed between the Deccan and south India under the earlier Hindu sovereigns, e.g., between theCh‡lukyas of Badami and the Pallavas, the Ch‡lukyas of Kaly‡ıi and the Chì˚as, the Y‡davas and theHoysa˚as. Besides, the major victims of the Vijayanagara arms were not always the Muslims. Theexpansion and maintenance of the Vijayanagara empire also necessitated military expeditions againstless powerful Hindu rulers, such as the ¯aßbuvar‡yas, the ReÛÛis of KoıÛav„du, the V…lamas and theGajapatis. Also, Muslim soldiers played an important part in the successes of the Vijayanagara army. "Therefore, the Hindu nature of the Vijayanagara state should not be overstressed. However, it mustbe accepted that the empire did create conditions for the defense of Hindu culture and institutions and itsucceeded in limiting the expansion of Muslim power in the Deccan for over two centuries. During thisperiod the outlook of the Hindus of the south developed into an orthodoxy in social and religiousmatters. The encouragement of religion by the Vijayanagara monarchs, as revealed by the numerousinscriptions, included promotion of V…dic and other studies, support of br‡hmaıas, generous patronageextended to maÒhas and temples, pilgrimages to religious places and celebration of public rituals." (pp.2–3)20 For a theory of the power structure of South Indian temple complexes in the premodern South Indianstate, see Arjun Appadurai, "Kings, Sects, and Temples in South India: 1350–1700 A.D.," in SouthIndian Temples: An Analytical Reconsideration, ed. Burton Stein (New Delhi: Vikas Publishing HousePvt. Ltd., 1978) pp. 47–73. Those who actually carried out the operations of the temple complexes suchas ¯riraÔgam and Tirupati were not the theologians like R‡m‡nuja and Ved‡nta De˜ika. 21 See "Crisis of Authority in a Hindu Temple under the Impact of Islam," in Religion and theLegitimation of Power in South Asia ed. Bardwell L. Smith (Leiden: E. J. Brill, 1978) pp. 14–27.

22 Cf. Arthasa¸graha of Laug‡k˘i Bh‡skara, 23, eds. A. B. Gajendragadkar and R. D. Karmarkar,(Delhi: Motilal Banarsidass, 1998) p.19: "Where there is a specification or mention of all subsidiaries,that [is] the arche-type, as the new moon and full moon sacrifices and others. For, in their context allsubsidiaries are mentioned. Where all subsidiaries are not specified, that [is] is the modification, as theoblation to the sun (saurya). There some subsidiaries become available (pr‡pta) by means of extendedapplication."23 See Slaje (2000a) p. 171, and "On Changing Others' Ideas: the case of Vidy‡raıya and theYogav‡si˘Òha," Indo-Iranian Journal 41 (1998) p. 103.

29

Introduction Part Two

The Means of Liberation according to the J„vanmuktiviveka

2.1 The Problem of Operative Action

At the outset of the JMV, Vidy‡raıya makes a basic distinction between the

renouncer who desires knowledge (vividi˘‡sa¸ny‡sin) [1.1], and renouncer who is a

knower (vidvatsa¸ny‡sin) [1.2].1 Both are subtypes of the highest type of renouncer,

the paramaha¸sa. [1.2.17] As an Advaitin, Vidy‡raıya of course gives importance to

the realization of knowledge of the truth of the non-dual equivalence of the Self and

Brahman. However, realizing the liberating knowledge is not sufficient and is not the

ultimate goal. It remains possible for the renouncer who has attained that knowledge

to achieve complete liberation from all future births while still in the physical body.

The possibility of liberation-in-life, while accepted in Advaita Ved‡nta, remained

controversial and paradoxical and was rejected by other schools of Indian

philosophy.2 Vidy‡raıya defines liberation-in-life:

The nature of the mind of a living person—a nature that is characterized bysuch things as being a doer or an experiencer, happiness andsuffering—constitutes bondage because it consists in affliction (kle˜a).Removal of this (bondage) is liberation-in-life. [1.3.2]3

Initially the bondage is removed by the knowledge of truth, but according to

Vidy‡raıya, bondage is not permanently removed. Knowledge is not stabilized until

the individual knower goes on to master yogic discipline, whose purpose is the

"suppression of mental activity" (cittavÁttinirodha˛) [YS 1.2], and he must ultimately

reach enstasis (sam‡dhi). With knowledge alone, the knower can achieve bodiless-

30

liberation or liberation after the death of the present body (videhamukti). Both the

Adyar and ‚nSS editions and some manuscripts of the JMV contain the reading that

says that liberation-in-life resembles bodiless-liberation.4 However, there is

compelling manuscript evidence that Vidy‡raıya meant that the two types of liberation

are equal, not merely similar.5

The reading that states that liberation-in-life resembles bodiless-liberation is a

citation of LYV 3.1.88:

nÁn‡¸ j§‡naikani˘Òh‡n‡m ‡tmaj§‡navic‡riı‡m / s‡ j„vanmuktatodetividehamuktateva y‡ // [LYV 3.1.88: P1, P2, Adyar, ‚nSS]

In men focused only on knowledge, and who investigate the knowledge of theself, there arises the state of liberation-in-life which is like (iva) the state ofbodiless-liberation.

Some manuscripts, and the Adyar and ‚nSS editions of JMV, read iva here

rather than eva. However, there is compelling manuscript evidence that Vidy‡raıya

meant that the two types of liberation are equal, not merely similar.

s‡ j„vanmuktatodeti videhamuktataiva y‡. [B1, B2, B3, PGh, LYV (1937),YV (1911)]

The B1, B2, B3, and PGh, as well as the 1937 Nirnayasagar edition of LYV, and

the 1911 Nirnayasagar edition of the YV at the corresponding text 3.9.2, read eva.

Though it is a mere matter of a stroke in the e versus ai vowel sign in sandhi for ‡-iva

versus ‡-eva in the devan‡gar„ script, the difference is significant for the argument put

forth here. I contend that Vidy‡raıya believes that liberation-in-life is equal to

bodiless-liberation, rather than merely resembling bodiless-liberation as the other

reading has it. The author takes up this point again at the end of the discussion of

bodiless-liberation, where another difficult reading in the text occurs and I believe that

31

this reading was changed by the scribes. The Adyar and ‚nSS editions, as well as all

the manuscripts I have been able to collate, have the reading:

eva¸vidhay‡ videhamukty‡ s‡dÁ˜yokter j„vanmukt‡v api y‡vad y‡vannirvikalp‡ti˜ayas t‡vat t‡vad uttamatva¸ dra˘Òavyam || [1.5.7]

In this manner, because of the mentioned resemblance with bodiless liberation(s‡dÁ˜yokte˛), one must recognize that liberation-in-life is better and betterinsofar as there is an increasing abundance of no-distinctions(nirvikalp‡ti˜aya˛).

All the manuscripts have some form of s‡dÁ˜yokter: P2 and B3 read

s‡dÁ˜yatvokter; which PGh has corrected in the margin by an editor to s‡dÁ˜yatvokter

yathokta. P1 reads sadÁ˜yatvokter yathokta; B2, sadÁ˜atvokter yathokta; and ‚nSS,

sadÁ˜atvotkar˘atvokter yathokta.

I discovered that the B1 manuscript, which regularly has the difficult readings, in

this instance again has the difficult reading. Instead of some form of s‡dÁ˜yokter, it

clearly has sadasatvokter. To make sense of this reading I have made a small

emendation here on the basis of the frequency with which visarga-s are dropped

before sibilants in manuscripts. The emendation simply involved adding a visarga to

make the instrumental videhamukty‡ a genitive videhamukty‡˛. The instrumental

eva¸vidhay‡ must also be emended to the genitive eva¸vidh‡y‡˛ with its visarga

dropped in sandhi. This then yields the text and translation:

eva¸vidh‡y‡ videhamukty‡˛ sadasatvokter j„vanmukt‡v api y‡vad y‡vannirvikalp‡ti˜ayas t‡vat t‡vad uttamatva¸ dra˘Òavyam. [1.5.7]

Because bodiless-liberation of such a kind has been described as existent andnon-existent, one must recognize that in liberation-in-life also, the more thereis an increasing abundance of no-distinctions (nirvikalp‡ti˜aya), the moreeminent it (liberation-in-life) is.

32

The reference made by sadasatvokter is not to LYV 3.1.88 as in the others, but to

another ˜loka much closer to this comment. Only a few lines away, at 1.5.4, LYV

3.1.99, was cited:

videhamukto nodeti n‡stam eti na ˜‡myati | na san n‡san na dÂrastho na c‡ha¸na ca netara˛ || [1.5.4; LYV 3.1.99]

The bodiless-liberated neither rises nor sets, nor does he rest. He is neitherexistent nor non-existent; neither is he distant and not (near);6 neither I nor theother.

Liberation-in-life and bodiless-liberation are equal for Vidy‡raıya to the extent

that the person liberated-in-life has an increasing abundance of "no-distinctions"

(nirvikalp‡ti˜aya). [1.5.7] I believe this is an important semantic distinction brought

out in the editing of the text that may have philosophical importance for its

interpretation. Given this different reading of the text, liberation-in-life is equivalent to

bodiless-liberation when the yogin is in nirvikalpa. Vidy‡raıya is not explicit about

what he means by nirvikalpa. He may mean nirvikalpapratyak˘a or nirvikalpaj§‡na,

which is "indeterminate perception" and "indeterminate knowledge" of the Ny‡ya

philosophy. However, because the JMV has a great deal to do with yoga, we may

also take it as nirvikalpasam‡dhi, the "enstasis-without-distinctions." In this state the

agent of perception, the instrument of perception, and the object of perception

disappear, and there is no longer a sense of being a separate individual, nor any

"experience" at all. There is "no one there," which psychologically may be equal to

death. Therefore we may interpret this statement to say that because there can be an

increasing abundance of nirvikalpasam‡dhi, the embodied yogin can psychologically

disappear to a greater or lesser degree. Thus when the body finally dies, there is no

33

one there to die, and therefore the liberation-in-life is already essentially equal to

liberation after the death of the body.

To show how this may be possible, Vidy‡raıya must deal with the problem of

"operative action" (pr‡rabdhakarma).7 Operative, or "commenced," action is action

that brought one's current life into existence and has already begun to produce its

result, which is the continuation of the body. "Uncommenced action"

(an‡rabdhakarma), on the other hand, is action that is simply waiting its turn to bear

fruit. Actions are so numerous that they cannot operate simultaneously but only

sequentially. Even after the advent of the liberating knowledge, the operative action

continues and the knower lives it through until the death of the body, whereupon he

attains the bodiless-liberation. This notion is commonly expressed in the metaphors

of the arrow already in flight, or the spinning of the potter's wheel.8 Thus the

liberation-in-life in the current physical body is a liberation within the confines of

operative action that continues to sustain the body for a time.

The presence of operative action in one liberated-in-life remained an elusive

problem for the Advaitin thinkers before Vidy‡raıya, though they still accepted

liberation-in-life.9 How can one be said to be truly liberated-in-life by means of the

realization of the knowledge of truth alone when operative action still continues to

sustain the body? Does it not still present an obstacle to the knower's freedom?

Vidy‡raıya attempts a novel solution to this problem by defining the word "body" in

bodiless-liberation to mean only the "subtle body" (suk˘madeha, liÔgadeha) or "future

body" (bh‡videha)10 [2.3.48–75]. Knowledge is the principal means for the removal

of bondage, and bodiless-liberation arises simultaneously with knowledge. After

34

equating the yogic goal of "perfect isolation" (kaivalya) with bodiless-liberation,

Vidy‡raıya then says that there is no perfect isolation for those who have not studied

the authoritative texts on knowledge "because the subtle body has not passed away"

[2.3.39]. The individual knower will not achieve bodiless-liberation upon the death of

his current physical, gross body, for the subtle body will produce a new gross body

into which his soul (j„va) will be reborn.

We must remember in this context the way in which the M‡ıÛÂkya Upani˘ad

[GK 1.1–4] analyzes the four states of consciousness: waking (j‡garaıa), dreaming

(svapna), deep sleep (su˘upti), and the Fourth (tur„ya). Consciousness is conceived

of in its individual/microcosmic (vya˘Òi) and comprehensive/macrocosmic (sa¸a˘Òi)

aspects. Pr‡j§a is the individual/microcosmic soul in the deep sleep state. It is

conditioned by ignorance (avidy‡). ‰˜vara is the comprehensive/macrocosmic soul in

the deep sleep state. It is conditioned by illusion (m‡y‡). The two aspects of the

waking state are called vi˜va and vai˜v‡nara. The two aspects of the dreaming state

are called taijasa and hiraıyagarbha. Consciousness is also conceived of as being

experienced in a different body in each state: In the waking state, experience takes

place in the gross body (sthÂla deha); in the dreaming state, in the subtle body

(suk˘madeha, liÔgadeha); in deep sleep, the causal body (k‡raıadeha). The bodiless-

liberated man has neither the individual/microcosmic aspect nor the

comprehensive/macrocosmic aspect. This is the Fourth state, or tur„ya, in which there

is no distinction between these two aspects.

Though Vidy‡raıya does not explicitly state it in the JMV, I suspect that he

maintains here that the subtle body contains the seeds of future actions and thus leads

35

to rebirth. Vidy‡raıya was probably aware of ¯aÔkara's treatment of the subtle body

in BSBh 3.1.1. Here ¯aÔkara discusses how the soul departs from the body and takes

a new one, citing the caterpillar analogy from B‡U 4.4.3. The soul, still surrounded by

the subtle elements, must experience thoughts regarding the future body, for it has its

attention turned to past action. It lengthens to the next body like the caterpillar reaches

from blade of grass to another.11 Thus for a time the soul in the subtle body, existing

in the dreaming state of consciousness, forms the final v‡san‡, or latent tendency, of

the former birth, which contains the conception for the future body; mentally attaches

to it; and leads the soul into rebirth in a new physical body. Although Vidy‡raıya

does not refer to this explanation, at 2.3.55 he speaks of the future body (bh‡videha)

interchangeably with the subtle body. I believe that for Vidy‡raıya the subtle body is

the same as or connected with the future body, and the subtle body contains the

potential for generating future births. Thus with the liberating knowledge of the Self,

the knower will be freed from future births, for their potential contained in the subtle

body is removed by this knowledge.

Earlier on, Vidy‡raıya interprets the statement in KU 5.1, which says ". . . and

freed from it, he is set free," to mean that "a living person is already freed especially

from visible bonds such as desire, but when the body dies, one is freed especially

from bondage to future births" [1.4.3]. The further explanation of what he earlier

means by "body" comes only later in 2.3.55. Vidy‡raıya first presents an objection,

according to which bodiless-liberation takes place after the death of the body. For

support, the objector cites V‡kyavÁtti 52–53, which says one that becomes liberated-

in-life through operative action and then attains perfect isolation upon the destruction

36

of operative action, i.e., at the death of the body. He also cites LYV 3.1.98, which

says that one abandons the state of one liberated-in-life at the death of the body and

enters the state of bodiless-liberation. Vidy‡raıya responds:

This is not a problem, because the two views are not contradictory, owing tothe specific distinction of meaning. In their descriptions, many have taken theword "body," which occurs in the expression "bodiless-liberation," to refer toall types of bodies. But we say it exclusively implies the "future body,"because one acquires knowledge for the sole purpose of preventing the arisingof such a body. But this body has already arisen, and therefore one cannotprevent its arising even through knowledge. Nor is removing the presentbody the result of knowledge, because, even for the ignorant, it is removedwhen operative action is exhausted. [2.3.55]

Vidy‡raıya will admit the type of bodiless-liberation that occurs after the death of

the current body [1.5] but elaborates on the use of this same term to include his notion

of liberation-in-life, which involves the death of the future body; for him the latter is in

essence another type of bodiless-liberation. [1.5.7] This argument is consistent with

the notion of the equivalence of liberation-in-life and bodiless-liberation and also

supports the textual emendation I have made at 1.5.7. In the subsequent discussion,

Vidy‡raıya refers interchangeably to this body as the "future" body and the "subtle"

body. This future/subtle body has in some way "already arisen" and seems to exist as

the potential cause of future births, acting similar to the way in which operative action

causes experience, because it too has already arisen and continues to sustain the

present (physical) body. Bodiless-liberation is the death of this future/subtle body

rather than the death of the present body, for the death of the present body obviously

occurs even among the ignorant.

If knowledge cannot remove this body that has already arisen, the objector asks,

what will? Vidy‡raıya answers that we cannot see an opposing force that will

37

remove this future/subtle body; therefore one must remove the whole "causal

complex" (s‡magr„) [2.3.61]. This causal complex, Vidy‡raıya says, is operative and

uncommenced, and he goes on to say that uncommenced action can be removed by

knowledge, and operative action, which is unopposed by knowledge, is removed only

by living through it. However, the future/subtle body is removed only through the

removal of this causal complex, and therefore the removal of the future/subtle body is

not the result of knowledge. One would like Vidy‡raıya to say more here, but

evidently he equates uncommenced and operative action with the causal complex. The

objector continues to offer other arguments for the bodiless-liberation as the death of

the body, such as its being the result of an apÂrva, or "remote or unseen consequence

of a ritual act" [2.3.68; Chapter 2, n.24], and that it occurs through another knowledge

consisting in an immediate realization of truth at the last moment [2.3.70]. Vidy‡raıya

dismisses each of these, saying that his type of bodiless-liberation is achieved

ultimately only by the removal of the causal complex through knowledge and when

operative action, which is not opposed by knowledge, is lived through. Operative

action itself ends, for it does not produce any further causes.

All causal factors, such as the body, senses, and so on, are removed becausethere is no cause at the end of operative action. Therefore, we grant thebodiless-liberation you postulate, characterized by the freedom from thecurrent body, whereas (the bodiless-liberation) we postulate, (characterized bythe freedom from a future body,) arises at precisely the same time asknowledge. [2.3.73]

Therefore, it appears that the problem of operative action faced for so long by the

other Advaitin thinkers has still not been completely solved by redefining bodiless-

liberation. The difference is that Vidy‡raıya's type of liberation requires the personal

yogic effort in the current life to achieve it and thus leads to his whole program of

38

yogic discipline for renouncers. One might think that it ought to be enough for

somebody seeking liberation from rebirth in sa¸s‡ra to be satisfied with having

attained knowledge that will remove all future births and thus to stop making further

efforts at liberation-in-life. This rather ambiguous attempt by Vidy‡raıya at

redefining bodiless-liberation is, I believe, meant to accommodate the motivation some

may have to reach videhamukti. Vidy‡raıya's main argument, though, is to allow for

a person to make further effort in the possibility of reaching j„vanmukti.

Liberation-in-life involves complete control of the living mind, speech, and body,

and the attainment of greater virtues in this world, as discussed in Chapter Four of the

JMV, that would manifest themselves in a fully liberated human being. I argue that

these latter aims are thus perhaps good and ethical ends in themselves, apart from the

attainment of an individual's own personal release from sa¸s‡ric existence, and are

possible only for one still in a living human body. In order to understand how

liberation-in-life could be equal to Vidy‡raıya's type of bodiless-liberation, we need to

consider the value and necessity of yogic discipline beyond the attainment of the

liberating knowledge of Self. Yogic discipline becomes all the more pertinent when

considered in light of the need to "live through" operative action. Vidy‡raıya points

out earlier that "because operative action is more powerful than knowledge of truth,

we could take it that yogic discipline is more powerful than this action" [1.3.11].12

Vidy‡raıya hypothesizes that while operative action may be more powerful than

knowledge, yogic discipline may be more powerful than operative action, and cites

the example of Udd‡laka [LYV 5.6], who gave up his body at will. This statement

39

therefore has the force of a hypothesis, and Vidy‡raıya sets out to prove this

hypothesis through the rest of his book.

2.2 The Knowledge of Truth

As the two types of renunciation differ in relation to the aims of knowledge and

liberation-in-life, so also do they differ with respect to their duties (dharma-s) [1.2.24]

and the means employed for achieving these duties. The means Vidy‡raıya gives are

the same for both and must all be practiced simultaneously, for they exist in a mutual

causality (parasparakaraıatvam). If they are not practiced together they will not bring

the desired result [2.1]. However, Vidy‡raıya explains the respective difference

(vyavasth‡) between each type of renouncer's employment of these means by way of

the hermeneutic move of saying which is principal and subsidiary

(pradh‡na/upasarjana) for each [2.3.2]. The principal goal for the renouncer who

desires knowledge is, of course, the knowledge of truth (tattvaj§‡na).

The knowledge of truth must be achieved before liberation-in-life may be

considered. The one who renounces for the desire of knowledge must achieve it by

performing Vedic study, reflection, and meditation (˜ravaıamanananididhy‡sana) until

the knowledge comes about.13 The subsidiary means of the renouncer-for-knowledge

are (1) the eradication of latent tendencies, i.e., desire, anger, etc., and (2) the

elimination of the mind itself in which the latent tendencies arise. I shall discuss these

latter two in the context of the renouncer who is a knower, for whom they are the

principal means. This distinction of principal and subsidiary appears to describe a

proper order of progress in the attainment of liberation, for without having the

knowledge of truth first, nothing is possible, and without a measure of eradication of

40

latent tendencies and elimination of the mind at this stage where they are subsidiary to

the attainment of knowledge, problems arise later.

Consequently, Vidy‡raıya also combines the eradication of latent tendencies and

elimination of the mind carried out in this prior stage of renunciation-for-knowledge

with "symbol-oriented meditation" (up‡sti, up‡sana). He describes two types of

candidates for knowledge: those who have performed symbol-oriented meditation,

and those who have not. Up‡sti or up‡sana is a course of spiritual training through

meditation on a symbol prescribed in the Upani˘ads. Meditation is understood as

making mental equivalencies between symbol and abstraction. The symbol, which is

qualified by perceptible characteristics, helps concentrate the skittish mind on the

abstraction, which is without qualification. For example, the prescriptions "One

should venerate: the mind is Brahman" (mano brahmety up‡s„ta) [ChU 3.18.1] and

"The sun is Brahman" (‡dityo brahmety) [ChU 3.19.1] furnish something on which to

focus the mind that, after long training, is meant to lead to the highest knowledge.

Vidy‡raıya mentions "men of the present time" who "generally engage in knowledge

straightaway merely out of curiosity without having gone through symbol-oriented

meditation" [2.4.2]. Without some proficiency in symbol-oriented meditation prior to

the advent of knowledge, Vidy‡raıya explains, although these "men of the present

time" may properly perform Vedic study, reflection, and meditation

(˜ravaıamanananididhy‡sana) and properly achieve the knowledge of truth, the

eradication of latent tendencies and elimination of the mind practiced by them after the

advent of knowledge "are quickly extinguished like a lamp in a windy place because

they have not been practiced rigorously, and because they are now and again opposed

41

by operative action, which produces experience" [2.4.3]. On the one hand, for the

renouncer-for-knowledge who has carried out symbol-oriented meditation, upon the

advent of knowledge "the renunciation-of-the-knower and liberation-in-life are

established all on their own because of the greater strength of (his) eradication of

latent tendencies and elimination of the mind" [2.4.2]. But on the other hand, for

those "present-day renunciants who are knowers" who lack this important supplement

of symbol-oriented meditation, Vidy‡raıya says that "knowledge merely persists"

[2.4.6]. "What has arisen does not diminish because there is no evidence (pram‡ıa)

that would annul it, and there is no cause (karaıa) that would create the ignorance that

has been eliminated" [2.4.3].

It appears to be in the nature of this liberating knowledge of truth that can arise in

someone and not be falsified, for it is indeed simply true, and still, nevertheless, not

necessarily lead to the complete liberation of that individual. Therefore these three

means including symbol-oriented meditation must be carried out at the right time with

their proper emphasis. The distinction Vidy‡raıya is making between symbol-

oriented meditation (up‡sana) and other means to knowledge

(˜ravaıamanananididhy‡sana) would involve study of the Great Texts (mah‡v‡kya-s)

of the Upani˘ads, though the two types of meditation would seem to be very similar.

¯aÔkara in BSBh 4.1.1 also distinguishes up‡sana and nididhy‡sana when speaking

of the need to carry out both of them repeatedly in order to achieve a deep

understanding of the mah‡v‡kya such as tat tvam asi, because knowledge of Brahman

cannot come after the first hearing. He further prescribes at BSBh 4.1.7–9 performing

up‡sana while in a sitting posture. This posture enables meditation (here dhy‡na)

42

without distractions, which ¯aÔkara defines as "causing a flow of similar cognitions"

(sam‡napratyayaprav‡hakaraıam). If meditation as nididhy‡sana is profound abstract

meditation then follows Vedic study and reflection, then "symbol-oriented

meditation," or up‡sana, is meditation at an earlier stage. For the interpretation of the

word up‡sana in Vidy‡raıya's historical context, we may also consider the term's

connotation with "worship" and "devotion." In this sense, up‡sana would include a

growing devotional and emotional element, as the term and the practice are intended in

bhakti of the Vi˜i˘Ò‡dvaitins.14 I have yet no way to prove this, but it is possible

Vidy‡raıya is admitting an emotional element to meditation, albeit at an initiatory

level. This element appears nonetheless necessary in order to lay the foundation for

further spiritual progress, whereas without it knowledge "merely persists."

Vidy‡raıya uses the term bhakti at 1.8.8 referring to the impartial (ud‡s„na) nature of

the one who has transcended-the-qualities (guı‡t„ta). This type of person is said to

carry out knowledge and meditation with "unswerving devotion" (avyabhic‡ribhakti).

One may ask here, what is such knowledge of truth that "merely persists" and

"does not diminish"? How can this knowledge arise even in one who Vidy‡raıya

says later has more difficulty achieving liberation because of his neglect of carrying

things out in the proper order? Vidy‡raıya gives this definition:

Knowledge of truth is this certainty: The Self is simply all this. The worldconsisting of form, taste, and so on that we perceive is illusory, and it does notexist in reality. [2.2.8]

Earlier on in his first discussion of the renunciation prompted by the desire for

knowledge, Vidy‡raıya distinguishes between "the world that is the Self and world

that is the non-Self" [1.1.1]. Citing B‡U 4.4.22, "What would we do with progeny,

43

we for whom this Self is this world?" and "Desiring this alone as their world, the

renouncers undertake the life of wandering," Vidy‡raıya interprets the ¯ruti to say

that the world of the Self is something that is experienced: "The term 'world' (loka) is

derived from (the verb) 'it is seen' (lokyate), i.e., 'it is experienced' (anubhÂyate). So,

accordingly, the intended meaning of the ¯ruti is this: they wander forth desiring the

experience of the Self" [1.1.8]. The term "experience" (anubhava) is problematic, for

it has been adopted by the so-called Neo-Advaita thinkers in modern times and has

been associated with subjective, psychological empirical states.15 The experience of

the world of the Self is the knowledge of truth, or if we take the compound tattvaj§‡na

as a karmadh‡raya, it is knowledge that is reality. It is an internal cognitive

experience, but because the knower arrives at it through Vedic study, reflection, and

meditation on the sayings of the Vedic revelation, which, according to M„m‡¸s‡, are

not creations of any person (apauru˘eya) and are intrinsically self-valid

(svata˛pram‡ıya), I believe we must understand Vidy‡raıya and the other Advaitins

to say that this experience is not a subjective experience but rather an objective

experience of the world existing in reality.16 Furthermore, the sayings of Vedic ¯ruti

exist in the human subjective world as models of the objective world and make it

available to human cognition, even when, as Vidy‡raıya appears to say, the individual

human knower receiving this experience of the objective world has present in him the

subjective experiential hazards of improper preparation. This person takes the ¯ruti

alongside the subjective truth or falsehood that has been acquired during his own

personal experience. The knowledge arising in this person then "merely persists." It

may be impossible for such a person to continue. As Vidy‡raıya says this person's

44

further efforts at the eradication of latent tendencies and elimination of the mind "are

quickly extinguished like a lamp in a windy place because they have not been

practiced rigorously, and because they are now and again opposed by operative action,

which produces experience" [2.4.3]. Without some further training to quiet his

subjective mental activity (cittavÁtti-s), the cognition of the objective truth of the Vedic

reality would merely persist, though hindered from its fullness.

At this point a comment about Vidy‡raıya's audience and his program of

preservation of the Advaita Ved‡nta tradition may be appropriate. Whenever we read

about "men of the present time" who do not perform quite as well as those of ancient

times, the author appears to harken back to a prior age when people were closer to

truth. Whether or not there was a "golden age," in this regard Vidy‡raıya recalls the

figure of Janaka from tradition who could merely hear the truth and attain knowledge

and liberation directly [2.8.7].17 Vidy‡raıya is also aware, however, that for "men of

the present" the goal is not attained so easily. It appears that for Vidy‡raıya, these

men are every one of his contemporaries. He preserves the mainstream Ved‡ntic

tradition of ¯aÔkara concerning the knowledge of truth he is heir to, while also

understanding that his contemporaries cannot adequately fulfill it. It is a risky thing to

add onto a tradition, but Vidy‡raıya also sees that his contemporaries require help

from something more than the Ved‡ntic knowledge, which was all that was required

by the ancient people.

Walter Slaje (1998:103) has argued that Vidy‡raıya changed the ideas of his

normative tradition and that he was "naive" about what he had inherited. In a series of

articles, Slaje attempts to discern other strains of liberation theories independent of the

45

Advaita Ved‡nta, which nevertheless were subsumed in Vidy‡raıya's treatment in the

JMV. The first thing Slaje does is criticize Vidy‡raıya's alteration of his sources in

order to free them of his interpretation. While this is a valid project, and necessary in

order to reveal earlier historical currents, to criticize Vidy‡raıya and to call "naive"

seem to me unfair to Vidy‡raıya's effort to deal with his historical situation. In this

instance one may point out the obvious fact that Vidy‡raıya was a theologian and not

a modern philological historian. Whether or not Vidy‡raıya could or should have

known of the earlier recensions of his texts, in particular the earliest layers of the

Yoga-V‡si˘Òha tradition and their proper interpretation in former times, which Slaje is

most interested in, we may presume that Vidy‡raıya is primarily speaking to his own

contemporaries and addressing their problems as he sees them. It is of course

necessary to discern differing historical currents in the effort to come to historical

understanding, but to criticize Vidy‡raıya for changing other's ideas in the interest of

history misses the point of Vidy‡raıya's historical condition that we might discover as

well. As a constructive theologian, he may well have reinterpreted or changed his

normative tradition to suit contemporary needs.

I believe Slaje (2000a:171) also misses the point in criticizing Vidy‡raıya for

making "conscious efforts at a tendentious text revision" of the LYV. To say that

Vidy‡raıya is "tendentious," which I read as derogatory, is too strong a word for

what he was trying to do. This robs him of his creative theological insight employed

at the service of his contemporaries. It is obvious that he was an upholder of a

particular tradition vis-Ö-vis other traditions, and as such he had an agenda for his own

tradition. He was considered a great leader and was probably considerate of the

46

needs of his people. While he also sought to "adapt an originally alien Yogic strand to

the Advaitaved‡nta tradition in his J„vanmuktiviveka" (Slaje, 2000a:180), Vidy‡raıya

perhaps saw that in the broader Indian tradition, yogic discipline was the best remedy

available to his contemporaries. Many traditions speak of a "golden age" that came

before their own failing contemporary age, but I believe we may also give Vidy‡raıya

his due in clearly seeing the human condition and the necessity for yogic practice in all

ages for the frail, historically-bound, human subjectivity in the face of the ultimate.

2.3 Eradication of Latent Tendencies

For the renouncer who is a knower, the knowledge of truth becomes subsidiary

because he already has knowledge, but he must still practice it as a "sustained

remembrance (anusmaraıa) of the truth by some means or other" [2.3.4]. At the

earlier stage of renunciation out of the desire for knowledge, the practice of eradication

of latent tendencies and elimination of the mind helps the renouncer attain knowledge.

At the later stage, they become principal for him because he has still not "done all

there is to do" (kÁtakÁtya). Operative action remains and must be lived through.

However, for Vidy‡raıya, living through until the ultimate death of the body does not

involve doing whatever the renouncer pleases and merely waiting to die. It is evident

there were Advaitin renouncers like this, at least insofar as we see Ved‡nta De˜ika

criticizing the Advaitins who abandon the duties (dharma-s) and emblems of the order

of renunciation (sa¸ny‡s‡˜rama) on the basis of their attainment, which for him

constitutes antinomian libertinism (svaira).18 I argued above in the historical portion

of this introduction that Vidy‡raıya wished to counter Ved‡nta De˜ika's critique of

the Advaitin institution of renunciation. Here I want to simply note the internal

47

consistency in Vidy‡raıya's program of yogic training for renouncers that in essence

places a much greater personal responsibility on the renouncer who is a knower,

which Ved‡nta De˜ika does not even conceive of, quite apart from external duties and

the wearing of emblems of the order of renunciation.

Even though the renouncer may live with the knowledge of truth, Vidy‡raıya

says, he must still practice the eradication of latent tendencies and the elimination of

the mind until the death of his body. Vidy‡raıya gives the example of Y‡j§avalkya,

who, the tradition says, is a knower of Brahman but still desires to defeat all comers in

a debate on the nature of Brahman [2.9.22 ff.; B‡U 3]. He thus continues to have

desires, insofar as he desires to win the debate and take home the prize, and to have

anger, because of his killing of ¯‡kalya. Y‡j§avalkya has the liberating knowledge,

but he is not finished, as it were, for impure latent tendencies continue in him; he has

yet to enter the renunciation-of-the-knower. In this stage, the purpose of practicing of

the eradication of latent tendencies and the elimination of the mind is to purge him of

his bondage to afflictions (kle˜a-s), which prevent liberation-in-life.

For both types of renouncers, as noted earlier, the three means exist in mutual

causality (parasparakaraıatvam). In actual practice, Vidy‡raıya prescribes for each

type a balance between the knowledge of truth, on the one hand, and the eradication of

latent tendencies and elimination of the mind, on the other, depending on which is

principal and which is subsidiary for each type of renouncer. They are all practiced

together, for as Vidy‡raıya says, "Practicing the means one by one not only fails to

produce the result, but their identity as a means (tatsvarÂpa) is not even established"

[2.1.9]. However, the renouncer also acquires "discernment" (viveka) that is not as

48

strong perhaps prior to knowledge, and upon acquiring it, he sees the need for

"personal effort" (puru˘aprayatna). According to Vidy‡raıya: "'Somehow I will

definitely accomplish this': this sort of resolution is the perseverance that is 'personal

effort.' 'Discernment' is the definite analytical knowledge (vibhajyani˜cayah) of these:

the means of the knowledge of truth are Vedic study (˜ravaıa) and the rest, the means

of the elimination of the mind is yoga, and the means of the eradication of latent

tendencies is producing contrary latent tendencies" [2.2.16]. In order to analyze the

knower's principal practice, let us consider the eradication of latent tendencies first.

Latent tendencies can be variously translated as "subliminal impressions,"

"traces," "desires," "habits," etc. A latent tendency is a formalized notion of

something that apparently must exist in an individual's mind and that brings about the

experience of an object, whether one enjoys it or is repelled by it. Latent tendencies

can either be good—arising from previous merit or obtained by personal effort, and in

accord with the authoritative texts—or bad—arising from one's own natural

disposition and not in accord with the authoritative texts. Vidy‡raıya also relates the

good tendencies to the sattvaguıa, and the bad to the r‡jasa and t‡masa guıa-s. He

defines latent tendencies in general by citing LYV 5.10.48–51 at 2.4.8–11:

Taking to things that make one give up inquiring into their cause and effectbecause of a strong feeling (dÁÛhabh‡vanay‡).19 That is called latent tendency.[LYV 5.10.48]

What has been manifested with sharp force by oneself, that he becomesimmediately, O Strong-Armed One, forgetting all other things. [LYV 5.10.49]

For, when a person like this, who is subjugated by a latent tendency, seeswhatever object, he is fooled, believing it is a real thing. [LYV 5.10.50]

49

That (object) abandons its true form because (he) loses self-control to thepower of the latent tendency. One with poor sight sees everything confusedly,as if he were drunk. [LYV 5.10.51]

Vidy‡raıya also defines latent tendencies in regard to their relationship to the

other two means. In regard to the elimination of the mind, they are equivalent to the

"residual impressions" mentioned by Pata§jali:

Latent tendencies (v‡san‡) are residual impressions (sa¸sk‡ra) situated in themind that are the cause of certain mental activities such as anger, which areproduced suddenly without consideration of what is before and after; they arecalled "latent tendencies" because they are caused to reside20 in the mind by allprevious mental activity. [2.2.5]

In concert with the full arising of knowledge, one must also have some measure

of "mental control" and "sense control" (˜‡ntid‡nti; ˜amadama), which we may also

translate as "tranquillity" and "patience." In regard to the mutual causality existing

between the eradication of latent tendencies and the knowledge of truth, Vidy‡raıya

says, "When the latent tendencies of anger, etc., are not destroyed, one lacks the

means such as mental control and sense control; consequently knowledge does not

arise" [2.3.10]. Mental control and sense control are apparently a form of yogic

discipline at an earlier stage in the practice of the renouncer-for-knowledge. At the

later stage in the practice of the renouncer who is a knower, he can use this mental

control and discernment gained from knowledge to see more precisely what his own

latent tendencies are, and the practice of the eradication of latent tendencies becomes a

sort of counterbalance to what is bad in him with what is good, eventually

outweighing and subduing the bad. In regard to the mutual causality existing between

the knowledge of truth and the elimination of the mind, Vidy‡raıya says:

When this (knowledge) has not arisen, the sense objects of form, taste, and soon continue to exist; therefore it is impossible to neutralize the mental activitiesthat relate to those (sense objects), just as the flames of a fire are not

50

extinguished when one continues to put kindling into it. When there is noquieting of the mind, forms and so on continue to be grasped by the mentalactivities. [2.2.8]

Vidy‡raıya also equates the good and bad tendencies with the Divine fortune and

Demonic fortune (daivasa¸pad, asurasa¸pad)21 mentioned in the sixteenth chapter of

the BhG. The good latent tendencies, or Divine fortune, will lead to liberation.

Of these, here liberation-in-life occurs when the good latent tendencies—theDivine fortune that can be acquired by personal effort and is in keeping withthe authoritative texts—destroy the bad latent tendencies—the Demonicfortune that results because of one's natural disposition and is contrary toauthoritative texts. [2.3.15]

In discussing the Demonic fortune, Vidy‡raıya explains that bondage is either

intense or weak [2.3.20]. The Demonic is the intense bondage and consists of tamas,

e.g., hypocrisy, arrogance, conceit, anger, rudeness, and ignorance [BhG 16.4].

These things continue to be roused through operative action and require eradication.

Commenting on LYV 4.5.20–23, Vidy‡raıya states that these types of latent

tendencies are those "concerning sense objects" [2.6.6]. They are residual

impressions (sa¸sk‡ra-s) generated by actually enjoying or experiencing objects.

Vidy‡raıya also analyzes "impure latent tendencies" (a˜uddhav‡san‡) as they actually

manifest in a person's behavior concerning the world, learning, and the body

[2.4.50–87]. These are the latent tendencies "concerning the mind," and Vidy‡raıya

further says they are the residual impressions generated by desiring the objects and

constitute the weak bondage. The weak bondage, Vidy‡raıya explains, consists of

inevitable experiences that even the virtuous people such as N‡la, R‡ma, and

Yudhi˘Òhira could not avoid and is only subdued through the elimination of the mind

[2.3.25–26]. Therefore there are four types of latent tendencies subsumed under two

51

general categories: the Demonic fortune, and those concerning the world, learning,

and the body. They constitute the weak bondage concerning the mind when they

come about by merely desiring objects, or they become intense bondage concerning

sense objects by actually experiencing the sense objects.

The eradication of latent tendencies and the elimination of the mind are similar in

that they both involve an inner suppression of mental impulses. The elimination of the

mind, however, is a general program of yogic practice that Vidy‡raıya derives in part

from the P‡ta§jal„ya Yoga SÂtras. The intense bondage, which is the Demonic

fortune as it manifests in a particular individual, requires a specific intervention to

suppress it. It seems that this must take place before or in concert with the application

of the general program of yoga meant to suppress the entire mental functioning in

which all latent tendencies of both the intense and weak types arise. The personal

effort of v‡san‡k˘aya is not a violent act, as the term k˘aya might imply. Although

Vidy‡raıya does say it must be practiced rigorously, it seems, rather, that it is a

delicate counterbalancing of intangible inner impulses that the individual must learn to

see impartially through the discernment of his own functioning as though he were

viewing it in another person [2.9.28]. I do not wish to speculate here too much on

what the actual practice must be like, yet we gather from Vidy‡raıya's own words that

upon the arising of the knowledge of truth, which as noted above is objective truth

and not subjective, the individual renouncer gains the advantage of the light of

discernment. This allows him to distinguish the pure and impure latent tendencies and

the tendencies of the Demonic fortune that actually dwell in his character, which

amount to his virtues and his flaws. Discernment has its own intrinsic value, for if the

52

renouncer actually sees the true and the false, some impure latent tendencies can be

burnt [2.10]. Yet there is more the renouncer who is a knower has to do. Coupled

with the restraint of the powerful senses, he is able to choose the specific pure

tendencies he must cultivate as a remedy for his own particular intense impure

tendencies [2.7]. Vidy‡raıya cites Pata§jali in this regard:

By cultivation of friendliness, compassion, contentment, and equanimitytoward objects that are pleasant, painful, virtuous, or vile, the mind becomesserene. [YS 1.33; 2.7.1]

It is at this point that the renouncer stops being merely a renouncer, or what

Vidy‡raıya calls a "mere paramaha¸sa" or "paramaha¸sa only"

(kevalaparamaha¸sa). He states: "Though the mere paramaha¸sa knows, facing

outward he does not abide in Brahman because he has no mental tranquillity" [5.1.24].

With application of yogic discipline, the renouncer who is a knower starts becoming a

true yogin as well. The paramaha¸sa yogin may be extremely rare, or perhaps even

rejected by other schools, nevertheless this state is a real possibility for Vidy‡raıya

and not merely an ideal. Vidy‡raıya is clearly aware of the extreme rarity of such a

person and cites the support of BhG 7.3:

Among thousands of men only a few strive for perfection. Even of those whostrive and become perfected, only a few see me in reality. [BhG 7.3; 5.1.21]

We see here in YS 1.33 an indication of the transcendence of opposites such as

the pleasant and the painful, the virtuous and the vile, a transcendence that is another

hallmark of the renouncer's ongoing development of detachment. The state of a

person in ordinary consciousness is constantly pulled between objects sitting

somewhere between the poles of attraction and revulsion, the agreeable and the

disagreeable. The renouncer comes to see the entire spectrum and presumably can

53

learn to manifest anywhere on it at will. He may be aware of the false appearance of

objects, but there is no harm, for he does not react to them. Not only is there no harm,

but it is precisely this recognition of the false appearances, without reaction to them,

that Vidy‡raıya recognizes as liberation-in-life [2.9.21–22]. However, this requires

the entrance into the renunciation-of-the-knower in order to calm the mind. By

discerning specific impure tendencies or flaws in himself, cultivating friendliness and

the rest, and controlling the senses, he reaches the eradication of the Demonic fortune.

Once the impure tendencies are eradicated, Vidy‡raıya says, the pure ones

continue naturally and without personal effort, like breathing or blinking the eyes.

The latent tendency left to practice is pure consciousness (cinm‡tra) [2.11.1 ff.]. Pure

consciousness also must become natural like breathing. But when this latent tendency

first arises, the world is seen as made up of the conscious and the unconscious (jaÛa).

The practice of the latent tendency of pure consciousness requires the firm basis of

pure latent tendencies and cannot come at the beginning. The paramaha¸sa yogin

requires what Vidy‡raıya compares to a foundation of a house, or a purgative that

allows the medicine taken to work [2.11.8–9]. According to this analogy, the

eradication of latent tendencies would be the foundation or purgative, and yoga would

be the house or the medicine taken. By knowing how to purge himself first and

completing this purging, the paramaha¸sa yogin can correctly practice the latent

tendency of pure consciousness. This latent tendency is in essence the last object of

experience in the mind before it falls completely still. It is of two types: where it is

still related to the mind as instrument, and the intellect as agent, which Vidy‡raıya

equates with meditation (dhy‡na); and where all three elements in consciousness have

54

been abandoned through "skillful practice" (abhy‡sap‡Òava), which he equates with

enstasis (sam‡dhi) [2.11.11]. Thereafter the paramaha¸sa yogin also abandons the

effort to abandon. The objector raises the problem of "infinite regress" (anavasth‡)

here. Logically one would also have to abandon the effort to abandon abandonment.

Vidy‡raıya responds with the well-known image of the kataka powder used to

precipitate dirt out of a jar of water. The effort at abandonment also removes itself

when removing the awareness of the agent and instrument [2.11.16].

At this point, Vidy‡raıya describes the state without latent tendencies as one

where a paramaha¸sa yogin still engages in ordinary duties and activities (vyavah‡ra)

and even experiences operative action but is unaffected by them in one way or

another. Vidy‡raıya cites the following metaphors of LYV 4.2.14–15 at 2.11.28–29.

If the yogin honors a thief while knowing him as a thief, that person becomes a friend

and not a thief. Also, for a yogin seeing objects of pleasure and wealth is like being a

traveler who unexpectedly comes upon a village procession. Everything can be

experienced, yet with complete impartiality, without having to react in one way or

another. This appears to be part of the solution Vidy‡raıya gives to the problem of

operative action I raised earlier. The picture given of a paramaha¸sa yogin still acting

in the world is not vastly different from the mainstream Advaita view of the

renouncer's "higher standpoint" (p‡ram‡rthika) and "lower standpoint"

(vyavah‡rika),22 though I suggest that Vidy‡raıya's work represents a development

on this doctrine. The difference is that Vidy‡raıya would admit the complete

extinguishing of latent tendencies that are productive of experience, practicing in their

stead the last latent tendency of pure consciousness, which amounts to the enstasis of

55

yoga, and then the abandonment of even the last tendency. It appears, however, that

we are still left with some logical paradox, for he also admits that the paramaha¸sa

yogin can still experience operative action, even inasmuch as it may have no

persistent, controlling effect on his inner state.

2.4 The Elimination of the Mind

When the practice of the eradication of latent tendencies reaches its most advanced

level, it appears to be virtually equivalent to the other ongoing prescribed practice of

the elimination of the mind. Vidy‡raıya, however, treats the elimination of the mind

in a separate analysis. Liberation-in-life has been defined as the removal of bondage

[1.3.2], and this removal is effected through the eradication of latent tendencies. This

eradication becomes secure, however, through the elimination of the mind. These two

means together become the means for liberation-in-life.

The elimination of the mind is controlling the mind through the "methods"

(yukti). Here I do not translate yukti as "reasoning," for in this instance it appears to

mean something more than vic‡ra, which is rational investigation in philosophy

through syllogistic inference (anum‡na) or analogical reasoning (upam‡na). These

methods do have an element of reasoning insofar as the knowledge of Self would

involve some rational investigation at the various progressive stages of discernment

and Vedic study, reflection, and meditation. However, at the level of development of

the renunciation-of-knowledge, the methods employed there have much greater

emphasis on yogic discipline. These methods are different from forceful (haÒha) yoga,

which seeks to control the mind by controlling the seat of each of the sense organs

(golaka). The methods are the acquisition of the knowledge of the Self and complete

56

abandonment of latent tendencies, which I have already discussed here, as well as the

association with good people (s‡dhusa¸gama) and the control of the rhythm of

breathing (pr‡ıaspandanirodha, also pr‡ı‡y‡ma).

It is at this juncture that Vidy‡raıya cites LYV 5.10.129–131 and introduces a

crucial point concerning his attempt to incorporate Yoga philosophy into the argument

[3.2.1–2]. Vidy‡raıya dismisses forceful restraint and endorses only gradual restraint

through the methods. He makes this statement in two verses that precede the LYV

5.10.129–131 passage but are not found in the available texts of the LYV or YV.

These statements are meant to appear to be verses belonging of this LYV passage in

both the Adyar and ‚nSS editions of the JMV. I suspect they are perhaps

Vidy‡raıya's own interpolation, if we may presume he meant for them to appear to be

part of the LYV text. They are ˜loka-s and not prose like the rest of the JMV text,

and they are present in my best manuscripts. Making a clear distinction between

forceful yoga and the methods, Vidy‡raıya stresses the need for the proper

combination of the methods in order to still the mind. These latter methods are what

has also been commonly called r‡ja-yoga. He says that the forceful physical yoga is

ultimately ineffective and compares it to the ineffectiveness of trying to restrain an

elephant in rut with the fibers of a lotus stalk. One cannot control the organ of the

mind with forceful yoga because its organ is intangible and lies within the heart. Once

again, this organ of the mind is affected through discernment gained through Self-

knowledge, or what Vidy‡raıya now calls "true-seeing" (dÁgvastu), where the sense

objects are perceived as being false, and the mind "becomes extinguished on its own,

like a fire without fuel" [3.2.8].

57

Breath-control (pr‡ı‡y‡ma) is a well-known practice in yoga, and Vidy‡raıya

treats it extensively. The notion of the integral place of the breath reaches far back into

some of the earliest ritual literature, such as the ¯atapaÒha Brahmaıa 2.3.1–39 on the

pr‡ı‡gnihotra. In that text the invisible life-breath is ritually understood as equivalent

to the sacrificial fire.23 The making of mental equivalencies or homologies in the ritual

perhaps led to the "interiorization of the sacrifice" that is central in the understanding

of Brahmanical asceticism.24 Breath-control and other practices became central to the

creation of inner ascetic heat (tapas).25 Vidy‡raıya also presumes an understanding of

the association of the breath with the mind. [3.4.1] This seems crucial, and yet I do

not find any discussion in the secondary literature on Yoga philosophy that attempts

to explain how breath and mind are connected in practice. Later Upani˘adic

homologies of breath in B‡U 1.5.21 and 3.7.3 are cited by Vidy‡raıya 3.4.5–6.

Breath-control appears to be a radical intervention insofar as Vidy‡raıya says that

when a person cannot follow other good people because of the powerful latent

tendency of the pride of learning, he must employ breath-control. Otherwise,

association with good people is sufficient aid for those who have not fully grasped the

truth or who forget it, because "good people repeatedly make them aware and remind

them" [3.2.10]. Although breath-control is one of the "methods," it can also qualify

as part of haÒha-yoga. The yogin must resort to breath-control to still the mind

because, perhaps more often than not, the latent tendencies are too powerful. Though

Vidy‡raıya indicates a preference for the "methods" of r‡ja-yoga over haÒha-yoga, he

recognizes the need to employ what amounts to "surgery,"26 forcing the mind to keep

off sense objects when the latent tendencies are overwhelming the other means. Thus

58

Vidy‡raıya devotes a large part of Chapter Three on the elimination of the mind [3.4]

to the technique of breath-control.

Sprockhoff (1964:n.79) has pointed out that Vidy‡raıya closely follows Vy‡sa's

commentary on the YS in his treatment of yoga in the JMV. Fort (1999:377) has also

said that Vidy‡raıya's "view of Yoga is not identical with that of Pata§jali in his

YogasÂtras." I cannot presently assess all possible external sources used by

Vidy‡raıya adequately enough to make such a judgment. However, in well over a

millennium of systematic study and application of yoga in South Asian religions, it is

more than likely that some adaptations were admitted in the understanding of

Pata§jali's original formulations. I argue that for his time Vidy‡raıya, as a theologian

and pontiff of the ¯ÁÔgeri maÒha, treated the application of yoga in his overall

program constructively and creatively. We can thus consider Vidy‡raıya's

contribution a major statement of the understanding and practice of yoga for the

medieval times.

After treating the yogas of posture, diet, and breath-control at 3.3 and 3.4, which

includes mention of the proper conditions and posture for meditation from ¯vU

2.8–10, Vidy‡raıya proceeds to treat enstasis (sam‡dhi). The point of coalescence of

all the foregoing practices is enstasis. Sprockhoff (1964:n.79) observed that

Vidy‡raıya here follows Vy‡sa's comment on YS 1.1, where Vy‡sa says that "Yoga

is enstasis." Vidy‡raıya goes on to present the five stages of the mind

(cittibhÂmaya˛), citing Vy‡sa's comment on Pata§jali and giving his own comment

[3.5.1–3]. He equates the first stage of the mind, the "distracted' (k˘ipta), with the

four types of bad latent tendencies already analyzed. The second stage, "stupefied"

59

(mÂÛha), is when it is overwhelmed by "sleep, laziness, and the like." The third,

"occasionally distracted" (vik˘ipta), is when the mind can sometimes meditate and

sometimes not, falling back into distraction. Enstasis cannot occur in these three

stages. The other two are "one-pointedness" (ek‡grat‡) and "suppression" (nirodha).

For Vidy‡raıya, enstasis begins to occur in the one-pointedness stage when the yogin

gradually diminishes the mind's sequential grasping at all objects [3.5.4–7]. In

Pata§jali's YS enstasis is known as the "eighth limb" coming after the mastery of the

first through fifth "external limbs" and sixth and seventh, the "internal limbs" of

concentration and meditation. Vidy‡raıya adopts this eight-limb yoga (a˘Ò‡Ôgayoga)

but makes his own adaptation wherein he elaborates on the phases around this eighth

limb, moving from the fourth stage of the mind of one-pointedness. This is

meditation gradually leading to the enstasis-with-conceptualization (sa¸praj§‡ta-

sam‡dhi) and moving gradually to the fifth stage of the mind of suppression, which is

the enstasis-without-conceptualization (asa¸praj§‡tasam‡dhi).

Vidy‡raıya reviews Pata§jali's sÂtras on the eight limbs of yoga in 3.5.8–36 with

little comment and then takes an objection concerning his treatment of enstasis. There

appears to be an inconsistency between the enstasis he referred to, coming about in the

one-pointedness and suppressed stages of the mind, and the enstasis that is the eighth

limb coming after meditation. Vidy‡raıya responds that there is no great difference

between these stages of enstasis. Rather, they are degrees of the development of

meditation on the same object. The yogin is like a Vedic student learning verses; he

learns haltingly at first, while later as a teacher he never stumbles even though he may

be inattentive sometimes. This distinction of gradation is apparently not clarified in the

60

citation he gives of Muktika Upani˘ad 2.53 [3.5.33].27 However, below in 3.10.12,

Vidy‡raıya states there is a great difference between enstasis-with-conceptualization

and enstasis-without-conceptualization. He, therefore, elaborates three general states

of enstasis: enstasis that is the eighth limb of yoga; enstasis-with-conceptualization,

which is the greater development of the eighth limb and not an end in itself; and

enstasis-without-conceptualization, which seems to be completely beyond mental

activity of any kind. The latter enstasis is said in YS 1.47 and 3.38 to be "seedless"

(nirb„ja), and in YS 1.48 to be "truth-bearing" (Áta¸bhara), and is an end in itself. In

distinguishing enstasis as the eighth limb from enstasis-with-conceptualization,

Vidy‡raıya appears to depart from the more standard Advaita view as expressed in

the Ved‡ntas‡ra28 using the Ved‡nta terminology that enstasis-with-distinction

(savikalpasam‡dhi) is the same as the eighth limb. Vidy‡raıya then concludes this

section saying that enstasis-with-conceptualization is the cause of both the eradication

of latent tendencies and the enstasis-of-suppression.

The enstasis-of-suppression is defined for Vidy‡raıya in YS 3.9 [3.6.2]:

The transformation of suppression (nirodha), which associates the mind with amoment of suppression, occurs when the residual impressions (sa¸sk‡ra) ofcoming out (of enstasis) (vyutth‡na)29 are overcome and the impressions ofsuppression arise.

The process that began in the stage of one-pointedness, where the yogin

gradually meditated on diminishing his mind's sequential grasping after outer objects,

develops into a stage where the yogin intervenes moment to moment, suppressing

each inner residual impression in his mind arising from the state of vyutth‡na. With

more suppression gradually comes more stillness. This state is what is meant by

enstasis-without-conceptualization, for no concepts of the grasper, the grasped, and

61

grasping30 are left, and the mind is left with only a residual impression of stillness.

This state of mind with only stillness remaining might be equivalent to the latent

tendency of pure consciousness and its similar abandonment discussed here earlier.

Vidy‡raıya had defined v‡san‡-s as sa¸sk‡ra-s and did equate the stage of the

practice of the latent tendency of pure consciousness with enstasis. [2.11.11]

Following the analysis of enstasis, Vidy‡raıya presents what might be

considered the metaphysical analogue to the practical yogic progression of

development, in which the refinement of awareness of levels of consciousness occurs

[3.7; 3.8; 3.9]. He adopts the teaching from KU 3.13 for his analysis. This text

defines the progressive stages of control, first of speech in the mind, on up through

more encompassing levels of mind from egoic consciousness (aha¸k‡ra) to the

knowing self (j§‡n‡tma), the Great Self (mah‡tma), and the Tranquil Self (˜‡nt‡tma).

In this context Vidy‡raıya merely alludes to some interesting recommendations for

the practice of yoga. For instance, in the context of control of the mind in the Great

Self, only the Great Principle (mahat) remains. Here Vidy‡raıya makes an intriguing

analogy between the decrease of the individual ego in ordinary life when one becomes

fatigued, and the ego's dissolution in the Great Self when a person makes an effort at

"forgetfulness" (vismaraıa). This forgetfulness resembles the indeterminate

knowledge (nirvikalpaj§‡na)31 of the Naiy‡yikas [3.9.1]. Vidy‡raıya does not give

textual source for or elaborate on what the effort at vismaraıa could mean, yet this

seems to be an important definition for the practice involved, and I offer the following

speculation. Before there is a specific knowledge, there must be a general knowledge.

In order to know a particular case or manifestation of something, one must know the

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universal without specifics first. That is indeterminate knowledge. The meaning of

forgetfulness as something similar to this stage of pure knowledge of things, free of

particulars, may be clearer if one thinks of it in a positive statement as "the elimination

of the past in memory." The mind is freed from particular associations of a thing

remembered from the past and, therefore, one sees more clearly the reality of the thing

being perceived at present.

In general, Vidy‡raıya expresses in these sections the same growing competence

at yogic practice. It requires the establishment of a firm grounding on each level that

permits the stability of the next.

Just as a person engaged in practicing the ¯‡stras, before he gains proficiencyhe needs explanation of every text. Yet when he has sufficient proficiency, themeaning of the later text appears by itself. So also, for a yogin who hascorrectly mastered the previous stage, the means of the later stage appears byitself. [3.9.3]

In section 3.10, Vidy‡raıya examines more closely the two advanced states of

enstasis that he defines as beyond the enstasis that is the eighth limb of Pata§jali.

Here he again considers the relation between knowledge of truth and elimination of

the mind, though now at the high level of the enstasis-of-suppression. The separate

individual self (tva¸pad‡rtha) can be purified through the enstasis-of-suppression, yet

to know oneself as Brahman, one requires the knowledge of Brahman, arrived at by

means of the Great Texts in the Upani˘ads. Thus Vidy‡raıya admits that yoga and

knowledge gained through discernment are equally valid means at direct realization of

the purified individual self (pad‡rtha). In this instance he cites LYV 5.9.72 and

6.1.60, which says that yoga and knowledge are both options available to humanity in

order to carry out the elimination of the mind.32 The objector argues that discernment

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also amounts to yoga insofar as it relates to one-pointedness completely absorbed in

the realization of the Self and is equal to enstasis-with-conceptualization. Vidy‡raıya

agrees but then, contrary to what he said earlier, states that the two higher types of

sam‡dhi are very different from each other, owing to the presence or absence of any

mental activity. The three limbs of concentration (dh‡raı‡), meditation (dhy‡na), and

enstasis derived from Pata§jali are internal limbs for enstasis-with-conceptualization

and external limbs for enstasis-without-conceptualization. These types of enstasis

thus depend again on the yogin's practicing them at their proper time in the overall

development of the practice. The internal limb of enstasis-without-conceptualization is

ultimately an effort to suppress the enstasis-with-conceptualization, whereby the

"seedless" is brought about. This state is similar to the "deep sleep" (su˘upti) state of

consciousness, though it is devoid of any mental activities. This then is the Fourth

state of consciousness (tur„ya).

Vidy‡raıya then cites GK 3.42–46 and comments on still another series of states

of the mind: dissolution (laya), distraction (vik˘epa), taint (ka˘aya), and the attainment

of equilibrium (samapr‡pti) [3.10.38–58]. For Vidy‡raıya these states are meant to

describe the mind of the yogin in enstasis-without-conceptualization and the effort

needed to stay there. Vidy‡raıya interprets "dissolution" as a moment when, as the

yogin controls the mind and turns it away from objects, he tends to fall asleep.33 He

must rouse himself somehow or take care of the potential causes of this sleep, such as

lack of proper sleep for the body, indigestion, overeating, or making oneself tired. All

this again points to proper preparation. It would appear that even on a daily basis the

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yogin must conserve his energy for its proper use in his daily effort at meditation. In

this instance Vidy‡raıya cites Saubh‡gyalak˘m„ Upani˘ad 2.2:

After completing sleep (one should eat) a small amount of easily digestiblefood, avoid tiring exercise, and in an isolated place free of disturbances,always sit effortlessly free of longing, or control the breathing in the way hehas become adept. [3.10.44]

If the yogin can hold the mind in control from objects and not dissolve into sleep,

the mind may still become "distracted"34 by desires and enjoyments. This simply

requires more discernment, repeatedly recalling the suffering created by such things,

and comparing them to the reality of the non-dual Brahman, thus seeing their

unreality. Vidy‡raıya interprets "taint" as the same as latent tendencies, which again

are the bondage constituted by affliction leading to dualities such as attraction and

aversion. Interestingly, Vidy‡raıya says that the state of a mind with this taint can

amount to a state similar to enstasis (tay‡ citta¸ kad‡cit sam‡hitam iva). The mind can

enter a state of one-pointedness where it is free from dissolution and distraction, yet it

is actually suffering, because it is seized by latent tendencies. In order to see his way

free of this taint, the yogin again requires discernment, comparing this suffering in

one-pointedness to true enstasis.

The "attainment of equilibrium" is what remains after the yogin has discerned the

pitfalls of the other three states. Establishing the mind in it with the subtle intellect

(sÂk˘may‡ buddhy‡), the yogin should remain absolutely still and not move. Holding

the mind still in this way the yogin permits the "highest happiness" (param‡nanda)

that is the essential nature of Brahman (brahmasvarÂpa) to manifest fully in his mind.

This state seems to be both a positive move of grasping happiness by the intellect and

a negative suppression of all the yogin's own mental activity moment to moment.

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Vidy‡raıya then cites the Maitr‡yani Upani˘ad 4.9 where it says this state is

impossible to describe with words. It seems Vidy‡raıya might emphasize a lifelong

practice of yoga and discernment rather than permanence of such a state. He has

already described the nature and characteristics of one liberated-in-life and the various

types found in authoritative texts in sections 1.3 through 1.10 and does not dwell on

describing this highest happiness here. However, in the Chapter Five, he does go on

to describe the way and behavior of the paramaha¸sa yogin who is established

permanently in this state.

The objector leads into the final issue of this part of the discussion of enstasis-

without-conceptualization [3.10.51–60], saying that ¯ruti and SmÁti mention the

manifestation of the bliss of Brahman, yet GauÛap‡da gives the prohibition that "one

should not relish the happiness there" (nasv‡dayet sukha¸ tatra) [3.10.41; GK 3.45].

Vidy‡raıya responds that this does not prohibit the intellect from grasping this

happiness, but rather it prohibits remembering it and trying to describe it later when

one has come out of enstasis (vyutth‡na). This constitutes another attachment to

relishing this happiness and describing it. The mind of a yogin might come out from

time to time wishing to relish happiness or might come out because of the experience

of "cold, wind, or mosquitoes" [3.10.56]. He must bring the mind back into

unification again in order to allow Brahman to manifest continually.

The knower's principal aim is to root out as much as possible the bad latent

tendencies, habits, desires, and so on still lurking in him and finally to completely

quiet the mental apparatus in which these tendencies arise. Only then is there nothing

left to do. He has to practice his own personal work, such as friendliness and so on,

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according to the specific defects in his character. Ultimately he discards even the need

for good latent tendencies. He must then practice the latent tendency of pure

consciousness and the yogic discipline as described by the YS and achieve the state of

enstasis in which all parts of the structure of cognition are gathered together in

completely controlled stillness. Only then he may be said to have achieved all there is

to achieve.

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Notes

1 Donatoni (1995) p. 39 n.1 states that this same distinction is evident in the commentaries of Sure˜vara,and that ‚nandagiri found it in ¯aÔkara, citing an example in ‚nandagiri's Bhagavad G„ta Bh‡˘yaVivecana in his commentary on BhG 4.21.2 In particular Ved‡nta De˜ika's ¯atad¢ani, refutation 31. For a discussion of this refutation, see S. M.Srinivasa Chari, Advaita and Vi˜i˘Ò‡daita: A Study based on Ved‡nta De˜ika's ¯atad¢ani (Delhi:Motilal Banarsidass, 1976) pp. 170–172.3 j„vata˛ puru˘asya kartÁtvabhoktÁtvasukhadu˛kh‡dilak˘aıa˜ cittadharma˛ kle˜arÂpatv‡d bandhobhavati, tasya niv‡raıa¸ j„vanmukti˛. [1.3.2]4 See 1.4.8 where Vidy‡raıya cites LYV 3.1.88. The Adyar and ‚nSS editions, and some mss. have:nÁn‡¸ j§‡naikani˘Òh‡n‡m ‡tmaj§‡navic‡riı‡m / s‡ j„vanmuktatodeti videhamuktateva y‡ // See also1.5.7 and Chapter 1, n.31 where the variant reading eva¸ vidhay‡ videhamukty‡ sadÁ˜atvokter of theAdyar and ‚nSS editions would refer to LYV 3.1.88.5 Ibid. In this case, LYV 3.1.88 reads: s‡ j„vanmuktatodeti videhamuktataiva y‡.6 Cf. ‰˜‡U 5.

7 For a discussion on karma in Advaita Ved‡nta see Fort (1998) pp.8–11.8 Cf. SK 67: samyagj§‡n‡ 'dhigam‡d dharm‡d„n‡m ak‡ranapr‡ptau / ti˘Òhati sa¸sk‡rava˜‡ccakrabhramavad dhÁta˜ar„ra˛ // See Sprockhoff (1964) n. 29 where he notes the image of the spinningwheel in SK 67 and gives some of the history of its interpretation as referring to liberation-in-life.9 For a study of how the problem of operative action was dealt with by ¯aÔkara and later Advaita, seeLance Nelson, "Living Liberation in ¯aÔkara and Classical Advaita: Sharing the Holy Waiting of God,"in Fort and Mumme (1996) pp. 17–62, esp. pp. 27–38. I think the solving of this problem is mostrelevant to Vidy‡raıya's philosophic program, and while it is well known from BSBh 2.1.3 that ¯aÔkarathought yogic practice is only preparatory and conducive to the knowledge of truth obtained from theUpani˘ads, Nelson finds instances where even ¯aÔkara could not completely explain how knowledge ofBrahman produces ultimate liberation and seems also to have had to endorse some sort of yogic effortsbeyond the attainment of knowledge: "One would not expect to find the great Advaitin slighting j§‡na infavor of karma. But at least in the case of pr‡rabdha-karma he does. In his commentary on BU 1.4.7, togive the most remarkable example, he speaks of the 'weakness of the operation of knowledge (j§‡na-pravÁtti-daurbalya),' in comparison with that of pr‡rabdha: 'Because the fruition of the karma that hasproduced the body is inevitable, activity of speech, mind, and body will be necessary, even after theattainment of knowledge. As the flight of the arrow that has been released [is stronger than any effort toarrest it], the karma that has already become active is stronger [than right knowledge].' In the face of thisadmission, ¯aÔkara finds it necessary to add an uncharacteristic reference to yogic praxis. The Brahman-knower, in some cases, may need to employ methods of disciplined concentration to overcome thepower of pr‡rabdha-karma: 'Therefore one must maintain a continuous stream of recollection of Self-knowledge by having recourse to the strength of disciplines (s‡dhana) such as renunciation anddetachment.'" (p. 28, emphasis mine)

10 See Sprockhoff (1964) pp. 234–236, and Fort (1998) pp. 104–105. For a book-length discussion onthe states of consciousness doctrine in Advaita Ved‡nta see Andrew Fort, The Self and its States (Delhi:Motilal Banarsidass, 1990).

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11 BSBh 3.1.1: nanvany‡ ˜rutir jalÂk‡vat pÂrvadeha¸ na mu§cati y‡van na deh‡ntaram ‡kramat„tidar˜ayati —"tad yath‡ tÁıajal‡yuk‡" [B‡U 4.4.3] iti. tatr‡pyapparive˘Òitasyaiva j„vasyakarmopasth‡pitapratipattavya dehavi˘ayabh‡van‡ d„rgh„bh‡vam‡tra¸ jalÂkayopam„yata ity avirodha˛.12 1.3.11: athav‡ pr‡rabdha¸ karma yath‡ tattvaj§‡n‡t prabala ̧ tath‡ tasm‡d api karmaıo yog‡bhy‡sa˛prabalo 'stu. The imperative third person of √as astu expresses here possibility or potential.13 For a study of the knowledge of truth as understood in the earlier Upani˘adic literature, seeSprockhoff, "Die Vorbereitung der Vorstellung von der Erlîsung bei Lebzeiten in den Upani˘ads,"WZKS 6 (1962) 153 ff. I have translated tattvaj§‡na everywhere as a genitive tatpuru˘a, "knowledge oftruth." Donatoni (1995) p. 39, n. 3 points out that Abhyankar in his Advaitamoda paragraph 3.12interprets tattvaj§‡na as either a genitive tatpuru˘a, or as a karmadh‡raya in the sense of "knowledge thatis reality."14 See S. S. Raghavachar, Vi˜i˘Ò‡dvaita (Madras: University of Madras, 1977). In this public lecture onVi˜i˘Ò‡dvaita he says: "By bhakti is meant a form of knowledge, for ultimately love is just knowledgeof what is a source of joy to the knower. This is not the knowledge of the scriptures. That knowledge,however necessary, is lower. It is not the knowledge gained through divine self-revelation. That wouldconstitute the very end pursued, the phala itself. Bhakti must be an intermediate type, rising beyond andon the basis of scriptural revelation, but striving after the final perceptual experience. So it is properlycalled meditation. It is a conscious and willed practice of up‡sana or dhy‡na, intense concentrationcharacterized by intense love. When the Upani˘ads say that only j§‡na liberates, they signify thisexercise of intelligence by way of perpetual, ever-growing and imaginatively vivid meditation on Godwith utmost love towards object and therefore towards the meditation itself. So bhakti, in short, isliving mediation on God. The maturation of it in point of magnitude and of depth brings about thesaving illumination" (pp. 55–56).15 See Wilhelm Halbass's essay "The Concept of Experience" in India and Europe: An Essay inUnderstanding, (Albany: State University of New York Press, 1988) pp. 378–402.16 Ibid. "¯aÔkara uses such terms as anubhava rarely and cautiously. But this does not mean thatexperience is not very significant for his thinking and his interpretation of the Veda. On thecontrary—the Upani˘ads are texts which teach or indicate the knowledge of brahman (brahmaj§‡na), andthat means ultimate experience. ¯aÔkara uses the example of sense perception, of the sheer perceptual,experiential giveness of something, in order to illustrate the nature of brahmanj§‡na and to distinguish itfrom anything that can be produced or pursued by human action. However, that experience which theVeda itself teaches as a transcendent soteriological goal, the sheer undisguised presence of brahman,should not be confused with "personal experiences," or "observations" which one might use as evidencefor or against the Veda. The Veda reveals brahman and its modes of presence; and it legitimizesanubhava as a mode of access to it. "Instead of being a documentation of subjective experience, the Veda is an objective structure withguides, controls and gives room to legitimate experience, as well as legitimate argumentation. ¯aÔkaracompares the Veda to a sun which shines into the world of appearance, orienting man towards whattranscends such appearance and making true seeing possible. It is an objective, transpersonal epiphany,an authorless, yet didactically well-organized body of soteriological instruction, which distinguishesbetween different levels of qualification, eligibility or mandate (adhik‡ra). It adjusts its message, in itswork and knowledge portions, accordingly. Although its ultimate message is that of the unity andidentity of ‡tman and brahman, it carefully structures the path towards such unity through themultiplicity of appearance." (p. 388)17 2.8.7: "But for Janaka knowledge of truth arose suddenly like fruit falling from the sky merely bylistening to the Siddha G„t‡, as a result of the ripening of the vast quantity of his merit accumulated inprevious lives."

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18 See Olivelle (1987) pp. 126–127.19 See below, Chapter 2, n.30.

20 Compare the roots √vas class 1: (1) to dwell, reside, stay, and (2) exist, be found in; and √v‡s class 10:(1) to scent, perfume, incense, fumigate, make fragrant, (2) to steep, infuse, and (3) to spice, season. Cf.Apte's dictionary.21 sa¸pad: fortune. This term has been translated variously in the BhG. I have chosen the term "fortune"to indicate what one arrives at in life by fate or chance, similar to the term "lot" chosen by FranklinEdgerton. This is a more neutral sense and has less to do with riches or success. Another even moreneutral sense of the root sa¸˚pad is "to take place," and we may understand the term sa¸pad as "whattakes place," "what comes together," or simply as "a grouping." Therefore the BhG may simply belisting traits with each sa¸pad as the Divine or Demonic "group (of traits)."22 See Karl Potter, Encyclopedia of Indian Philosophies: Advaita Ved‡nta up to ¯aÔkara and his Pupils,vol. 3 (Delhi: Motilal Banarsidass, 1981): "It is evident that ¯a¸kara does not teach withdrawal fromthe work at any point along the path of spiritual progress, even at the sa¸ny‡sa or j„vanmukta stage. Thesa¸ny‡sin is working out this karma, and although from the higher standpoint he is not "acting," thismakes not difference at all fro the lower standpoint, which is only standpoint from which questionsabout social mores matter. As far as the rest of us are concerned, the sa¸ny‡sin is acting—he eats,sleeps, and moves around—and furthermore, he is doing so motivated by v‡san‡s determined by hiskarmic residues. What kind of v‡san‡s these are must, then, depend on what kind of residues he hasstored up, which in turn must depend on the acts he has performed in previous lives, and earlier in thisone" (pp. 35–36).23 See H. W. Bodewitz, Jaimin„ya Br‡hmaıa I, 1065: Translation and Commentary With a Study:Agnihotra and Pr‡ı‡gnihotra, Orientalia Rheno-Traiectina, vol. 17 (Leiden: E. J. Brill, 1973).

24 See below, 4.2.27–34, where Vidy‡raıya cites and comments on the passage in the Mah‡nar‡yanaUpani˘ad which homologizes the renouncer's activity with the sacrifice. See also, Olivelle (1992) p.68–71.25 See Walter Kaelber, Tapta Marga: Asceticism and Initiation in Vedic India(Albany: State Universityof New York Press, 1989) p. 101–124. The connection of yogic breath-control with tapas, or "austerity,""ascetic heat," and the sacrifice, as in the "interiorization of the sacrifice," is well known and has beennoted often by others. See for instance Mircea Eliade Yoga: Immortality and Freedom (Princeton:Princeton University Press, 1969) pp. 106–114.26 Cf. below, 3.10.1, where Vidy‡raıya's objector refers to enstasis as "therapy for the mind"(cittacikitsaka).27 "This flow of mental activity in the form of Brahman and without egoism, produced by the intensityof the practice of meditation, is enstasis-with-conceptualization" [MukU 2.53].28 Following the statement on meditation (dhy‡na) which is the seventh limb, the Ved‡ntas‡ra states:sam‡dhis tÂkta˛ savikalpaka eva. See Swami Nikhilananda, Ved‡ntas‡ra or The Essence of Ved‡nta ofS‡danda Yog„ndra, 5th Impression (Calcutta: Advaita Ashrama, 1968) pp. 121–122.

29 vyutth‡na: coming out (of enstasis). I have chosen to translate this term differently than others have,e.g., "agitation," "emergence," "distraction."30 Cf. YS 1.41: grah„tÁ, gr‡hya, grahaıa.

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31 See Tarkasa¸graha of Anna¸bhaÒÒa, sec. 42, ed. Yashwant Vasudev Athalaye, tr. Mahadev RajaramBodas(Pune: Bhandarkar Oriental Research Institute, 1988) pp. 29–31 and 215–20.32 This citation of LYV shows that Vidy‡raıya has some awareness of the diverging views in his sourceconcerning yoga versus knowledge. I argue that Vidy‡raıya interprets the knowledge referred to in hissource as the SaÔkya path of knowledge as contrasted with the Yoga path. Based on V. Raghavan's studyin "The Yogavasi˘Òha Quotations in the J„vanmuktiviveka of Vidy‡raıya," Journal of the AndhraHistorical Research Society 12 (1938–1939) pp. 142–156 , we may presume Vidy‡raıya had before himthe LYV, and not the longer, earlier YV. Slaje (1998) would argue, however, that Vidy‡raıya was awareof the earlier, longer YV tradition before the abstracted LYV version. Slaje says in his publishedremarks that he is even convinced of Raghavan's study, as well as his own investigations into the LYVabstract available in South Indian Grantha mss. which do not extend past the Sarga 6.15, just asVidy‡raıya's citations of it do not. Slaje then remarks: "Still, we cannot exclude the possibility that hewas at least acquainted with the text of one of the longer versions, but nevertheless avoided exploiting itfor his purposes." (p. 104) I, for one, cannot see why we have to include this possibility that Vidy‡raıyaknew of a longer YV version. We may, however, accept Slaje's excellent analysis of the Mok˘opayarecension showing that it did not endorse yoga or the doctrine of sam‡dhi from the a˘Ò‡Ôgayoga ofPata§jali (p. 112–113). This tradition defines sam‡dhi quite differently from that of Pata§jali. Itinvolves a detached state based on a prior development through vic‡ra and j§‡na that is wakeful and freesone of intentionality and involvement with the world. The final v‡san‡ remaining in the j„vanmuktaallows him to see life in a calm, detached attitude, "causing calm actions as if life were indeed nothingbut a game: things lose their importance for someone who—in the absence of the notion of an individualself—has no opportunity to establish intentional references to himself or rather, to his self" (Slaje,2000a:178–180). It seems to me that we also cannot exclude the possibility that Vidy‡raıya'sunderstanding of yoga by which he interprets passages such as LYV 5.9.72 is contrary to thisunderstanding of sam‡dhi that Slaje has recovered from the Mok˘opaya because Vidy‡raıya did notknow about it, and not, as Slaje argues, because he wanted to change the YV tradition. Whether or notVidy‡raıya did know about it, this is not relevant because it seems to me much more likely thatVidy‡raıya would place great importance on Pata§jali's version of sam‡dhi and ascetical sa¸ny‡sabecause this is the tradition he did know. Thus as I argued above in 1.4 of this introduction, Vidy‡raıya,being a constructive theologian, interpreted his later version of the LYV based on his own AdvaitaVed‡nta background and study of the YS and SaÔkhya, which were probably more accessible to him, andnot the earlier layers of the YV tradition Slaje has revealed. 33 ¯aÔkara, however, interprets laya in the GK 3.42 to refer to su˘upti, "deep sleep," and not the ordinarysleep of the body. See Sagaudap‡d„yak‡rik‡rthavaved„yam‡ıÛÂkyopani˘at ‚nSS 10, ed. Vi˘ıutanuAbaiji˜arma (Pune: ‚nand‡˜rama Sansth‡, 1984) p. 150–151.34 Distraction (vik˘epa) in this instance may be understood as the same thing as the "occasionallydistracted" state (vik˘ipta) of Vy‡sa in his YSBh 1.1.

J‰VANMUKTIVIVEKA

(TREATISE ON LIBERATION-IN-LIFE)

Chapter One: The Authoritative Basisfor Liberation-in-Life

1.0 Benediction

1. I venerate the Great Lord Vidy‡t„rtha, whose breath is the Vedas [B‡U 2.4.10;Mtr‡U 6.32] and who created the whole world from the Vedas.

2. I will discuss separately the renunciation-for-knowledge (vividi˘‡sa¸ny‡sa) andthe renunciation-of-the-knower (vidvatsa¸ny‡sa). The former is the cause ofbodiless-liberation (videhamukti); the latter is the cause of liberation-in-life(j„vanmukti), respectively.

3. The reason for renunciation is detachment, because of the Vedic declaration: "Thevery day when one becomes detached, one should wander forth." [JU 4 p. 64] But itsdivisions are found in the Pur‡ıas.

4. Detachment is declared to be of two types: sharp and sharper. When the sharptype is present, the yogi should renounce into the kuÒ„caka status,

5. and if he is strong enough, into the bahÂdaka status. When the sharper type ispresent, one should renounce into the ha¸sa state, and if he is desirous of liberation,into the paramaha¸sa state, which is the means of attaining knowledge directly.

6. "Away with sa¸s‡ra" is when a temporary thought occurs at the time of the loss ofa son, wife, wealth, and so on; it is the dull state of detachment.

7. "In this world let me not have a son, wife, etc.," that sort of firm mind is the sharpdetachment.

8. "Let there never be a world subject to rebirth," that is the sharper detachment.There is not any renunciation in the dull level of detachment.

9. In the sharp type, there may be two types of renunciation on the basis of the abilityor inability to undertake pilgrimages, and so forth. The two types are the kuÒicaka andthe bahÂdaka. Both of these are triple-staffed.

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10. In the sharper type, there are two types of renunciation, according to thedistinction of Brahmaloka and liberation. The Ha¸sa knows the truth in that world(Brahmaloka); the paramaha¸sa knows the truth in this world.

11. Now, the practices of these (renouncers) have been described by us in thecommentary on the P‡r‡˜arasmÁti. Here the paramaha¸sa is described.

12. The paramaha¸sa is thought to be of two types: one desirous of knowledge and aknower. The Vajasaneyins have prescribed renunciation for one desirous ofknowledge for the purpose of acquiring knowledge.

13. "Wanderers renounce desiring this world." [B‡U 4.4.22] Now the meaning ofthis will be explained in prose for the benefit of those who are dull-minded.

1.1 The Renunciation-for-Knowledge

1. Now, the world is twofold, namely, the world that is the Self and the world that is

the non-Self. 2. Of these, in the third chapter of the BÁhad‡raıyaka, the world that

is the non-Self is declared to be threefold:

Now, there are clearly three worlds: the world of men, the world of theancestors, and the world of the gods. This world of men here is to be wononly by sons and by no other (action). The world of the ancestors is to bewon by ritual action. The world of the gods is to be won by knowledge. [B‡U1.5.16]

3. The world of the Self is also declared in the same text:

Clearly, for one who departs from this world not having seen his own world,that, being unknown, would be of no use to him. [B‡U 1.4.15]

4. And:

He should venerate the Self alone as his world. If he venerates the Self aloneas his world, his rites indeed do not diminish. [B‡U1.4.15]

5. Also in the sixth chapter:

What would we do with progeny, we for whom this Self is this world? [B‡U4.4.22]

6. Thus in:

Desiring this alone as their world, the renouncers undertake the life of

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wandering, [B‡U 4.4.22]

it is understood that the world that is the Self is meant, 7. because of the fact that the

term "this" refers to the Self that is introduced by the statement beginning:

This is the great, unborn Self. [B‡U 4.4.22]

8. The term "world" (loka) is derived from (the verb) "it is seen" (lokyate), i.e.,

"it is experienced" (anubhÂyate). So, accordingly, the intended meaning of the ¯ruti is

this: they wander forth desiring the experience of the Self. 9. The SmÁti also declares:

For the purpose of attaining knowledge of Brahman, the one namedparamaha¸sa should have all the means such as mental control and sensecontrol (˜‡ntid‡nti). [NpU p. 195]

10. Because it has been brought about by the desire for knowledge that has arisen

through Vedic recitations and so on, properly performed in this life here or in a former

life, this is called "renunciation-for-knowledge." 11. And this renunciation, which is

cause of knowing, is twofold: the one consisting only in the abandonment of rites1

and the like, which produces rebirth; the other constitutes an order in society (‡˜rama)

that is connected with carrying a staff and the like, which are preceded by uttering the

prai˘a ritual formula.2 12. And abandonment is declared in the Taittir„ya and other

Upani˘ads:

Some have reached immortality by abandonment, and not by rites, offspring,or wealth. [T‚ 10.10.21; KaiU 1.3]

13. Even women are qualified to undertake this abandonment. For this reason,

the statement of Maitrey„ was given in sacred scripture:

What would I do with that which doesn't make me immortal? Tell me, Lord,what you know. [B‡U 4.5.4]

14. When, for whatever reason, Vedic students, householders, and forest-dwellers are

prevented from entering the renunciant order, there is nothing to prevent the mental

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abandonment of rites and the like for the purpose of knowledge, even while they

remain performing the duties (dharma-s) of their own order, because we see many

such knowers of truth in the ¯rutis, SmÁtis, Itih‡sas, and Pur‡ıas.3 15. The order of

the paramaha¸sa, which is the cause of knowing and consists in carrying the staff and

the like, has been treated at length in many ways by earlier teachers. Therefore, we

will not deal with it.

1.2 The Renunciation-of-the-Knower

1. Now we consider the renunciation-of-the-knower. The renunciation-of-the-knower

is that which is brought about by those who have come to know the highest truth by

properly performing Vedic study, reflection, and meditation. 2. This is what

Y‡j§avalkya carried out. For example, the blessed crest-jewel of knowers,

Y‡j§avalkya—after he had defeated the sages, beginning with ‚˜val‡yana, by

explaining the truth in various ways in the discussion on one seeking victory and by

enlightening Janaka through a variety of short and long explanations in the discourse

of one who has gone beyond passion—wishing to awaken Maitrey„, declared to her

the (the rite of) renunciation, which he himself was about to undertake, so as to make

her quickly turn to the truth. Then, having awakened her, he performed (the rite of)

renunciation. 3. This is given in the Vedic tradition of the Vajasaneyins both at the

beginning and end of the Maitrey„ Br‡hmaıa.

Now when he was about to begin another activity of life, Y‡j§avalkya said,"Maitrey„ as you see, my dear, I am about to wander forth from this station,"[B‡U 4.5.1–2]

4. And also:

"That, my dear, you should know is the extent of immortality." Having spoken

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thus, Y‡j§avalkya went forth. [B‡U 4.5.15]

5. Even in the Kahola Br‡hmaıa [B‡U 3], the renunciation-of-the-knower is given:

Clearly, having known just that Self, the Br‡hmaıas rise above the desire forsons, wealth, and the world; afterwards they live as mendicants. [B‡U 3.5.1]

6. One should not presume that this statement refers to the renunciation-for-

knowledge, because it would result in the annulment of the meaning of the word(s)

"having known" (viditv‡), which expresses a previous time with a "tv‡" suffix, and

because the word "Br‡hmaıa" expresses the one who knows Brahman. 7. Nor is the

word "Br‡hmaıa" here the designation of caste, because in the remainder of the

passage "(from) then (on a) Br‡hmaıa" [B‡U 3.5.1] was declared with reference to

the direct realization of Brahman, which is attained by Vedic study, reflection, and

meditation (˜ravanamanananididhy‡sana) and is referred to by the terms "learning,"

"living as a simpleton," and "remaining silent" (p‡ıÛityab‡lyamauna), respectively.

8. [Objection] Does the word "Br‡hmaıa" in this passage not also refer to

someone who has undertaken the renunciation-for-knowledge and is living as a

scholar and so on?

Therefore, a Br‡hmaıa having completely mastered learning may wish to liveas a simpleton. [B‡U 3.5.1]

9. [Reply] No, because the use of the word "Br‡hmaıa" there refers to future

activity. Otherwise, how would the word "then" be used (in the text) "(from) then (on

a) Br‡hmaıa," a term that refers to a time after the employment of the means? 10. In

the ¯ar„ra Br‡hmaıa [B‡U 4] also, both the renunciation-for-knowledge and the

renunciation-of-the-knower are clearly specified.

This (Self) alone having known, one becomes a sage (muni). Desiring thisalone as their world, the renouncers undertake the life of wandering. [B‡U4.4.22]

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11. The state of the sage is one in which a person is disposed to reflection

(manana˜„latvam). This is possible only when there is nothing else that has to be

done. By implication, therefore, it ("sage") refers only to the manifest (sa¸nihita˛).4

12. This is made clear in the rest of the sentence:

Indeed, the ancient people who knew this didn't want offspring, (thinking)"What shall we do with offspring, we for whom this Self is this world?"Indeed they rise above desire for sons, wealth, and the world, and afterwardsthey live as mendicants. [B‡U 4.4.22]

"This world" means it is being directly experienced.

13. [Objection] In this passage, after attracting (someone) with the fruits of the

state of a sage, just this (type of renunciation) is explained at length in the rest of the

sentence that contains an injunction concerning the renunciation-for-knowledge.

Consequently, one need not conceive of another type of renunciation.

14. [Reply] This is not so, because of the fact that knowing itself is the result of

the renunciation-for-knowledge. Moreover, one should not suspect that knowledge

and the state of the sage are identical, because we see that these two, of which the

former is prior to the latter according to the statement "(This alone) having known,

one becomes a sage," have the nature of the means and the goal.

15. [Objection] The state of the sage is simply another, albeit highly developed,

condition of knowledge. Hence, it is a result, through the intermediary of knowledge,

of the previously mentioned renunciation itself.

16. [Reply] Certainly. It is for this very reason that we posit this renunciation,

which is different from and constitutes the result of the renunciation that constitutes

the means. Just as the renouncer seeking knowledge should carry out Vedic study

and so on for the purpose of knowing the truth, so also should the renouncer who is a

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knower carry out elimination of the mind (manon‡˜a) and eradication of latent

tendencies (v‡san‡k˘aya) for the purpose of liberation-in-life. We will deal with this

in greater detail later on.5

17. Even though there is the subdistinction of these two types of renunciation,

nevertheless, having combined them under the the general rubric of paramaha¸sa, the

SmÁtis consider there to be four in number: "Mendicants are of four kinds." [MhB

13.129.29]6 18. From the J‡b‡la ¯ruti we gather that both the former and the latter

two types of renunciation fall within the category of paramaha¸sa. For in that text,

when being asked by Janaka about renunciation, Y‡j§avalkya first explained the

renunciation-for-knowledge, together with the rule regarding the special qualification

for it and the rites a person should perform after he has the necessary qualification.

[JU 4 pp. 63–67] Later on, when Atri raised the objection as to whether a man who

has abandoned the sacred string retains the rank of a Br‡hmaıa, he established that

knowledge of the Self alone constitutes the sacred string. [JU 5 pp. 67–69] 19.

Therefore we conclude that it is the state of a paramaha¸sa because of the absence of

an external sacred string.

20. So also in another section, the same text introduces the subject thus: "Of

these, the paramaha¸sas are" [JU 6 p. 69], then gives examples of Brahma-knowers

such as Samavartaka and others who are liberated-in-life and goes on to describe

renouncers who are knowers:

Those who have no visible emblems and practices, are not insane, but behaveas if insane. [JU 6 p. 69]

21. Likewise, the text enjoins the renunciation-for-knowledge, which is characterized

by the single-staff, for one who is a triple-staff carrier in the statement:

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When abandoning the triple-staff, the water pot, the sling, begging bowl,strainer, tuft of hair, sacred string, and all this, saying "Bh sv‡h‡" in water,he should seek the Self. [JU 6 p. 70]

22. Then the text describes the renunciation-of-the-knower, which constitutes the

result of the renunciation-for-knowledge, thus:

He is called paramaha¸sa who is one who keeps the form he had at birth[naked], is indifferent to pairs of opposites, has no possessions, is firmly seton the way of Brahman, has a pure mind, randomly begs with the belly as abegging-bowl7 for the sake of supporting life, is impartial to gain and loss;(making an abode in) a deserted house, temple, haystack, and anthill, the rootof a tree, a potter's house, a fireplace, a sandy riverbank, a mountain cave orcleft, the hollow of a tree, a river bed in a deserted place; he does not strive,has no egoism, with an aim of meditation in the self-luminous Brahman, hehas steadiness in the supreme Self; dedicated to rooting out impure actions, heabandons the body by means of renunciation. [JU 6 p. 70]

23. Therefore it is established that both of these (types of renunciation) have the

character of the state of a paramaha¸sa.

24. Even though we have determined (that both of these are included in) the state

of a paramaha¸sa, we should also admit their subclassification because they are

associated with different duties (dharma-s). We can see the fact that their duties are

different by examining the ‚ruıi and Paramaha¸sa Upani˘ads.

25. When he was asked by student ‚ruıi about the renunciation-for-knowledge,

which consists in abandoning all ritual actions, such as the topknot, the sacred string,

private Vedic recitation, and private recitation of g‡yatr„, (the question) "By what,

Lord, can I give up rites completely?" [‚rU 1 p. 3], teacher Praj‡pati explained the

abandonment of everything in the statement beginning with "topknot, sacred string."

[‚rU 1 pp. 3–4] He then enjoined taking the staff and so on with the words "He

should take a staff and a robe" [‚rU 1 p. 5]8 and enjoined as obligatory the duties of

the order (‡˜ramadharma-s), which are the cause of knowing,

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26. He should bathe at the beginning of the three junctures of the day(trisa¸dhy‡-s), he should realize union in the Self in enstasis (sam‡dhi), andturn to all the Vedas, which are the ‚raıyakas, i.e., he should turn to theUpani˘ads. [‚rU 2 pp. 6–7]

27. When he was asked by N‡rada about the renunciation-of-the-knower: "What

is the path of the paramaha¸sa yogins?" [PhU 1 p. 45] the Lord teacher

(Praj‡pati) explained renunciation as before, beginning with the words: "(That man

should renounce his own) sons, friends. . ." 28. Then he explained that taking up the

staff and so on has a worldly motive (laukikatvam), in the words:

He should take up the loincloth, the staff, and robe, for the good of his ownbody and as a benefit to the world. [PhU 1 p. 46]

29. Then he denied that that custom is based on scriptural authority (by the statement):

"That is not principal." He then declared that the absence of emblems such as the staff

and so on is founded on scripture:

If it is asked "What is principal?" (he said,) What is principal?paramaha¸sa lives without the staff, topknot, sacred string, and robe.[PhU 1 p. 46]

30. And further, with the words "Neither the heat nor the cold (affect him)" and "with

the sky as clothing, paying no homage," [PhU 2 p. 47; 4 p. 50] he explained that it

goes beyond social conventions. 31. Finally, he stated that it ultimately results in

direct realization of Brahman with the section ending:

"I am Brahman, which is perfect bliss and unitary consciousness:" realizingthis, he is one who has done all there is to do. [PhU 4 p. 55]

32. Hence, because of the fact that these states contain different duties, there is indeed

a great distinction between these two (types of renunciation). 33. Even in the SmÁtis

this distinction can be seen in the way I have pointed out.

34. Statements such as this refer to renunciation-for-knowledge:

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Having seen that the world is simply without substance, those desiring to seethe substantial wander forth, without getting (married), seeking the highestdetachment. [BÁS 2.534; NpU p. 139]9

35. Yoga10 is characterized by the life of action (pravÁtti). Knowledge ischaracterized by renunciation. Therefore, the wise should renounce here, withknowledge as his objective. [NpU p. 139]

36. Statements such as this refer to the renunciation-of-the-knower:

When That is known as the highest eternal Brahman, then having taken thesingle staff, he should abandon the topknot together with the sacred string.[NpU p. 139]11

37. Having realized perfectly the highest Brahma, he should abandoneverything and wander forth. [untraced]

38. [Objection] As in the case of the fine arts, sometimes the desire to know is

indeed produced also by mere curiosity. One also observes the state of knower in a

person who sees superficially, who is also thought of as a learned man. But these two

are not seen to be wanderers. Therefore, what is the type of desire for knowledge and

state of a knower that is meant here?

39. [Reply] When sharp hunger arises, one doesn't want to do anything but eat,

and one cannot tolerate any delay in eating. In this same way, there arises complete

disgust regarding the rites that cause birth, and a great urge to undertake the means of

knowing, beginning with Vedic study and rest. Such is the desire for knowledge that

causes renunciation. 40. The condition of the state of the knower is declared in the

Upade˜as‡hasr„:

For one who has the knowledge that suspends the notion that the body is theSelf and is like that notion, should he be in the Self, he is released withoutwishing it. [US 4.5]

41. Also in the ¯ruti passage:

The knot of the heart is split, all doubts are cut off, and his actions come to anend when that, the highest is the lower (par‡vara), is seen. [MuıU 2.2.8]

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42. He, with respect to whom even the "highest" state, such as that of the

Hiraıyagarbha, is "lower," is "par‡vara." "Heart" refers to the intellect. Its

superimposition of identity on the witness is called "knot" because it is of the nature

of a strong conjoining like a knot, created as it is by ignorance that has no beginning.

Such things (as these) are the doubts: Is the Self a witness or a doer? Even in the case

of its being the witness, is it Brahman or not? Even in the case that it is Brahman, is it

possible to know this by the intellect or not? Even in the case of its being possible,

does knowing that alone bring about liberation or not? "Actions" refers to what has

not begun (bearing fruit and is) the cause of future births. Seeing the Self brings

about the cessation of these three, namely the knot and so on, because they are created

by ignorance.

43. This meaning is also found in the SmÁti:

For one whose nature is not to make an I, and whose intellect is not tainted,even though he kills these worlds, he does not kill and is not bound. [BhG18.17]

44. "One whose" means one who knows Brahman. "Nature" means existence, one's

true nature, in this case the Self. "Is not to make an I" means that he is not inwardly

involved because of a superimposition of identity by making an "I." Taint of intellect

is doubt. In the absence of that (doubt), he is not bound even by killing the "three

worlds," let alone by any other action. That is the meaning.

45. [Objection] If this is so, because future births are prevented simply by the

knowledge of truth, which is the result of renunciation-for-knowledge, there is no use

troubling with the renunciation-of-the-knower, because it is impossible to get rid of

the remainder of the present birth without experiencing it.

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46. [Reply] No, because of the fact that renunciation-of-the-knower is the cause

of liberation-in-life. Therefore, just as renunciation-for-knowledge is to be carried out

for the purpose of acquiring knowledge, so also the renunciation-of-the-knower is to

be carried out for liberation-in-life. Thus ends the discussion of the renunciation-of-

the knower.

1.3 The Nature of Liberation-in-Life

1. [Objection] What is this liberation-in-life? What authoritative basis (pram‡ıa) is

there for it? How is it achieved? What is the purpose of achieving it?

2. [Reply] We respond: The nature of the mind of a living person—a nature that

is characterized by such things as being a doer or an experiencer, happiness and

suffering—constitutes bondage because it consists in affliction (kle˜a). Removal of

this (bondage) is liberation-in-life.

3. [Objection] Is bondage removed (a) from the witness or (b) from the mind?

Not the first, because bondage is removed only through knowledge of the truth. Nor

in the second, because it is not possible. When one can remove fluidity from water, or

heat from fire, then there is the possibility of removing the notion of being a doer from

the mind; the fact that these attributes are a part of the nature of the things discussed is

common to all.

4. [Reply] This is not so, because while their complete removal is not possible,

overcoming them, however, is possible. Just as one overcomes the fluidity of water

by mixing soil with it, just as one overcomes the heat of fire with such things as a

jewel or a mantra, so also it is possible to overcome all mental activities with the

practice of yoga.

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5. [Objection] When operative action (pr‡rabdhakarma)12 has blocked the

knowledge of truth, which is engaged in destroying the totality of ignorance and its

effects, it fixes the body, the sense organs, and the like, to giving its (operative

action's) own results. Moreover, it isn't possible to bring about the experience of

happiness or suffering, and the like, except through mental activities. How then is it

(mental activity) overcome?

6. [Reply] There is no difficulty, because liberation-in-life, which is the

achievement of this overcoming, is included within the category of the result of

operative action by the fact that it consists in the highest happiness.13

7. [Objection] In that case, that acquired action itself will bring about liberation-

in-life; there's no need for a person's effort.

8. [Reply] This argument is the same even in regard to agriculture, commerce,

and other efforts.

9. [Objection] In such things as agriculture, personal effort is required because, in

regard to an action which is itself invisible, it is not possible for it to produce a result

without the application of a visible instrument.

10. [Reply] The same justification would apply to liberation-in-life. Even when

there is personal effort, wherein one does not see the resulting yield of agriculture and

the like, there we must assume there is an impediment created by some more powerful

action. And that powerful action hinders only by producing a visible complex of

conditions, consisting in the absence of rain and so on, which is helpful to itself. This

hindrance is removed by an action such as the Kar„r„˘Òi14 rite, which is opposed to that

hindrance and supports (personal effort) in a stronger manner. This action removes

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the hindrance only by producing a visible complex of conditions, consisting in rain

and so on, helpful to itself.

11. In short, by greatly supporting a belief in operative action, Sir, you can't even

think with the mind about the futility15 of personal effort consisting in yogic

discipline. Rather, because operative action is more powerful than knowledge of

truth, we could take it that yogic discipline is more powerful than this action.

Accordingly, we find Udd‡laka [LYV 5.6] and others abandoning the body by their

own free will. Even if such yoga is not possible for people such as us who live a

short time, nevertheless, what problem is there in yoga merely to suppress mental

activities such as desire?

12. If you do not accept the strength of effort sanctioned by ¯‡stra, then it would

follow that all ¯‡stras beginning with medicine right up to liberation are useless.

Merely because there is sometimes a disappointment owing to the result of action, we

can't assume that action in general is ineffectual. Otherwise, having seen an

occasional defeat, all kings would dissolve their armies of elephants and horses, etc.

13. For the same reason, ‚nandabodh‡c‡rya said:

One does not give up food out of fear of indigestion, nor does one not cook ameal out of the fear of beggars, nor does one give up clothes out of a fear oflice. [Prm p. 21]

14. We gather clearly the power of effort sanctioned by ¯‡stra in the dialogue of

Vasi˘Òha and R‡ma beginning with "Everything here" and ending with "afterward

let go of even that, and stand virtuous."

15. Vasi˘Òha:Everyone attains everything here in this sa¸s‡ric existence, O Son of Raghu, by properly performed personal effort. [LYV 2.1.1]

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"Everything" means rewards such as sons, wealth, heaven, Brahman loka, etc.

"Personal effort" means effort by people consisting in ritual to acquire sons,

agriculture, commerce, and the Soma sacrifice.

16. The SmÁtis say personal effort is twofold: in accord with ¯‡stra anddeviating from ¯‡stra. Of these, effort deviating from ¯‡stra leads to harm,effort in accord with ¯‡stra leads to the highest good. [LYV 2.1.2]

"Deviating from ¯‡stra" refers to such things as sleeping with another's wife and

stealing another's property. "In accord with ¯‡stra" refers to such things as carrying

out perpetual and occasional rituals. "Harm" is hell, while "highest good" is

liberation, namely, the highest among good things such as heaven.

17. That aim which is beneficial is brought about by personal effort (endowed)with qualities such as association with good people and ¯‡stra cultivated wellfrom childhood. [LYV 2.1.3]

"Well" is fully, i.e., perfectly fulfilled. One needs to supply the word "endowed"

before "with qualities." "Beneficial" means consisting of the ultimate bliss.

18. ¯r„ R‡ma:O Muni! I stand just as the prior web of latent tendencies (v‡san‡) compel me to. What will a limited creature such as I do? [LYV 2.1.4]

"Latent tendencies" refers to residual impressions (sa¸sk‡ra) contained in the

individual self (j„va) consisting of either what is right and what is wrong

(dharm‡dharma).

19. Vasi˘Òha:Precisely because of that, O R‡ma, you will attain the highest good (˜reya˛)16

only by your personal effort and by none other. [LYV 2.1.5]

Precisely because you are subject to latent tendencies, in order to oppose the

subjugation, you require personal work (vy‡p‡ra) brought about by one's own energy

(uts‡ha), produced in the mind, speech, and body.

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20. The multitude of previous latent tendencies is twofold; they are good andbad. Are both found in you, O R‡ma, or just one of them? [LYV 2.1.6]

The distinction is this: do both what is right and what is wrong (dharm‡dharma)

propel you, or just one of the them? Even if it is just one, a further alternative of

"good and bad" is established by implication.

21. Of these, if you are swept away by a flood of tendencies that are good,then you will gradually just in this way reach the eternal state without delay.[LYV 2.1.7]

"Of these" means among these options. "Then" means in that case. "Just in this way"

means by the behavior that is conveyed by the good latent tendencies alone without

any other effort. "Eternal state" is liberation.

22. Now if the bad inclination (bh‡va) propels you into trouble, then thatprevious thing should be conquered by your own effort. [LYV 2.1.8]

"Inclination" (bh‡va) refers latent tendencies. "Then" means in that case. "Effort"

means carrying out duty (dharma) that is opposed to the bad and is sanctioned by

¯‡stra. It should be conquered by him himself, but it is not possible to conquer by

means of another person, as in war it is not possible to conquer by means of

soldiers.17

23. One should channel the river of latent tendencies that carry the good andbad ways onto the good path by personal effort. [LYV 2.1.9]

In the alternative when both are present, even though there is no need for effort with

respect to the good latent tendencies, the bad tendencies should be removed by effort

sanctioned by the ¯‡stra. The good alone should be practiced in its place.

24. O Best of the Strong, carry your mind that is entangled with the bad thingsover to the good things by one's own strong personal aim. [LYV 2.1.10]

"Bad things" refers to such things a stealing another's property and sleeping with

another's wife. "Good things" refers such things as contemplation of the gods, which

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is the meaning of the ¯‡stras. "By personal aim" means by personal effort. "Strong"

means powerful.

25. Like a child, the mind of a person is caused to move from the bad, goes tothe good, and vice versa. Therefore one should cause it to move by force.[LYV 2.1.11]

Just as child is prevented from eating clay by directing him to eat fruit, so also it is

possible to restrain even a mind from objects that are opposed to the mind by means

of association with the good.

26. One might coax the child that is the mind quickly by soothing words thatlead to equanimity, and not quickly but gradually by strong personal effort.[LYV 2.1.12]

27. There are two ways to make a restive beast enter a stall: one is showing green

grass, scratching it, etc., and the other shouting at it with harsh speech and threatening

it with a stick, etc. Of these two means, one makes the beast enter quickly by the first;

one makes it enter gradually, running here and there, by the second. Likewise, there

are two ways to still the mind: by perceiving enemies, friends, etc., with equanimity

and happiness, and by personal effort such as breath control and withdrawal of the

senses. One will quickly coax the mind by the first way, which is gentle (mÁdu) yoga;

one would not coax the mind quickly by the second way, forceful (haÒha) yoga, but

only gradually.

28. When the development of (good) latent tendencies comes about in youthrough the influence of the quick exercise, O ArisÂdana, know that thepractice has attained its fruit. [LYV 2.1.13]

When the good latent tendencies have arisen through the practice of gentle yoga, then

it should be said that the practice has attained fruit. But you should not worry that it is

impossible because you have practiced for such a short time.

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29. Even in doubt, vigorously bring together just the good (latent tendencies).There isn't any fault, dear one, when there is an excess in the good tendencies.[LYV 2.1.14]

30. When there is doubt as to whether the good latent tendencies being practiced

are complete or not, even then one should certainly continue to practice the good. It is

like this. When a man who has undertaken the one thousand recitations has a doubt

about the tenth hundred, then he should recite one hundred times more. If it was

incomplete, it would become complete and will bear fruit. But if it was complete, by

doing an excess the one thousand recitations are not spoiled.

31. So long as you have not cultivated the mind, you have not realized thehighest state. However, to that extent practice what has been determined bythe authority of the Gurus and the ¯‡stras. [LYV 2.1.15]

32. Then, when you have extinguished the bad deeds and understood reality,with restraint, you should give up also that flood of good tendencies. [LYV2.1.16]

33. When having performed by means of an intellect of an agreeable naturethat auspicious practice followed by the noble, always bring yourself to thatstate without sorrow, and afterward let go of even that, and stand virtuous(s‡dhu). [LYV 2.1.17]

34. The meaning is clear. Therefore there cannot be a dispute over the existence

of liberation-in-life because one can overcome desire and the like by means of the

practice of yoga. Thus ends the description of the nature of liberation-in-life.

1.4 The Characteristics of Liberation-in-Life

1. Declarations in ¯ruti and SmÁti provide us with the authoritative basis of the

existence of liberation-in-life. They are taught in texts such as the KaÒhavall„. 2.

There is in the KaÒhavall„ the statement:

. . . and freed from it, he is set free. [KU 5.1]

3. A living person is already freed especially from visible bonds such as desire,

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but when the body dies, one is freed especially from bondage to future births. One is

certainly released from desire and the like prior to the advent of knowing by bringing

about mental control, sense control (˜amadama), etc.; nevertheless, at that time the

desires and the like that have already arisen are suppressed through effort.

4. But in the case we are discussing, there is simply no arising of such things as

desire because of the mere non-arising of mental activities. It is for this reason we say

"especially." Likewise, when the world dissolves and the body dies, one is freed

from the bondage to future bodies for a short while. In this case, we said "especially"

with reference to permanent liberation. 5. We read in the BÁhad‡ranyaka:

When all the desires that are lurking in his heart are let go, then the mortalbecomes immortal and attains Brahman here (in this world). [B‡U 4.4.7; KU6.14]

6. Also in another ¯ruti:

Although he has sight, he is as if sightless. Although he has hearing, he is asif without ears. Although he has a mind, he is as if with no mind. [Quoted inBSBh 1.1.4]

In like manner, one can also cite similar texts from other sources.

7. In the SmÁtis in different places, liberation-in-life is designated by such names

as "steady-in-wisdom" (sthitapraj§a), "devotee-of-the-Lord" (bhagavadbhakta),

"transcended-the-qualities" (gun‡t„ta), "Br‡hmaıa," and "beyond-the-castes-and-

orders" (ativarı‡˜ramin). In the conversation between Vasi˘Òha and R‡ma

beginning with "In men focused only on knowledge" [LYV 3.1.88] and ending with

"some little thing remains" [LYV 3.1.100], one who is liberated-in-life is taught.

8. Vasi˘Òha:In men focused only on knowledge, and who investigate the knowledge of theself, there arises the state of liberation-in-life that is the very (eva)18 state of bodiless-liberation. [LYV 3.1.88]

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To be "focused only on knowledge" means to abandon all Vedic and worldly

(laukika) ritual. The distinction between these two types of liberation is based merely

on the presence or absence of the body and the senses, but not on experience, because

in both the perception of duality is absent.

9. ¯r„ R‡ma:Tell me, O Br‡hmaıa, the characteristics of the bodiless-liberation and liberation-in-life by which I may thus strive by the vision found in the ¯‡stras.[LYV 3.1.89]

10. Vasi˘Òha:One for whom, behaving even when this continues to exist as it is, it has set, it is empty space—he is liberated-in-life. [LYV 3.1.90]

11. "This," consisting of such things as mountains, rivers, and oceans that are

being perceived together with operations of the body and the senses of the perceiver at

the time of the great dissolution being absorbed by the Supreme Lord, "has set"

because the characteristic form of its existence has been abolished. But in this case (of

the one liberated-in-life) this (abolition of characteristic form) is not so. On the

contrary, the operation of the body, senses, and so on are still present. And because

the mountains, rivers, and so on have not been absorbed by the Supreme Lord, they

are clearly observed by all other beings.

12. In the case of the one liberated-in-life, everything "has set" as in deep sleep

because he does not have mental activities that cause perception of the world. Only

the self-luminous space of consciousness remains. Though a bound person when in

deep sleep has a similarity (to the one liberated-in-life, in that) during that time there

are no mental activities, nevertheless he does not have the state of liberation-in-life

because of the existence of the seed of future mental activities.

13. The shine of his face does not rise or set in pleasure or pain, and he

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subsists on whatever he happens to get—he is liberated-in-life. [LYV 3.1.91]

14. "The shine of his face" is elation. Even when he encounters pleasure from

garlands, sandal paste, and other ministrations like other people in the world, the

elation does not arise. The setting of the shine of his face is dejection. Even when he

encounters the pain from the decrease of wealth, someone speaking insolently to him,

and so on, he does not become dejected. "Whatever he happens to get" refers to such

things as begged food that he found in the prior course of events generated by

operative action and without any special effort at the time on his part.19 "Subsists"

refers to sustenance of the body. The absence of elation is reasonable because (a) he

is not aware of garlands, sandal paste, and so on, because of his firmness of enstasis

(sam‡dhi), and (b) whenever it happens that he also becomes aware (of them)

unexpectedly when he comes out (from his enstasis), by the firmness of his

discernment, he has no consciousness that one thing should be shunned and another

welcomed.

15. One who remains awake while experiencing deep sleep, and who is neverawake, whose understanding (bodha) is free of latent tendencies—he isliberated-in-life. [LYV 3.1.92]

16. He "remains awake" because his sight and other senses have not ceased to

function, because they remain in contact with their respective sense organs. He

remains "in deep sleep" because he is free of mental activities. Consequently, he is

"never awake" because the waking state as defined in the statement "perceiving

objects through the senses" [PK p. 416] is not present in him. Even when there is

"understanding" (bodha), defects of thought continue to arise, defects consisting in

such things as pride in being a knower of Brahman and desire caused by pleasurable

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objects. Such defects are not found in him, because he lacks the mental activities

resulting from latent tendencies. Consequently, he is "free of latent tendencies."

17. One who, though behaving in conformity with craving, hatred, fear, andso on, internally he is clear like the sky—he is liberated-in-life. [LYV 3.1.93]

18. "In conformity with craving" is the activity of eating and so on. "In

conformity with hatred" is the aversion to Buddhists, Kap‡likas, and so on. "In

conformity with fear" is running away from such things as snakes and tigers. The

words "and so on" refer to jealousy and the like. In conformity with jealousy is

carrying out enstasis in a manner more than other yogins. Even though at the time of

coming out (from enstasis) (vyutthana) such behavior takes place because of previous

habit, one whose mind is still is inwardly clear because he is free from impurity. His

case is just like that of the sky, which, though it is contaminated with smoke, dust,

clouds, and the like, it is nevertheless extremely clear because it is by its very nature

untainted.

19. One whose nature is not to be egotistical and whose intellect is nottainted,20 whether he is performing action or not—he is liberated-in-life.[LYV 3.1.94]

20. I explained the first half in my treatment of the renunciation-of-the-knower.21

In the world, the pure consciousness (cid‡tman) of a bound person performing action

sanctioned by the ¯‡stras assumes a sense of ego thinking "I am the doer." The

intellect is tainted by elation, thinking "I will attain heaven in the future." But (the

pure-consciousness) of one not performing action, there is egoism in thinking "I have

abandoned." In his case, his taint consists in dejection over not attaining heaven.

Likewise, this reasoning should be extended to prohibited and worldly actions as

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appropriate. But one who is liberated-in-life does not have these two taints because of

the absence in him of the superimposition on the Self (on the non-self), and the

absence of elation and the like.

21. One from whom the world is does not recoil, and who does not recoil theworld,22 and who is free from excitement, indignation, and fear—he isliberated-in-life. [LYV 3.1.95]

22. Because he does not engage in assault and verbal abuse, people do not fear

him. For the very same reason, because the world doesn't engage in abuse and so on

toward him, even though some wicked person may engage in such activities (toward

him), such mental changes (vikalpa) do not arise in his mind. For these reasons he

does not recoil.

23. One in whom the defects of sa¸s‡ric existence have come to an end, who,although he is master of the arts, is without arts, with a mind but without amind—he is liberated-in-life. [LYV 3.1.96]

24. The "defects of sa¸s‡ric existence" are distinctions such as those between

enemies and friends, respect and disrespect. The "arts" are the sixty-four branches of

learning.23 Even though they are present, he is "without arts" because he neither

practices them nor is proud of them. Even though the mind as such is present in him,

he is "without a mind" because no activities arise in him. If we use the reading "(even

though he is) thinking, (he is not thinking)," (it would mean that) even though the

mental activities directed at the contemplation of the Self are present in him by force of

latent tendencies, "he does not think," because mental activities directed at the world

are absent.

25. One who even though he is engaged in activities of all kinds, he is cool asif engaged in the activities of others, having a perfect nature (pÂrı‡tm‡)—he isliberated-in-life. [LYV 3.1.97]

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26. As when a man goes to another's house for a marriage festival and the like,

though he may help in the other person's work as a favor to him, nevertheless, his

mind is not disturbed by rejoicing at gains and being dejected at losses. Likewise, a

liberated man is "cool" even with regard to his own affairs. This coolness is not only

due to the absence of disturbance, but also because he is aware of the fully perfect

nature (paripÂrıasvarÂp‡nusa¸dh‡na).24 Thus ends the discussion of the

characteristics of the one liberated-in-life.

1.5 Bodiless-Liberation

1. Now we will discuss the characteristics of bodiless-liberation.

2. When abandoning the state of one liberated-in-life at the death of the body,one enters the state of bodiless-liberation, like the wind that falls still. [LYV3.1.98]

3. As the wind sometimes gives up its movement, it abides in its own nature, so

also is a liberated man who abandons sa¸s‡ric existence made of attributes and

remains in his own nature.

4. The bodiless-liberated neither rises nor sets, nor does he rest. He is neitherexistent nor non-existent; neither is he distant and not (near);25 neither I nor theother. [LYV 3.1.99]

5. Rising and setting are elation and dejection. "Nor does he rest" means he does

not abandon them because his subtle body dissolved in this very world. What is

designated by "existent" is pr‡j§a and „˜vara which are the cause of the world and

have the limiting attributes of ignorance and illusion; he is not that.26 What is

designated by "non-existent" is what consists of material elements; he is not that. The

expression "neither is he distant" means he hasn't gone beyond illusion.27 The

expression "and not (near)" denies that he lives close by, as one enjoying of the world

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in a gross body (sthula bhuk.)28 in the waking state. "Neither I" means he is not the

macrocosm (sa¸a˘Òi), and "nor the other" means he is not the microcosm (vya˘Òi).29

The meaning of all this is that (in this case) the distinctions we normally make are

totally inapplicable.

6. Then some little thing remains, immovably profound, neither light nor dark,indescribable, unmanifest. [LYV 3.1.100]

7. Because bodiless-liberation of such a kind has been described as existent and

non-existent, one must recognize that in liberation-in-life also, the more there is an

increasing abundance of no-distinctions30 (nirvikalp‡ti˜aya), the more eminent it

(liberation-in-life) is.31

1.6 One Steady-in-Wisdom

1. In regard to the one who is steady-in-wisdom,32 in the second chapter of the

Bhagavad G„t‡ we read:

2. Arjuna said:How, O Ke˜ava, do you describe one who is steady-in-wisdom, who is steady in enstasis? How should one whose thought is steady speak? How should he act? How should he walk? [BhG 2.54]

3. "Wisdom" means the knowledge of truth. It is twofold: steady and unsteady.

The steady wisdom is this. The mind of a woman in love who focuses only on her

lover, even during all her activities, instantly forgets the tasks at hand deemed to be

standard (pram‡ıapramit‡ni) even as she is doing them. In like manner the mind of

one who has reached the highest detachment, and who has achieved complete control

through skillful practice of yoga, once there is knowledge of the truth, focuses on

nothing except the truth in the same way (the mind of the woman focuses) on the

lover. The unsteady wisdom is this. In regard to one who does not possess these

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said qualities, while at some time he also may have achieved knowledge of truth

through some special merit, he forgets the truth like (that woman forgets her)

housework. 4. In reference to this same thing, Vasi˘Òha says:

A wife obsessed with another, though engrossed by housework, internallyrelishes only that which is the elixir of being with another. [LYV 5.9.58]

5. Thus, a wise man that has come to rest in the pure, highest truth, internallyrelishes only that, though engaging in external affairs. [LYV 5.9.59]

6. In the above passage,33 the one "steady-in-wisdom" is twofold, depending on

the time: one who is in enstasis, and one who has come out (of enstasis). Arjuna asks

about the characteristics to these two in the first and second halves of the stanza: How

do you describe one who is steady-in-enstasis, who is steady-in-wisdom? This

means: By what words and indicating what characteristics do we speak of him? In

what manner does the one steady-in-wisdom speak when he has come out (of

enstasis)? In what way does he differ from the dull-minded in his acting or walking?

7. The Lord said:When one has abandoned all desires that are found in the mind, O Partha, content with the mind in the mind, then he is called on who is steady-in-wisdom. [BhG 2.55]

8. There are three types of "desires:" the external, the internal, and those that

consist only in latent tendencies. The external are such things as sweets that have

been procured. The internal are such things as sweets that are dreamt of. The latent

tendencies consist in the (desires) perceived fleetingly, such things as grass found on

a path.34 Because of the complete destruction of the mental activities, the one in

enstasis abandons all (desires). Nevertheless, he has contentment, which can be

gathered from the sign of gratification in the face. Moreover, this (contentment) does

not relate to desires but rather to the Self alone, because he has abandoned desires, and

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because his mind is face-to-face with the reality of Self as the highest bliss. In this

case however, the happiness of the Self is shaped not by mental activities as in the

state of enstasis-with-conceptualization (sa¸praj§‡tasam‡dhi)35 but by the Self that is

self-illuminated consciousness (svaprak‡˜acid).36 And contentment does not consist

in mental activities but consists in the residual impression (sa¸sk‡ra). One in enstasis

is spoken of with words indicating such characteristics.

9. One who is free from sorrow while in suffering, who is free from longingwhile feeling pleasure, and who is free of passion, fear, and anger is called asage with a steady mind. [BhG 2.56]

10. "Suffering" is the disagreeable mental activity produced by causes such as

disease, consisting of an effect derived from the quality of energy (rajoguıa) and

constituted by anguish (at that moment). "Sorrow," i.e., the mental activity that

consists of delusion insofar as it is an effect of the mental activity of the quality of

darkness (tamoguıa), is constituted by remorse (afterward) once such suffering has

taken place as expressed in the sentiment: "I am a sinner. Shame on me, one with an

evil nature." If it were done in the previous life, it would be useful because it would

prevent the tendency toward that sin. But now it is useless. Therefore, even though

this looks like discernment, nevertheless, we must see it as delusion. "Pleasure" is an

agreeable mental activity consisting in joy and goodness (s‡ttvik„) produced by the

acquisition of kingdom, sons, and so on. "Longing" is the mental activity consisting

of darkness (tamas) whereby one vainly expects to have that pleasure without

performing the merit that would create such future pleasures.

11. In the case at hand, both the activities of pleasure and suffering are possible,

because both are caused by operative action, and because the mind of one who has

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come out (of enstasis) (vyutthana) is capable of mental activities. But sorrow and

longing are not possible in the case of one possessed of discernment. So also,

passion, fear, and anger, since they are derived from darkness, aren't found in him,

because they are not forced on him by action. Thus distinguished by such

characteristics, the one "with a steady mind" makes statements based on his own

experience that explain freedom from sorrow and freedom from longing, and so on,

for the sake instructing his students. That is the meaning (of this quotation).

12. One who is everywhere without attachment (anabhisneha), whatever hemay attain whether good or bad, who neither rejoices nor hates, his wisdom iswell established. [BhG 2.57]

13. "Attachment" is the special kind of mental activity consisting of darkness that

refers to someone else whenever someone else's success or failure is superimposed on

oneself. "Good" is one's wife and the like, which is the cause of happiness. "Rejoice"

is the mental activity that is the activity of talk of good qualities and so on. In this

case, because talking of good qualities has no intention of exhorting another, rejoicing,

which is the cause of that, consists of darkness because it has no purpose. A "bad"

thing is someone else's knowledge and the like, which is the cause of suffering by

generating jealousy with regard to another person. "Hatred" is the mental activity that

causes the condemnation of that person. This also consists in darkness because there

is no intention of making the person desist by condemning that person. Therefore it

has no purpose. How could these qualities consisting of darkness be possible in a

person who has discernment?

14. And when he withdraws his senses from sense objects on all sides, as atortoise withdraws his limbs, he is well established in wisdom. [BhG 2.58]

15. In the previous two verses, the complete absence of mental activities deriving

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from darkness in one who has come out (from enstasis) has been declared. One who

is in enstasis, on the other hand, has no mental activities at all—how could one even

suspect that (he has) mental activities connected to darkness? This is the meaning of

the foregoing passage.

16. For the embodied soul that is not allowing admittance,37 the sense objectsdisappear, but the taste (rasa) for them does not; for one who has seen thehighest, even the taste disappears. [BhG 2.59]

17. Operative action, just by itself, brings about some sense objects that are the

cause of pleasure and pain, consisting of such things as the rising of the moon and

darkness. But it brings about sense objects such as houses, fields, and so on by

means of a personal effort. Among these the rising of the moon and so on

"disappear" only by means of enstasis, which is characterized by the prior withdrawal

of the senses, and in no other way. But houses and so on disappear even without

enstasis. "Allowing admittance" is taking in with effort. For one who is without

effort, objects such as houses fade away, but the taste for them does not. "Taste" is

mental thirst. 18. That (thirst) also disappears from things that are the cause of little

joy in accordance with the ¯ruti:

What would we do with progeny, we for whom this is our Self, this is ourworld? [B‡U 4.4.22]

when one has seen Brahman, which is the highest bliss.

19. To be sure, O son of Kunti, the tormenting senses forcibly carry off eventhe mind even of a wise man who is making effort. [BhG 2.60]

20. After restraining them all, he should sit in yogic discipline with Me as thehighest aim; for when one's senses are subdued, his wisdom is wellestablished. [BhG 2.61]

21. Enstasis is practiced for the sake of taking away occasional lapses, even for

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someone who is making efforts at the preparation for abandonment and the realization

of Brahman. This verse is a reply to the question "How should he sit?" [BhG 2.54]

22. When a man thinks about sense objects, he becomes attached to them.From attachment grows desire; from desire grows anger. [BhG 2.62]

23. Out of anger grows delusion; out of delusion grows loss of memory; fromloss of memory the intellect is destroyed; because of the destruction of theintellect, the man is lost. [BhG 2.63]

24. The details of lapses (that occur) when a man fails to practice enstasis is

introduced. "Attachment" refers to a nearness to the sense objects reflected on.

"Delusion" refers to turning away from discernment. "Loss of memory" refers to the

absence of investigation of the truth. "Destruction of the intellect" refers to the

incapacity of knowledge to yield liberation, when that knowledge is hindered by the

accumulated fault of brooding over (bh‡van‡) (objects) contrary (to Brahman).

25. But when exposed to sense objects with senses that are separated frompassion and hatred and controlled by the Self, a man who has mastered theSelf attains serenity. [BhG 2.64]

26. To have "mastered the Self" is to have the mind under control. "Serenity" is

purity, namely, freedom from bondage. One who practices enstasis, by the power of

the latent tendencies left by that enstasis, attains serenity perfectly even while engaging

in normal activities with his senses during times when he has coming out (of

enstasis). This verse is a reply to the question "How should he walk?" [BhG 2.54]

One who is steady-in-wisdom is also explained in several portions (of the BhG)

further on.

27. [Objection] Is not the freedom from such things as passion and hatred

required even before the knowledge has arisen and become established as the means

of that knowledge?

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28. [Reply] Certainly. Nevertheless there is a distinction. This has been pointed

out by the author of the ¯reyom‡rga:38

29. Things that play the role of a means for the purpose of the establishment ofknowledge are to be achieved by effort, but now they become characteristicsthat come naturally to one steady-in-wisdom. [Untraced]

30. They say "liberation-in-life" is the state of the sustained awareness of theSelf, which is the appearance in the mind of the invalidation of duality becauseof its power of its perpetual awareness of the Self. [Untraced]

1.7 The Devotee-of-the-Lord

1. The "devotee-of-the-Lord" is described by the Lord in the twelfth chapter of

the Bhagavad G„t‡:

2. One without hatred, truly friendly and compassionate toward all beings,without possessiveness and egoism, the same toward either suffering orhappiness, one who is patient, [BhG 12.13]

3. One who is contented, a yogin who always controls the Self, with firmresolve, with the mind and intellect fixed on me, devoted to Me, he is dear toMe. [BhG 12.14]

4. A man in the state of enstasis is the same toward happiness and suffering

because he is not aware of other things, since the mind is fixed on the Lord; and even

one who has come out (of enstasis) is the same toward happiness and suffering

because he has no elation or dejection since his awareness is impartial (ud‡s„na). 5.

The same reasoning applies to the pairs of opposites listed below.

6. One who the world does not fear and is not afraid of the world, who is freefrom excitation, impatience, fear, and anxiety, he is also dear to me. [BhG12.15]

7. One who is disinterested, pure, capable, impartial, free from distress, whoabandons all undertakings, devoted to me, he is dear to me. [BhG 12.16]

8. One who is not excited nor repelled, neither laments nor craves, whoabandons the good and the bad, full of devotion, he is dear to me. [BhG

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12.17]

9. One who is the same toward an enemy and a friend, so also to fame anddishonor, who is the same toward cold and heat, happiness and suffering, freefrom attachment, [BhG 12.18]

10. One who is the same toward condemnation and praise, who is silent,content with whatever comes, homeless, with a firm mind, full of devotion,that man is dear to me. [BhG 12.19]

11. Here also the V‡rttikak‡ra (Sure˜vara) has pointed out the distinction as

before:

The qualities such as non-hatred and so on exist without effort in one who hasawakened to the arising of the Self, but they do not constitute a means forhim.39 [Nks 4.69]

1.8 One Who Has Transcended-the-Qualities

1. One who has transcended-the-qualities has been described in the fourteenth

chapter of the Bhagavad G„t‡:

Arjuna said:What are the marks of one who has transcended these three qualities, O Lord?What is his conduct and how does he get beyond these three qualities? [BhG 14.21]

2. The three qualities are goodness, energy, and darkness. The sa¸s‡ric

existence of everything continues from the force of the permutations (pariı‡ma) of

these. Therefore the state of having transcended-the-qualities is not being sa¸s‡ric,

and that is "liberation-in-life." "Marks" are what indicate to others that a person has

transcended the qualities. "Conduct" is the way this person's mind acts. "How" is a

question about the means (for transcending the three qualities).

3. The Lord:One who is not repelled by the illumination, activity, or even delusion when they are present, O PaıÛava, and doesn't long for them when they disappear. [BhG 14.22]

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4. Sitting like one who is impartial, he is not agitated by the qualities; saying"The qualities exist," he remains unshaken. [BhG 14.23]

5. One who is the same in suffering and happiness, self-contained, for whoma clod of earth, a stone, and gold are the same, for whom the pleasing anddispleasing are the same, firm, for whom condemnation and praise of himselfare the same. [BhG 14.24]

6. One for whom honor and dishonor are the same, friendly and enemypartisans are the same, who has abandoned all undertakings, he is said to havetranscended-the-qualities. [BhG 14.25]

7. And one who serves me with constant yoga of devotion, transcending thesequalities, he is fit to become Brahman. [BhG 14.26]

8. "Illumination," "activity," and "delusion," refer to goodness, energy, and

darkness. They are active during waking and dreaming, and inactive during the states

of deep sleep, enstasis, and when the mental states cease (tur„ya).40 "Activity" is

twofold: agreeable and disagreeable. Of these, when a fool is awake, he hates the

disagreeable activity and longs for the agreeable activity. But for a man who has

transcended-the-qualities, there is no hatred or desire, because of the absence of the

superimposition of what's agreeable or disagreeable. As an onlooker observing two

people having a dispute remains impartial himself, not agitated as to who wins or

loses this way or that, so also the discerning man beyond-the-qualities himself

remains impartial. This "impartiality" is the discernment expressed in the statement:

"The qualities operate among the qualities. But not I." [BhG 3.28] "Agitation" is the

superimposition "I do," and he (the one who has transcended-the-qualities) doesn't

have that (superimposition). This is the answer to the above question "What is his

conduct?" [BhG 14.21; above 1.8.1] "Marks" [BhG 14.21; above 1.8.1] are such as

being "the same in suffering and happiness," [1.8.5] the service to the Highest Self

carried out by the practice of knowledge and meditation together with unswerving

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devotion (avyabhic‡ribhakti). [Cf. BhG 13.10] The above is the answer to the

question concerning the means of transcending the qualities.

1.9 The Br‡hmaıa

1. The Br‡hmaıa has been described by Vy‡sa and others:

One who has no outer garment, who lies down with no spreading, who hashis arm as a pillow, and is tranquil, him the gods know as a Br‡hmaıa. [MhB12.261.29]

2. The word "Br‡hmaıa" has been described as the knower of Brahman because

of the ¯ruti: "(from) then (on a) Br‡hmaıa;" [B‡U 3.5.1] 3. it is also because a

knower of Brahman has the entitlement to the renunciation-of-the-knower. 4. ¯ruti

such as:

As one wearing the form in which he was born [JU 6 p. 70] the paramaha¸sagoes about unclothed. [PhU 2 p. 47]

declare that being without possessions constitutes the principal type of paramaha¸sa.

For this reason, the statement that he has "no outer garment" and so on is proper to

him.

5. One who would wear whatever garment he gets, who would take whateverfood he gets, who would sleep wherever he is, him the gods know as aBr‡hmaıa. [MhB 12.237.12]

6. Even when looking for food for the subsistence of the body, clothes, and a

place for a bed, he does not question the quality or fault in food and so forth, because

in regard to the subsistence consisting in filling the belly, good nourishment, and like,

they are the same, and because futile inquiry after whether they are good or bad causes

a mental fault. 7. For this very reason, it is taught in the Bhagavata:

Why further describe the characteristics of quality or fault? Discerning goodor fault is a fault. But avoiding both of them is a quality. [BhP 11.19.45]

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8. But one who is dressed in a patched garment and loincloth, who is holdinga staff and is devoted to meditation, who delights in being alone, him the godsknow as a Br‡hmaıa. [YDhS p.37]

9. He should bear the emblems of the staff, the loincloth, and so on to create faith

by making known his eminence in wishing to show favor to living beings through the

teaching of Brahman and the like,41 because of the ¯ruti:

He should take up the loincloth, the staff, and the robe for the good of his ownbody and as a benefit to the world. [PhU 1 p. 46]

10. He should not discuss his affairs such as household business even out of the

desire to show favor, but rather he should be focused on meditation, because of the

¯ruti:

You must know that alone is the Self; discard all other talk. [MuıU 2.2.5]

11. and because of the ¯ruti:

By knowing that very one, a wise Br‡hmaıa should create wisdom forhimself. He should not think too much of words, for that tires the voice. [B‡U4.4.21]

12. Teaching Brahman is not "other talk;" this ¯ruti is not a prohibition to

meditation. This meditation becomes unobstructed when a person is in solitude. 13.

For this very reason the SmÁti declares:

One (man) constitutes a mendicant as prescribed. Two (men), the SmÁtis say,constitute a pair. Three constitute a village. But beyond that constitute a city.[DSm 7.34]

14. A man should not make a city, a village, or a pair, for among suchmendicants there would be discussion of politics and alms. [DSm 7.35a–36a]

15. One who offers no blessing and has no undertakings (‡rambha), one whopays no homage and no praise, one who is undiminished and whose ritualactions are diminished, him the gods know as a Br‡hmaıa. [MhB 12.237.24,12.255.33]

16. The worldly people of higher status pronounce blessings to persons who pay

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respects (to them). A "blessing" is prayer for the success of something that each

person desires. Likewise, because people want different things, the worldly latent

tendency of mental agitation increases when a person is trying to find out what people

want, and this tendency obstructs knowledge. 17. Accordingly another SmÁti

declares:

A man who has latent tendencies regarding the world, the body, and evenlearning simply cannot produce knowledge correctly. [MukU 2.2; SÂS 14.15;Vcm 202]

18. The same thing also applies in the case of "undertakings," "paying homage,"

and so on. "Undertakings" are things such as the effort to acquire a house, land, etc.,

for one's own sake or for the sake of benefit to another. A man who is liberated

should abandon both giving a blessing and undertakings. One should not presume

that when a blessing is no longer given, the men offering an obeisance (will be)

offended, because to eliminate both worldly tendencies and giving offense, one

employs of the word "N‡r‡yaıa" as a substitute for all types of blessings. [Cf. NpU

p. 146] But all (types of) undertakings are also bad. 19. Accordingly the SmÁti

prescribes:

For all undertakings are accompanied by defects like fire by smoke. [BhG18.48]

20. Even paying homage is prescribed to the renouncer-for-knowledge:

Homage is to be paid to someone who is a senior renouncer and if he is one'sequal in Dharma, never to another. [YU p. 314; YDhS p. 105]

21. Among these, when one examines (another's) seniority and equal duty

(dharma), the mind is disturbed. For this very reason, we find many (renouncers)

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quarreling over simple matters of homage. 22. The reason for that is given by the

V‡rttikak‡ra (Sure˜vara):

One even sees renouncers who are careless, with minds drawn to the outside,scandalous, and looking for fights, and whose minds are impaired by fate.[B‡BhV 1.4.1584]

23. Bhagavatpada (¯aÔkara) describes the absence of homage among ones who

are liberated:

If one is situated on the earth that is beyond name42 and the like, that issovereign and non-dual, then to whom would one who knows the Self bow?There is no use for ritual action then. [US 17.63]

24. Even while the homage that is the cause of mental disturbance is prohibited,

one accepts homage that creates mental serenity through perceiving the sameness (of

all creatures). 25. Accordingly the SmÁti declares:

Thinking that the Great Lord has entered through the portion as an individualSelf, he should make obeisance by prostrating on the ground even to a dog, anoutcast, a cow and a donkey. [BhP 3.29.34cd–11.29.16cd; YU p. 314]

26. The "praise"43 prohibited is that which has men as the object, but not that which

has the Lord as its object. 27. Accordingly the SmÁti declares:

As a man respectfully praises a rich man for the sake of wealth, who wouldnot be liberated from bondage if he praises the maker of the universe? [VU3.13; YDhS p. 89]

28. The state of being "undiminished" [MhB 12.237.24] is the state of not feeling

dispirited. 29. For this very reason the SmÁti declares:

When the resolute man has not gotten (food) at the proper time, he should notbe despondent. Having gotten it, he should not feel elated. Both aredependent on fate. [BhP 11.18.33]

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30. The state of one "whose ritual actions are diminished" [MhB 12.237.24]

refers to the state of being beyond injunctions or prohibitions, because the SmÁti

declares:

How can there be an injunction or a prohibition for one who walks on the pathbeyond the three qualities? [Untraced]

31. It was with reference to this very thing that the Lord said:

The Vedas have as their domain the three qualities. Be beyond the threequalities, O Arjuna! Without the pairs of opposites, always established ingoodness, without acquisition and preservation, possessed of the Self. [BhG2.45]

32. N‡rada declares:

One should always keep Vi˘ıu in mind and never let him out of the mind. Allinjunctions and prohibitions would just be subordinates to these two. [NPS4.2.23]

33. One who fears a crowd as he would a snake, honor as he would death,women as a corpse, him the gods know as a Br‡hmaıa. [MhB 12.237.13]

34. The fear of a crowd in the same way as a snake stands to reason because of

the statement "for among such mendicants there would be discussion of politics."

[1.9.14; DSm 7.36a] Honor is to be shunned as death because is an obstacle to the

aim of human life by being a cause of attachment. Or there is the reading "as Hell."44

35. For this very reason the SmÁti declares:

An increase in asceticism comes from dishonor, but a destruction of asceticismcomes from honor. The sage who is respected and worshipped wastes awaylike a cow that is not milked. [Untraced]45

36. With reference to this very point in mind, SmÁti presents dishonor as

something to be courted:

Without discrediting the duty (dharma) of good people, the yogin shouldbehave so that people would dishonor him and refuse to associate with him.[ViP 2.13.43]

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37. There are two types of defects among women: they are both forbidden and

disgusting. The rule forbidding them is violated sometimes because of the strength of

operative action. 38. It is with reference to just this that the SmÁti says:

One should never be in the same bed or chair with one's mother, sister, ordaughter. The senses are powerful and pull on even a wise man. [MDh2.215]

39. Likewise, the SmÁti describes their disgusting nature thus:

Even though there is no difference between the unspeakable place on a womanand a running tubular sore, people are generally deceived by imagining them tobe different. [NpU p. 160]

40. It is a bifold slitted piece of skin, stinking from gas. How are the menwho take pleasure in it not equal to worms? [NpU pp. 160–161; YDhS p. 92]

41. There is a variant reading: "What could be more reckless than men taking delight

in that?"46 In the above passage [1.9.33], the comparison (of a woman) with a corpse

was with the intention of indicating a woman is both forbidden and disgusting.

42. A man by whom alone the whole atmosphere is as if always filled, and forwhom a crowded place is empty, him the gods know as a Br‡hmaıa. [MhB12.237.11]

43. Remaining alone is to be avoided in the case of those in sa¸s‡ric existence

because it causes fear, torpor, etc., and the company of people is to be pursued

because it does not have such characteristics (that cause of fear, torpor, etc.). But it is

the opposite for yogins. When a course of meditation is followed unhindered in

solitude, the whole atmosphere appears as if filled by the complete highest bliss of the

Self. 44. Hence such things as fear, torpor, sorrow, and confusion do not arise,

because of the ¯ruti:

(When the Self becomes all beings in the one who has understood,) seeing thisunity, what confusion, what sorrow is there? [‰˜‡U 7]

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45. Because it obstructs meditation by such things as "discussion of politics"

[1.9.14; DSm 7.36a], a "crowded place" [1.9.42; MhB 12.237.11], where the

perception of the Self as bliss is absent, It afflicts the mind as empty of that (bliss),

because the world is not real and the Self is perfect. That is the meaning.

1.10 One Beyond-Castes-and-Orders

1. In the SÂta Sa¸hit‡ the fifth adhy‡ya of the section on liberation,47

Parame˜vara describes one who is beyond-castes-and-orders:

Student and householder, then forest-dweller, mendicant, the one beyond-castes-and-orders: these all are listed in the order of their superiority ofknowledge. [SÂS 5.9]

2. It is declared that the one beyond-castes-and-orders is the preceptor of allthose qualified to study (adhik‡rin-s). Just like me, O Best of men, he cannever be a pupil of anyone. [SÂS 5.14]

3. The one beyond-castes-and-orders is said to be the teacher of teachers inreality. There is no doubt that no one in this world is equal or superior to him.[SÂS 5.15]

4. He who understands the highest state as the witness of everything, distinctfrom the body and senses, the absolute consciousness, Self as bliss, self-luminous—he is one beyond-castes-and-orders. [SÂS 5.16–17ab]

5. He who realizes the Lord as the Self only by hearing the great sayings ofVed‡nta, O Ke˜ava—he is one beyond-castes-and-orders. [SÂS5.17cd–18ab]

6. He who is freed from the three states and knows the great Lord as alwayswitness of the three states—he is one beyond-castes-and-orders [SÂS18cd–19ab]

7. When a man knows through Ved‡nta: "The castes, orders, and so on aremade to appear in the body by illusion. They never belong to me who am theSelf consisting in consciousness"—he is one beyond-castes-and-orders. [SÂS5.19cd–20]

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8. When a man knows through Ved‡nta: "As all people pursue their activitieson their own in the presence of the sun, so also the people pursue activities inmy presence"—11. he is one beyond-caste-and-orders. [SÂS 5.21–22ab]

9. When a man knows through Ved‡nta: "As necklaces, upper arm bracelets,rings, good-luck charms, and so on are fashioned in gold, so also, by meansof illusion the world is constantly imagined in me"—he is one beyond-castes-and-orders. [SÂS 5.22–23ab]

10. When a man knows through Ved‡nta: "As in mother-of-pearl oneimagines silver through illusion, so the universe consisting of the GreatPrinciple (mah‡t)48 and so on consisting of illusion is imagined in me"—he isone beyond-castes-and-orders. [SÂS 5.24–25ab]

11. He, O Puru˘ottama, who knows through Ved‡nta: "I am that highestimmortal, the great god, steadfast, uniform, who is freed of all bonds, who,like the atmosphere, has constantly penetrated into the body of an outcast, intothe body of a beast and the like, into the body of a Br‡hmaıa, and into otherbeings standing in varying degrees"—he is one beyond-castes-and-orders.[SÂS 5.25cd–27]

12. When a man knows through Ved‡nta: "As the direction appears as beforeeven to one whose confusion over directions is removed, so also the world,falsified by knowledge, appears to me, for it is non-existent"—he is onebeyond-caste-and-orders. [SÂS 5.28–29ab]

13. When a man knows through Ved‡nta: "As the visible world in thedreaming state expands in me through illusion, so also the visible world in thewaking state expands in me through illusion. [SÂS 5.29cd–30]

14. When the practice of castes and orders has drained away in someonebecause of the vision of the Self, he, going beyond all castes and orders, isestablished in his own Self. [SÂS 5.31]

15. The man who, abandoning his own caste and order, is established in theSelf, him the knowers of the meaning of all the Veda declare to be beyondcastes and orders. [SÂS 5.32]

16. As the Self is in fact Brahman, absolute consciousness, being, and bliss,so it is not the body, nor the senses, nor the breath, nor the mind, nor theintellect, nor egoism, nor thinking, nor even illusion and the world startingwith the atmosphere; it is not a doer, nor even an experiencer, nor one whocauses experiencing. [SÂS 5.33–34]

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17. As the sun's unsteadiness is only due to the movement of the water, so thesa¸s‡ric existence of the Self is only due to the sa¸s‡ric existence of egoism.[SÂS 5.35]

18. Therefore, O Ke˜ava, the castes and orders are also existing in somethingelse. They are superimposed on the Self only by confusion, and they do notbelong to the knowers of the Self. [SÂS 5.36]

19. O Janardana, neither injunctions, nor prohibitions, nor ideas about whatshould and should not be avoided, likewise nothing else exists for theknowers of the Self. [SÂS 5.37]

20. O lotus-eyed, the mortals who are deceived by illusion never understandthe state (ni˘Òh‡) of the men of realization (s‡dhu). [SÂS 5.38]

21. O Ke˜ava, this state of the knowers of Brahman cannot be seen by thefleshly eye; it is brought about on its own by a person who knows. [SÂS 5.39]

22. O Ke˜ava, where people are always asleep, the restrained-one is awake.Where they are awake, the knower is in deep sleep.49 [SÂS 5.40]

23. Thus, he is indeed the highest preceptor and is declared to be beyondcastes and orders who knows with certainty, through the Ved‡nta and by hisown experience, the Self that is without pairs of opposites, which is formless,spotless, always pure, without false appearance, which is being and pureconsciousness, and the highest immortal. [SÂS 5.41–42]

24. Therefore, in this way, the ¯rutis such as ". . . and freed from it, he is set

free" [KU 5.1] and the statements in the SmÁti teaching the one liberated-in-life, the

"one steady-in-wisdom," the devotee-of-the-Lord," the "one who has beyond-the-

qualities," the "Br‡hmaıa," and the "one beyond-castes-and-orders" are the

authoritative basis for the existence of liberation-in-life. 25. So ends the discussion of

the authoritative basis for liberation-in-life.

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Notes

1 The Adyar and ‚nSS editions of JMV and some mss. read "the abandonment of optional rites, and thelike, which cause rebirth" (janmap‡dakak‡myakarm‡dity‡ga-), indicating perhaps that some redactorswould not permit the abandonment of the permanant (nitya) and occasional (naimittika) ˜rauta andsm‡rta rites. 2 The renunciation out of the desire for knowledge (vividi˘‡sa¸ny‡sa) may be either a private practicethat is open to men of other ‡˜rama-s as well as to women, involving the adandonment of all rites, or apublic renunciation considered to be an ‡˜rama , i.e., an organized order or life-stage recognized by theBrahmanical society at large. The latter involves a specific rite of renunciation, which is the last officialpublic rite the individual renouncer performs. The "prai˘a ritual formula" is a technical name for thewords sa¸ny‡stam may‡, "I have renounced," which the individual declares during the public rite. For adescription of the rite, see YDhP 16, Olivelle (1976) pp. 46–47 and (1977) pp. 95–96.

3 The conclusion is that members of the other orders may inwardly, mentally abandon rites(karm‡dityaga), without living as formal members of the public renunciant order (sa¸ny‡s‡˜rama), andstill be qualified for and attain knowledge. In his study of ¯aÔkara's views on renunciation, RogerMarcaurelle argues that Vidy‡raıya was following ¯aÔkara in the idea that formal, physical renunciationis not necessary for the attainment of knowledge. See Freedom through Inner Renunciation: ¯aÔkara'sPhilosophy in a New Light (Albany: State University of New York Press, 2000) pp. 188–194. InMarcaurelle's view, Vidy‡raıya justifies entering the sa¸ny‡s‡˜rama on a public, formal basis when aperson cannot be one-pointed, free from distractions, and cannot make Self-knowledge permanent.Therefore one who has attained knowledge may have to resort to physical renunciation as a full-timemode of living in order to safeguard that knowledge. The safeguarding of knowledge is, according toVidy‡raıya's argument in JMV Chapter 4, one of the major purposes of liberation-in-life itself. Thesafeguarding of knowledge would seem, then, all the more elusive and not assured even by physicalrenunciation. 4 Here following sa¸nihita˛ the lectio difficilior, rather than sa¸ny‡sa˛. Cf. the same term in MuıU2.2.1: ‡vi˛ sa¸nihita¸ guh‡cara¸ n‡ma mahat padam atraitat manarpitam.

5 The eradication of latent tendencies and the elimination of the mind are the subjects of JMVChapters 2 and 3 respectively.

6 This idea of there being four types of mendicants is found also in P‡M vol. 1 (1973) pp. 530–553. Thefour types are the kuÒ„caka, bahÂdaka, ha¸sa, and the paramaha¸sa.

7 udarapatreıa: with the belly as a begging-bowl. This phrase refers to a vow a mendicant has undertakento imitate the behavior of an animal, such as the govrata, or "cow-vow." People throw food on theground and he eats it directly from the ground, without using his hands, like a cow. Thus he has only hisbelly as a begging-bowl.

8 The entire text reads:

"‚ruıi went to the world of Praj‡pati. Approaching, he asked: "By what, Lord, can I give up ritescompletely?" And Praj‡pati said: "One should leave his sons, friends, brothers, relatives, and soon; he should give up the topknot, sacred string, the sacrifice, the ritual sÂtra, and Vedic recitation;he should turn away from the worlds of BhÂr, Bhuvas, Svar, Mahas, Jana, Tapas, Satya, Atala,P‡t‡la, Vitala, Sutala, Ras‡tala, Tal‡tala, and Mah‡tala, and the whole Universe. He should take astaff and a robe. Let him reject the rest." [‚rU 1, pp. 3–5]

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9 Also cited in P‡M vol. 1 (1973) p. 532.10 Schrader's text of NpU here reads pravÁttilak˘aıa¸ karma "rites are characterized by the life of action,"and he gave no variants. I have so far not found variants for yogo in JMV mss. It is not clear whetherVidy‡raıya or the redactors have deliberately changed this received text in order to define yoga asassociated with pravÁtti. This definition is not commented on elsewhere in JMV, and is inconsistentwith the theology of renunciation.

11 Also cited in P‡M vol. 1 (1973) p. 54712 See Introduction 2.1. See also Fort (1998) pp. 8-11.13 Apparently the understanding is that operative action, while it conditions existence, does not deny thepossiblity of changing the course of events in life, allowing actions which result in the highesthappiness, which is liberation and the experience of the Self. This happiness is still a conditioned resultof operative action.

14 kar„r„˘Òi: the sacrifice with bamboo. Refers to the bamboo used in the rite meant to bring rain.15 vaiyarthyam: futility, uselessness. This reading obviously does not make sense, and one would ratherhave the direct opposite meaning here. In the absence of clear mss. evidence, I have not changed it.However, a ms. deposited at the Praj§a P‡Òha˜ala MaıÛala Collection in Wai, 6617/8–2/439, which Iobtained but did not fully collate for this edition, reads prayatnasyaiveyarthya¸ here instead ofprayatnasya vaiyarthyam. 16 ˜reya˛: highest good. For Vidy‡raıya the highest state is the same liberation-in-life. Walte Slaje hasstudied the use of this same term by Uddyotkara in the Ny‡yav‡rttika where he distinguishesni˛˜reyasam as having a lower and a higher state. For Uddyotkara the lower state is the same asliberation-in-life. See Slaje, "Ni˛sreyasam im alten Ny‡ya" WZKS 30 (1986) pp. 172ff. Slaje (2000b)pp. 336–337 would take this "a separate j„vanmukti current, independent from that of the Ved‡ntatradition."

17 tena svayam jetavya˛, na tu yuddhe bhÁtyamukheneva puru˘‡ntara mukhena jetu¸ ˜akya˛. Here Ihave gone against B1, which along with P1 has bhÁtyamukhenaiva, in order to preserve the comparisonbeing made through iva. One may, however, accept this reading of eva over iva and translate eva as"only" in which it might make more sense:"in war it is not possible to conquer only by means ofsoldiers."

18 See my discussion above, Introduction 2.1, p. 29–32; see also below, 1.5.37 and n. 30.19 This may refer to the five types of begging mentioned in the SU (Adyar: 1912) p. 266. 20 First p‡da borrowed from BhG 18.17.21 See 1.2.22 First p‡da borrowed from BhG(?).23 The sixty-four branches of learning: arts, crafts, literary arts, and other skills traditionally consideredto be sixty-four in number.

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24 purı‡tm‡ /pÂrıasvarÂpa: ‚tman is understood as "nature" or svarÂpa. SvarÂpa is also synonymouswith Brahman, so purı‡tm‡ here describes the one liberated-in-life who is completely unified withBrahman because of his awareness (anusa¸dh‡na) of the perfect nature, which is Brahman. 25 Cf. ‰˜‡U 5.

26 See Introduction 2.1 and GK 1.1–4 on the states of consciousness.27 Meaning unclear

28 See Introduction 2.1, pp. 32–33 on the "bodies." See also Fort (1990).29 Ibid.30 Because the author states only nirvikalp‡ti˜aya, is not entirely clear whether this nirvikalpa refers onlyto the yogic nirvikalpasam‡dhi "enstasis-without-distinctions." The commentator Acyutar‡yamoÛakaclearly takes it as asampraj§‡tasam‡dhi, ‚nSS 20 (1916) p. 177. We cannot exclude the possibility thatit refers to the Ny‡ya concept of nirvikalpapratyak˘a, "indeterminate perception." See alsonirvikalpaj§‡na mentioned in 3.9.1, and my discussion in the Introduction, 2.1, p. 31.31 I take this to mean that liberation-in-life, insofar as the individual is in nirvikalpasam‡dhi, can be saidto be existent and non-existent (sadasat) and is in this way the same as bodiless-liberation. I argue that,in other mss., the scribes changed sadasatvokter to sadÁ˜atvokter and in some cases added other words tosupport this reading. See above Introduction, 2.1, pp. 29-32. This statement in 1.5.7 would be referringto LYV 3.1.88 if one accepts the reading eva¸vidhay‡ videhamukty‡ sadÁ˜atvokter, "In this manner,because of the mentioned resemblance with bodiless liberation..." However, we may emend theinstumental eva¸vidhay‡ videhamukty‡ to the genitive eva¸vidh‡y‡ videhamukty‡˛. Thus it wouldgive the reading eva¸vidh‡y‡ videhamukty‡˛ sadasatvokter, "Because bodiless-liberation of such a kindhas been described as existent and non-existent," and would refer to the citation of LYV 3.1.99, whichsays, na san n‡san. I think the reading eva¸vidh‡y‡ videhamukty‡˛ sadasatvokter would also makemore sense because this citation is nearer to this commentarial statement in the text.32 The names listed above in 1.4.7, are now explained in 1.6 ff.33 BhG 2.54 [1.6.2].34 The meaning here is unclear. See Donatoni (1995) p. 123, n. 4.35 sa¸praj§‡tasam‡dhi: enstasis-with-conceptualization. The term from the Yoga system for the state inwhich the struggling spiritual aspirant is aware of Brahman, but a mental activity still intervenes thatconsists in the awareness of the process of knowing the distinctions of the knower, the knowledge, andthe object of knowledge. The Ved‡nta term for this state is savikalpasam‡dhi, "enstasis-with-distinctions." See Swami Nikhilananda,Ved‡ntas‡ra 194 (1968) pp. 116–117. 36 This presumably is asa¸praj§‡tasam‡dhi, "enstasis-without-conceptualization," also understood bythe Ved‡nta term nirvikalpasam‡dhi, "enstasis-without-distinctions." It is the state where there is nolonger any awareness of the conceptualizations or distinctions of the knower, known, or knowing inconsciousness. Cf. below, Chapter 3, n. 7. 37 Nir‡h‡rasya: one who is not allowing admittance. Vidy‡raıya takes this expression in the sense ofnirodha, "suppression," i.e., blocking the sense objects. Therefore I have not translated Vidy‡raıya'squotation from the BhG literally as "one who is abstaining from food."

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38 The term ¯reyomarga may not refer to a text, but rather, literally, to "the way of the highest good."Donatoni (1995) p. 128, n. 3 finds the same phrase mentioned in Vidy‡raıya's Taittir„ya Upani˘adD„pika ‚nSS 36 (1981) vol. 3, 6, p. 678. I was not able to obtain the 1981 printing of this ‚nSSedition.39 This verse of Nks has the same purport of the ¯reyomarga verse quoted earlier, that what was a means(s‡dhana) for the liberated later becomes his characteristic (lak˘ana).40 J‡grat and svapna, su˘upti and sam‡dhi. The first three of these states correspond to those mentionedin GK 1.1–4 but for Vidy‡raıya enstasis (sam‡dhi) is an intervening state between deep sleep and thefourth state (tur„ya) "when the mental states cease." See above, Introduction 1.3 on the four states ofconsciousness, and Introduction 1.6 on Vidy‡raıya's elaboration on the concept of enstasis, andVidy‡raıya's discussion of enstasis below, 3.10.41 If he feels the kindness to impart his knowledge, and if ordinary people want to have his knowledge,they must have faith. Before attempting to have discourse, he must create this faith in the people, and hedoes this by wearing the loincloth. 42 Cf. ChU 7.1 ff. N‡ma is wordy knowledge.43 Here resumes Vidy‡raıya's commentary on MhB 12.237.13.44 This is a variant reading of MhB 12.237.13.

45 Donatoni (1995) p. 136, n. 4, finds this citation in Brahnoktay‡j§avalkyasa¸hit‡ 7, 51cd–52ab in theSmÁtisa¸darbha˛, vol. 4, (Delhi: Nag Publishers, 1988) p. 2409. I could not obtain this text.46 Schrader selected this variant for his constituted text of NpU (Adyar: 1912).

47 SÂta Sa¸hit‡ of the Skanda Pur‡ıa, Chapter 5 (MuktikhaıÛa) ‚nSS 25 vols. 1–3 (Pune:‚nand‡˜rama Sansth‡, 1898).48 Mah‡t : A Sa¸khya term; next highest form of consciousness after prakÁti, produced out ofegoism/identity. See 3.8.1–2.49 Cf. BhG 2.69.

Chapter Two: The Eradication of Latent Tendencies

2.1 The Mutual Causality of the Means of Liberation-in-Life

1. Next we examine the means of achieving liberation-in-life. 2. Its means are the

knowledge of truth, the elimination of the mind, and the eradication of latent

tendencies. 3. For this very reason, at the end of the V‡si˘Òhar‡m‡yaıa [Chapter

on Becoming Still (Upa˜amaprakaraıa), LYV 5]1 when dealing with the topic

introduced by the verse: "in the bodies of ones liberated-in-life," Vasi˘Òha says:

Eradication of latent tendencies, knowledge of truth,2 and elimination of themind, O man of great intelligence, practiced simultaneously and for a longtime, are bearers of fruit. [LYV 5.10.116]

4. Having declared the positive connection (of these means), he gives the negative

converse:

As long as these three are not well practiced equally again and again, the stateis not attained even for hundreds of years. [LYV 5.10.115]

5. He shows how success is prevented when they are not practiced simultaneously:

If these are pursued even for a sufficiently long period, but one at a time, theydo not bring success like mantras proclaimed together. [LYV 5.10.117]

6. It's like this. During bathing at twilight devotions, three verses beginning with

"apo hi ˘Òha" [RV 10.9.1] have to be recited together. By reciting one of those verses

each day, the bathing is not carried out as scripturally enjoined. Similarly, one does

not accomplish anything by reciting singly a mantra of mantras relating to six body

parts.3 Again, in ordinary life, (serving) a vegetable, a soup, and boiled rice

separately does not constitute a meal.

7. (Vasi˘Òha) states the purpose of long practice:

118

The tight knots of the heart are undoubtedly split apart by long practice ofthese three, like the fibers (split apart) from the cutting off of a lotus stalk.[LYV 5.10.118]

8. He gives the negative converse of this:

O R‡ma, sa¸s‡ric existence has repeated through the repetition of a hundredformer lives. It is never destroyed except by engagement with long andrepeated practice. [LYV 5.10.119]

9. Practicing the means one by one not only fails to produce the result, but their

identity as a means (tatsvarÂpa) is not even established. Therefore he says:

Since knowledge of truth, elimination of the mind, and eradication of latenttendencies exist in mutual causality, they are difficult to accomplish(separately). [LYV 5.10.113]

2.2 Negative and Positive Statements of the Three Pairs of Means

1. Of these (three means), three pairs are produced by uniting any two from among

these three. 2. Accordingly, (Vasi˘Òha) gives the mutual causality of the pair of

elimination of the mind and eradication of latent tendencies by means of the negatively

converse statement:

So long as the mind is not dissolved, latent tendencies are not destroyed; solong as latent tendencies are not destroyed, mental activity does not becomequieted. [LYV 5.10.110]

3. Because this elemental substance4 (dravya) of the inner organ (anta˛karaıa) is

being transformed, insofar as it consists in a continuous series of mental activities like

the continuous flame of a lamp, it is called "mind" (manas) because of its nature to

think (manana). Now its elimination is a transformation (pariıama) in the form of an

opposition after one gives up the transformation that is of the nature of various mental

activities. 4. Accordingly, Pata§jali gives a sÂtra in his Yoga˜‡stra:

The transformation of suppression (nirodha), which associates the mind with amoment of suppression, occurs when the residual impressions (sa¸sk‡ra) of

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coming out (of enstasis) (vyutth‡na) are overcome and the impressions ofsuppression arise. [YS 3.9]

5. "Residual impressions" (sa¸sk‡ra) (leading to) the "coming out (of enstasis)"

(vyutth‡na) are subjugated. Residual impressions (leading to) supression become

manifest. The moment of suppression is connected with the mind. This should be

recognized as elimination of the mind. Latent tendencies (v‡san‡) are residual

impressions situated in the mind that are the cause of certain mental activities such as

anger, activities that are produced suddenly without consideration of what is before

and after;5 they are called "latent tendencies" because they are caused to reside6 in the

mind by all previous mental activity.

6. And the eradication of these latent tendencies is the non-production of anger

and so on, even in the presence of an external cause, when there are latent tendencies

such as mental control and sense control (˜‡ntid‡nti) that are firm and generated by

discernment. In this case, when there is no elimination of the mind and mental

activities arise, there is no eradication of latent tendencies, because sometimes anger

and the like arise through an external cause. And when there is no eradication of

latent tendencies, likewise there is no elimination of the mind because mental activities

continue to arise.

7. (Vasi˘Òha) then gives the mutual causality of the knowledge of truth and the

elimination of the mind by means of the negatively converse statement:

So long as there is no knowledge of truth, how can there be mental quieting(˜ama)? So long as there is not mental tranquillity (upa˜ama) there is noknowledge of truth. [LYV 5.10.111]

8. Knowledge of truth is this certainty: The Self is simply all this. The world

consisting of form, taste, and so on that we perceive is illusory, and it does not exist in

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reality. When this (knowledge) has not arisen, the sense objects of form, taste, and so

on continue to exist; therefore it is impossible to neutralize the mental activities that

relate to those (sense objects), just as the flames of a fire are not extinguished when

one continues to put kindling into it. When there is no quieting of the mind, forms

and so on continue to be grasped by the mental activities. Consequently, one doubts

¯rutis such as "the sacrificer (yajam‡na) is the grass-bundle (prastara˛)"7 [TS 2.6.5],

and "Brahman is without a second" [cf. ChU 6.2.1], which is because of the ¯ruti

"there is here no diversity at all" [KU 4.11], and consequently uncertainty arises.

9. (Vasi˘Òha) states the mutual causality of the eradication of latent tendencies

and the knowledge of truth by means of the negatively converse statement:

So long as there is no attainment of truth, there is no eradication of latenttendencies. So long as there is not eradication of latent tendencies, how couldthere be knowledge of truth? [LYV 5.10.112]

10. When the latent tendencies of anger, etc., are not destroyed, one lacks the means

such as mental control and sense control (˜amadama); consequently knowledge does

not arise. And when the truth of the secondless reality of Brahman is not understood,

the confusion about the reality of the cause of anger and the like is not blocked, and

consequently the latent tendencies are not destroyed.

11. Now we state the mutual causality of the three aforementioned pairs by

positive statements. When the mind has been eliminated, there is no perception of an

external cause that awakens residual impressions, and latent tendencies are destroyed.

And when latent tendencies are eradicated, the mind is eliminated because mental

activities such as anger do not arise, owing to the absence of their cause. This, then, is

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the pair consisting of elimination of the mind and eradication of latent tendencies. 12.

Because of the ¯ruti:

Yet it is seen with a sharpened and subtle mind [KU 3.12]

(we understand that) seeing is the cause of the mental activity focused on the oneness

of Self. Consequently, elimination of the rest of mental activities is the cause to the

knowledge of truth. And when there is knowledge of truth, the mind is eliminated

like a fire without kindling, because (a) no mental activity arises relating to the world

that is not real, like a man's horns and so on, and (b) there is no further use for mental

activities since the Self has been seen.8 This, then, is the pair consisting of elimination

of the mind and the knowledge of truth.

13. The author of the V‡rttikas (Sure˜vara) states that the knowledge of the

truth is the cause of the eradication of latent tendencies, such as anger:

Seeing one and the same Self present in an enemy, relative and in his ownbody, like it is present in the parts of his own body, how can a discerning manpossess anger? [NkS 2.18]

14. It is widely known that mental control (˜‡nti) and so on is the cause of

knowledge consisting in the eradication of latent tendencies such as anger. Vasi˘Òha

also states:

Qualities such as tranquillity (˜ama) (arise) from knowledge; so knowledge(arises) from such things as tranquillity. The two enrich one another like thelotus in a pond. [LYV 2.1.107]

This, then, is the pair consisting of eradication of latent tendencies and the knowledge

of truth.

15. (Vasi˘Òha) states the means in the bringing about of the three, knowledge of

truth and the rest:

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Therefore, O Raghava, one should resort to these three with personal efforttogether with discernment, abandoning from afar the desire for enjoyment.[LYV 5.10.114]

16. "Somehow I will definitely accomplish this": this sort of resolution is the

perseverance that is "personal effort." "Discernment" is the definite analytical

knowledge (vibhajyani˜cayah) of these: the means of the knowledge of truth are

Vedic study (˜ravaıa) and the rest, the means of the elimination of the mind is yoga,

and the means of the eradication of latent tendencies is producing contrary latent

tendencies. "From afar" was said because of the difficulty of restraining the

exceedingly undesirable result in admitting even a small desire for enjoyment,9 as in

the maxim: "It grows ever more like fire with an oblation." [MDh 2.94]

2.3 The Principal and Subsidiary Relation of the Three Means

1. [Objection] Earlier, you explained the respective difference (vyavasth‡)10 this way:

the result of renunciation-for-knowledge is knowledge of truth and the result of

renunciation-of-the-knower is liberation-in-life.11 If that is the case, it seems that a

man, having first acquired the knowledge of truth and then entering the renunciation-

of-the-knower, should finally carry out the destruction of his own latent tendencies

and mental activities, which constitute bondage while he is still alive. But here you

ordain simultaneous practice of knowledge of truth and the rest; hence there is a

contradiction between what you said and what you say now.

2. [Reply] This is not a difficulty, because we can prove their respective

difference on the basis of (their) being principal and subsidiary. For the renouncer-

for-knowledge, knowledge of truth is principal, while elimination of the mind and

eradication of latent tendencies become subsidiary. But for the renouncer who is a

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knower, just the opposite is the case. In both cases, therefore, there is no contradiction

in their being practiced together. And one should not entertain the doubt: "What is the

use of practice at a future time for a man who has obtained the purpose merely by

attaining the knowledge of truth?" because it will be refuted in our explanation of the

purpose of liberation-in-life.12

3. [Objection] Even with the subsidiary status in the case of the renouncer who is

a knower, what is the sort of practice taking place at a future time, for (a) carrying out

the means of knowing such as study and so on is fruitless, and (b) it is impossible to

carry out knowing, which by nature is beyond doing, not doing, or otherwise? [cf.

BSBh 1.1.4]

4. [Reply] We say: it is the repeated, sustained remembrance (anusmarana) of the

truth by some means or other. And such practice is described in the L„la episode

(of LYV):

Thinking about That, discussion about That, enlightening one another inregard to That, and singular devotion to That: (these) the wise know as thepractice of knowledge. [LYV 3.2.108]

5. At the beginning of creation, this visible manifestation did not exist, at notime does it exist as "the world and I": (this the wise) know as the highestpractice of enlightenment. [LYV 3.2.111]

6. [Objection] The practice of elimination of the mind and eradication of latent

tendencies is also described in the same passage:

Those who apply themselves through authoritative texts and methods (yukti)to realizing the complete absence of the existence of the knower and what is tobe known, they are accepted as its practitioners. [LYV 3.2.110]

7. Realizing the absence is the discretion that the knower and what is to be known are

illusory. "Realizing the complete absence" is not to recognize them even in

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themselves (in their physical form). "Methods" are yoga.13 This is the practice of

elimination of the mind.

8. When passion, anger, and so on become reduced through awakening to thenon-existence of the visible world, a strong delight (rati) arises. That is calledthe practice of Brahman. [LYV 3.2.112]

This is the practice of eradication of latent tendencies. It is not possible to discriminate

among these three admittedly similar practices which is principal and which is

subsidiary.

9. [Reply] This is not so, because it is possible to discern according to the

objective (prayojana). For a person who desires liberation, the two objectives are

liberation-in-life and bodiless liberation. Because of precisely this the ¯ruti declares:

"But freed from it, he will be set free." [KU 5.1] In this instance, liberation comes for

the living man through Divine fortune; bondage comes through Demonic fortune.14

10. This was declared by the Lord (KÁ˘ıa) in the sixteenth chapter (of BhG):

The Divine fortune is regarded as leading to liberation, and the Demonicfortune to bondage. [BhG 16.5]

11. And these two fortunes described in the aforementioned chapter:

Fearlessness, purity of goodness, steadfastness in the yoga of knowledge,alms-giving, self-control, and sacrifice, Vedic recitation (sv‡dhy‡ya), austerity,and uprightness, [BhG 16.1]

12. Non-violence, truthfulness, absence of anger, abandonment, peace,absence of slander, compassion toward living beings, absence of greed,kindness, modesty, and absence of capriciousness. [BhG 16.2]

13. Energy, patience, resolve, purity, and absence of treachery and ofexcessive pride are (the qualities) of one born to the Divine fortune, OBh‡rata. [BhG 16.3]

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14. Hypocrisy, arrogance, conceit, anger and rudeness and ignorance are (thequalities) of one who is born to the fortune of the Demonic, O Partha. [BhG16.4]

15. The Demonic fortune is described all the way up to the end of the chapter. Of

these, here liberation-in-life occurs when the good latent tendencies—the Divine

fortune that can be acquired by personal effort and is in keeping with the authoritative

texts—destroy the bad latent tendencies—the Demonic fortune that results because

one's natural disposition and is contrary to authoritative texts.

16. The ¯ruti teaches that the cause of liberation-in-life is also the elimination of

the mind accompanied by the eradication of latent tendencies:

Mind alone is the cause of man's liberation and bondage. Attached to senseobjects, (it leads) to bondage; free of objects, (it leads) to liberation. So teachthe SmÁtis. [AmbU 2]

17. Because one desires liberation of the mind free from objects, therefore aman desiring liberation should always keep the mind free of objects. [AmbU3]

18. When the mind has rejected attachment to sense objects and is restricted tothe heart, then it attains the transmental state (unman„bh‡vam).15 This is thehighest state. [AmbU 4]

19. Until (the mind) has become eliminated in the heart, it should be restricted.This is knowledge and meditation. The rest is the prolixity of logic.[AmbU15]

20. Bondage is twofold: intense and weak. Of the two, intense bondage is the

Demonic fortune because it is the immediate cause of impurities. But weak bondage

is the perception of mere duality because (a) it does not consist of impurity by itself,

and (b) because it generates the Demonic fortune. Of these two, eradication of latent

tendencies removes only the intense bondage, but elimination of the mind removes

both.

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21. [Objection] In this case, elimination of the mind alone is sufficient, while

eradication of latent tendencies is useless.

22. [Reply] This is not so, because eradication of latent tendencies is useful in

removing the intense bondage that is aroused in the mind by powerful operative

action, which is the cause of enjoyment, and because enjoyment arises even through

weak bondage. Intense bondage is the mental activity consisting in darkness (tamas).

Weak bondage is the two mental activities consisting in goodness and energy (sattva,

rajas). 23. This was made clear in this passage (beginning with):

One who is free from sorrow while in suffering, (who is free from longingwhile feeling pleasure, and who is free of passion, fear, and anger is called asage with a steady mind.) [BhG 2.56]

24. [Objection] In that case, because the weak bondage has to be admitted and the

intense bondage has been removed by only the eradication of latent tendencies, the

elimination of the mind is useless.

25. [Reply] This is not so, because it (elimination of the mind) is useful in

remedying inevitable experiences brought about by weak operative action. 26. With

reference to the ability to remove such experiences by means of a remedy, it was

stated:

If there were a remedy of inevitable experiences, then Nala, R‡ma, andYudhi˘Òhira would not have been subject to suffering.16 [PD 7.156]17

27. In this way then, because the elimination of the mind and eradication of latent

tendencies are the direct means of liberation-in-life, (they are) principal. Whereas,

knowledge of truth, because it is farther removed (from liberation-in-life) by

production of the other two, is therefore subsidiary. 28. It is declared frequently in the

¯ruti that the cause of eradication of latent tendencies is the knowledge of truth:

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Having known God, all the bonds fall off. [¯vU 1.11]

29. Thinking of (him) as God, the wise man leaves joy and sorrow throughlearning the contemplation of the highest Self. [KU 2.12]

30. One who knows Self crosses over sorrow. [ChU 7.1.3]

31. What confusion, what sorrow is there for a man who sees this unity?[‰˜aU 7]

32. Having known God, he is freed from all bonds. [¯vU1.8]

33. The ¯ruti establishes that the cause of the elimination of the mind is the

knowledge of truth. 34. With regard to the condition of knowledge, we find Vedic

statements such as:

But when everything has become one's very Self, then whom and by whatmeans does one see, whom and by what means does one smell, . . . ? [B‡U2.4.14]

35. Gaudap‡d‡carya also says:

When one does not form concepts owing to awakening to the truth of the Self,then he attains the condition of not having a mind; when there is nothing tograsp, he does not grasp. [GK 3.32]

36. Just as in the case of liberation-in-life, elimination of the mind and eradication

of latent tendencies are principal, so also in the case of bodiless-liberation, knowledge

is principal because it is the immediate cause of bodiless-liberation, (and) because of

the SmÁti:

Perfect isolation is achieved through nothing but knowledge, by means ofwhich one is liberated. [Untraced]

37. The state of the Self alone is "perfect isolation," namely, the absence of a body and

so on. And this is "achieved through nothing but knowledge" because the state of

having a body, since it is created by ignorance, is removed only through knowledge.

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38. The words "nothing but" in "nothing but knowledge" indicate the exclusion of

ritual action because of the ¯ruti:

Neither through ritual action, nor offspring, nor wealth. [T‚ 10.10.21]

39. But for one who has not studied the authoritative texts on knowledge, though

he has practiced the eradication of latent tendencies and elimination of the mind as far

as possible, (and) worships Brahman as having attributes, there is no perfect isolation

for him because the subtle body has not passed away. Hence, because of the words

"nothing but," those two18 are also excluded.

40. The meaning of the phrase "by means of which one is liberated" is as

follows: by means of which, i.e., by means of this isolation attained through

knowledge, one is freed from all bondage. And bondage is of many kinds, because of

the usage here and there of such words as "the knot of ignorance," "believing that one

is not Brahman," "the knot of the heart," "doubts," "actions," "not desiring the All,"

"death," and "rebirth." All these types of bondage can be removed by knowledge.

41. Accordingly the ¯rutis state:

One who knows this that is placed within the cave, my dear, cuts the knot ofignorance in this world. [MuıU 2.1.10]

42. (He who) knows (the highest) Brahman, himself becomes Brahman.[MuıU 3.2.9]

43. The knot of the heart is split, all doubts are cut off, and his actions perishwhen that, with reference to which the highest is the lower, is seen. [MuıU2.2.8]

44. He who knows (Brahman) placed in the cave, in the highest heaven,enjoys all his desires together (with the wise Brahman.) [TU 2.1.1]

45. Only when a man knows him (puru˘a) does he pass beyond death. [¯vU3.8]

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46. But one who has understanding, who is mindful and always pure, attainsthat state from which he is not reborn again. [KU 3.8]

47. One who knows "I am Brahman" in this way becomes the All. [B‡U1.4.10]

These and other similar statements concerning the removal of such bondages as "not

knowing the All" could be cited here.

48. This bodiless-liberation one should understand comes about at the same time

as the arising of knowledge, because when these bondages that have been

superimposed on Brahman by ignorance have been destroyed by knowledge, they

cannot arise again nor be experienced. 49. The commentator (¯aÔkara) has

explained that bodiless-liberation comes about at the same time as knowledge in his

commentaries on the sÂtra on the cohesion (samanvaya) [BS 1.1.4] and on the sÂtra:

Upon the realization of that, there occurs the non-attachment and destruction(respectively) of subsequent and previous sins,19 because it is so declared (inthe Upani˘ads). [BS 4.1.13]

50. [Objection] Many describe the bodiless-liberation as taking place immediately

after the death of the present body. So the ˜ruti declares:

There is a delay for me only until I am freed; then I will succeed.20 [ChU6.14.2]

51. It is also stated in the V‡kyavÁtti:

One becomes liberated-in-life for a time through the power of operative action;then, on the destruction of the bondage of operative action,

52. One attains the perfect isolation freed from rebirth, the highest state ofVi˘ıu, which is the unsurpassed bliss. [V‡vÁ 52–53]

53. The author of the sÂtras (Badar‡yana) also says:

But by having exhausted the two others by experiencing (them), he merges(into Brahman). [BS 4.1.19]

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54. "The two others" refers to the good and the bad operative action. Vasi˘Òha says:

Having abandoned the state of one liberated-in-life at the death of one's body,one passes into the state of bodiless-liberation, like the wind falls into stillness.[LYV 3.1.98]

55. [Reply] This is not a problem, because the two views are not contradictory,

owing to the specific distinction of meaning. In their descriptions, many have taken

the word "body," which occurs in the expression "bodiless-liberation," to refer to all

types of bodies. But we say it exclusively implies the "future body,"21 because one

acquires knowledge for the sole purpose of preventing the arising of such a body.

But this body has already arisen, and therefore one cannot prevent its arising even

through knowledge. Nor is removing the present body the result of knowledge,

because, even for the ignorant, it is removed when operative action is exhausted.

56. [Objection] In that case, let us say the removal of the current subtle body is a

result of knowledge, because it cannot be removed without knowledge.

57. [Reply] This is not so, because in the case of liberation-in-life, even when

there is knowledge, there is no removal of that (subtle body).

58. [Objection] Is it not true that even though knowledge cannot remove it for

some time, because it is obstructed by operative action, it will be able to remove the

subtle body when that obstruction is destroyed?

59. [Reply] No, because the teacher of the Pa§cap‡dika (Padmap‡da) has

demonstrated:

Because knowledge removes only ignorance. [Ppd 1.3]

60. [Objection] Then what is the means of removing the subtle body?

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61. [Reply] We say: the removal of the whole complex (of causes). For what

removes an effect is twofold: the existence of an opposing force and the elimination of

the whole causal complex. So a lamp is extinguished by the opposing force of the

wind or by the removal of the whole causal complex of the oil and the wick. We do

not see an opposing force in the case of the subtle body. Its causal complex is

twofold: operative and uncommenced.22 Through these two, the subtle body of the

ignorant exists in this world and the next. In the case of knowers, when the

uncommenced action has been eliminated through knowledge and when operative

action has been eliminated by living through it, the subtle body is eliminated because

of the removal of the causal complex. Therefore the removal of that (subtle body) is

not a result of knowledge.

62. [Objection] Is it not true that according to this line of argument, the non-

occurrence of a future body is also not the result of knowledge. For either the non-

occurrence itself should be the result, or its continuation. It is not the first, because it

(non-occurrence) consists in a prior non-existence;23 it is established with no

beginning. It is not the second, because preservation of the prior non-existence of

(future) embodiment takes place only through the elimination of the entire causal

complex consisting of uncommenced action. And the result is not the removal of that

(future body), because only the removal of ignorance is the result of knowledge.

63. [Reply] This is not a difficulty, because of the fact that the non-occurrence of

future births, etc., is the result of knowledge based on authoritative texts. The

authoritative basis is ¯rutis that have been cited above beginning with:

(From which) he is not reborn again. [KU 3.8]

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64. This does not contradict the doctrine that knowledge removes only ignorance,

because by the word "ignorance," [2.3.59] the teacher of the Pa§cap‡dika

(Padmap‡da) meant the definite associations joined to ignorance, such as believing

that one is not Brahman, and so on. Otherwise it goes against experience, for we

experience such things as the removal of the belief that we are not Brahman, just as

we experience the removal of ignorance. Therefore, bodiless-liberation, in the sense

of freedom from the future body, is simultaneous with knowledge. 65. And thus the

words of Yaj§avalkya are handed down in the ¯ruti:

Truly, Janaka, you have attained freedom from fear. [B‡U 4.2.4]

66. And:

That (experience) is all there is to immortality. [B‡U 4.5.15]

67. Another ¯ruti also states:

A man who knows him in this way becomes immortal in this world. [T‚3.12.7; NÁPU 1.6]

68. [Objection] If even after the arising of the knowledge of truth, bodiless-

liberation, which is its result, does not arise at that moment, but at another time, then

one must assume some sort of apÂrva24 generated by knowledge, just as in the

Jyoti˘Òoma ritual and so on. Consequently, the entire ¯‡stric teaching on knowledge

would be subsumed under the ¯‡stric teaching on ritual action. Suppose that

knowledge impeded by operative action, like fire impeded by incantations and the like,

will give bodiless-liberation at another time.

69. [Reply] This is not so, because there is no opposition (between operative

action and knowledge). For the bodiless-liberation that we mean, characterized by the

total non-existence of the future body, is not opposed by operative action, which only

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establishes the current body and which (you say) might impede (knowledge).

Moreover, how could knowledge, since it is momentary,25 give liberation at another

time, (while it) itself is not found?

70. [Objection] Another knowledge will arise that is characterized by immediate

realization at the last moment.

71. [Reply] No, because there is no means. What means could there be for you,

because all appearances of the world such as teachers, texts, bodies, and senses are

removed, together with the removal of the impeding operative action?

72. [Objection] In that case, what is the meaning of this ˜ruti?

. . . and further in the end all illusion ceases. [¯vU 1.10]

73. [Reply] The meaning is simply this. All causal factors, such as the body,

senses, and so on, are removed because there is no cause at the end of operative

action. Therefore, we grant the bodiless-liberation you postulate, characterized by the

freedom from the current body, whereas (the bodiless-liberation) we postulate

(characterized by the freedom from a future body,) arises at precisely the same time as

knowledge. 74. It is with reference to this very point that Lord ¯e˘a says:

At a pilgrimage site or in the house of a dog-cooker (an outcaste), even withmemory lost, abandoning the body, liberated at the same time (he attains)knowledge, he attains perfect isolation, with sorrow destroyed. [P‡s 81]

75. Therefore, with regard to bodiless-liberation, knowledge of truth, which is its

immediate cause, is principal. Whereas eradication of latent tendencies and elimination

of the mind are subsidiary because they are the means of knowledge.

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76. We learn in ¯ruti and SmÁti that the means of knowledge is the Divine latent

tendencies, which are the cause for the eradication of Demonic latent tendencies

because of the ¯ruti:

(A man who knows this, therefore,) having become mentally still, with sensescontrolled, quiet, patient, and collected, he sees the Self in just himself. [B‡U4.4.23]

77. The smÁti also says:

Absence of pride and deceit, non-violence, patience, sincerity, respect for theteacher, purity, steadfastness, self-restraint. [BhG 13.7]

78. Detachment from sense objects, and also without egoism, insight into thedefects of birth, death, old age, illness, and suffering. [BhG 13.8]

79. Non-attachment, absence of intense attachment for son, wife, house, andso on, and with a constant even-mindedness among desired and undesiredevents. [BhG 13.9]

80. With engagement in Me and no other, with unswerving devotion,inhabiting isolated places, dislike for a crowd of people. [BhG 13.10]

81. Constancy in the knowledge of the highest Self, seeing the purpose of theknowledge of truth. This is called knowledge; ignorance is what is otherwise.[BhG 13.11]

82. "Intense attachment" refers to the feeling of one's ego in another. The word

"knowledge" (j§‡na) here has the sense of the means of knowledge (and not the act of

knowledge), according to the etymology "that by which (something) is known."26 83.

It is well known in the ¯rutis and SmÁtis, moreover, that elimination of the mind is a

means of knowledge because of the ¯ruti:

But a man sees him who is without parts, as he meditates. [MuıU 3.1.8]

84. And also:

Realizing the God by acquiring the yoga of the Self, the wise man leaveselation and sorrow. [KU 2.12]

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The meaning (of the latter text) is having realized the God27 by means of the

attainment of enstasis on the Self. 85. The SmÁti declares:

Homage to that Self of yoga,28 which those who are engaged, are vigilant,have controlled the breath, are contented, and have the senses controlled see asthe light. [MBh 12.47.35]

86. Therefore, in this way, we have established the following distinction: the

three means, namely, knowledge of truth, eradication of latent tendencies, and

elimination of the mind are subsidiary and principal, depending on whether we are

dealing with bodiless-liberation or liberation-in-life.

2.4 Pure and Impure Latent Tendencies

1. [Objection] Given that these three means have been carried out by the renouncer-

for-knowledge after he has reached the renunciation-of-the-knower, do they merely

continue, or is special effort required? It cannot be the first case, because even when

someone achieves the other two, in the same way just as knowledge, without effort,

then it would result in not treating those that are principal with special attention

(‡dara). It cannot be the second case, because when knowledge also requires effort

like the other two, then it would result in not treating those that are subsidiary with

impartiality.

2. [Reply] This is not a difficulty, because our position is that knowledge merely

continues, while the other two are attained with effort. Accordingly, a person entitled

to knowledge is of two kinds: one who has gone through symbol-oriented meditation

(up‡sti),29 and one who has not. Of these two, if a man were to engage in knowledge

after going through training until he has directly realized the object of meditation, then,

after that realization, the renunciation-of-the-knower and liberation-in-life are

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established all on their own because of the greater strength of (his) eradication of

latent tendencies and elimination of the mind. Such a one is the principal type of

person entitled to knowledge, the type postulated in the authoritative texts. Therefore,

because renunciation-for-knowledge and renunciation-of-the-knower are both

prescribed together for him in authoritative texts, these two appear as if they are

overlapping even though they are by nature distinct.

3. The men of the present time, however, generally engage in knowledge

straightaway merely out of curiosity without having gone through symbol-oriented

meditation (up‡sana). They carry out a temporary eradication of the latent tendencies

and elimination of the mind. To that extent, they also practice Vedic study, reflection,

and meditation. By the strength of these practices ignorance, doubt, and

misapprehension are expelled, and the knowledge of truth properly arises. What has

arisen does not diminish, because there is no evidence (pram‡ıa) that would annul it,

and there is no cause (karaıa) that would create the ignorance that has been eliminated.

But eradication of latent tendencies and elimination of the mind are quickly

extinguished like a lamp in a windy place because they have not been practiced

rigorously, and because they are now and again opposed by operative action, which

produces experience.

4. Vasi˘Òha (describes it) in this way:

But this is considered more difficult than the previous efforts; forabandonment of latent tendencies is considered to be even more difficult toachieve than uprooting Mount Meru. [LYV 5.10.109]

5. Arjuna also says:

For this mind is fickle, O KÁ˘ıa, impetuous, strong, and obstinate. I think it isas difficult to restrain as the wind. [BhG 6.34]

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6. Therefore, in the case of the present-day renunciants who are knowers, knowledge

merely persists. It is made steadfast, while eradication of latent tendencies and

elimination of the mind are carried out by means of effort.

7. [Objection] What is this latent tendency which one must make effort in order to

destroy?

8. [Reply] Vasi˘Òha states the nature of it:

Taking to things that make one give up inquiring into their cause and effectbecause of a strong feeling (dÁÛhabh‡vanay‡).30 That is called latent tendency.[LYV 5.10.48]

9. What has been manifested with sharp force by oneself, that he becomesimmediately, O Strong-Armed One, forgetting all other things. [LYV 5.10.49]

10. For, when a person like this, who is subjugated by a latent tendency, seeswhatever object, he is fooled, believing it is a real thing. [LYV 5.10.50]

11. That (object) abandons its true form because (he) loses self-control to thepower of the latent tendency. One with poor sight sees everything confusedly,as if he were drunk. [LYV 5.10.51]

12. The Demonic people do not know action nor inaction. Neither purity, noreven good custom, nor truth are found in them. [BhG 16.7]

13. They say the world is without truth, without foundation, without God,produced by one another. What else causes it? Simply desire. [BhG 16.8]

14. Maintaining this view, from those whose Selves are lost, have littleintelligence. [BhG 16.9ab]

15. Moreover, (this passage) illustrates in general terms the insistence of peoples on

the traditions of their countries, customs of their families, the dialects, as well as the

proper and improper usages found in them, and so on. But we will give specific

examples after stating their varieties.

16. With reference to latent tendencies as we have described, then, it is stated in

the BÁhad‡raıyaka:

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As is a man's desire, that becomes his will; what his will becomes, that is theaction he does; what action he does, he turns out to be that. [B‡U 4.4.5]

17. V‡lm„ki describes the varieties of latent tendencies:

Latent tendency is said to be twofold: pure and impure. The impure is thecause of births; the pure is the destroyer of births. [LYV 1.1.10]

18. The wise people say the impure latent tendency has the form of very denseignorance, is full of dense egoism, and causes rebirth. [LYV 1.1.11]

19. The pure is said to be that which has known what is to be known, hasremained like a dried seed having given up the sprout of rebirth, and lives forthe sake of the body. [LYV 1.1.12]

20. The meaning of the phrase "has the form of very dense ignorance" is as

follows. The covering up of the difference between the five sheaths,31 beginning with

the body and so on, and the witness of that, which is the pure consciousness

(cid‡tman), is ignorance, i.e., that whose form has become exceedingly dense. This

"has the form of very dense ignorance."32 Just as milk becomes dense by mixing with

buttermilk, or as melted ghee becomes dense (when) placed for a long time in a very

cool place, so also should we understand latent tendencies. And here density means a

perpetuation of confusion.

21. The Lord states this in the explanation of the Demonic fortune:

(They) perform cruel deeds, become dominant for the destruction of the world.[BhG 16.9cd]

22. Attached to insatiable desire, possessing deceit, pride, and arrogance,having taken untrue conceptions because of delusion, they engage in impurevows. [BhG 16.10]

23. And they have relied on unbounded care, which continues until death.With enjoyment of desires as the highest, they have become certain that is allthere is. [BhG 16.11]

24. Bounded by hundreds of chains of desire, they have become chiefly intenton desire and anger. Gathering wealth by the wrong means, they endeavor forthe sake of enjoyment of desire. [BhG 16.12]

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25. "Dense egoism" [2.4.18, LYV 1.1.11] is also illustrated in the same text:

I acquired this today; I will attain what I have set my heart on. This wealth ismine, and that too will be mine. [BhG 16.13]

26. I have slain that enemy, and I will also slay others. I am the Lord. I amthe enjoyer. I am the perfected one, strong and happy. [BhG 16.14]

27. I am rich and of noble descent. Who else is there like me? I will sacrifice,give alms, and rejoice. So say the ones deluded by ignorance. [BhG 16.15]

28. Confused by many thoughts, tangled in a snare of delusion, intent on thegratification of desires, they fall into a foul hell. [BhG 16.16]

29. The passage states that (impure latent tendencies) are the cause of rebirth and

goes on to explain it:

Self-conceited, stubborn, full of pride and arrogance, they fraudulentlyperform sacrifices only in name, not according to injunction. [BhG 16.17]

30. Indulging in egoism, power, arrogance, desire, and anger, the indignantones hating Me in the bodies of themselves and others. [BhG 16.18]

31. These hateful, cruel, and vile men, I perpetually throw these evil ones onlyin sa¸s‡ric existence, into Demonic wombs. [BhG 16.19]

32. They have attained a Demonic womb and are deluded in birth after birth;not having attained Me, O son of Kunti, they then go to the lowest state. [BhG16.20]

33. Pure latent tendencies are "that which has known what is to be known."

[2.4.19, LYV 1.1.12] The Lord states the nature of what is to be known in the

thirteenth chapter:

I shall tell what the object to be known is, knowing which, one attainsimmortality. With no beginning, the highest Brahman, it is said to be neitherexistent nor non-existent. [BhG 13.12]

34. That has hands and feet on all sides, eyes, heads, and mouths everywhere.That is heard everywhere, it stands in the world encompassing everything.[BhG 13.13]

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35. Appearing to have the qualities of all the senses, yet free of all the senses.Unattached, and yet supporting everything; without the qualities, and yetenjoyer of the qualities. [BhG 13.14]

36. Outside and inside of beings; moving and unmoving. Because of subtlety,that is incomprehensible. That stands far, and yet it is near. [BhG 13.15]

37. Undivided, yet it has stood as if shared among beings. That is to beknown as the supporter of beings, as well as (their) devourer and creator.[BhG 13.16]

38. That is also called the light of lights beyond darkness (—knowledge, whatis to be known, and attainable through knowledge, standing in the heart ofeverything.) [BhG 13.17]

39. In this passage, the two natures conditioned (with adjuncts) and absolute (without

adjuncts) have been presented, which are to be understood through temporary

definitions and inherent definitions.

40. [Objection] You have said that a characteristic feature (of latent tendencies) is

the disregard of the investigation of what is before and after.33 But the knowledge of

what is to be known is to be produced by rational investigation (vic‡ra). Therefore,

this definition does not apply to pure (latent tendencies).

41. [Reply] This is not so, because the definition uses the words "because of a

strong feeling." [2.4.8, LYV 5.10.48] It is just as impure latent tendencies such as

egoism, possessiveness, desire, and anger arise without any instruction from another

in this life, because they have been felt strongly during many births. Similarly the

reality bursts forth like a jar and the like standing in front of you, without any

dependency on words, reasoning,34 or judgment, when one cultivates (bh‡vite) the

truth for a long time, uninterruptedly, and with deep care, [YS 1.14, adapted] even

though the first understanding (bodha) of it is produced by rational investigation.

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42. Pure latent tendencies are the operation of the senses connected with such

continuing understanding. They are good only for the purpose of sustaining the body,

but not for the purpose of producing the Demonic fortune, such as deceit and pride,

nor for the production of what is right and what is wrong (dharm‡dharma), which are

the cause of future births. It is just as roasted grain such as rice is good only for the

purpose of filling a granary35 but not for preparing delicious food or for planting

another crop.

43. Impure latent tendencies are of three types:36 tendencies having to do with the

world, those to do with learning, and those to do with the body. "I will always

behave in such as way that no one criticizes me, but rather so that everyone praises

me," such an urge constitutes a latent tendency concerning the world. It is impure

because it is impossible to bring about.

44. V‡lm„ki posed this question in many ways:

Who presently in this world is virtuous and heroic? [R‡m 1.1.2]

45. N‡rada gave the answer beginning with:

It is R‡ma, arisen from the Ik˘v‡ku lineage, renowned to everyone. [R‡m1.1.8]

46. Even in the case of R‡m‡, who was a person like that, and his devoted wife,

S„t‡, the crest-jewel of women and the Mother of the world, people said awful things

that one could not bear to hear. How much more so then in the case of others? Just

so, people frequently insult each other with respect to their native place. The northern

priests, knowers of Veda, are condemned by the southern priests as meat-eaters. And

the southerners are condemned by the northerners for marrying their cross-cousin and

for carrying a clay pot while traveling. The Ëg Vedins consider the ‚˜val‡yana

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¯‡kh‡ to be better than the K‡ıva ¯‡kh‡, but the V‡jasaneyins think the opposite. So

it is well known that everywhere, from the learned, to women and cowherders, that

people praise their own family, gotra, relatives, gods, and so on and belittle those of

others. 47. With reference to just this it was said:

A thoughtless person is considered a thief, and a beautiful person a lecher.Who is capable of winning the favor of the world? [Untraced]

48. And:

One can find (or knows) no way of completely satisfying the whole world.By all means one should manage one's own welfare. What can critical peopledo to you? [Untraced]

49. Therefore, with reference to the impurity of latent tendencies concerning the

world, the ¯‡stras on liberation describe the master yogin as being the same both

when people praise him and when people revile him.37

50. Latent tendencies having to do with learning are of three types: attachment to

study, attachment to many ¯‡stras, and attachment to performance of ritual action. We

recognize the addiction to study in Bharadv‡ja. He studied many Vedas during three

human lifetimes. Then when he was enticed into a fourth lifetime by Indra, he

endeavored to study Vedic appendices. Because such study is impossible to

complete, it is impure. Indra, making him (Bharadv‡ja) realize the impossibility of

such study, turned him away from it and, for the sake of an even higher human goal,

taught (him) the knowledge of the Brahman with qualities. This all can be seen in the

Taittir„ya Brahmaıa. [TB 3.1.3–5]

51. In the K‡va˘eya G„t‡38 we find the impurity of attachment to many ¯‡stras

because it does not lead to the ultimate human goal. A sage named Durv‡sa

approached Mah‡deva to pay homage, bringing along many kinds of ¯‡stric books.

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In that god's council a certain sage N‡rada compared him to a donkey carrying a load.

Durv‡sa then in anger threw the books in the salt ocean. Mah‡deva introduced (him)

to the knowledge of the Self. Knowledge of the Self does not arise merely by

studying the Veda for one who is not inward-looking and is without a guru who has

compassion for him. 52. Similarly the ¯ruti states:

This Self cannot be attained by teaching, by intelligence, or by great learning.[KU 2.23]

53. Elsewhere it is said:

Talking a lot of ¯‡stras—what use is there is chewing that rag? Knowers oftruth should seek strenuously their inner light. [MukU 2.63]

54. As the ladle does not know the taste of cooking, so a man does not knowthe truth of Brahman by studying the four Vedas and innumerableDharma˜‡stras. [MukU 2.65]

55. We read in the Chandogya Upani˘ad (seventh ‡dhy‡ya) that, even though

conversant with the sixty-four arts, dejected over not having found the Self, N‡rada

approached Sanatkum‡ra.

56. We recognize the attachment to performance of ritual action in the case of

Nid‡gha in the Vi˘ıu Pur‡na, and in the case of D‡˜Âra in the

V‡si˘Òhar‡m‡yaıa. For Nid‡gha, even though instructed by Ëbhu again and again,

did not give up the dullness of faith in ritual action for a long time. [ViP 2.15–16]

And D‡˜Âra, owing to his exceeding dullness of faith, did not find any pure place on

the earth for the purpose of performing ritual actions. [LYV 4.4.122–259] This latent

tendency of ritual action is impure because it is the cause of rebirth. 57. Similarly an

Atharvaıic passage reads:

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Frail vessels are they in the form of sacrifices, in which inferior action(characterized by) eighteen39 is prescribed. Fools who praise that as the best,they again go to old age and death. [MuıU 1.2.7]

58. Wallowing amid ignorance, wise unto themselves, thinking they arelearned, fools, being hurt repeatedly, go about as a group of blind men beingled by someone who is himself blind. [MuıU 1.2.8]

59.Wallowing in ignorance so many times, simpletons think "We have reachedour aim." Those who perform rites do not understand, because of theirpassion. Therefore they fall down sick, their world exhausted. [MuıU 1.2.9]

60. Thinking sacrifice and charitable deeds (i˘ÒapÂrta)40 are the best, foolsknow nothing better. Having enjoyed their good deeds at the height ofheaven, they enter this world or a lower one. [MuıU 1.2.10]

61. The Lord has also said:

That flowery talk the undiscriminating use, those that delight in Vedicdiscourse, O Partha, who say "there is nothing else," [BhG 2.42]

62. Whose self is desire, who seek heaven—it (that talk) gives rebirth as thefruit of ritual; it is full of many distinct rites aimed at pleasure and power.[BhG 2.43]

63. In those who are attached to pleasure and power and whose minds arecarried off by this (talk), no resolute intellect is established in enstasis(sam‡dhi). [BhG 2.44]

64. The Vedas have the three qualities as their domain. Be without thequalities, O Arjuna, without duality, always steadfast in goodness, withoutconcern for acquiring and keeping property, and self-possessed. [BhG 2.45]

65. There is as much value in all the Vedas for a Br‡hmaıa who knows asthere is in a pond when it is flooding everywhere. [BhG 2.46]

66. The latent tendency of learning is impure because it is the cause of arrogance.

In the sixth ‡dhy‡ya of the Chandogya Upani˘ad we read that ¯vetaketu, having

studied all the Vedas in a very short time, did not behave with respect even in the

presence of his father. Similarly it is recorded among the Kau˘„takins and the

V‡jasaneyins that B‡l‡ki, becoming arrogant by learning some meditative practice,41

having humiliated many sages by his world conquest through many regions such as

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U˜„nara, reached Ka˜i and had the audacity to teach the crest-jewel of Brahma-

knowers, Aj‡ta˜atru. [KauU 4.1.20; B‡U 6.2.1]

67. The latent tendency of the body is also threefold, owing to the distinction

between the error of ascribing Selfhood to the body, the error of developing good

qualities, and the error of removing defects. 68. Of these, the commentator

(SaÔkara) describes ascribing Selfhood to the body:

The ordinary people and materialists think that the Self is merely the bodycharacterized by consciousness. [BSBh 1.1.1]

69. The Taittir„ya Upani˘ad makes this same thinking of ordinary people clear in

the passage beginning with "Indeed this very person is formed from the essence of

food," [TU 2.1.1] and ending with "Therefore it is called food." [TU 2.2.1]42 The

eighth ‡dhy‡ya of the Chandogya Upani˘ad gives a tradition that Virocana, even

though he was taught by Praj‡pati, clung to the idea that the Self is the body, because

of faulty thinking, and taught (it) to all the asuras. [ChU 8.7–8]

70. Developing good qualities is twofold: worldly and according to ¯‡stric

authority. Developing such things as a good voice is worldly. People try hard to sing

and recite with a good voice by drinking oil and eating pepper. People take

nourishing medicines and food in order to get soft skin. They rub oils, apply

powders, and wear fine clothes and ornaments in order to be beautiful. They wear

garlands and apply ointments in order to smell good. To acquire qualities according to

¯‡stric authority, they perform religious acts such as bathing in the Ganges and going

on pilgrimage to ¯‡lagrama.43

71. Getting rid of defects (is achieved) by drugs prescribed by a doctor and by

rinsing out the mouth, etc., and this is worldly. It is also achieved by purification and

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sipping water, and this is Vedic. Thus this is also achieved through both worldly and

¯‡stric means. We will explain the impurity of this latent tendency of the body. The

selfhood of the body is impure because it has no authoritative basis and because it is

the cause of all suffering. All former teachers without exception attacked this

(fallacy). For the most part, we do not see people developing qualities. There are

singers and teachers very well known, many of whom, even though they try, do not

obtain a beautiful voice. A soft skin and a well-nourished body are not guaranteed.

Also looking beautiful and smelling good depend on fine clothes and garlands, etc.,

but not on the body. 72. For this reason it was declared in the Vi˘ıu Pur‡ıa:

If a fool delights in the body, a mass of flesh, blood, pus, excrement, urine,tendon, marrow, and bone, he will find delight even with Hell. [ViP 1.17.63;NpU 3.48]

73. A man who is not disgusted with the foul smell of his own body, whatother reason for detachment can one teach him? [MukU 2.66; PaP 2.66.80]

74. Developing qualities according to ¯‡stric authority is set aside by another

stronger ¯‡stra. It is like the injunction "You must not harm any living being" [MhB

3.203.45; 12.269.5, 316.18] (is set aside) by the special rule (apav‡da)44 "You must

sacrifice the beast in the Agni˘Òoma." [TS 6.1.11.6] 75. The following ¯‡stra is

stronger:

One who thinks of the Self in the mortal body consisting of three humors,who thinks his family and so on are his, who thinks God is a clay statue, whothinks a place of pilgrimage is the water, but never wise men—he is like an assamong animals. [BhP 10.84.13]

76. Also:

The body is absolutely impure and the embodied soul is absolutely pure.When one knows the difference between the two, to whom will one prescribepurification? [MukU 2.67; SÂS 2.14.19]

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77. Even if this ¯‡stra prohibits getting rid of defects but not developing qualities,

nevertheless, because it is impossible to develop a quality when a stronger opposing

defect is present, this ¯‡stra by implication also prohibits developing qualities in the

case of the body. 78. The absolute impurity is declared in the Maitr‡yaı„ya ¯‡kh‡:

O Lord, what is the use of enjoying pleasures in this body, which is withoutsubstance, smelly, an aggregate of excrement, urine, air, bile, and phlegm, andpolluted by bones, flesh, tendon, marrow, semen, blood, the rheum dischargedfrom the eyes, and tears? [Mtr‡U 1.3]

79. And:

This body, born from sex and without intelligence, is a Hell, come forththrough the urinary tract, built up by bones, coated with flesh, covered overwith skin, and filled up with excrement, urine, phlegm, bile, marrow, lymph,fat, and many other impurities, like a bag filled with riches. [Mtr‡U 3.4]

80. Furthermore, curing sicknesses by medical treatment is uncertain. Even when

a disease is in remission, sometimes it arises again. Through its nine openings filth

constantly oozes out; through its innumerable pores it is covered with sweat—who

indeed is able even with the greatest effort to wash the body? 81. Therefore the

former teachers have said:

The bodies made of nine holes leak like a clay pot. They are not cleansed byexternal purifications, but there is no internal purification. [Untraced]

Therefore the latent tendency of the body is impure. 82. Vasi˘Òha says this with

regard to this impurity:

"From head to toe, I am what my mother and father made me," this singlefixed opinion, O R‡ma, leads to bondage because it is an untrue perception.[LYV 5.2.42]

83. The belief that "I am the body," that is the path to the K‡lasÂtra Hell, thatis the trap of the Mah‡v„ci Hell, that is the row of trees of the forest of theAsipatra Hell,45 [LYV 4.5.16; NpU 3.49]

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84. Spare no effort to abandon this, even if it exposes one to total destruction.A righteous person must avoid this like the outcast woman carrying dog meat.[LYV 4.5.17; NpU 3.50]

85. These three latent tendencies concerning the world, learning, and the body,

then, although they appear attractive to the indiscriminate, must be abandoned by the

discriminate because they obstruct the arising of knowing in those desiring knowledge

and obstruct the stability of the knowledge of those who do know. 86. Precisely

because of this the SmÁti declares:

Surely knowledge does not arise properly in a person with the latent tendencyof the world, learning, and the body. [SÂS 4.14.51]

87. The impurity of the latent tendencies of the mind,46 which is the Demonic

fortune, consists in deceit, pride, and the like and is very well known because it is the

cause of Hell. Hence, by some means or other, one must bring about the eradication

of the fourfold latent tendency.

2.5 The Nature of the Mind and the Elimination of the Mind

1. Just as one must bring about the eradication of latent tendencies, so also one must

eliminate the mind. The Vedic people do not agree with the view of the logician that

the mind consists of an eternal substance the size of an atom,47 in which case the

elimination of the mind would be difficult to attain. On the contrary, the mind is

something that is composed of parts, not eternal, and is subject to constant manifold

changes in the same way as lac and gold, and the like. The Vedic tradition of the

V‡jasaneyins gives its definition and its evidence (pram‡ıa).

2. This is its definition:

Desire, forming concepts, doubt, faith, lack of faith, steadfastness, lack ofsteadfastness, shame, intelligence, and fear—all this is simply the mind. [B‡U1.5.3]

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3. The meaning is this: mental activities, such as desire arising gradually, appear very

clearly through the direct perception of the witness, as a clay pot and so on appears to

the direct perception of the eye. The mind is the material cause of these mental

activities.

4. Such (¯ruti) is the evidence:

We say "I didn't see; my mind was elsewhere. I didn't hear; my mind waselsewhere." For it is through the mind that one sees and hears. [B‡U 1.5.3]

5. The meaning is this: when a man is inattentive, he does not perceive a clay pot in

front of his eyes and in the middle of full light, or the Veda recited loudly close to the

ear, but when he is attentive, he perceives them. One arrives at this sort of common

means of perception of all objects through positive and negative concomitance.48

6. And this is the example:

Therefore, even when someone touches us on the back, we perceive it throughthe mind. [B‡U 1.5.3]

7. Because the mind has been established by giving the definition and the evidence

(for it), consequently an example is provided for it this way. Even though he has been

touched by another on the back, Devadatta knows specifically "This is the touch of a

hand; this is the touch of a finger." The eyesight does not extend to it, while the

sensation of the skin reaches its limit in mere softness and hardness. Therefore, only

the mind remains as a means of knowing such distinctions. It is called "mind"

(manas) because of internal reflection (manana) and it is called "mind" (citta) because

of its awareness of things (cetana). This mind (citta) consists in the qualities of

goodness, energy, and darkness, because in it we see illumination, activity, and

delusion, which are the effects of goodness and the others.

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8. By the definition of the one who has transcended-the-qualities [1.8], we

recognize that illumination and so on are the effects of qualities (because it is stated):

One who doesn't hate the illumination, activity, or even delusion when they arepresent, O PaıÛava, (and does not long for them when they disappear). [BhG14.22]

9. Also in the Sa¸khya ¯‡stra it has been said that

Illumination, activity, and delusion have the purpose of restriction (of the othereffects of the qualities). [SK 12, adapted]49

10. "Illumination" in the above passage does not mean a white or shining color, but on

the contrary, it means knowledge, because it has been said:

Knowledge is born of goodness, just as greed is born of energy, andnegligence, delusion, and ignorance have come from darkness. [BhG 14.17]

11. Happiness, like knowledge, is also an effect of goodness. This has also been

stated:

Goodness causes attachment to happiness, energy to action, O Bharata, butdarkness, having obscured knowledge, certainly causes attachment tonegligence. [BhG 14.9]

12. Among the qualities that constantly change like waves on the ocean, at a

given time one of them comes into power, while the other two are overpowered. This

has been declared:

Goodness, having overcome energy and darkness, prevails, O Bharata; asenergy prevails over darkness and goodness, and darkness, having overcomegoodness and energy. [BhG 14.10]

13. And:

They assume the relative position of suppressed and suppressor, like waveson the ocean. [ViP 5.1.20]

14. Among these, when darkness prevails, the Demonic fortune arises. When

energy prevails, the three latent tendencies, namely, those concerning society, etc.,

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come into being. When goodness prevails, the Divine fortune is produced. 15. With

reference to this it has been said:

When illumination that is knowledge is produced in all the openings of thisbody, then it is said you should know that goodness becomes strong. [BhG14.11]

16. Even if the internal organ appears to consist of the three qualities,

nevertheless goodness alone is its primary material cause. But energy and darkness

are supporting causes. For this reason, goodness alone remains the knower's nature

when energy and darkness are removed by means of yogic practice. 17. With

reference to this it has been said:

The mind of the knower would become a non-mind; the mind of the knower iscalled goodness. [LYV 6.3.13ab]

18. This goodness is one-pointed because it is devoid of the quality of energy that

is the cause of unsteadiness. It is subtle because it is devoid of the quality of darkness

that is the cause of the forms of gross material objects, which are of the nature of the

non-Self and fabricated by false cognition. Therefore, it (goodness) is capable of

seeing the Self. 19. Precisely because of this the ¯ruti declares:

Yet it is seen with a sharpened and subtle mind by people with subtle vision.[KU 3.12]

20. It is not possible to ascertain the characteristics of a jewel, a pearl, and the like

with a lamp that is flickering in the wind. Nor can one sew a fine cloth using a big

shovel as one can with a needle. This very goodness as we have described, when it is

colored by the quality of energy with a core of the quality of darkness, and when it

operates in imagination with multifarious dualities, becomes the mind in non-yogins.

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This mind, when there is an abundance of the quality of darkness, becomes swollen

by accumulating Demonic fortune. 21. Thus Vasi˘Òha says:

By taking the Self to be in the non-Self, thus having regard for merely thebody, by having children, wife, and family, the mind becomes swollen. [LYV5.6.17]

22. By the disease of egoism, by amusement in the dirt of possessiveness, bythinking "This is mine," the mind becomes swollen. [LYV 5.6.18]

23. By playing in mental and physical disease, by believing in sa¸s‡ricexistence, by dividing things into what is to be thrown away and what is not,the mind becomes swollen. [LYV 5.6.19]

24. By affections, by greed for wealth, by acquiring jewels and women, whichare momentarily pleasing, the mind becomes swollen. [LYV 5.6.20]

25. By drinking the milk of vain hope, and by the strength of (inhaling) the airof enjoyment, by the movement of taking hope, the snake of the mind becomesswollen. [LYV 5.6.21] 50

26. Thus the nature of latent tendencies (2.4) and the mind (2.5), which must be

destroyed, has been defined.

2.6 The Way Latent Tendencies Are Eradicated

1. Hereafter we will describe in the proper order the eradication of latent tendencies

and elimination of the mind.51 2. Of these two, Vasi˘Òha describes the way latent

tendencies are eradicated:

Bondage is simply the bondage of latent tendencies, so liberation is theeradication of latent tendencies. Having abandoned latent tendencies, abandoneven the pursuit of liberation. [LYV 4.5.20]

3. Having earlier on renounced the latent tendencies concerning the mind andlatent tendencies concerning sense objects, take up pure latent tendenciesconcerning the development of friendliness and the other virtues. [LYV4.5.21]

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4. Even having internally abandoned them, continuing to engage in them,become a person who internally develops love in highest stillness and whoselatent tendency is of pure consciousness. [LYV 4.5.22]

5. Having internally abandoned even that, which is connected with mind andintellect, absorbed firmly in what is left, abandon that by which you abandon.[LYV 4.5.23]

6. Here by the expression "latent tendencies concerning the mind" the author

intends to refer to the three latent tendencies described above, [2.4.43 ff.] namely,

latent tendencies concerning the world, learning, and the body. By "latent tendencies

concerning sense objects" he intends such things as deceit and pride, which are the

Demonic fortune. The reason for his distinguishing the implications is that one is

weak and the other is intense. An alternative interpretation is that sense objects are

sounds, textures, forms, tastes, and smells. The residual impressions (sa¸sk‡ra)

produced from the state of desiring these are the latent tendencies concerning the

mind. Residual impressions produced from actually enjoying them constitutes latent

tendencies of objects. In the latter alternative, the four types of latent tendencies

mentioned earlier [2.4.85–87] are included in just these two types, because besides

what exist internally in the mind or what attach externally to objects, there can be no

other type of latent tendencies possible.52

7. [Objection] How is the abandonment of latent tendencies possible? Surely

they have no tangible form whereby we could pick them up with the hand and throw

them out like dust and straw are swept up with a broom.

8. [Reply] This is not so, because one can do it like one keeps a fast or a vigil.

Eating and sleeping are naturally valid functions, even though they are intangible, and

yet everyone keeps fasts and vigils, which entail giving up these two. In this instance

also, we can assume this happens in the same way.

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9. [Objection] Abandonment in the other instance is remaining alert after the

declaration of intent beginning with: "Remaining today without food."

10. [Reply] In this instance also, there is no punitive measure to prevent such an

abandonment. One can remain alert after making the declaration of intent with the

prai˘a ritual formula.53 People who are not entitled to utter Vedic mantras can declare

their intention using common language.54 If in the other instance one abandons

proximity to using vegetables, soup, rice and so on, in this instance also, one can say

that he abandons proximity to garlands, sandal paste, and women. Further, in the

other instance, the mind is entertained with recitation of Pur‡ıas, worship of the gods,

dancing, singing, and music, and so on, to make it forget about hunger, sleep, and

laziness; also in this instance, the mind would be entertained by "friendliness and the

other virtues."

2.7 The Practice of Pure Latent Tendencies

1. Pata§jali comments on "friendliness and the other virtues" in the sÂtra:

By cultivation of friendliness, compassion, contentment, and equanimitytoward objects which are pleasant, painful, virtuous, or vile, the mind becomesserene. [YS 1.33]

Mind is turbid by attachment and hatred, virtue and vice. 2. Pata§jali comments on

passion and hatred in the sÂtras:

Attachment follows what is pleasant. [YS 2.7]

3. Hatred follows what is painful. [YS 2.8]

4. A particular mental activity following a pleasure one experiences is "Would

that all kinds of pleasures were mine." But this is not possible to attain, because of the

lack of a causal complex, seen or unseen. Hence, this attachment makes the mind

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turbid. When a person cultivates friendliness toward happy beings, thinking "All

these happy people are mine," then he realizes that their happiness is his very own.

Hence, his attachment to those is removed. It is just like a person who, even though

he has no kingdom of his own, regards the kingdom of his son and so on as his own.

When attachment is removed, the mind settles like a river during the autumn season55

when the monsoon rains have ceased.

5. Likewise, the thought "Let such pain never be mine" follows pain. It is not

possible to remove all pain when there are diseases, enemies, tigers, and so on. Nor is

it possible to remove all the causes of pain. Therefore, this hatred always burns the

heart. When a person cultivates compassion toward suffering beings in this manner:

"As for me, so for all, let there be no untoward pain," then hatred toward enemies

ceases, and the mind becomes clear. 6. Hence the smÁti declares:

As life is dear to oneself, it is also just so to other beings. Men showcompassion to other beings by putting themselves in their place. [MBh13.116.21cd–22ab; YDhS p. 31]

7. The great people show how this can be done:

May everyone be happy here, may everyone be healthy, may good thingscome to everyone, may no one suffer any pain. [BhMP 2.35.14]

8. Now it is not in the nature of living things to do good; instead they do evil

things. So, they say:

People want the results of good deeds, but do not want to do good deeds.They do not want the results of evil, yet they diligently do evil. [Untraced]

Both these, good and evil, produce remorse. 9. This remorse is described by ¯ruti:

Why did I not do the right thing? Why did I do evil? [TU 2.9]

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10. If this person were to cultivate joyfulness toward virtuous people, then through

the latent tendency created by that, he would himself vigilantly engage in good deeds.

Likewise, by cultivating indifference toward evil sinners, he would himself desist

from sin. Therefore, through the absence of remorse, the mind becomes calm.

11. When a person cultivates friendliness toward happy people, not only is

attachment eliminated, but also calumny, envy, etc., are removed. Calumny is the

intolerance of another's virtues. Envy is finding faults in virtues. When the happiness

of others is made into one's own through the power of friendliness, then how could

jealousy and the like toward virtues be possible? In this manner one should infer the

removal of other faults according to the circumstances. When a person cultivates

compassion toward people who suffer, and hatred, which causes such things as the

killing of enemies, ceases, then the pride generated by one's own happiness, which

belongs to the antithesis of suffering, ceases. 12. This pride was cited earlier in the

context of egoism in (the treatment of) the Demonic fortune:

I am the lord. I am the enjoyer. I am the perfected one, strong, and happy. Iam rich and noble descent. Who else is there like me? [BhG 16.14cd–15ab]

13. [Objection] You have presented the engagement in good deeds as the result

for a person who cultivates joyfulness toward virtuous people. This is not suitable for

a yogin, because in a previous passage you have included virtue within the impure

latent tendencies related to learning.56

14. Reply : This is not so, because in that discussion rites prompted by desire,

such as the sacrifices and charitable deeds57 that are the cause of rebirth, are mentioned

as impure. But in this instance, we mean the action produced from yogic practice,

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which, because it is neither white nor black, as such is not productive of future births.

15. Pata§jali declared that it is neither white nor black in this sÂtra:

The action of a yogin is neither white nor black; in the case of others it isthreefold. [YS 4.7]

16. Rites prompted by desire are "white" because they are enjoined. Those that are

prohibited are "black." Those that are mixed are white and black. These three come

about "in the case of others," i.e., in the case of people who are non-yogins. And

these three produce three kinds of birth. 17. This is stated by the Vi˜varÂp‡caryas:

By good actions a person attains the divine; by prohibited acts he goes to Hell,and by both virtuous and evil acts he then comes to the human state. [NkS1.41]

18. [Objection] Although yoga is not black, because it is not prohibited,

nevertheless it is white because it has been enjoined.

19. [Reply] This is not so because it is called non-white, with the meaning that it

is not prompted by desire. Hence, yogins are expected to engage in virtuous activities

that are neither white nor black.

20. [Objection] Even yogins, by this principle, having, as is proper, cultivated

joyfulness toward virtuous people, would engage only in virtuous activities.

21. [Reply] Let him by all means do so, because true yogins are only those who

have calmed their minds through friendliness and so on. The four virtues beginning

with friendliness constitute a synecdoche (upalak˘aıa), which implicitly includes

Divine fortune "fearlessness, purity of goodness," etc., [2.3.11; BhG 16.1] the means

of knowledge such as "absence of pride and deceit," etc., [2.3.77; BhG 13.7] and

qualities indicated by the words "liberation-in-life, steady-in-wisdom, etc.," [1.3, 1.4,

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and 1.6] because all these, insofar as they constitute pure latent tendencies, remove

impure latent tendencies.

22. [Objection] There are an unlimited number of latent tendencies. It is

impossible for one person to practice them all. Attempting to practice them is futile.

23. [Reply] No, because it is not possible for there to be in the mind of a single

person an unlimited number of impure latent tendencies that are to be removed by the

practice of pure latent tendencies. Surely it is not possible for one person to take all

the medicines mentioned in the Ayurveda. Nor do all diseases to be cured by those

medicines exist in the body of one person. Similarly in this case, one should first

examine one's own mind. When one finds in it a certain number of impure latent

tendencies, then he should practice an equal number of opposing pure latent

tendencies.

2.8 The Practice of Discernment

1. As a man who is vexed by such things as children, friends, and wife becomes

detached from them, and takes renunciation as a removal of them, so also, being

irritated by such impure latent tendencies as the arrogance of learning, the arrogance of

wealth, and the arrogance of family and conduct, one should practice discernment that

is opposed to them. 2. Janaka describes this discernment:

Those who today are the greatest of the great, as days go by they falldownward. O mind, why do you place such faith in your greatness? [LYV5.1.39]

3. Where is the wealth of kings? Where are the worlds of Brahman? Theancient things have crumbled. Why do you place such faith in your greatness?[LYV 5.1.41]

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4. Ten millions of Brahm‡s have come and gone. A succession of heavenshave vanished. Earth-lords have crumbled like dust. What confidence do Ihave in life? [LYV 5.1.42]

5. People the closing and opening of whose eyes signal the creation anddestruction of worlds—even they have died. What significance does someonelike me have? [LYV 5.1.49]

6. [Objection] This discernment, however, comes before the rise of the

knowledge of truth, because in the absence of the means58 such as discernment of

eternal and non-eternal reality cannot possess knowledge of Brahman. But here you

have begun to discuss means such as the eradication of latent tendencies in order to

attain liberation-in-life for a person who has realized Brahman. So, what is this

offbeat (akaıÛa) dance?

7. Reply : This is not a difficulty. "Knowledge of Brahman comes to a man after

he has equipped himself with the four means"—this is the main road trod upon by,

and common to, all people. But for Janaka knowledge of truth arose suddenly like

fruit falling from the sky, merely by listening to the Siddha G„t‡,59 as a result of the

ripening of the vast quantity of his merit accumulated in previous lives. Therefore,

because this discernment is done for the purpose of calming the mind, the dance is not

offbeat.

2.9 The Continuance of Impure Latent Tendencies

1. [Objection] Even so, since this discernment arises immediately after the rise of

knowledge, impure latent tendencies do not continue. Therefore, the practice of pure

latent tendencies is not required.

2. [Reply] No, because even though they do not continue in the case of Janaka,

we see their continuance in the case of Y‡j§avalkya, Bhag„ratha, and others. It is

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obvious that Y‡j§avalkya and his opponents U˘asta, Kahola, and the others were

extremely arrogant about their learning, because they were all participants in the story

about people desiring victory. [B‡U 3]

3. [Objection] They have quite another type of knowledge, but not knowledge of

Brahman.

4. [Reply] No, because the questions and answers found in the story have

Brahman as their object.

5. [Objection] Even though they have Brahman as their object, these people have

only a general knowledge but not a complete comprehension.

6. [Reply] No, because based on the undesirable result that if that is the case, our

own knowledge based on their discourses would also be incorrect.

7. [Objection] Even though it is correct, yet their knowledge is indirect.

8. [Reply] No, because (in passages such as:) "(explain to me) the Brahman that

is directly and not indirectly perceived" [B‡U 3.4.1]60 we find questions that have as

their object the direct knowledge of the ultimate that is directly (perceivable).

9. [Objection] The Teacher (¯aÔkara) does not accept the arrogance of learning

in the case of knowers of the Self. 10. Accordingly he states in the Upade˜as‡hasr„

in this way:

Likewise only he who has freed himself from being a knower of Brahman, hebecomes a knower of Self and no other. [US 12.13]

11. In the Nai˘karmyasiddhi also:

The knower does not even have the pride associated with the knowledge ofSelf, since it is demonic. If a knower has the Demonic quality, the knowledgeof Brahman would be fruitless. [NkS 1.75]

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12. [Reply] This is not a problem, because what is intended here is the

knowledge of truth that has culminated in liberation-in-life. We certainly do not claim

that those who are liberated-in-life have pride of learning either.

13. [Objection] Then let us admit that those who desire victory simply do not

have the awareness of the Self, since the Teachers (Sure˜vara) admit:

Attachment to objects that cause strife for the mind is the mark of one who isignorant. How can a tree that has fire in its hollow produce foliage? [Nks4.67]

14. [Reply] No, because the Teachers (Sure˜vara) admit attachment and the

like in this passage:

Granted, attachment and the like exist abundantly; its existence does not pose athreat. Like a snake with its fangs pulled out, what can ignorance do? [B‡BhV1.4.1539.2, 1.4.1746.1]

15. There is no mutual contradiction here in these passages, because the two

statements refer to two distinct individuals, the one steady-in-wisdom and the mere

knower61 respectively.

16. [Objection] If we admit that a knower can have attachment and the like, there

is the undesirable result that he may be reborn through righteous and unrighteous acts.

17. [Reply] This is not so, because like unburnt seeds, only desire and the like

preceded by ignorance, insofar as they are the principle form of attachment and the

like, are the cause of rebirth. But for a knower, attachment and the like only appear to

be what they are, like unburnt seeds.62 18. With reference to just this it has been said:

Attachment and the like are burnt as they arise by the fire of discernment rightthen and there. How could they sprout? [VU 3.24]

19. [Objection] In that case, let us grant that the one steady-in-wisdom also has

them (attachments).

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20. [Reply] No, because, at that moment, the (falsely) apparent one is also

detrimental, just as the real form. It's just like this. Even the rope-snake causes fear at

the moment it is perceived just as a real snake.

21. [Objection] In that case, there is no impediment in continuing to be aware of

the (false) appearance.

22. [Reply] Agreed, Sir! It is precisely this that we recognize as liberation-in-life.

But Y‡j§avalkya, at the time when he was desirous of victory, was not such a person,

and he had yet to enter the renunciation-of-the-knower in order to calm the mind.

[B‡U 3] He had not only the desire for victory but also a great thirst for wealth,

because of which, after driving away the thousand richly adorned cattle arrayed in

front of the numerous knowers of Brahman, he himself said:

23. We bow to the wisest Br‡hmaıa. But we just want these cows. [B‡U3.1.2]

24. [Objection] This is some sort of ironic sentence (intended) to snub the other

knowers of Brahman.

25. [Reply] In that case, this is still another problem. The other knowers of

Brahman also became angry realizing that he had deprived them of their wealth.

Y‡j§avalkya for his part, overcome by anger, brought about the death of ¯‡kalya with

a curse. One should not presume that liberation was not possible for Y‡j§avalkya as a

killer of a Br‡hmaıa. 26. Because of this, we have the text given by the

Kau˘„takins:

By no act here whatever is the world diminished; not by killing the mother,nor by killing the father, nor by stealing, nor by killing a fetus. [KauU 3.1]

27. ¯e˘a also, in his work the ‚ry‡pa§ca˜„ti,63 says this:

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He may perform 100,000 horse sacrifices, or he may kill a lakh of Brahmaıas,but the knower of highest truth is not touched by good and evil deeds andremains immaculate. [P‡s 77]

28. What is the use of further discussion? Impure latent tendencies continue to

exist in Brahman-knowers such as Y‡j§avalkya. Vasi˘Òha [LYV 6.8.1–61] relates

in one episode that Bhag„ratha, even though he knew the truth, because his

consciousness was not stilled, due to the influence of impure latent tendencies, while

he was ruling his kingdom, he abandoned everything and thereafter became still.

Therefore, after clearly observing the kind of impure tendencies going on within

himself, just as he would a flaw in another person, he should cultivate the remedy for

that. 29. With just this sense, the SmÁti declares:

If a very clever person who takes delight in examining the flaws of others ingreat detail were to take as much delight in examining his own, he would notbe freed from bondage? [VU 3.25]

2.10 The Remedy for Impure Latent Tendencies through Discernment

1. [Objection] To begin with, what is the remedy for the arrogance of learning?

2. [Reply] Are you talking about a remedy for one's own arrogance, or is it for

another's arrogance directed at oneself? In the first case, one should constantly keep

in mind the thought: "One day my pride will surely be crushed." So, for example,

¯vetaketu, feeling proud of his learning, went to the court of King Prav‡haıa. When

questioned by the king on the doctrine of the five fires, he was ignorant of it and could

not give a response. Derided by the king in many ways, he returned to his father and

told of his frustration. But the father, being without pride, approached that king and

obtained the knowledge. Likewise, the proud B‡l‡ki, derided by the King ‚j‡ta˜atru,

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abandoned his pride, and he became the student of the king. [cf. ChU 8.7–8] Also,

U˘asta, Kahola, and others proudly engaging in debate were vanquished.

3. If another's arrogance were directed at oneself, one should cultivate these

thoughts: "Let this proud man insult and deride me. There is no harm in any way." 4.

For just this reason they say:

If they insult the Self, they only insult their own Self. If they insult the body, Iwould consider them as my allies. [Untraced]

5. When insult and derision are the highest ornaments of a yogin, how canbabblers here disturb his mind? [Untraced]

6. J§‡n‡Ôku˜a64 describes how insult is an ornament:

If people derive pleasure by insulting me, is this not a favor I have generatedwithout effort? For, desiring the highest goal, people even donate all thewealth they have acquired with great difficulty to please others.65

7. In the human world where happiness is absent and suffering is alwaysabundant, if someone derives joy by criticizing me, let him criticize me at willto my face or behind my back. For in a world of much suffering, it is hard tofind joy. [Untraced]

8. The SmÁti describes how derision is an ornament:

Without discrediting the duty (dharma) of good people, a yogin should behaveso that people dishonor him and refuse to associate with him. [ViP 2.13.43]

9. As (we understand) both the arrogance of learning based in oneself and based

in others that Yaj§avalkya, U˘asta, and the others have remedied by discernment, so

should we understand the remedies for greed and anger. 10. This is discernment

concerning wealth:

There is trouble in earning wealth, so also in guarding it. When it is lost, hereis suffering. When it is wasted, there is suffering. Damn wealth, the makerof trouble! [PD 7.139]66

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11. Anger is also twofold: one's anger directed at another, and another's anger directed

at oneself. Of these, this passage addresses anger situated in oneself:

If you have anger at one who does you harm, why do you not have anger atanger which violently hinders Dharma, Artha, K‡ma, and Mok˘a? [YU p.317]

12. If it destroys the Dharma, fame, and wealth of one seeking results, if it isuseless, burns up one's body, if it does not benefit you, in this world or thenext, why does anger occupy the minds of the righteous? [Untraced]

13. This passage addresses anger directed at oneself:

One must never think "I have done not wrong, so why are people angry withme for no reason?" He should consider his inability to remove the bondagewith sa¸s‡ra to be his greatest fault. [Untraced]

14. Let homage go to the god of anger, who is violently burning his owndwelling, who is bestowing detachment on me, a man prone to anger, and whois causing me to perceive flaws. [YU p. 317]

15. In the same way as anger and craving for wealth, craving for women and

children is also to be removed through discernment. 16. Of these, Vasi˘Òha

describes the discernment toward women:67

What beauty is there in women who are puppets of flesh stuffed with tendons,bones, and joints, in a cage of limbs moved by a mechanism? [LYV 1.2.90;YU pp. 314–315]

17. Look closely if there is something pleasing in her eyes, after separating themembrane, flesh, blood, and watery tears. Why are you vainly infatuated?[LYV 1.2..91; YU p. 315]

18. Shining with the glitter of a string of pearls on her breast comparable to therapid waters of the Ganges glittering on the slopes of Mount Meru, [LYV1.2.92; YU p. 315]

19. This very breast of a woman is, at death, devoured by dogs like a smallmorsel of food at a remote cremation ground. [LYV 1.2.93; YU p. 315]

20. Wearing tresses of hair and collyrium, charming to look at but unpleasantto touch, women, who are the flame of fire of sins, burn a man like grass.[LYV 1.2.94; YU p. 315]

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21. Even from afar they burn; appearing as full of love,68 they are withoutlove. For women are the fuel of hell-fire, beautiful yet terrifying. [LYV 1.2.95;YU p. 315]

22. Women are snares set by the hunter named Desire, binding the limbs ofbirds that are men with foolish minds. [LYV 1.2.96; YU p. 316]

23. A woman is the bait on a hook tied to the line of evil latent tendencies ofmen, who are fish in the pond of rebirth, wallowing in the mud of their minds.[LYV 1.2.97; YU p. 316]

24. May I be through with woman forever—of the beautiful casket of all thejewels of evil wrapped with the chain of suffering. [LYV 1.2.98; YU p. 316]

25. Flesh here, blood here, bones there—so woman, O Brahman, becomes abeauty that is poison in just a few (days). [LYV 1.2.99; YU 316]

26. One who has a woman has desire for pleasure. Where is there room forpleasure in one who is without a woman? Abandoning woman, you haveabandoned the world; abandoning the world, you would become happy. [LYV1.2.100; YU p. 316]

27. Discernment toward children is described in the Brahm‡nanda:69

Not conceiving a son causes a married couple distress for a long time. Even ifhe is conceived, (the pregnancy) is troubled by miscarriage and (labored)delivery. [PD 12.65; YU p. 316]

28. When he is born, one worries about spirits and diseases and the like, andthe youth may be a rogue. Even after he has received Vedic initiation, he mayremain ignorant. When he has become learned, he may remain unmarried.[PD 12.66; YU pp. 316–317]

29. When he is young, he may commit adultery and the like; when he has afamily, he may be poor. If he possesses wealth, then he dies (young). There isno end to the suffering of a parent. [PD 12.67; YU p. 317]

30. As discernment is the remedy for impure latent tendencies concerning

learning, wealth, anger, women, children, and so on, so also one should employ the

remedy for others by investigating their flaws using the ¯‡stras or one's own

reasoning as circumstances merit. And when he has employed the remedy, he attains

the highest state, described as liberation-in-life. 31. This is stated by Vasi˘Òha:

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If you make sufficient effort in the abandonment of latent tendencies, then allyour mental and physical diseases become diminished. [LYV5.10.107ab–108]

32. Vigorously abandoning latent tendencies by personal effort, if you remainfirm, then you are able to reach the (highest) state. [LYV 5.10.101cd–102ab]

33. [Objection] Surely "personal effort" here refers to the discernment of flaws of

sense objects discussed earlier. This discernment, though exercised repeatedly, is

overwhelmed by the activity of the exceedingly powerful senses. 34. This has been

stated by the Lord:

The annoying senses forcibly carry off the mind, O son of KuÔti, even of adiscerning person who strives. [BhG 2.60]

35. For when the mind yields to the wandering senses, it carries off itswisdom like the wind a boat on the water. [BhG 2.67]

36. [Reply] Yes, but in that case, in order to safeguard the discernment that has

arisen, the senses should be restrained. 37. This has also been described in the very

next couple of verses in the same text:

Controlling them all, one should sit disciplined, focused on Me. For if one'ssenses are in control, his wisdom is fully steadfast. [BhG 2.61]

38. Therefore, O Strong-Armed One, if one's senses have been completelywithdrawn from sense objects, his wisdom is fully established. [BhG 2.68]

39. Also in another SmÁti:

An ascetic is one whose hands and feet are not fidgety, whose eyes are notdarting to and fro, and whose voice in not quavering. Thus is the mark of aliberated man. [MhB 14.45.18; YU p. 317; VDh 6.42]

40. This very thing has been made clear elsewhere, both through short summaries

and long commentaries:

A mendicant who has no tongue, is impotent, lame, blind, deaf, and foolish, iswithout a doubt liberated by these six. [NpU pp. 146–147]

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41. One who is not attached while eating saying "I like this, I do not like that,"he speaks beneficially, truthfully, and temperately, that one is consideredtongueless. [NpU p. 147]

42. One who remains unchanged seeing a sixteen-year old girl as when seeinga girl born today and woman of a hundred years, he is impotent. [Ibid.]

43. One who, roaming about for alms or going out for the purpose of relievinghimself, goes altogether no farther than a yojana,70 he is surely lame. [Ibid.]

44. Whether standing or walking, one whose gaze does not go far, except fouryoke-lengths,71 he is called a blind renouncer. [Ibid.]

45. One who, hearing words beneficial, temperate, pleasant to the mind, andrelieving sorrow, is as if he does not hear, he is called deaf. [Ibid.]

46. A mendicant whose senses are intact and able to perceive objects close by,but acts like he is asleep, he is called foolish. [Ibid.]

47. One like this would not give blame or praise, nor touch any vulnerabilities,nor speak overbearingly, but would be even in all things. [Untraced]

48. He would not address any woman, nor remember one seen before. Hewould avoid conversation with her, and not even see a picture of her. [NpU p.156]72

49. As someone taking a vow, after declaring his intent to perform a vow such as

eating at night, eating once a day, fasting, or silence, and remaining cautious that he

make no deviation, guards himself well, so also a man who has undertaken vows such

as tonguelessness should attentively guard his discernment. So in this way, when the

latent tendencies of friendliness and so on are firmly established through discernment

and restraint of the senses attended to with long and uninterrupted care [YS 1.14,

adapted], the impure latent tendencies constituting the Demonic fortune are eradicated.

2.11 The Latent Tendency of Pure Consciousness

1. Even though he continues to act in the world, accompanied by latent tendencies

such as friendliness, etc., which continue without personal effort, like inhaling and

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exhaling, or opening and closing the eyes, a man should abandon in his mind

consideration of whether these (friendliness, etc.) are complete or insufficient. He

should vigorously still all activities consisting in sleep, fantasy, and so on, and he

should practice the latent tendency of pure consciousness. The world, then, reveals

itself to consist in both consciousness and unconsciousness (cijjaÛobhay‡tmaka¸).73

2. According to the ¯ruti:

The Self-Existent One pierced the openings outward, [KU 2.1.1, 4.1]

even if the senses were created for the purpose of illuminating unconscious things

such as sound and touch, nevertheless, because it is impossible to ignore

consciousness since it is the material cause, the unconscious world reveals itself only

when preceded by consciousness, according to the ¯ruti:

3. Him alone, as he shines, do all things reflect. This whole world radiateswith his light. [KU 2.2.15, 5.15]

4. That being the case, having determined that consciousness alone, which shines first,

is the true form of the unconscious, which shines later, he should disregard the

unconscious and cause the pure consciousness to dwell in his mind. 5. We

understand this clearly from the dialogue between Bali and ¯ukra:

What is there here? What is its extent? What does it consist of? Who arewho? Who am I? What are these worlds? Tell me immediately. [LYV5.3.50]

6. There is consciousness. This is pure consciousness. This consists inconsciousness alone. You are consciousness, I am consciousness, and theseworlds are consciousness. This entire world is consciousness. This is theshort answer. [LYV 5.3.51]

7. As someone wanting gold tries to focus his mind only on the color and the

weight when buying a bracelet, while disregarding its refinements and its

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imperfections, so also one should focus one's mind on pure consciousness. As long

as one has entirely disregarded the unconscious and the concentration of the mind on

pure consciousness takes place as naturally as breathing in and out, one must strive

after the latent tendency of pure consciousness.

8. [Objection] Let the latent tendency of pure consciousness come at the very

beginning, since that alone will remove impure latent tendencies. What, then, is the

point of this superfluous exercise of friendliness and so on?

9. [Reply] This is not so, because of the undesirable consequence that the latent

tendency of consciousness would have no firm basis. As a house, though built with

posts and walls, does not stand firmly without a solid foundation, or as medicine

taken without cleansing the strong impurities through a purgative does not promote

health, so it is in the case of the latent tendency of consciousness.

10. [Objection] We gather from the text "Now even this should be renounced"

[LYV 4.5.23, adapted] that even the latent tendency of pure consciousness should be

abandoned. This is not correct, because after abandoning pure consciousness, there is

nothing else that one can take up.

11. [Reply] This is not a problem. The latent tendency of pure consciousness is

twofold: one accompanied by mind and intellect, and one free from them. Mind is the

instrument and intellect has the attribute of the agent. That being the case, one should

abandon the primary type of latent tendency of pure consciousness bearing the name

"meditation" (dhy‡na) and accompanied by such awareness of the agent and the

instrument as "I will attentively and with a sharpened mind cultivate pure

consciousness." But one should take up the latent tendency of pure consciousness,

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which bears the name "enstasis" (sam‡dhi) and is free from the interruption caused by

the awareness on the agent, etc., by means of skillful practice. 12. Pata§jali has

given a sÂtra about the definition of meditation and enstasis:

Meditation is the continuity of cognition there (on a place). [YS 3.2]

13. Enstasis is the illumination of the place alone, as if (the perceiver) is emptyof form. [YS 3.3]

14. After having gotten settled in such enstasis attended with long and

uninterrupted care, [YS 1.14, adapted] one must thereafter abandon even the effort

aimed at abandoning the awareness of the agent and instrument.

15. [Objection] If this is the case, then even the effort to abandon that should be

abandoned. Thus there would be infinite regress.

16. [Reply] This is not so, because it removes both itself and the other in the

same way as kataka powder.74 Just as kataka powder when thrown into dirty water

also removes itself along with the other impurities, so too the effort aimed at

abandonment will remove itself while removing the awareness on the agent and the

instrument. When this is removed, the mind remains without any latent tendencies,

because the pure latent tendencies are diminished just like the impure latent tendencies.

17. With reference to this very thing, Vasi˘Òha says:

Therefore, the mind is bound when it has latent tendencies and is free withoutthem. O R‡ma, secure the state without latent tendencies through discernmentat once. [LYV 4.3.45]

18. Through the true complete insight, latent tendencies are dissolved. On thedissolution of latent tendencies, the mind becomes still like a lamp. [LYV4.3.46]

19. One who remains awake while experiencing deep sleep, and who is neverawake, whose undertanding (bodha) is free of latent tendencies—he isliberated-in-life. [LYV 3.1.92]

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20. And:

With a mind whose activities have been extinguished as if in deep sleep, whoalways remains awake, who is always served by wise men like the full moonby the gods—him the SmÁtis call liberated. [LYV 5.2.36]

21. And:

The wise man who abandons everything from his heart and stands withoutagitation—he is liberated, he is the highest Lord. [LYV 4.5.26]

22. Let him perform enstasis and rituals, or let him not; a man who hasdiscarded all desires with his heart is indeed liberated, and with the highestmind. [LYV 4.5.27]

23. One whose mind is without latent tendencies, he has no use for abstinencefrom ritual action, or for ritual actions, or for enstasis and muttering prayers.[LYV 4.5.28]

24. The ¯‡stras have been studied enough, clarified through debate longenough. Except for the silence that comes from the abandonment of latenttendencies there is no higher state. [LYV 4.5.29]

25. One should not suspect that ordinary activity which is the cause of living

would be stopped for one whose mind is without latent tendencies. Is it the stopping

of the activity of sight and the rest, or is it stopping the mental activity? 26. Of the

two, Udd‡laka rejects the first:

The senses such as sight proceed outward to their respective objects all bythemselves even without latent tendencies; in this case (of a liberated person)latent tendencies are not the cause (of the operation of the senses). [LYV5.6.70; MukU 2.22]

27. Vasi˘Òha rejects the second:

Just as the eye settles without attachment to things that appear without effort(on the part of the viewer) in space, so does a man of firm thought on hisduties. [LYV 4.2.13]

28. The same author argues for the enjoyment of operative action with such a mind:

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When a person enjoys something knowing what it is, enjoyment bringscontentment. When a person honors a thief knowing who he is, he becomes afriend and not a thief. [LYV 4.2.14]

29. Just like travelers behold a village procession they have come upon evenunexpectedly, so too do the knowers look upon pleasure and wealth. [LYV4.2.15]

30. For contentment, the bliss of liberation, but not for bondage, he describes the

distinction of those without latent tendencies from those with latent tendencies even at

the moment of enjoyment:

Like the golden lotus at night, they do not completely sink down. They do notthink of anything other than the present case; they delight in the path of thesuperior people. [LYV 4.5.42]

31. Even in misfortune they do not give up their constant fullness, which isundisturbed within and beautiful like the moon; like the moons, they do notlose coolness. [LYV 4.5.43]

32. Like the ocean, they are spread wide but keep within the bounds. Like thesuns, the great ones never swerve from the fixed path. [LYV 4.5.45]

33. Janaka also when he was awakened from enstasis is said to have behaved like

this:

After remaining in silence for a long time, awakened, Janaka reflected uponthe life of people with a mind completely still. [LYV 5.1.60]

34. What is there to be attained here? What can I accomplish through effort?With a pure mind contained in myself, what imagination could I have? [LYV5.1.61]

35. I do not long for what I have not acquired. I do not give up what I haveacquired. Contented I remain in myself. Let that be mine what is mine. [LYV5.1.62]

36. Thus that awakened Janaka, after reflecting, unattached, arose to performthe appropriate duties, just as the sun rises to make the day. [LYV 5.1.63]

37. He does not think about the future, nor think about the past, but happilyfollows the present moment. [LYV 5.1.64]

38. Therefore, in this manner as described it is firmly established that liberation-

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in-life will arise through the eradication of latent tendencies as described. Thus the

eradication of latent tendencies has been described in the Treatise on Liberation-in-

Life.

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Notes

1 v‡si˘Òhar‡m‡yaıasy‡vas‡ne: "at the end of the V‡si˘Òhar‡m‡yaıa." The following citation is in thefifth sarga of LYV and obviously not at the end of the text. The earlier ‚nSS and Adyar editions of JMVchanged this to v‡si˘Òhar‡m‡yaıa upa˜amaprakaraıasy‡vas‡ne. I have as yet found no manuscriptevidence for this change. The editor of the ‚nSS 20 1916 edition of JMV with Acyutar‡ya MoÛaka'scommentary notes that mss. K and have this reading but it is not clear whether these mss. are the sameK and used in the earlier ‚nSS 20 (1978) edition without the commentary. I was able to obtain aphotocopy of the ms. K deposited at the ‚nand‡˜rama Sansth‡ collection in Pune. However, it does nothave the upa˜amaprakaraıasy‡vas‡ne reading as the 1916 edition noted. V. Raghavan (1938–1939) p.151, had noted this discrepancy and pointed out that Acyutar‡ya MoÛaka, the commentator on JMV,said Vidy‡raıya was quoting from a Madhyav‡si˘Òha. Cf. ‚nSS 20 (1916) p. 148. A condensation ofYV with this title has not to my knowledge so far been discovered. 2 Here the term for the knowledge of truth is vij§‡nam, whereas elsewhere tattvaj§‡na is used.

3 Cf. Andre Padoux, V‡c (Albany: State University of New York Press, 1990) pp. 346–347 and n. 40.See also H. Brunner, "Les membres de ¯iva," Asiatische Studien/Etudes Asiatiques 40.2 (1986) pp.89–132, and also ‚˜val‡yana GÁhapari˜i˘Òha GÁhyasÂtra, ed. V. ¯. R. R Gokhale, ‚nSS 105, (1936) pp.142–143.4 In Ny‡ya philosophy an elemental substance is a thing that supports a quality or adjunct, e.g., paper isa substance, and white is a quality or adjunct of that paper.

5 Cf. 2.4.8–11 [LYV 5.10.48–51].6 See above, Introduction 2, n.20.7 On "yajam‡na prastara˛" (TS 2.6.5), cf. ¯abarabh‡˘ya 1.4.12.23, trans. G. Jha (1933), rpt. GaekwadOriental Series 70 (Baroda: Oriental Institute, 1973) pp. 155–157. ¯abara concludes this text is to betaken as an arthav‡da, or statement of praise, not as an injunction whereby the use of the word "sacrificer"eulogizes the "grass-bundle," since the sacrificer is the most important person in the sacrificialceremony. This is a lak˘ana, or figurative description. The grass-bundle thus is understood to partake ofthe sacrificer's qualities, even though it does not possess the quality of a person as such. ¯abara says thequality understood in the sacrificer is accomplishment of purpose, and this is denoted by the grass-bundle's accomplishment of the sacrificer's purpose in the ceremony. Vidy‡raıya, however, resolvesthis conflict of terms according to the Advaita Ved‡nta epistemology. He takes this text as indicatingthe realization of ontological equivalence of the world and Brahman, and not as mere figurative speech.The reality is that the two are the same, and their apparent difference is due to ignorance and illusion.8 A mental activity (vÁtti) is the mind taking shape of the object. Once it takes shape of the Self, themind stays there. There is no need to know itself further. Knowing has a range of purposes, butknowing the Self is itself the ultimate purpose. Initially knowledge of Self is necessary; then it deepensthrough the process of intellectual level to the experiential. After the mental activity is no longernecessary, what remains to be achieved is to continue to live the Self.9 The liberated one discards desires "from afar," before they come near, not allowing desires to arise evenat the slightest impulse.10 vyavasth‡: respective difference, or restrictive option. This is a hermeneutic concept used by theAdvaitins to avoid a vikalpa, or option, in a debate that might give legitimacy to the opponent'sposition. By restricting the option, there is therefore no option, but rather the Advaitin would show thatthere are different alternatives referring to different classes of individuals. In the present case the objector

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is not attacking the author's position, as much as clarifying up his use of the concept of vyavasth‡: inregard to the legitimate existence of renouncer who desires knowledge and the renouncer who is aknower, where each has his own specific qualifications and duties, making them legitimate alternatives.See Olivelle (1987) pp. 56–61.11 See above, 1.1, 1.2.12 See Chapter 4.13 yukti : methods. In the gloss of "methods" here as "yoga" the objector perhaps takes them assynonymous with dhy‡na, or "meditation," rather than "reasoning." The first stage of understanding ofthe knower and the known is that they are false through authoritative texts. The second stage is not evento recognize them. This is possible only when one has undone the mind through yoga and experiencedwhat before was known only intellectually. However, below in 3.2.3–4, Vidy‡raıya cites the definitionof the methods in LYV as acquiring knowledge of the Self, association with good people, [LYV5.10.128ab] complete abandonment of latent tendencies, and controlling the rhythm of breathing. [LYV5.10.128cd] Below in 2.4.41, yukti as "reasoning" appears to be synonymous with vicara, "rationalinvestigation."14 See above, Introduction 2, n.21.15 unman„bh‡va¸ is a suspicious reading here, and indeed, the Adyar edn of AmÁtabindu Up in TheYoga Upani˘ads (Madras: The Adyar Library, 1968) p. 27, has ‡tmano'bh‡va¸. The conventional senseof unman„bhu is "to become uneasy or mentally disturbed," and cannot fit here. There is a tantric usageof this term indicating the highest level of the utterance of O˝. See Padoux (1990) pp. 348 and 405 or a"prematerial stage of speech." See also Teun Goudriaan and Sanjukta Gupta Hindu Tantric and ¯aktaLiterature, History of Indian literature vol. 2, fasc. 2 (Wiesbaden: Otto Harrassowitz, 1981) pp. 62 and68, and n. 36. However, these meanings also seem out of place in a Ved‡nta text. Vidy‡raıya may haveconsidered the term synonymous with amanibh‡va¸ as "state of being with no-mind" as found in GK3.31. Cf. also the use of the term unmanibh‡vam in Brahmabindu Upani˘ad 1.4.16 This is a vyatirekha dÁ˘Ò‡nta, or example through the negative statement of the converse. Nala et al.did not have the requisite elimination of mind, and therefore they suffered from experiences that arebound to occur because of weak operative action.17 The Vidy‡raıya of the JMV does not seem to treat this quote from the PD as his own. It may havebeen quoted from yet a third source other than the PD or may lend some support to the view ofMah‡devan in The Philosophy of Advaita (Madras: Ganesh and Co. Pvt. Ltd., 1957) pp. 1–8 that thereare two Vidy‡raıyas, one who composed the JMV and another who composed the Pa§cada˜„. See alsothe discussion above, Introduction 1.3, p. 9.18 Eradication of latent tendencies and elimination of the mind, or these two together and Brahman.19 The sins coming after attaining knowledge do not stick to him, and the previous sins are destroyed.20 In Vedic usage the third person singular is also possible: "There is delay only until he is freed; then hewill succeed." One waits only so long, until the body drops; then he is united with Brahman.

21 See Introduction, 2.1, pp. 32–33.

22 Ibid. See also above, 1.3.5–6 and 2.3.61.

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23 pr‡gabh‡va: prior non-existence. This is one of the four types of non-existence which includepradhva¸s‡bh‡va, "posterior non-existence;" atyant‡bh‡va, "total non-existence;" and anyony‡bh‡va,"mutual non-existence." Prior non-existence only applies to the material cause, e.g. the clay, whereinthe non-existence of an object, e.g., the pot, resides. Non-occurrence is the prior non-existence of thefuture body. It is not the result of knowledge, because knowledge does not destroy the material cause ofthe future body, which is operative action. Cf. also Tarkasa¸graha, sec. 9, ed. Yashwant VasudevAthalaye, trans. Mahadev Rajaram Bodas, 2d ed., rev. and enl., Bombay Sanskrit Series 55 (Pune:BORI, 1988) pp. 6 and 99–103.24 apÂrva is the "remote or unforeseen consequence of an act (as heaven or religious rites)" (Monier-Williams). Kane calls it "invisible, mysterious, or subtle potency," HDh vol. 5, pt. 2, (1977) pp.1210–1212. ApÂrva is presumed to exist because a sacrifice is only of brief duration, whereas thesacrificer attains the desired result only after a long time. There must be, therefore, some potency in thedoing of the sacrifice that accrues to the sacrificer and connects him to the results in the future, which hecannot achieve by himself. Vidy‡raıya says bodiless-liberation is simultaneous with knowledge. Hechallenges the opponent that if the result of knowledge is deferred, then it lands him in the undesirableposition having to presume there is an apÂrva, and this would mean that knowledge is subsumed underritual action.25 Knowledge is momentary because it occurs as a perception in the inner organ (anta˛karaıa), and theinner organ does not hold more that one perception at once. Knowledge registers there only once andgoes on.26 The suffix "ana" in "j§‡na" has the sense of "the means of knowing" or "the act of knowing," accordingto P‡ıini 3.3.115, 117. Vidy‡raıya wishes to restrict the interpretation of j§‡na in BhG 13.11 to "themeans of knowing" to support his discussion on the means of knowledge.27 Deva here is understood as the effulgent ‡tman.28 yog‡tmane: to that Self of yoga. A variant of the MhB 12.43.55 text here, vidy‡tmane, "to the Self ofknowledge," possibly reveals an interesting doctrinal difference in the transmission of the JMV. Themss. P1 and B2 had copied the reading vidy‡tmane here, perhaps reflecting a more purely Advaitinassociation, but this was corrected in both to the reading yog‡tmane. Both of the earlier editions of theJMV also have the reading vidy‡tmane.29 up‡sti: symbol-oriented meditation. See also the discussion on symbol-oriented meditation above,Introduction 2.2, pp. 39–41.30 Donatoni (1995) translates bh‡van‡ as evocazione in every instance, but evocation or conjury does notseem to me as felicitous in English. The difficulty lies in the sense that bh‡van‡ means to deliberatelybring something into being in oneself, which can be done either consciously or unconsciously, for eitherthe good or the bad. To manifest oneself consciously, under controlled awareness of everythinginternally and externally, and not under the sway of latent tendencies, would be to bring up thoughts,emotions, and gestures in accord with the real nature of objects being perceived. To manifest oneselfunconsciously, while it seems one is deliberately choosing how to manifest oneself, is actually to bringup thoughts, emotions, and external behaviors that are a reaction to the perception of objects, mostlyunder the power of whatever latent tendencies reside in the individual. The result is that "one with poorsight sees everything confusedly, as if he were drunk." [2.4.11, LYV 5.10.51] In cases where bh‡van‡means a conscious deliberate manifestation for a special yogic or religious purpose, as in YS 1.33[2.7.1], I translate it as "cultivation." In this latter instance Vidy‡raıya describes the bringing of purelatent tendencies into being in oneself where there is full awareness of the purpose and the circumstance.In cases where bh‡van‡ refers to an unconscious reaction to objects, which for the Advaitin have noexistence in themselves, I have translated the term variously.

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31 pa§cako˜a: the five sheaths. According to the doctrine derived from TU 2.1–9 and 3.1–6, the "fivesheaths" are food (anna), breath (praıa), mind (manas), knowledge/perception (vij§‡na), and bliss(‡nanda). Each is a sheath within a sheath, suffused like the layers of an onion, covering the cid‡tmanand Brahman within.32 For the sake of clarity in English translation, I have further paraphrased the Sanskrit vigraha of thecompound as it reads in the original: tena su˘Òhu ghan„bhÂta ‡k‡ro yasy‡˛ seyam aj§‡nasughan‡k‡r‡.

33 See above, 2.2.5 and 2.4.8–11 [LYV 5.10.48–51].34 yukti: reasoning. I have translated the term yukti elsewhere as "methods" where it appears to meanyogic methods and not reasoning. See above, 2.3.7 and n.13, and below, 3.1.17 and 3.2.1 ff. In thisinstance here, Vidy‡raıya contrasts the attainment of knowledge by means of vicara, or "rationalinvestigation," which may be synonymous with yukti, with another means that is only loosely definedhere with a participial form of bh‡van‡ in a locative absolute, i.e., "when one cultivates the truth"(bh‡vite tattve). A form of the same term bh‡van‡ was used earlier in the defintion of impure latenttendencies, which I translate as "because of a strong feeling" (dÁÛhabh‡vanay‡) [2.4.8, LYV 5.10.48] But this former use of bh‡van‡ must refer to an internal yogic discipline involving more than rationalinvestigation. Vidy‡raıya clearly does not deny rational investigation or reasoning as a means to theknowledge of truth but hastens to add that only the "first understanding" is produced by it. A"continuing understanding" (bodh‡nuvÁtti) partly involves the cultivation (bh‡van‡) of the senses tosustain contact by means of the "methods" with the pure latent tendencies mentioned in YS 1.33:friendliness, compassion, contentment, and equanimity toward objects. See below 2.7.1 and 3.2. Forthe Mim‡¸sa definition of bh‡van‡ as "creative energy" see also, Arthasa¸graha, sec. 4–9, (1998) pp.4–7 and 81–96.35 Presumably the purpose is to protect the grain from insects, etc.36 Though Vidy‡raıya begins this discussion by saying that there are three types of latent tendencies, atthe end he adds a fourth, which is the Demonic fortune.37 A paraphrase of BhG 12.19.38 Source untraced.39 "Eighteen" may refer to the sixteen officiating priests in the sacrifice, the sacrificer, and his wife.40 i˘ÒapÂrta: sacrifice and charitable deeds. I˘Òa is Vedic ritual and pÂrta is performing charitable deedssuch as constructing gardens or wells for the public or rest houses for pilgrims.

41 See above, Introduction 2.3, pp. 39–41.42 The entire passage is:

Indeed this very person is formed from the essence of food. This surely is his head; this is hisright side; this is his left side; this is the torso; this is his hind end on which he rests. [TU2.1.1] There is also a verse on this: From food surely creatures are born—whoever live on theearth. Then they live on food alone; then they pass into it also at the end. Food is the chief ofbeings; therefore it is called "all herbs." From food, beings are produced; once they are born,they grow by food. It is eaten and it eats food; therefore it is called food. [TU 2.2.1]

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43 A Vai˘ıava pilgrimage site on the river GaıÛak„ in Bihar near which the black stone worshipped asVi˘ıu is found.44 apav‡da : special rule. The term here refers to the grammatical rule of exceptions to the general rule(utsarga). Cf. Paıini 3.1.94. In this case the rule is applied to a ritual context as an analogue to thepresent discussion of injunctions in ¯‡stra for developing good qualities being set aside by specialexceptions to the general ¯‡stric authority.

45 For a description of hells in Hindu mythology, cf. BhP 5.26, and HDh vol. 4, (1991) pp. 162–165.The K‡lasÂtra derives its name from the thread on a potting wheel a potter uses to cut off a raw clay pot.(Kane) It is paved with heated copper plates, and the sun above and fire below continually burn thesinners, who hate Brahmins. (BhP) Mah‡v„ci is for those who tell a lie under oath in court, whilebuying and selling, or when making a gift. The name comes from the land's resemblance to wavelesswater. The sinner is continually thrown from a mountaintop down into this hell. (BhP) The nameAsipatra refers to the leaves of a forest hell whose sharp edges continually cut the sinner who hasembraced a heretical view against the Veda. (BhP) 46 Here a fourth type of impure latent tendency is added to the three discussed at length. It is the same asthe Demonic fortune which was discussed earlier.

47 Cf. Tarkasa¸graha 18, (1998) pp. 13–14 and 145–150. The system of logical realistic philosophy(Ny‡ya) holds that the mind is the instrument of cognition of inner experiences and is atomic andtherefore eternal. Although the mind is not an external sense organ (indriya), it functions like a senseorgan insofar as it receives the data of a sense object and aids in linking the data to the seat ofconsciousness in the Self. But the mind directly receives the data of internal experiences, like pleasure,etc., and links those data to the Self. Ny‡ya still refers to mind by the term indriya, while Ved‡ntaprefers the term anta˛karaıa. This may be only a quibble of terms, for they nevertheless agree on theprocess of cognition. A cognition occurs when there is contact between the mind and a sense organ carrying data of a senseobject, or contact between the mind and an internal experience, like pleasure, etc. The mind thenconnects to the Self with the data of the external sense object or the inner state, and the actual cognition ismade in the Self. Appealing to the evidence of our daily existence, the Naiy‡yikas note that the mind canbe connected to only one sense organ at a time, and thus we have only one cognition at a time. Weexperience a lapse of time in the process of sensing an object and perceiving it, and we experience theworld and our inner state as a succession of one such perception followed by another. Because thissuccession of cognitions is limited to one at a time, the Naiy‡yikas infer that the magnitude of mind asan internal connecting link is by nature atomic. The mind can admit only one connection to a senseorgan or internal experience at a time because it is infinitesimally small. Apparently the mind is notitself an atom but is like an atom in size. Thus it also possesses the qualities of atoms, such as beingeternal and without parts. The Naiy‡yikas further state that every self has its own mind, and the numberof selves can be infinite, and therefore the number of minds can also be infinite. Vidy‡raıya as aVed‡ntin denies the Naiy‡yika view that the nature of the mind is atomic and eternal, for then there couldbe no elimination of the mind.48 anvayavyatirekha: positive and negative concomitance. This phrase also occurs earlier in 2.2 where Itranslate it without a technical meaning as simply a "positive and negative statement." In this instance Itranslate it with its technical meaning from Ny‡ya philosophy. To elaborate the concomitance: Wherethere is mind, there is awareness; where there is no mind, there is no awareness. Mind is the element ofcognition, depending on the presence or absence of which there is the awareness or not of the objectbefore one.49 Sa¸khya K‡rika 12 states that the qualities (guıa-s) have as their purpose illumination (prak‡˜a),activity (pravÁtti), and restriction (niyama). The Adyar and ‚nSS (mss. K Kh) editions of JMV add"delusion" (moha) to illumination and activity, making it the third effect of the three qualities, and then

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put "restriction" (niyama) in a bahuvrihi compound with "purpose" (artha). This insertion makesSa¸khya K‡rika 12 accord with Vidy‡raıya's discussion of the way the qualities are mutuallyoverpowering, which is further below described as like waves on the ocean. By quoting only a part of thewhole k‡rika and adding "delusion" in this way, the phrase can mean: "Illumination, action, anddelusion have the purpose of restriction (of the other effects of the qualities)." The editors of both thetwo aforementioned editions of JMV chose this reading for their constitution of the text. Althoughmoha is not present in most my mss., it was added by a second hand in the margin of B1. I have includedthis reading in my edition because I follow B1 as the best ms.50 The passage quoted from LYV 5.6.21 is a saÔgarupaka, or multiple metaphor. The main metaphor isthe snake compared with the mind. The subordinate metaphors are the milk compared to vain hope, theair to enjoyment, and the movement of the snake compared to the movement of the mind. Snakes arethought to be fond of drinking milk, and when drinking it, they poison it. So the mind, when feelinghope, does it in vain. Snakes are also thought to drink air, because they are observed with their tonguesmoving in and out, lapping the air as it were. Snakes move in a zigzag pattern, which movement iscommented on in a gloss interpolated here at 2.5.25 as a "coming and going" (gaman‡gamanakriy‡)pattern of the mind. In such a pattern of taking hope in this or that, the mind keeps moving onward.51 Vidy‡raıya will discuss the eradication of latent tendencies for the remainder of Chapter 2, and thediscussion of the elimination of the mind constitutes Chapter 3.

52 The rest of Chapter 2 is a commentary on LYV 4.5.20–23.53 See Chapter 1, n. 2. A person is to keep alert to the temptations he discarded, which were pointed outin his declaration of intent, just as in fasting or keeping a vigil.54 Even if one isn't entitled to speak official Vedic mantras, one could use the bh‡˘a, or commonlanguage. Women and ˜udra-s were not entitled to say Vedic mantras because they had not undergonethe Vedic initiation, nor were they even permitted initiation. But here, according to Vidy‡raıya, adeclaration of intent could still carry the same force even though it is not an official Vedic mantra. It wasbelieved that there is a power in words that binds one to the act. Vidy‡raıya allows that if someoneintends to eliminate latent tendencies, they can say it in common language, maybe in a regional languageor even spoken Sanskrit, but not use the Vedic mantras. 55 ˜arad: the season occurring during the months Bhadra and ‚˜vin, or ‚˜vin and Karttika, from Augustto November, depending on the climate in the different parts of India.

56 See above, 2.4.59–69.57 Cf. MuıU 1.2.10, cited above in 2.4.60. See also Chapter 2, n. 40.58 The four s‡dhana-s, or means, mentioned in BSBh 1.1.1 are discernment (viveka), detachment(vair‡gya), acquiring the six requisites (˘aÒsa¸patti), and desire for liberation (mumuk˘utva).

59 Cf. YV 5.8.9–18, and LYV 5.1.22–31.60 The entire passage from B‡U 3.4.1. runs:

Then U˘asta C‡kr‡yana began to question him."Y‡j§av‡lkya," he said, "explain to me the Brahman that is directly and not indirectly perceived, the Self that is within all.""This is your Self. It is the Self within all."

61 One with intellectual knowledge but not the experience of Brahman.

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62 Cf. PD 7.163–6563 This text was also known as Param‡rthas‡ra, ¯e˘‡rya, or ‚dh‡rak‡rika by ‚di˜e˘a, assigned to thefourth century. Cf. New Catalogus Catalogorum; an alphabetical register of Sanskrit and allied worksand authors ed. J. Kunjunni Raja, vol. 11, (Madras: University of Madras, 1949) p. 126.64 For mss. of J§‡n‡Ôku˜a, see New Catalogus Catalogorum vol. 7, (1949) p. 343.65 This verse is cited in SÂktimukt‡val„ of Bhagadatta Jalhaıa, ed. Embar Krishnamacharya, GaekwadOriental Series 82, (Baroda: Oriental Institute, 1938) p. 445.

66 Also cited in MhB 13, app. 15, 3971–3972.67 See Olivelle (1992) pp. 279 ff. See also YV 1.21.1 ff.68 Rasa as "love" here instead of "juice." As "juice" it would be contradictory here, but as "love" it is not,based on being merely apparent.69 ‚tm‡nanda section of the PD.70 A yojana is eight miles.71 Four cubits, or six feet.

72 The entire passage from NpU is also cited in YDhS (1980) pp. 28–29, where it is attributed to J‡b‡la.73 Commentary on LYV 4.5.22; see above 2.6.4.74 Strychnos potatorum; commonly called the soap nut or clearing nut plant, from which the katakapowder is made.

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Chapter Three: The Elimination of the Mind

3.1 The Necessity of Elimination of the Mind

1. Now we explain the elimination of the mind, which is the means of liberation-in-

life. Although when all the remnants of latent tendencies are eradicated, by

implication, the mind is surely eliminated, nevertheless, when one properly practices

elimination of the mind by itself, the eradication of latent tendencies becomes secure.

And one must not presume that it becomes secure through the practice of

tonguelessness, impotence, and the rest [2.10.43–51], for the effort in their practice

becomes impossible because, upon elimination of the mind, tonguelessness and the

like follow as a natural consequence.

2. [Objection] Is the effort of practicing elimination of the mind not present there

at this stage also?

3. [Reply] Let it be present, for it is necessary. Without elimination of the mind,

tonguelessness and the rest, though practiced, are still not steady. 4. For just this

reason, Janaka declares the necessity of eliminating the mind:

The mind is the root of this tree1 of sa¸s‡ric existence, possessing thousandsof sprouts, branches, boughs, fruits, and leaves—that is the truth. [LYV5.1.53]

5. The mind, I believe, is just imagination. When imagination is stilled, themind disappears. As I make that dry up, so the tree of sa¸s‡ric existencedries up. [LYV 5.1.54]

6. I am awakened, I am awakened! I have seen the thief of the Self. I strikehim who is called the mind, and I have been struck by the mind for a longtime. [LYV 5.1.55]

7. Vasi˘Òha has also said:

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There is but one way (to destroy) this tree of sa¸s‡ric existence, bringer of alldisasters—restraint of one's own mind. [LYV 4.4.1]

8. Flourishing of the mind leads to destruction, while destruction of the mindleads to ultimate bliss. The mind of a knower is destroyed, but it is the chainsof an ignorant man. [LYV 4.4.5]

9. As long as the mind is not subdued from intense practice of the singletruth,2 the midnight demons of latent tendencies play havoc in the heart. [LYV4.2.23]

10. For one whose mental conceit has perished, and whose enemy, the senses,are restrained, the desire for pleasure withers, like a lotus in winter. [LYV4.2.22]

11. At first, one should overcome one's own mind, pressing hand againsthand, grinding teeth against teeth, and attacking limbs with limbs. [LYV4.2.18]

12. Those who are not overcome by their own mind, they are the blessedpeople, people with saintly minds who should be counted among the stories ofgreat men on this vast Earth. [LYV 4.2.19]

13. I venerate that unchanging one, arisen like the moon, whose snake of themind with its powerful poison that is imagination is stilled, coiled within thecave of his heart. [LYV 4.2.20]

14. The mind is undoubtedly here the hub of the wheel of illusion. If oneremains, subduing it (the mind) in every way, it harms one in no way. [LYV5.5.92]

15. GauÛap‡d‡carya has also said:

For all yogins, fearlessness, elimination of suffering, as well as imperishablestillness, depends on restraint of the mind. [GK 3.40]

16. But as to what Arjuna has said:

For this mind is fickle, O KÁ˘ıa, impetuous, strong, and obstinate. I think it isas difficult to restrain as the wind. [BhG 6.34]

that statement refers to forceful (haÒha) yoga. 17. For this reason Vasi˘Òha says:

By assuming different yogic postures over and over again, one cannot subduethe mind, without using methods (yukti)3 that are faultless. [LYV 5.10.126]

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18. As a vicious elephant in rut cannot be controlled without a goad, just sothe mind cannot be controlled without using the methods. [LYV 5.10.127]

3.2 The Methods for the Mind's Dissolution

1. Vasi˘Òha has first of all properly explained the methods that cause thedissolution of the mind. When a man employs them steadfastly, his mindcomes under his control. [Untraced]

2. Control of the mind is said to be twofold: by force and by employing themethods. Control by force is the control of the modifications of thoughtthrough the control of the seat of the organs. 3. Rarely is someone born whodissolves the mind through force. [Untraced]4

Acquiring knowledge of the Self, association with good people, [LYV5.10.128ab] 4. complete abandonment of latent tendencies, and controlling therhythm of breathing [LYV 5.10.128cd]—they say these are the methods insubduing the mind that are powerful. [LYV 5.10.129ab]

5. When these methods are available, those who control the mind out of forceare throwing out the lamp and trying to dispel darkness by using soot. [LYV5.10.130]

6. Those fools who are working to subdue the mind by forceful exercises,they are tying up a huge elephant in rut with fibers from a lotus stalk. [LYV5.10.131]

7. Restraint is twofold: forceful restraint and gradual restraint. Among these, a

man restrains through forceful exercise the eyesight, hearing, and the other sensory

faculties, as well as the voice, the hands, and other faculties of action, simply by

controlling the respective bodily organs. Following this example, a fool makes an

error by thinking: "I will also restrain the mind in the same way." But one does not

restrain it, because it is not possible to control its organ, which is the lotus of the heart.

Hence, only gradual restraint is suitable.

8. Moreover, the means of gradual restraint consists only of "acquiring the

knowledge of the Self" and the rest. This knowledge makes one aware that the

objects of knowledge are false and that true-seeing (dÁgvastu) is self-illuminated.

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When this happens, the mind—becoming aware that the objects that fall within its

field of perception are of no value, and that the true-seeing, which is of value, is

imperceptible—becomes extinguished on its own, like a fire without fuel. 9. The ¯ruti

declares thus:

Like a fire without fuel is extinguished within its source, so also the mind isextinguished within its own source by the destruction of activities. [Mtr‡U4.4]

The "source" is the Self. 10. But for one who, though he has been made aware of the

truth, does not grasp it fully, and for one who forgets it—the only means for both of

these is association with good people. For good people repeatedly make them aware

and remind them. But for one who, being beset with bad latent tendencies such as the

pride of learning, cannot bear to follow the good people, the means are to abandon the

latent tendency by the discernment discussed earlier. [2.8]

11. In the event that it is impossible to abandon latent tendencies because of their

great power, the means is to control the rhythm of breathing. Because the rhythm of

breathing and latent tendencies propel the mind, with the control of these two, the

mind becomes still.5 12. Vasi˘Òha states how they propel the mind:

There are two seeds of the tree of the mind, bearing the creeping vine ofmental activities. The first is the rhythm of breathing, and the second is stronglatent tendencies. [LYV 5.10.38]

13. When the omnipresent consciousness (sarvagat‡ sa¸vit) is aroused by therhythm of breathing, then from this act of perception (sa¸vedana) comeendless harmful experiences of the mind. [LYV 5.10.40]

14. Just as blacksmiths blow with a bellows on a fire covered in ashes and the

fire flares up because of the wind produced by the bellows, so too, consciousness,

covered by ignorance, which acts like kindling wood and is the material cause of

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mind, flares up in the form of mental activities being awakened by the rhythm of

breathing. From this act of perception, which has the designation "mental activity,"

painful experiences are produced. This is how the mind comes into being propelled

by the rhythm of breathing. 15. This same author points out another way it comes

into being:

Listen to another way the mind comes into being, O Raghava, generated bylatent tendencies, manifested through states of consciousness, andexperienced. [LYV 5.10.47]

16. The extremely fickle mind is produced by thinking (bh‡van‡) constantly ofthings that have been strongly experienced, the mind that is the cause of birth,old age, and death. [LYV. 5.10.53]

17. Not only do breathing and latent tendencies propel the mind, but they also

propel each other. This is stated by Vasi˘Òha:

The rhythm of breathing depends on latent tendencies and vice versa. Bymeans of that, the sequence of seeds and sprouts of the tree of the mind comesinto being. [LYV 5.10.65]

18. For this reason, he also declares that the elimination of either one results in the

elimination of both:

There are two seeds of the tree of the mind: the rhythm of breathing and latenttendencies. When one of them is destroyed, both are also quickly eliminated.[LYV 5.10.64]

19. And he declares the means of eliminating them and the results of their elimination:

Through the firm practice of breath control and methods prescribed by theteacher, by following the yogas of posture and diet, the rhythm of breathing isrestrained. [LYV 5.10.122]

20. By carrying out one's daily activities without attachment, by refrainingfrom thinking about the world (bhavabh‡van‡), by the habit of seeing theperishability of the body, latent tendencies cease. [LYV 5.10.123]

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21. By completely abandoning latent tendencies and controlling the rhythm ofbreathing, the mind reaches the state of mindlessness—perform whicheveryou wish. [LYV 5.10.121]

22. Just this much, O Raghava, I think is the nature of the mind: the internalbrooding over (bh‡van‡) an object as a thing and as something of interest.[LYV 5.10.57]

23. When one does not brood over an object as something to be abandoned oracquired, and remains steadfast after abandoning everything, then the minddoes not arise. [LYV 5.10.54]

24. When the mind stops brooding because of the continuous absence of latenttendencies, then the state of mindlessness (amanast‡)6 arises, which bestowsthe highest stillness. [LYV 5.10.55]

25. He states that peace is absent when the state of mindlessness does not arise:

Friends, relatives, teachers, and other people cannot save a man firmly seizedby the evil spirit that is the mind. [LYV 6.2.18]

3.3 The Yogas of Posture and Diet

1. With regard to what was mentioned above: "by following the yogas of posture and

diet," [LYV 5.10.122] among these, Pata§jali has given three sÂtras on the

definition, means, and result of posture:

Posture is stable and comfortable. [YS 2.46]

2. By the relaxation of effort and meditative identification7 with Ananta. [YS2.47]

3. Thence there is no effect from pairs of opposites. [YS 2.48]

4. Any position of the body, such as the Padma or Sv‡stika, which for a

particular man brings comfort—defined as not producing pain in his limbs—and

stability—defined as the absence of movement in his body—is the principal posture.8

The ordinary (laukika) means to this is the "relaxation of effort." And the spiritual

(alaukika) is to relax the effort, namely, the mental preoccupation, with reference to

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moving around and performing household duties, to going on pilgrimage, ritual

bathing, performing sacrifices, ritual offerings, and so on. Otherwise, having

forcefully stirred up the body, this preoccupation sends the body wherever it will.

5. The meditative identification of the mind with Ananta is this meditation: "I am

the very same Ananta who with his thousand serpent hoods is steadfast holding up

the Earth." This brings about the unseen subtlety (adÁ˘Òa)9 that bestows the prescribed

posture. When the posture is perfected, one is not affected as before by the pairs of

opposites such as cold and heat, pleasure and suffering, respect and contempt. 6. The

¯ruti declares the place for that type of posture:

One adopts a comfortable posture in an isolated, clean place, with the head,neck, and body in a straight line. [KaiU 4]

7. In a level and clean place, free of gravel, fire, and sand, with the sound ofrunning water and so on; in a place agreeable to the mind but not offensive tothe eye, with a cave or a retreat protected from the wind, let him practice(yoga). [¯vU 2.10]

This is the yoga of posture.

8. But the yoga of eating is the moderation with food because of the ¯ruti:

A yogin should always avoid overeating and fasting. [AmbU 27]

9. The Lord has also said:

Yoga is not for an overeater, nor for one who does not eat at all; nor is it forone who sleeps too much, nor for one who always stays awake, O Arjuna.[BhG 6.16]

10. But for one whose eating and diversion are disciplined, whose effort inactions is disciplined, whose sleeping and waking are disciplined, it becomesthe yoga that destroys suffering. [BhG 6.17]

11. The elimination of the mind through breath-control for one who has gained

mastery over posture has been given in the Vedic tradition of the ¯vet‡˜vatara:

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Supporting the body evenly, with the three parts erect, merging the sensestogether with the mind into the heart, the wise man should cross all thedangerous rivers with the raft of Brahman. [¯vU 2.8]

12. Controlling the breath here (in the posture), a man whose movements aredisciplined should breathe through the nose when the breath is stopped. Awise man should restrain the mind vigilantly, as if that were a carriage hitchedto wild horses. [¯vU 2.9]

3.4 The Yoga of Breath-Control

1. Then there are two types of yogins: one is free of the Demonic fortune consisting

of the pride of learning and so on, and the other is subject to that. Of these two, in the

case of the first when his mind is restrained by meditation on Brahman, his breath is

also restrained, because it is inseparably associated with the mind.10 The verse that

reads "with the three parts erect" [¯vU 2.8] refers to this type. In the case of the

second type, his mind is also restrained, because it is inseparably associated with the

breath when the breath is restrained through practice. The verse that has been given as

"controlling the breath" [¯vU 2.9] refers to that type. We will describe the method of

controlling the breath. A person becomes one "whose movements are disciplined"

[¯vU 2.9] by means of this control. Mental movements, such as the pride of learning

and so on, are restrained. 2. Elsewhere the ¯ruti gives an example regarding the

restraint of the mind's defects though restraint of the breath:

Just as impurities in the metal ore are burned off by a bellows, so are defectsthat are the activities of the senses burned off by control of breath. [AmnU 7]

3. In this regard Vasi˘Òha shows its correctness:

For the rhythm of the wind of breath is the very same thing as the rhythm ofmind. The wise man should make a supreme effort to control the breath.[LYV 5.10.125]

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4. Mind, voice, eyesight, and other senses—these deities, after taking a vow that

"We will each constantly perform our own function," were overtaken by death in the

form of exhaustion. But (the deity of) death did not capture (the deity of) breath.

Therefore, (the deity of) breath, though continuously performing the exhaling and

inhaling, does not feel exhausted. Then, after reflecting, the deities adopted the form

of breath. 5. This point is made in the Vedic tradition of the V‡jasaneyins:

"He is surely the best among us; whether moving or still, he is not exhaustednor suffers harm. Come! Let us all assume forms of him." They all became aform of him; therefore they are called "breath" after him. [B‡U 1.5.21]

Hence, to say that the senses have the form of breath is to say that their activity

depends on breath. 6. This is declared in the brahmaıa on the Inner Controller

(antary‡m„) [B‡U 3.7] in the context of the essential thread (sÂtr‡tman):

The air is clearly that thread, Gautama. By the thread of air, Gautama, thisworld and the world beyond and all beings are strung together. It's because ofjust this, Gautama, that they say of a dead person: "His limbs have fallenapart," for, Gautama, they are strung together by the thread of the air. [B‡U3.7.3]

Hence, because of the association of the rhythm of breath and mind, when the breath

is restrained, the mind is restrained.

7. [Objection] It does not stand to reason that the two operate with the same

rhythm, because in deep sleep we find the action of breathing, but we do not find the

action of the mind.

8. [Reply] This is not so, because the mind is absent at that time since it has

dissolved.

9. [Objection] Is it not contradicted by the statement: "(A man whose movements

are disciplined) should breathe through the nose when the breath is stopped"? [¯vU

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2.9] For we do not see breathing anywhere in a dead person whose breath has been

stopped. Nor is there stopping of breath in a person who is alive and breathing.

10. [Reply] This is not so, because in this verse "stop" is meant to indicate a lack

of (breathing). Just as we do not find as much (breathing) in one who is standing,

sitting, or sleeping as in one who is busy digging, chopping wood, climbing a

mountain, or running quickly, where there is a rapidity of breathing, so also we find

less breath in one who has become skilled in breath-control than in someone else. 11.

With reference to this the ˜ruti declares:

With the breath having become lengthened in that (posture), he should breathevery slowly. [Y¯U 6.7cd; K˘U 5]

12. Just as when a chariot with wild horses, leaving the road, is drawn here and

there, and the charioteer pulling the horses firmly at the reins returns (the chariot) to

the smooth road, so also the mind, when it is drawn here and there by the senses and

latent tendencies, is brought under control by firmly pulling the reins of the breaths.

13. With regard to what was said in the passage beginning "controlling the

breath," [¯vU 2.9] and another Vedic passage provides the method of controlling the

breath:

With the breath lengthened, he should recite the vy‡hÁti, the pr‡ıava, theg‡yatr„ along with the ˜iras three times—this is called breath-control.11 [AmnU11]

14. There are said to be three breath-controls: exhalation, inhalation, andretention. Raising the air, making the inner space void, empty, one shouldconnect the air with voidness. This is the definition of exhalation. [AmnU 12]

15. (Just as) a man should draw water up through a lotus stalk with his mouth,so should he take in air. This is the definition of inhalation. [AmnU 13]

16. And one should not exhale, nor inhale, nor should he move the limbs, thusshould one organize (the air). This is the definition of retention. [AmnU14]

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In this respect, raising the air inside the body in order to expel it outside, making the

space in the body "void," "empty," i.e., deprived of air, not letting even the smallest

amount of air to enter, one should regulate it only with voidness. This is exhalation.

17. Retention is twofold: internal and external. Both of these are described by

Vasi˘Òha:

As long as the out-breath has stopped, and the in-breath has not yet arisen intothe heart, that is the state of (internal) retention that is experienced by theyogins. [LYV 6.1.211]

18. As long as the in-breath has stopped from outside and the out-breath hasnot yet arisen (from inside), that fullness they know as the state of externalretention. [LYV 6.1.216]

19. As regards the above passage, exhaling is an obstacle to internal retention, (and)

inhaling is an obstacle to external retention. Moving the limbs is an obstacle to both,

because when it occurs, either one or the other, inhaling or exhaling, necessarily

occurs. 20. Pata§jali also gives a sÂtra on breath-control that falls within the context

of posture:

When this (posture is perfected), the halting of the movement of inhaling andexhaling is breath-control. [YS 2.49]

21. [Objection] Even in the absence of movement in retention, when there is

exhalation and inhalation, we find the movements of exhaling and inhaling.

22. [Reply] It is not so, because the two are halted as a result of the evenness of

breath brought about naturally by practicing them in increasing measure. 23.

Pata§jali gives a sÂtra on this very practice:

External, internal, and fixed phase; regulated by location, duration, andnumber; it becomes long and subtle. [YS 2.50]

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24. Exhalation is the "external" phase. Inhalation is the "internal" phase.

Retention is the "fixed" phase. These should be tested, one after another, by means of

"location," and so on. It is like this. In the case of exhalation established naturally,

the breath, coming out from the heart, terminates as far away as twelve digits in front

of the tip of the nose. But through practice, the air gradually comes forth from the

navel, or the base (‡dh‡ra), and terminates as far away as twenty-four or thirty-six

digits. In this respect, when exhalation is practiced with special effort, it can be

internally confirmed by a sensation at a location (down to) the navel and so on.

Holding out a bit of cotton, one should make external confirmation by the motion of

that cotton. This is a "location" test.

25. To mentally repeat "OM" ten, twenty, or thirty times during the time of one

exhalation: such (practices are) a "duration" test. To practice ten exhalations per day

during this month, twenty per day during the coming month, and thirty per day during

the following month: such (practices are) a duration test. Now a "number" test (is

carried out) by (practicing) the particular location or duration of breath-controls as

mentioned ten, twenty, thirty times, and so on in one day. A number test should be

applied in this way even in the case of inhalation.

26. Even if one does not perceive the correlation (vy‡pti) of a specific distance

with the development of the retention of breath, nevertheless one certainly perceives

the correlation of a duration and a number. As a dense ball of cotton being stretched

out becomes "long," and because of attenuation it becomes "subtle," so also breath,

being trained with increasing location, duration, and number (tests), it possibly arrives

at "long" and, because of its being barely perceptible, "subtle."

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27. Pata§jali gives a sÂtra on another kind (of movement of breath-control)

different from the three beginning with exhalation:

The fourth transcends (ak˘ep„) the region of the external and internal. [YS2.51]

28. One performs external retention having exhaled all the air inside as much as one

can. One performs internal retention having inhaled air inside as much as one can.

Thus the retention being practiced by itself, without concern for either exhalation or

inhalation, becomes the fourth, relative to the previously mentioned three. The

distinction is that the three beginning with exhalation are for those who are under the

influence of the powerful defects of sleep, laziness, and so on, whereas the fourth is

for those who are free of such defects. 29. Pata§jali gives another sÂtra on the result

of breath-control:

From this the covering of the light is eliminated. [YS 2.52]

The "light" is goodness. The "covering" of the light is darkness, which is the cause of

sleep, laziness, and so on. Its elimination is (through breath-control). 30. Pata§jali

gives a sÂtra on another result:

And the mind fit for concentration (dh‡raı‡). [YS 2.53]

31. "Concentration" is fixing the mind on specific places such as the base plexus,

navel plexus, heart, interval between the eyes, or Brahma's aperture (on top of the

head), from the sÂtra:

Concentration is binding the mind to one place. [YS 3.1]

32. The ˜ruti also states:

Considering that the mind is prone to imagination, the discerning personwithdraws it into the Self and holds it in that manner—this is calledconcentration. [AmnU 15]

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A mind that becomes fit for this concentration by means of breath-control is removed

from changeability, which is the effect of the quality of energy, and removed from

laziness, which is caused by the quality of darkness.

33. Through the firm practice of breath-control and the methods given by theteacher (...) [LYV 5.10.122ab]

The word "methods"12 in this passage is understood (to be referring to practices) well

known to yogins, such as moving Mount Meru in the form of the head, moving the

uvula around with the tip of the tongue, meditating on the light in the navel plexus

(and) in the heart, and taking drugs that give forgetfulness.

3.5 Enstasis and the Eight Limbs of Yoga

1. So far we have described the following means of elimination of the mind:

application of spiritual knowledge, meeting with the good people, eradication of latent

tendencies, and restraint of breath. Now we shall describe the enstasis that is a means

(of elimination of the mind). Enstasis (sam‡dhi) consists of the two stages that remain

after abandoning the first three of the five stages of the mind. 2. The commentator

on the YogasÂtras (Vy‡sa) has described these stages:

Distracted, stupefied, occasionally distracted, one-pointed, and suppressed arethe stages of the mind. [YSBh 1.1]

3. The "distracted" mind exists in the latent tendencies concerning the world,

learning, and the body, which are the Demonic fortune. [2.4.43–87] It is "stupefied"

when overwhelmed by sleep, laziness, and the like. It is "occasionally distracted"

when it is disciplined from time to time by meditation, thereby being distinct from

"distracted." Among these, as far as the states of distracted and stupefied are

concerned, there is no question of enstasis. But when the mind is occasionally

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distracted, enstasis, being dependent on the distraction, does not persist on the side

(pak˘a) of yoga. By being in the midst of the occasionally distracted stage, it

(enstasis) is quickly annihilated, like a seed that is engulfed in flames. But what

enlightens the object properly shaped in the one-pointed stage, loosens the bonds of

action, and makes one inclined toward restraint—this is called "yoga-with-

conceptualization." But when every (mental) activity is removed, this is the "enstasis-

without-conceptualization" stage.13 4. Among these, Pata§jali gives a sÂtra on one-

pointedness, which is the stage of enstasis-with-conceptualization:

When the stilled or arisen cognitions (pratyaya)14 are alike, this is thetransformation of the mind that is one-pointedness (ek‡grat‡). [YS 3.12]

5. "Stilled" refers to what is past. "Arisen" refers to what is present. "Cognitions"

refers to activities of the mind. If an arisen cognition were to grasp the same object

that a past cognition grasps, then the two become "alike." Such a transformation of

the mind is called "one-pointedness." 6. Pata§jali gives a sÂtra on enstasis that is

characterized by an increase in one-pointedness:

When there is the diminishing of (the grasping at) all objects and the arising ofone-pointedness, this is the enstatic transformation of the mind. [YS 3.11]

7. A mind being stirred up by the quality of energy (rajas) sequentially grasps at all

objects.15 The special effort of the yogin being made so as to suppress this quality of

energy diminishes day by day the "grasping at all objects" and brings about one-

pointedness. Such a transformation of the mind is called enstasis.

8. Among the eight limbs of enstasis, restraint, discipline, posture, breath-control,

and withdrawal of the senses are the five external limbs. Among these, Pata§jali

gives this sÂtra on restraint:

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The restraints are non-violence, truthfulness, non-stealing, chastity, and non-acquisitiveness. [YS 2.30]

"Restraints" are what restrain a yogin away from prohibited practices (dharma-s) such

as doing violence and the rest. 9. Pata§jali gives this sÂtra on discipline:

The disciplines are purification, contentment, austerity, private Vedicrecitation, and devotion to the Lord. [YS 2.32]

They are "disciplines" because they discipline, i.e., they drive a person toward actions

free from desire, which cause liberation, having turned one away from actions

motivated by desire, which cause rebirth. 10. The SmÁti points out the difference

between carrying out restraint and discipline:

A wise man should constantly perform discipline, but he should not alwaysperform restraint; when he engages only in discipline and fails to performrestraint, he falls. [MDh 4.204]

11. A man falls engaged in discipline and indifferent to restraint; but oneengaged in restraint and idle in regard to discipline does not sink. Thus afterthoughtfully distinguishing between restraint and discipline, one should applythe mind principally to restraint. [Untraced]

12. Pata§jali gives these sÂtras on the results of restraint and discipline.

(When a person is grounded in non-violence,) in his presence (living beings)give up natural enmity. [YS 2.35]

13. (When grounded in truthfulness,) actions and results depend on him. [YS2.36]

14. (When grounded in non-stealing,) precious things come to him. [YS 2.37]

15. (When grounded in chastity,) vigor is enhanced. [YS 2.38]

16. (When grounded in non-acquisitiveness,) he recognizes how rebirthhappens, [YS 2.39]

17. From purification there is disgust for one's own body and no contact withanother's, [YS 2.40]

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18. also the washing (of the impurities) of mind, purity of mind, one-pointedness, control of the senses, and fitness of the realization of the Self[YS 2.41]

become possible.

19. From contentment, there results the attainment of unsurpassed happiness.[YS 2.42]

20. From austerity, there is the diminishing of impurity and the purity of mind,body, and the senses. [YS 2.43]

21. From private Vedic recitation, there is union with the favored deity. [YS2.44]

22. From meditation on the Lord, there is the attainment of enstasis. [YS 2.45]

23. Posture and breath-control have been explained already. [3.3] Pata§jali

gives this sÂtra on the withdrawal of the senses:

When the senses disconnect from their respective sense objects as if adoptingthe form of the mind, it is the withdrawal of the senses. [YS 2.54]

"Objects" are sounds, textures, forms, tastes, and smells, and the like. Turning away

from them, the sense of hearing and the rest attain a state as if they were adopting the

form of the mind. 24. And there is also the ¯ruti:

One should think of the five, whose objects are sound and so on, and the verychangeable mind, as the reins of the Self—this is called withdrawal of thesenses. [AmnU 5]

The meaning of this is: the "five" are hearing, etc., whole "objects" are sound, etc.

With the mind, these constitute six. One thinks of these as reins of the Self insofar as

one restrains them from sound, etc., which are different from the Self. That is the

withdrawal of the senses. 25. Pata§jali gives a sÂtra on the result of the withdrawal

of the senses:

From this (results) the highest control of the senses. [YS 2.55]

26. Then Pata§jali gives three sÂtras on concentration, meditation, and enstasis:

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Concentration is fixing the mind on a place. [YS 3.1]

27. Meditation is the continuity of cognition there (on a place). [YS 3.2]

28. Enstasis is the illumination of the place alone, as if (the perceiver) is emptyof form. [YS 3.3]

29. The "places" such as the base have been discussed earlier. [3.4.31] The ¯ruti

mentions another place:

Considering that the mind is prone to imagination (sa¸kalpaka), the discerningperson withdraws it into the Self and holds it in that manner—this is calledconcentration. [AmnU 15]

30. Withdrawal into the Self is this sort of effort: "The mind that is forming an image

of every thing, let it form an image of just the Self and nothing else." "The continuity

of cognition there" [3.5.27; YS 3.2] is the flow whose object is in one place. This is

of two types: being generated intermittently or continuously. These two become

meditation and enstasis, respectively. 31. The yogin Sarv‡nubhava described both

of them:

Since the mentioned knowledge arises from mental one-pointedness, hencemeditation is correctly taught as the means of that (knowledge). [MukU 2.49]

32. After causing the dissolution of the entire complex of effects (vikÁti)gradually in the reverse order of its creation,16 he should meditate only on theremaining being, consciousness, and bliss. [MukU 2.50]

33. And:

This flow of mental activity in the form of Brahman and without egoism,produced by the intensity of the practice of meditation, is enstasis-with-conceptualization. [MukU 2.53]

34. The Bhagavatp‡d‡ (¯aÔkara) explained the same:

The highest—whose nature is cognition, like the sky, forever shining, butunborn, singular, imperishable, unmixed, present everywhere, and non-dual—I am That alone, forever liberated. OM. [US 10.1]

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35. I am cognition, with a pure and unchanging nature. I have by nature noobject. I am filled by the plenitude (bhÂman)17 in front and across, above andbelow, everywhere. Though unborn, I subsist in the Self. [US 10.2]

36. I am unborn and deathless, not aged, immortal, self-luminous, presenteverywhere, and non-dual. I am neither cause nor effect, altogetherimmaculate, always contented, therefore liberated. OM. [US 10.3]

37. Objection : Enstasis-with-conceptualization has subordinate limbs (i.e., is

principal). How can you show that it is in the position of enstasis, which is the eighth

limb coming immediately after meditation?

38. Reply : This is not a problem, because there is no great difference (between

these types of enstasis). A young Vedic student stumbles at every word and corrects

himself again and again, one who has studied the Veda does not stumble so long as he

is attentive (s‡vadhana), and a teacher does not stumble even when he is inattentive or

fatigued. Similarly, one must understand the mutual difference among meditation,

enstasis (the eighth limb), and enstasis-with-conceptualization by their differing

degrees of development, even though their object of meditation is the same.18 39. The

three beginning with concentration are the internal limbs in (enstasis-with-)

conceptualization because they are located in the mind. But the five beginning with

restraint are its external limbs. 40 . Pata§jali gives a sÂtra on this:

The three are internal limbs compared to the previous (five). [YS 3.7]

Therefore, when the internal limbs are accomplished first by some sort of merit, one

does not have to make a great deal of effort in order to accomplish the external limbs.

41. Even though Pata§jali detailed in many ways the enstases-with-

conceptualization and with-distinctions—having as their object the effects of elements,

elements, subtle elements, the senses, and egotism—nevertheless, we take no notice of

them because, by being the cause of supernatural powers such as invisibility and the

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like, they oppose enstasis, which is the cause of liberation. 42. In the same vein

Pata§jali gives this sÂtra:

In enstasis they are obstacles; in coming out (from enstasis) (vyutth‡na) theyare supernatural powers. [YS 3.38]

43. And:

When there is an invitation from highly placed ones, one should not feelattachment or pride because they may lead to undesirable conditions. [YS3.51]

The "highly placed ones" are the gods. The story is told that Udd‡laka, though invited

by the gods, snubbed the gods and cultivated only enstasis-without-distinctions.

[LYV 5.6.125–137] 44. We also gather the very same thing from this dialogue:

¯r„ R‡ma:Why is it, O best of Self-knowers, that we do not see such powers as the ability to fly through the air among the bodies of those liberated-in-life? [LYV 5.10.1]

45. Vasi˘Òha:O Raghava, even one who does not know the Self and is not liberated acquiresthe trick (yukti) of roaming about the clouds and the like through the use of elixirs, incantations, rites, and time. [LYV 5.10.2]

46. This concern does not belong to the Self-knower, for the Self-knower seesonly the Self. Satisfied by himself in himself, he does not run after ignorance.[LYV 5.10.3]

47. Any worldly things whatsoever, the wise know them to be fashioned byignorance. How could a Self-knower who has abandoned ignorance possiblyplunge into these things? [LYV 5.10.5]

48. The powers of elixirs, incantations, rites, and time are effective forbestowing supernatural abilities, but none of these help in attaining the state ofthe highest Self. [LYV 5.10.7]

49. The attainment of the Self arises when the web of all desires comes to anend. How could a mind immersed in the pursuit of supernatural abilities attainthat? [LYV 5.10.9]

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50. None of these worldly things attract the knower of truth, as ordinaryvillage women do not attract the courtly gentleman who is in love with arefined courtesan. [LYV 4.5.34]

51. The man liberated-in-life does not show amazement even when the sunemits cool rays or when the orb of the moon is hot or when a fire shootsdownward. [LYV 5.9.66]

And:

52. Curiosity in these sorts of wonders does not arise for him because heknows that these powers thus appear in the world from the highest Self. [LYV5.9.67]

53. But enstasis-with-conceptualization whose object is the Self is the cause both

of the eradication of latent tendencies and the enstasis-of-suppression. Therefore we

have given it (rather than supernatural powers) serious attention here.

3.6 Enstasis-of-Suppression

1. Now we examine the enstasis-of-suppression (nirodhasam‡dhi), which constitutes

the fifth stage (of the mind). 2. Pata§jali comments on this suppression in the sÂtra:

The transformation of suppression (nirodha), which associates the mind with amoment of suppression, occurs when the residual impressions (sa¸sk‡ra) ofcoming out (of enstasis) (vyutth‡na) are overcome and the impressions ofsuppression arise. [YS 3.9]19

The residual impressions (sa¸sk‡ra) of coming out (of enstasis) are opposite to

enstasis. 3. They have been illustrated in the enstasis of Udd‡laka:

When will I ever reach that continuous repose for a long time in the state thatis most purifying, free from deliberations, like a cloud on the peak of MountMeru? [LYV 5.6.29]

4. Thus overwhelmed by this thought, the twice-born Udd‡laka forcibly satand practiced meditation again and again. [LYV 5.6.35]

5. But when the mind like a fickle monkey was being led about by worldlyobjects, he did not reach the stability that gives joy in enstasis. [LYV 5.6.36]

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6. Sometimes after it left external objects, his monkey-mind jumped to groupsof internal objects. [LYV 5.6.37]

7. Sometimes jumping from internal objects, his mind seized on externalobjects. Sometimes soaring up, his mind flitted about like a frightened bird.[LYV 5.6.38]

8. Sometimes he saw pervasive light resembling that of the rising sun,sometimes only the sky, then pitch darkness. [LYV 5.6.39]

9. With the mind, he cut through the illusions repeatedly coming up at random,like a hero with this sword cutting through an enemy in combat. [LYV5.6.109]

10. When the multitude of images was completely cut down, he saw the sun ofdiscernment blocked by a billowing cloud dark as lampblack. [LYV 5.6.110]

11. He destroyed that with the sun of correct knowledge as well; when thedarkness had ceased, he saw light building up within his mind; he destroyedthat like a young elephant trampling on a bed of ground lotuses. [LYV5.6.111]

12. When the light had ceased, that sage's mind, revolving, went to sleep like alotus at night. He immediately cut off that as well. [LYV 5.6.112]

13. When sleep disappeared, there arose in his mind the consciousness like thesky. When the consciousness like the sky disappeared, his mind becamestupefied. This noble man wiped away even that delusion from the mind.[LYV 5.6.113]

14. Then reaching an indescribable state untouched by light, darkness, sleep,delusion, and the rest, his mind became still for a moment. [LYV 5.6.114]

15. These residual impressions of coming out (from enstasis) are overcome

moment to moment through the yogin's effort, which is the cause of suppression, and

the residual impressions of suppression opposed to that (coming out) arise. When

this happens, suppression follows the mind at each moment. The "transformation of

suppression" of the mind comes about in this manner (as mentioned above). [YS 3.9]

16. [Objection] According to the maxim:

Things except for the energy of consciousness undergo transformation at eachmoment [Untraced]

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it must be said that there is a flow of transformation in the mind at all times.

17. [Reply] Certainly. In that passage the flow of activities of the mind that has

come out (from enstasis) is made clear.

18. [Objection] But what of the mind that is suppressed?

19. [Reply] Anticipating this doubt, Pata§jali gives the next sÂtra:

Then its flow is calmed because of the residual impressions. [YS 3.10]

As a fire flames up increasingly higher and higher when oblations of fuel and ghee are

thrown into it, and when the fuel and so on are burned up, in the first moment it calms

down slightly, and moment by moment it becomes increasingly still. Just so for the

mind that has been suppressed, stillness flows more and more. In those moments,

each residual impression that was previously generated by stillness is the cause of

each and every (effect of) stillness (generated) later. 20. The Lord clearly describes

this same flow of stillness:

When the restrained mind is established only in the Self, free from longing forall desires, one is then called a man established in yoga. [BhG 6.18]

21. "As a lamp in a windless place does not flicker," that is the simile quotedfor the yogin with a controlled mind who is practicing the yoga of meditationon the Self. [BhG 6.19]

22. When the mind becomes quiet, suppressed by the practice of the yoga ofmeditation, and when seeing the Self by himself, he is content in himself;[BhG 6.20]

23. When a man experiences that ultimate happiness which is to be grasped bythe intellect beyond the senses, and when established only in this, he does notmove from reality; [BhG 6.21]

24. And attaining which, he thinks there is no greater attainment than it, whenhe is in that state, he is not disturbed even by heavy suffering. [BhG 6.22]

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25. He should know that separation (viyoga) from the connection withsuffering is what is called yoga. That yoga should be practiced with resolveand a mind that is not despairing. [BhG 6.23]

26. Pata§jali gives a sÂtra on the means of enstasis-of-suppression:

The other (i.e., enstasis-of-suppression) is left with only the residualimpression and is preceded by the practice of the basis (pratyaya) of cessation.[YS 1.18]

"Cessation" is the stopping of mental activities. Its "basis," i.e., cause, is personal

effort aimed at stopping mental activities. Its "practice," i.e., frequent repetition,

brings it about; (it) "is preceded by" that (practice), i.e., (it) results from that (practice).

Because the enstasis-with-conceptualization was declared in the immediately

preceding sÂtra, with respect to that, the "other" is enstasis-without-conceptualization.

In this passage, because absence of activity is difficult to characterize, the mind is left

in the form of a residual impression. 27. The Lord clearly states (that this enstasis)

results from the basis of cessation:

Completely giving up all desires springing from imagination (sa¸kalpa),20

controlling the group of senses on all sides with only the mind; [BhG 6.24]

28. He should gently and gradually become quiet, with a resolute intellect.Making the mind abide in the Self, he should not think of anything else. [BhG6.25]

29. Wherever the fickle and unsteady mind proceeds, controlling that, he mustever lead it back from there under the influence of the Self. [BhG 6.26]

30. Although desirable things such as garlands, sandal paste, women, children,

friends, houses, land, and so on are associated with many defects well known to

discerning people adept in the ¯‡stra of liberation, they imagine (kalpyanti) there is

goodness in these things, having covered up the defects through beginningless

ignorance. From this imagination (sa¸kalpa), desires with the form of "May this be

mine" develop. 31. Likewise the SmÁti declares:

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Surely desire is rooted in imagination; and sacrifice arises from (that)imagination. [MDh 2.3]

32. O desire, I know your root—you clearly grow out of imagination. I willnot think of you. You will be destroyed along with the root. [MBh12.171.25]

33. In this passage, when the defects of sensory objects have been manifested

through discernment, one gives up desire for them as one does for milk-porridge that

has been vomited by a dog. The word "all" [BhG 6.24] was used in reference to

giving up desires involving the Brahma world and the eight superhuman powers,21

such as the ability to become as small like an atom, like (one would give up) things

such as garlands, sandal paste, and women. Now, in a man who has made the vow of

a month-long fast, although he has given up food for a month, desire arises again and

again. To indicate that he should not be like this, the word "completely" [BhG 6.24]

was used. Even when the intentional tendencies created by mind are eliminated, upon

the abandonment of desire, the mind itself should make every effort to control also the

natural tendency of the eyes and the rest toward form and the like. The words "on all

sides" [BhG 6.24] were used to indicate turning away from continuing even to view

the gods (devat‡dar˜ana) and so on. The words "gently and gradually" [BhG 6.25]

were used because what is implied is cessation (of activities) with progressive

perfection by stages.

3.7 The Four Stages of Control. The First Stage: Control of Speech inthe Mind

1. There are four stages as explained in the KaÒhavalli:

(1) The wise man should control speech in the mind; (2) should control thelatter in the knowing self (j§‡n‡tman); (3) he should control knowing in theGreat Principle (mah‡tman); (4) he should control that in the Tranquil Self(˜‡n‡tman). [KU 3.13]

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2. The function of speech is twofold: worldly and Vedic. The worldly speech is talk

about daily affairs, and the Vedic speech is private recitation of sacred words and the

like. Of these, because the worldly speech causes a great deal of distraction, the yogin

should abandon it, even at the time when he has come out (from enstasis). 3. For just

this reason a SmÁti declares:

The single-staffed ascetic practices seven things: silence, yogic posture,meditation (yoga), endurance, the habit of staying in seclusion, freedom fromlonging, and equanimity. [NpU pp. 159–160]

4. But one should give up such things as silent recitation of sacred words in the

enstasis-of-suppression. This is that first stage, which pertains to speech. Having

firmly mastered this stage only through effort in a few days, months, or years,

afterward one should make efforts on the second stage, which pertains to the mind.

Otherwise, the upper levels of yoga would be destroyed like a multistorey palace

because of the collapse of the first stage. Though the eyes and the rest have to be

suppressed, nevertheless one should consider that they are included in the level

pertaining either to speech or to the mind.

5. [Objection] "(The wise man) should control speech in the mind." [KU 3.13]

This is impossible because one organ cannot merge into another.

6. [Reply] This is not so, because merging is not implied. What is meant here is

this. Both speech and mind create various distractions. Of these two, when one first

controls the function of speech, only the function of mind remains.

3.8 Control of the Mind in the Knowing Self

1. When the control of speech has become natural as in the case of cows, buffaloes,

horses, and so on, then he should control mind in the "knowing self." The self is

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threefold: knowing self (j§‡n‡tma), the Great Self (mah‡tma), and the Tranquil Self

(˜‡nt‡tm‡). In this passage, what is meant by the word "knowing" is the ego

(aha¸k‡ra), which possesses the attribute of being the knowing subject, as in: "The

self residing here (in the body) knows," because the mind, which is an instrument,

was mentioned separately as something to be controlled. Ego is twofold: individual

and universal. The specific thought "I am his son" constitutes the individual ego. The

simple thought "I am" is the universal ego. It is called "Great" because it is pervasive

among all individuals. There are two types of selves with these two types of egos as

their attributes. The Tranquil Self is without attributes. All these operate both

internally and externally. The Tranquil Self exists within everything and is pure

consciousness (cidekarasa).

2. It is on this (Tranquil Self) that the Primal Nature (mÂlaprakÁti), which is

unmanifest (avyakta) and constituted by inanimate power (jaÛa˜akti), rests. This

becomes manifest first with the name "Great Self" in the form of the universal ego.

Then it becomes manifest externally in the form of the individual ego; then it becomes

manifest externally in the form of the mind; and finally it becomes manifest extenally

in the form of the senses, such as speech and so on. 3. With regard to this, the ¯ruti

makes clear that each of them is progressively more internal:

They say the senses are high; the mind is higher than the senses. The intellectis higher than the mind, and the Great Principle is higher than the intellect.[KU 3.10]

4. The Unmanifest is higher than the Great Self, and the Spirit (puru˘a) ishigher than the Unmanifest. [KU 3.11ab]

5. This being the case, one should control the mind, which is an instrument and is

that by which one forms concepts and makes distinctions (sa¸kalpavikalpa) in the

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ego. Having abandoned the function of mind, only the ego should be allowed to

remain. 6. One must not say "This is impossible," because giving an answer to

Arjuna, who says:

I think it is as difficult to restrain as the wind. [BhG 6.34]

the Lord says:

7. Without a doubt, Great Arm, the mind is difficult to restrain and fickle. Butwith practice and detachment, son of Kunti, it is restrained. [BhG 6.35]

8. Yoga is difficult to attain by someone who is not self-disciplined. That ismy view. But for someone who is self-controlled and has made effort, it ispossible to attain with the right means. [BhG 6.36]

"Practice" and "detachment" will be explained later through citation of Pata§jali's

sÂtras. "Someone who is not self-disciplined" refers to one who is not firmly

established in the previous stage. "Someone who is self-controlled" refers to one who

is so established. 9. GauÛap‡d‡carya declares the attainment "with the right

means" with an example:

As one would empty the ocean drop by drop with the tip of a blade of ku˜agrass, so should one untiringly restrain the mind. [GK 3.41]

10. In this connection, those versed in the tradition relate the following story. It

is said that the ocean arrogantly carried off with its tide a bird's eggs that were lying

somewhere on the shore. Thinking "I shall dry up the ocean," the bird set upon

throwing out one drop at a time with its beak. Then, though many groups of relatives

tried to dissuade the bird, undeterred, it on the contrary asked them for assistance.

N‡rada took pity, seeing them all toiling so much flying up and down, and sent forth

GaruÛa into the vicinity (to help). Then the ocean, drying up from the wind of

GaruÛa's wings, was frightened and, bringing back the eggs, gave them to the bird.22

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11. In this same manner, the Lord graces the yogin engaging in the highest

religious practice (dharma) of tirelessly restraining the mind. The tirelessness is

brought about by combining it (restraining the mind) with a supportive activity at

intervals. It is just like a person who is eating rice tastes a bit of curd and relish in

between mouthfuls. 12. In regard to just this, Vasi˘Òha says:

In the ideal schedule of one who is without knowledge, he would fill up twoparts of the mind with enjoyment, one part with ¯‡stra, and one part withservice to the teacher. [LYV 5.3.36]

13. For one who has gained some knowledge, he would fill up one part withenjoyment, two parts with service to the teacher, and one part with thinkingover the meaning of the ¯‡stra. [LYV 5.3.37]

14. For one who is advanced in the knowledge, he should every day fill uptwo parts of the mind with ¯‡stra and detachment, and two parts withmeditation and service to the teacher. [LYV 5.3.38]

In this passage, the word "enjoyment" refers to the activity of begging, which is the

means for (sustenance of) the life, and activities that are proper to one's caste and

order.

15. He should practice yoga for a half hour or one hour23 according to his ability;

attend to his teacher for an hour, either by listening to ¯‡stra or serving him; take care

of his own physical needs for an hour; reflect on Yoga˜‡stra for an hour; and again

practice yoga for another hour. In this manner, having combined other activities so as

to give priority to yoga, and having practiced those activities quickly, when going to

bed one should count the hours spent in yoga during the day. Then on the next day,

or in the next two weeks, or in the next month, one should increase the periods of

yoga. So, even when a single moment of yoga is added on to each hour, within just a

year the total amount of time spent on yoga becomes greater.

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16. Other activities would be neglected if one is devoting oneself only to yoga.

The qualification for yoga is only for one who has given up all other activities. For

this reason, it requires the renunciation-of-the-knower. Therefore, a man focused

solely on that gradually becomes elevated through yoga, like one who is a student or a

merchant and the like. Just as a young student who, gradually learning part of a

quarter of a Vedic verse, then a quarter, then a half of a verse, and then a whole verse,

then two verses, and then a whole section, becomes a teacher in ten or twelve years, or

just as one conducting a business earns one coin, then two coins, etc., eventually

becomes a millionaire or a billionaire, so also, why would one having begun along

with this same student and merchant, joining in as if seized with envy, not ascend into

yoga during that same time period? Therefore, like Udd‡laka [above, 3.6.3–14]

giving up by personal effort the forming of concepts and making of distinctions

(sa¸kalpavikalpa), which one is arriving at again and again, one should control the

mind within the knowing self, namely, the ego.

3.9 Control in the Great Self and in the Tranquil Self

1. Having mastered this second stage, when the state of mindlessness becomes natural

as in children, the deaf and dumb, etc., then one should control the knowing self,

which is manifest and constituted by individual ego, within the Great Principle

(mahattattva), which is the unmanifest universal ego. Just as the individual ego

decreases on its own for one who has become fatigued, so also the ego decreases even

without fatigue (tandr‡) for one who makes an effort at forgetfulness (vismarana).

This is the third stage that is similar to fatigue well known in the world, similar to

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indeterminate knowledge (nirvikalpaj§‡na)24 acknowledged by the logicians, and is

the condition in which only the Great Principle remains.

2. When this (third stage) has been subdued by skill gained through practice, one

should control the Great Principle, which is constituted by the universal ego, in the

Tranquil Self, which, insofar as it is without attributes, is pure consciousness.

Having set aside the Great Principle, one should let pure consciousnessremain. [Untraced]

3. In this passage also, the effort at forgetfulness mentioned earlier becomes a

means to a greater degree (in the fourth stage than what it was in the third stage). Just

as a person engaged in practicing the ¯‡stras, before he gains proficiency, he needs

explanation of every text. Yet when he has sufficient proficiency, the meaning of the

later text appears by itself. So also, for a yogin who has correctly mastered the

previous stage, the means of the later stage appears by itself. 4. The author of the

Yogabha˘ya (Vy‡sa) also states this:

Yoga is to be known through yoga; yoga proceeds from yoga. That yoginwho is attentive by means of yoga is content for a long time. [YSBh 3.6;SauU 2.7]

5. [Objection] The ¯ruti [KU 3.11] stated a principle called "Unmanifest," which

is the material cause of the Great Principle, occurring in between the Great Principle

and the Tranquil Self. Why was no mention made of control within that?

6. [Reply] We answer that it is not mentioned because it would result in

dissolution (of the Great Principle). Just as a clay pot submerged in water, which is

not the pot's material cause, does not dissolve in it but is dissolved in clay, which is

the element of the pot's material cause, so also the Great Principle is not dissolved in

the Self but is dissolved in the Unmanifest. 7. To dissolve one's own nature is of no

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benefit to a person because (a) it is not conducive to the vision of the Self, (b) having

prescribed the vision of the Self in the statement quoted earlier [2.2.12]:

Yet it is seen with a sharpened and subtle mind by people with subtle vision.[KU 3.12]

suppression was stated in order to bring about this subtlety (of the mind), and (c)

because the dissolution occurs on its own every day during sleep, an effort toward it

would be pointless.

8. [Objection] Enstasis-with-conceptualization, which is to be brought about by

concentration, meditation and enstasis, is a cause of seeing (the Self) since it consists

in the one-pointed mental activity. But the mind, held in check in the Tranquil Self

and brought to enstasis-without-conceptualization, is bereft of mental activities as in

sleep, and therefore is not the cause of seeing (the Self).

9. [Reply] This is not so, because it is impossible to take away the vision that has

come about on its own. 10. Wherefore the ¯reyom‡rga25 declares:

The mind, which by nature always takes on the form of both the Self and thenon-Self, one should make the mind bereft of the non-Self by making itexclusively take on the form of the Self. [Untraced]

11. As a pot is being produced, it is automatically produced full of empty space,

but afterward when the pot has been produced, it becomes full of water, rice, and so

on by human effort. Though the water and so on has been poured out, it is impossible

to pour out the empty space. Even when the mouth has been covered, the empty space

inside still remains. In like manner, when the mind is being produced, it is made full

only with consciousness of the Self. Afterward when the mind has been produced, it

assumes the form of mental activities such as pots, cloth, shape, taste, pleasure, and

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suffering like molten copper poured into a mold, due to the power of virtue and vice,

etc., which are the causes of experience.

12. Among these, even if shape, taste, and the like, which are the form of the

non-Self, have been taken away, the shape of pure consciousness, which is without a

cause, cannot be taken away. Then the mind—which is without activities because it is

restrained by enstasis-(of-suppression), which is subtle because only residual

impressions are left, and which is one-pointed because it is focused only on pure

consciousness—experiences the Self unhindered. 13. With the same intention the

author of the V‡rttikas (Sure˜vara) and yogin Sarv‡nubhava state:

The mind consists of jars, suffering and so on because of virtue, and the like.The Self that has no cause comes about because of its essential activity.[B‡UBhV 1.1.544]

14. The mind whose activities are stilled illuminating the highest bliss: this isthe enstasis with the name "without conceptualization," and dear to the yogins.[MukU 2.54]

Even when the vision of the Self has been established automatically, the practice of

suppression is intended to ward off the non-Self. 15. For just this reason it was

declared:

Making the mind abide in the Self, he should not think of anything else. [BhG6.25]

3.10 The Nature and Means of Entasis-with-Conceptualization andEnstasis-without-Conceptualization

1. [Objection] Because the endeavor of the Yoga˜‡stra is focused only on enstasis

as the therapy for the mind,26 the vision of the Self in the enstasis-of-suppression is

not mentioned there directly.

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2. [Reply] But it is understood indirectly because, when having first given the

sÂtra:

Yoga is the suppression of mental activity, [YS 1.2]

3. Pata§jali then gives the sÂtra:

Then the seer resides in his own form. [YS 1.3]

4. Even if the unchanging "seer" always resides only in his own form,

nevertheless, when the mental activities are being produced, an image of

consciousness becomes reflected in them, and the seer is as if not firm in himself,

because he is unable to discern it in the reflection (from his own form).27 5. This is

also explained in the next sÂtra:

At other times he takes the same form as the activity. [YS 1.4]

6. Elsewhere there is the sÂtra:

Experience comes about by not perceiving the distinction between thegoodness (sattva) and Spirit (puru˘a), which are completely different. [YS3.35]28

7. And:

When unchanging consciousness assumes the form of that (mode ofgoodness), there is a combined cognition of itself with the intellect. [YS 4.22]

8. Even when the individual self (tvampad‡rtha) purified through the enstasis-of-

suppression has been realized directly, in order to make it possible to perceive that it is

Brahman, another mental activity called knowledge of Brahman is generated (for the

meditator) by means of the Great Text (tat tvam asi). The enstasis-of-suppression is

not the sole means of direct realization of the purified individual self (pad‡rtha). For,

on the contrary, its direct realization is possible also in making the separation through

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the discernment of consciousness from the inanimate (jaÛa).29 9. For just this reason

Vasi˘Òha says:

There are two paths to the elimination of the mind, O Raghava: yoga andknowledge; yoga is the suppression of activity in the mind, and knowledge isright perception. [LYV 5.9.72]

10. And:

For some, yoga is unattainable; for some, conviction through definiteknowledge is unattainable; therefore, God, the highest Lord of the world,made two ways from the world of the gods. [LYV 6.1.60]

11. [Objection] Even "discernment" itself ends up as yoga, because the one-

pointed mental activity, which is totally absorbed in just the Self at the time of

realization, is indeed momentary enstasis-with-conceptualization.

12. [Reply] Quite so. Nevertheless there is indeed a great difference between

enstasis-with-conceptualization and enstasis-without-conceptualization in regard to

their inherent nature and means of attaining them. The difference in their natures is

clear because of the presence and absence (respectively) of mental activity. But since

the three means beginning with concentration and the others are similar to enstasis-

with-conceptualization, they are the internal limbs; whereas since they are dissimilar to

enstasis-without-conceptualization, which has no mental activity, they are the external

limbs (for establishing enstasis). 13. Likewise, Pata§jali gives a sÂtra:

Even they30 are external limbs to the seedless. [YS 3.8]

14. Even though they are dissimilar (to enstasis-without-conceptualization),

because they are helpful in removing the many kinds of mental activities relating to the

non-Self, it is not contradictory to take them as external limbs. 15. Pata§jali gives a

sÂtra to clarify this same helpfulness:

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For others (yogins) it is preceded by faith, vigor, memory, enstasis, andwisdom. [YS 1.20]

16. After pointing out the enstasis that occurs right from birth in the case of some

gods and others in the previous sÂtra, he gives this sÂtra with reference to man.

"Faith" is the conviction "For me this yoga alone is the means of attaining the highest

goal of human life." It is brought about by hearing about the excellence (of yoga).

17. This excellence (of yoga) is declared in the SmÁti:

The yogin is greater than the ascetic; he is considered greater even than men ofknowledge; and the yogin is greater that ritual performers. Therefore, Arjuna,be a yogin. [BhG 6.46]

18. Yoga is greater than ascetic practices such as the painful vow and the lunar

fast,31 and ritual actions such as the Soma sacrifice, because it is the means of attaining

the highest world. It is even greater than knowledge because with respect to

knowledge it is an internal limb and it is a cause of mental control/tranquillity* (˜‡nti).

When a man knows this, faith in yoga wells up in him. When this faith has been

internalized, "vigor," i.e., strenuous effort, comes into being with the thought "I shall

carry out yoga in every possible way." By means of strenuous effort, the yogin

remembers to perform the limbs of yoga at the (proper) time. Similarly, when the

tranquillity of the highest Self has arisen as a result of the enstasis correctly

performed, through that "memory," the truth-bearing insight comes about. For it to be

achieved by "others," i.e., by men who are below the gods and the like, enstasis-with-

conceptualization has to be preceded and caused by that insight.

19. Pata§jali gives a sÂtra on that insight:

There the insight is truth-bearing. [YS 1.48]

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20. It is "truth-bearing" because it bears, i.e., illuminates, "truth" (Áta), i.e., reality

(satyam), or the actual nature of a thing. This all means "truth-bearing." "There"

refers to when the serenity (pras‡da) of the highest Self produced by the height of

enstasis has arisen. 21. Pata§jali gives a sÂtra on the reason for its being "truth-

bearing:"

It has objects other than scriptural or inferential knowledge because its objectis particular. [YS 1.49]

22. The perception of non-yogins does not extend to things that are subtle, concealed,

or remote. Non-yogins come to know those things through scripture (‡gama) and

inference (anum‡na). Those two types of knowledge produced by ¯‡stra and

inference perceive objects only in their universality. But this direct perception of a

yogin is "truth-bearing" because it perceives an object in its particularity.

23. In order to show that the direct perception of a yogin is an external limb with

respect to enstasis-without-conceptualization, Pata§jali gives a sÂtra stating that the

direct perception of a yogin is helpful (to enstasis-without-conceptualization):

The residual impression generated by it blocks other impressions. [YS 1.50]

24. Having declared the means that is the external limb of enstasis-without-

conceptualization, Pata§jali gives a sÂtra declaring the effort to suppress that as

being the means that is the internal limb (of enstasis-without-conceptualization):

Because of the suppression of everything upon the suppression of even that,the seedless enstasis comes about. [YS 1.51]

25. This enstasis is similar to deep sleep (su˘upti) and is able to be experienced by the

witness-consciousness. One must not presume that this is the same as deep sleep

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since it lacks all mental activities, because they are different insofar as the mind as

such is present in one and not in the other.

26. This has been stated by GauÛap‡d‡carya:

But one should know that this is the functioning mind that is controlled, freefrom making distinctions, and intelligent. Its functioning is different from deepsleep, and is not similar to that. [GK 3.34]

27. For that (mind) is absorbed in (its material cause) in deep sleep; it is notabsorbed when controlled. That very (mind) becomes the fearless Brahman; itis the light of knowledge (shining) all around. [GK 3.35]

28. In the M‡ıÛÂkya ¯‡kha is it also declared:

The non-perception of duality is the same in both pr‡j§a32 and the Fourth(turya). Wisdom is associated with germinal sleep, and it is not found in theFourth. [GK 1.13]

29. The first two are associated with dreaming and sleep, but wisdom withdreamless sleep. Those who are settled in the Fourth neither perceive sleepnor even dream (i.e., those settled in the Fourth perceive neither non-knowledge nor mistaken knowledge). [GK 1.14]

30. Dreaming belongs to one who has misperception, and sleep to one whodoes not know the truth. When the mistake has been destroyed in these two,the Fourth state is attained. [GK 1.15]

31. "The first two" refers to vi˜va and taijasa.33 The "misperception" of the non-dual

reality is its appearance as dual. When this is present in both vi˜va and taijasa, it is

called "dream." "Sleep" is not knowing the truth, and this exists in vi˜va, taijasa, and

pr‡j§a. The "mistake" in dream and sleep in their essential nature is false knowledge.

There is a "mistake," which is false knowledge. When it "has been destroyed"

through knowledge, the "Fourth state," i.e., the non-dual, "is attained."

32. [Objection] Let us grant that there is such a great distinction between enstasis-

without-conceptualization and deep sleep. In the case of someone who is still striving

to see reality, there is a need for enstasis as the means of vision (dar˜ana).

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Nevertheless, for someone who has seen it, that (enstasis) is not needed for the

purpose (of attaining) liberation-in-life, because even in deep sleep there is the

removal of bondage to afflictions such as the attachment and aversion.

33. [Reply] This is not so. Is it the everyday sleep one gets automatically for

some time that removes the bondage, or is it that which is continuous through

practice? In the first case, is it the removal of the bondage to afflictions during deep

sleep, or that existing at the other times? It is not the first, because it is not applicable

(to one liberated-in-life). For even ignorant persons have no bondage to afflictions

during deep sleep. It is not the second, because it is impossible. For the afflictions

existing at one point in time cannot be destroyed by deep sleep existing at another

(future) time; otherwise it would follow that even ignorant persons destroy afflictions

even during waking or dreaming states. Nor is continual practice of deep sleep even

possible, because deep sleep results from the cessation of activity. Therefore even a

knower of reality undoubtedly needs enstasis-without-conceptualization in order to

destroy afflictions.

34. In this enstasis the first stage is the control of speech as found in cows,

horses, and so on. The second is mindlessness as found in children, fools, and so on.

The third stage is the freedom from the ego as in fatigue. The fourth is freedom from

the Great Principle as in deep sleep. 35. It is with reference to these four stages that it

was said: "He should gently and gradually become quiet." [3.6.28; BhG 6.25]

36. And in this passage, the "resolute intellect" [3.6.28; BhG 6.25] is the means

in (effecting this) quieting. Great resolve is required for the suppression of the Great

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Principle, the ego, the mind, speech, and so on, which naturally are flowing out at a

fast speed like a river washing away its banks. "Intellect" refers to discernment.

37. From time to time one should discern in this manner: After examining

whether the previous stage has been mastered or not, he should, when he has

mastered it, undertake the next stage. But when he has not mastered it, he must

practice the same stage again. The SmÁti declares the practice of the fourth stage in the

verse and a half beginning with: "(Making the mind) abide in the Self, (he should not

think of anything else)." [3.6.28; BhG 6.25] 38. GauÛap‡d‡carya says:

One should hold the mind that is distracted by desire and enjoyment with (theproper, prescribed) means, and even (the mind) that is very contented indissolution (laya) should be held. Just as desire (is bad), so is dissolution.[GK 3.42]

39. One should turn (the mind) away from desires and enjoyment,remembering that all is suffering. One does not even see the bornremembering that all is the unborn. [GK 3.43]

40. One should arouse the mind in dissolution; when distracted, calm it again.One should notice the mind tainted, and when it has attained equilibrium, oneshould not move it. [GK 3.44]

41. One should not relish happiness (sukha) there (in enstasis); one should beunattached by means of wisdom (praj§a), and with effort one should unify thesteady mind that moves out. [GK 3.45]

42. When the mind does not dissolve and does not become distracted again,when it is unwavering and without a reflection of worldly objects, then that ismade perfect as Brahman. [GK 3.46]

43. "Dissolution," "distraction," "taint," and the "attainment of equilibrium" are

the four states of the mind. Among these, (a) when the mind is being controlled and

turned away from objects, if it tends to be dissolved, i.e., tends to fall asleep owing to

the force of previous habit, at that moment, one should properly awaken the mind by

an effort to rise up or by warding off the causes of dissolution. The causes of

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dissolution are lack of sleep, indigestion, overeating, and making oneself tired. 44.

Because of this it is said:

After completing sleep (one should eat) a small amount of easily digestiblefood, avoid tiring exercise, and in an isolated place free of disturbances,always sit effortlessly free of longing, or control the breathing in the way hehas become adept. [SauU 2.2]

45. (b) If the mind roused from dissolution as a result of the daily practice of

awakening becomes distracted by "desire and enjoyment," then one should again and

again quiet the mind that has been distracted by recalling all the suffering found in

objects of enjoyment, which is well known to people of discernment, and by seeing

the real nature of objects of enjoyment preceded by the recalling of the reality of

Brahman that is non-dual, free from rebirth, and so on, as is well known in ¯‡stra.

46. (c) "Taint" is a defect of the mind that is the latent tendencies such as sharp

attachment and aversion. A mind that is as if in a state of enstasis, sometimes seized

by those (latent tendencies), remains in a state of one-pointed suffering free from

dissolution and distraction. One should "notice" [3.10.40; GK 3.44] that mind in that

condition, that is, one should understand by discerning it from a mind in enstasis.

After understanding that this (mind) is not in enstasis, one should counteract the taint

in the same way as dissolution and distraction.

47. (d) The word "equal" refers to Brahman because of the SmÁti:

The Supreme Lord situated in all beings in equal measure. [BhG 13.27ab]

48. When the mind avoids dissolution, distraction, and taint, it attains the state of

equilibrium, which is Brahman, because this is what remains. And then "when it has

attained equilibrium, one should not move it" [3.10.40; GK 3.44] by mistaking it with

taint and dissolution. Knowing distinctly the conditions of dissolution and taint with

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a penetrating intellect, one should establish the mind in that condition of equilibrium

with great effort. [3.10.41; GK 3.45] When it (the mind) has been established in it,

the supreme happiness that is the essential nature of Brahman becomes fully manifest.

49. Similarly, it has been described in this way:

When one feels the ultimate happiness (in meditation), which is grasped by theintellect beyond the senses. [BhG 6.21]

50. And there is also the ¯ruti:

The happiness of a mind whose impurities have been shaken off by enstasis,and which has entered into the Self, cannot then be described with words.That is grasped with one's own inner organ. [Mtr‡U 4.9]

51. [Objection] The ¯ruti and SmÁti have declared [Mtr‡U 4.9; BhG 6.21, 25]

that the intellect can grasp the bliss of Brahman that becomes manifest in enstasis. But

the teacher (GauÛap‡da) prohibits its grasping of the intellect in the statement "One

should not relish happiness there." [3.10.41; GK 3.45]

52. [Reply] This is not a problem. This passage does not prohibit the grasping

by the intellect of that happiness arising from suppression. Rather, what is prohibited

is the recollection (of this happiness) taking place in the state of coming out (from

enstasis), a recollection that is an obstacle to enstasis. It is just like the pleasure of

coolness, which, although a person enjoys it when jumping into the depths of

J‡hanav„ (G‡ng‡) at midday during the summer heat and cannot express it at that time,

one describes it afterward when emerging from the water. Or it is like the happiness

of one's own form (svarÂpa), which a person enjoys through very subtle mental

activities of ignorance during deep sleep. Although one cannot perceive it at the time

through the cognition with distinctions brought by the mental activities, one recalls it

clearly through memory when one wakes up. It is in this way that the ¯rutis and

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SmÁtis imply the experience of happiness in enstasis by a mind that is free of mental

activities or is subtle because it has a remnant of a mere residual impression

(sa¸sk‡ra).

53. The "relish" in this passage is the recollection with distinctions of a person

who has come out (of enstasis) thinking: "I have experienced this great happiness of

enstasis"—this is what the teacher (GauÛap‡da) prohibited. 54. To make plain his

intention, he said: "One should be unattached by means of wisdom (praj§a)."

[3.10.41; GK 3.45] 55. "Wisdom" (pra-j§a) is heightened (pra-kÁ˘Òam) cognition

(j§‡na) that has distinctions. One should abandon attachment to this. Alternatively,

wisdom is the resolute intellect mentioned above. [3.6.28; BhG 6.25] By means of

that (intellect), one should avoid the attachment constituted by such things as relishing

happiness and describing it.

56. If the mind that is immersed during the enstasis in bliss of Brahman should

"move out" [3.10.41; GK 3.45] at some time, (a) either in order to relish happiness, or

(b) because of a disturbance such as cold, wind, or mosquitoes. Then he should

reunite the mind that moves out with the Brahman again and again so as to make it

motionless. The only means to accomplish this is the effort of suppression.

57. Unification itself is further explained by the verse "When the mind does not

dissolve." [3.10.42; GK 3.46] 58. The two p‡da-s of the verse "when it is

unwavering and without a reflection of worldly objects," [3.10.42; GK 3.46] prohibit

both taint and relishing in bliss. A mind free from dissolution, distraction, and taint

becomes established in Brahman uninterruptedly. 59. With reference to this same

thing, it is said in KaÒhavall„:

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When the five senses are settled, together with the mind, and the intellect shallnot stir, that they say is the highest state. [KU 6.10]

60. The wise regard that, which is the steady control of the senses, as yoga.Then one becomes alert, for yoga is both creation and dissolution. [KU 6.11]

3.11 The Practice of Yoga

1. Yoga neglected makes the operations of the senses become powerful. But properly

performed, it is the cause of their dissolution (laya). 2. It is for this reason that

Pata§jali gives a sÂtra about the nature of yoga as:

Yoga is the suppression of mental activity. [YS 1.2]

3. In order to counter the doubt that it is impossible to suppress these mental

activities because they are endless, Pata§jali gives a sÂtra on their extent:

There are five types of activities, and they are afflicted or unafflicted. [YS 1.5]

4. The "afflicted" are the Demonic activities which consist in afflictions such as

attachment and aversion. The "unafflicted" are Divine activities, which are free from

attachment and the like. Although the afflicted and unafflicted are included in the five

types, nevertheless the unafflicted are also mentioned along with these in order to

avoid the foolish idea that only the afflicted should be suppressed.

5. Pata§jali gives six sÂtras to make the activities clear by their names and

definitions:

They are valid means of knowledge, misapprehension, making distinctions,sleep, and memory. [YS 1.6]

6. The valid means of knowledge are direct perception, inference, andauthoritative testimony. [YS 1.7]

7. Misapprehension is false cognition based on an unreal form of that. [YS1.8]

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8. Making distinctions results from verbal knowledge and is without any realsubstance. [YS 1.9]

9. Sleep is the mental activity that rests on the basis (pratyaya)34 of absence.[YS 1.10]

10. Memory is not losing an object that has been experienced. [YS 1.11]

11. When in the presence of the covering power of darkness, one perceives the

absence of an object, that darkness is "the basis of absence." The mental activity that

has the quality of darkness as its object is called "sleep." "Not losing an object that

has been experienced" refers to recollection produced by an experience of it. 12.

Pata§jali gives a sÂtra on the means of suppressing the five types of activities:

Suppression of these is by means of practice and detachment. [YS 1.12]

13. Just as after controlling the flow of a river with a swift current by building a

dam, another flow is created branching off toward a field by digging a canal, so also

controlling the flow that consists of objects in the river of the mind by means of

detachment (the dam), a calm flow is brought about by means of the practice of

enstasis (the canal).

14. [Objection] "Practice" defined as repetition is possible in the case of repeating

mantras and meditating on God, because these consist of activity. What sort of

practice of enstasis consists of the ceasing of all actions?

15. [Reply] In order to remove this doubt, Pata§jali gives the sÂtra:

Practice is the effort to be steady in that (state of suppression). [YS 1.13]

16. "Steady" refers to motionlessness, i.e., suppression. "Effort" refers to mental

exertion. "I will control by all means the mind naturally habituated to flow out," such

an exertion when repeated is called "practice."

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17. [Objection] How can this practice that has operated only now (in this life),

which is unconfirmed in itself, overpower the latent tendencies of coming out (of

enstasis) that have operated without beginning?

18. [Reply] To answer this doubt, Pata§jali gives the sÂtra:

But this is firmly established when attended to for a long time,uninterruptedly, and with care. [YS 1.14]

19. For people repeat the saying of the fool: "There are only four extant Vedas. Five

days have gone by since the youngster went to study them. Even today he has not

returned." The yogin would be just like this, if he would want to perfect yoga in a

matter of days or months. Therefore, yoga should be attended to for a long time

through years or lifetimes. 20. Similarly, the SmÁti declares:

Perfected through many births, he reaches the highest goal. [BhG 6.45]

21. Even being attended to for a long time, if (yoga) is attended to intermittently,

then, when the residual impressions of yoga that are being created are overpowered by

the residual impressions of coming out (after meditation) that follow immediately at

the intermittent times, what is spoken by the KhaıÛana author (¯r„ Har˘a) in this

maxim would come to pass:

22. Running ahead, being robbed from behind like the learning of a man in thehabit of forgetting, what would support him? [Khaı 1.9.32]

Therefore, (yoga) should be attended to without break.

23. "Care" means to take pains. Attending to (yoga) without taking pains, what

is spoken by Vasi˘Òha in this maxim would come to pass:

Even if this mind with latent tendencies destroyed is acting, it is not the actor,like the mind of an absent-minded man listening to a story. [LYV 5.7.13]

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24. Not taking pains means not avoiding dissolution, distraction, taint, and relishing

happiness. Therefore, one should painstakingly attend (to yoga). To be "firmly

established" in enstasis, attended to through the threefold means such as a "long time"

and so on, means that it is immovable by either latent tendencies toward objects of

pleasure or latent tendencies of suffering. 25. And the Lord has described this:

This is the highest attainment, on attaining which he thinks there is nothinghigher, and established in which he is unmoved even by severe suffering.[BhG 6.22]

26. Vasi˘Òha illustrates that there is nothing higher than the highest attainment

by means of the story of Kaca:35

Once, when waking up from enstasis in solitude with a delighted mind, Kacasaid this one thing with a voice choked with emotion: [LYV 4.5.37]

27. "What do I do? Where do I go? What do I take? What do I discard?Everything is filled by the Self as with floodwaters during the great deluge.[LYV 4.5.38]

28. "For, outside and inside the body, below and above, and in all directions,here, there, there is the Self; there is no world made of the non-Self. [LYV4.5.39]

29. "There is no place I am not present, and nothing not in me; what else can Ilong for? All is pervaded with and made of consciousness. [LYV 4.5.40]

30. "All the great mountain ranges are foam on the sparkling ocean of the greatBrahman. The riches of the world are mirages formed in the great luster of thesun of consciousness." [LYV 4.5.35]

31. Vasi˘Òha illustrates that he is "unmoved even by severe suffering" in the

story of the three-year enstasis of ¯ikhidhvaja:

She (CuÛ‡la) saw the king there fixed in enstasis-without-distinctions and(she) thought: "I shall awaken the king from this supreme state." [LYV6.9.447]

32. So thinking, CuÛ‡la made the roar of a lion over and over in front of theking, terrifying the forest-dwellers. [LYV 6.9.448]

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33. Then, O R‡ma, when he did not move even from the roar she made overand over, she shook him. [LYV 6.9.449]

34. Though shaken and fallen over, this wise one still did not awaken. [LYV6.9.450]

35. Vasi˘Òha also illustrated this in the story of Prahl‡da:

Thinking in this way, Prahl‡da, killer of enemy heroes, attained the enstasis ofbliss that is without distinctions. [LYV 5.4.92]

36. He appeared as if a painted in a picture, fixed in enstasis-without-distinctions for five thousand years; he remained with a fat body, focused onone point. [LYV 5.4.93]

37. Then Vi˘ıu addressed him thus: "Awaken, O Great Soul," and blew hisconch Pa§cajanyam filling the many quarters. [LYV 5.4.106]

38. The king of the Danavas was gently, gradually awakened by the greatsound produced by the breath of Vi˘ıu. [LYV 5.4.107]

39. The enstasis of V„tahavya [LYV 5.9] and others should also be mentioned in this

same vein.

40. Detachment is twofold: lower and higher.36 The lower type is further divided

into four: striving (yatam‡na), analysis assessment (vyatireka),37 sensory unification

(ekendriya), and mastery (va˜„k‡ra). 41. Among these, Pata§jali, commenting on

the first three by implication, comments directly on the fourth:

Detachment is the sign of mastery attained by one who is free of craving forobjects directly seen or known from tradition. [YS 1.15]

Garlands, sandal paste, women, sons, friends, lands, wealth, and so on are "objects

directly seen." Heaven and so on spoken of in the Vedas are "known from tradition."

42. Even when there is craving for both types of objects, there exist the three

types of detachment, beginning with striving, on the basis of the gradation of

discernment. (a) Striving is the endeavor "I shall learn from teachers and ¯‡stras what

is substantial in this world and what is not." (b) When by the exercise of discernment

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one distinguishes that among the faults that were previously present in one's mind,

this much has ripened and this much is still left over, that is analysis assessment. (c)

When one abandons the inclination to objects directly seen or known from tradition by

realizing the nature of suffering of that activity, and is made to remain free from

craving with merely a longing in his mind, that is sensory unification. (d) Mastery is

absence of craving. This lower type of detachment is the limb to enstasis-with-

conceptualization, insofar as it promotes the eightfold limbs of yoga. However, it is

the external limb of enstasis-without-conceptualization. 43. Of these, Pata§jali gives

a sÂtra on the higher detachment, which is an internal limb (to enstasis-without-

conceptualization):

The higher form of detachment is the freedom from craving for qualities,owing to the knowledge of Spirit (puru˘a). [YS 1.16]

44. Through the proficiency in enstasis-with-conceptualization there arises

knowledge, i.e., direct realization of the Spirit that is detached from the Ultimate Cause

of the material universe (pradh‡na)38 consisting in the three qualities. The "freedom

from craving" toward the operation of all the three qualities, as a result of that direct

realization, is the "higher form of detachment."

45. Pata§jali gives a sÂtra on the gradations of rapidity of enstasis based on the

gradations of this detachment:

(Attainment of enstasis) is close for those with intense urgency. [YS 1.21]

"Urgency" is detachment. Depending on the divisions of that (detachment), yogins

are threefold: those with mild urgency, moderate urgency, and sharp urgency.

"Close" means enstasis is attained in a very short time. 46. Pata§jali gives a sÂtra on

the different degrees of enstasis among only those with intense urgency:

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There is even a further distinction because it is mild, moderate, and excessive.[YS 1.22]

47. That is, (a yogin) is mildly intense, moderately intense, or excessively intense.

Even among these, one should understand that the subsequent ones bring mastery

quicker. The highest are those who are excessively urgent, such as Janaka, Prahl‡da,

and others, because they achieve firm enstasis after thinking only for a while. The

lowest are those who have mild urgency such as Udd‡laka and others, because they

achieve enstasis after long efforts. Others should also be likewise ascertained as is

proper.

48. In this way, then, when one with excessive urgency has reached enstasis-

without-conceptualization that is firmly established, the mind, being unable to be

awakened (vyutth‡tum a˜akta¸) again, is eliminated. And when the eradication of

latent tendencies has been safeguarded through the elimination of the mind, liberation-

in-life becomes firmly established.

3.12 Elimination of the Mind with Form

1. One should not suppose that elimination of the mind brings bodiless-liberation and

not liberation-in-life because this was settled by the dialogue (between Vasi˘Òha and

R‡ma):

¯r„ R‡ma:Do tell, O Muni, when the nature of the mind disappears because of the rise ofdiscernment, where do the qualities of yogins such as friendliness arise? [LYV 5.10.15]

2. Vasi˘Òha:The elimination of the mind is twofold: that with form and the formless. That with form is found in liberation-in-life; the formless is found in bodiless-liberation. [LYV 5.10.16]

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3. Many think: "I have all the natural qualities." They (the wise) know themind is placed to be resting on pleasure, suffering, and so on.39 [LYV5.10.18ab, 19ab]

4. I have described the existence of the mind, O descendent of the Raghus;now, best of the questioners, hear of its elimination. [LYV 5.10.20]

5. That intelligent man, whom the states of pleasure and suffering do not carryaway from balance, like exhalation (does not carry away) the Lord ofmountains (the Him‡laya), the wise know his mind is dead. [LYV 5.10.21]

6. One whom misfortune, misery, exertion, excitement, dullness, and rejoicingdo not lead to change, the wise know his mind is dead. [LYV 5.10.22]

7. For when the mind, a store of expectations, is destroyed, O Raghava, thengoodness arises filled with the qualities such as friendliness. That is the mindof the one liberated-in-life who is freed from further births. [LYV 5.10.23ab,24ab–cd]

8. This extinguishing of mind with form pertains in one liberated-in-life.[LYV 5.10.25ab]

9. But the formless extinguished mind that I mentioned, O descendent ofRaghus, consisting without any parts, this exists only in bodiless-liberation.[LYV 5.10.26]

10. Though it supports all the best qualities, goodness is dissolved in the pure,most purifying state of bodiless-liberation. [LYV 5.10.27]

11. That (state) in which suffering has become still, which consists inconsciousness, uniform, with deep bliss, in which the qualities of energy anddarkness have disappeared; the great ones whose bodies are all-pervasive likethe sky and incorporeal, with all traces of the mind drained away, stay in thisstate. [LYV 5.10.32]

12. Therefore, the means to liberation-in-life is the elimination of the mind with

the residue of form.

13. So ends the chapter defining the elimination of the mind as the means to

liberation-in-life.

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Notes

1 Cf. KU 6.1 and BhG 15.1 ff. on the A˜vattha tree.2 Cf. YS 1.32. "To prevent them (the obstacles) one should practice the single truth" (tat prati˘edh‡rthamekatattv‡bhy‡sa˛). ekatattv‡ can also be taken as "a single object," an object on which the yogin choosesto meditate in order to focus the mind in one-pointedness.

3 See above, 2.3.6–7; Chapter 2, n. 13; and LYV 3.2.110.4 These verses do not appear in the LYV text, and they may be Vidy‡raıya's own interpolation followingthe verse form. See above, Introduction 2.4, p. 55.5 Breath-control is part of the methods Vidy‡raıya contrasts to the forceful haÒha-yoga, yet it amounts toa radical intervention to force the mind away from sense objects and latent tendencies when the othermeans are not adequate. See above, Introduction 2.4, p. 56.6 See above, Chapter 2, n. 15.

7 Cf. YS 1.41–46 and 3.42. "Meditative identification with" translates a term in Pata§jali's sÂtra(sam‡patti) that refers to the technical process of the state of enstasis-with-conceptualization(sampraj§‡tasam‡dhi). It is the merging of the knowing mind (citta) with the object known, which inthe sÂtra is the god Ananta also known as the serpent ¯e˘a who holds up the world. By meditativelyidentifying with ¯e˘a, the meditator/yogin can support the posture with stability. YS 1.41 describes thethree components of enstasis-with-conceptualization as grasper, thing to be grasped, and grasping(grah„tÁ, gr‡hya, grahaıa), where the mind, like a crystal, takes on the color of an object near it. Thetechnical process involves all the three components flowing as one, yet still held conceptually distinct.In the state of "enstasis-without-conceptualization" (asampraj§‡tasam‡dhi) or "enstasis-without-distinctions" (nirvikalpasam‡dhi) the three components of cognitive experience do not arise. For a fullanalysis of YS 1.41 ff., see Ian Whicher The Integrity of the Yoga Dar̃ ana: A Reconsideration ofClassical Yoga (Albany: State University of New York Press, 1998) pp. 216–257.8 For Pat‡§jali ‡sana is only a sitting posture. The other postures that are part of haÒha-yoga are nottreated in the YS. Cf. Also ¯vU 2.8.9 adÁ˘Òa: unseen subtlety. This notion seems very close to apÂrva, discussed above, Chapter 2, n. 23.10 See above, Introduction 2.4, p. 56, and Introduction 2, n.24.11 The seven vy‡hÁti, "sounds, exclamations," are bh², bhuva˛, sva˛, maha˛, jana˛, tapa˛, and satya¸.The g‡yatr„ is: tat sarvitÁvareıya¸ bhargo devasya dh„mati | dhiyo yo na ̨pracoday‡t || [RV 3.62.10]The ˜iras, "head of g‡yatr„," is a prose formula: ‡po jyot„ raso 'mÁta¸ brahma bhÂr bhuva˛ svarom. Theoldest textual version of this may be TA 10.27.1. The mantras are recited together three times beginningwith the vy‡hÁti, then g‡yatr„, and then ˜iras: once during an inhalation through the left nostril, oncesilently during a retention, and once during an exhalation through the right nostril. The entire recitationis: o¸ bh², o¸ bhuva˛, o¸ sva˛, o¸ maha˛, o¸ jana˛, o¸ tapa˛, o¸ satyam, o¸ tat savatÁ vareıya¸bhargo devasya dh„mati, dhiyo yo na ̨pracoday‡t, om ‡po jyot„ raso 'mÁta¸ brahma bhÂr bhuva˛ svarom. Recitation of this one formula is thought to bring the merit of reciting the entire Veda, and withbreath-control creates ascetic heat. Cf. MDh 2.76; MDh 6.81.12 "Methods" here again translates yukti; however, it refers to specific yogic techniques other than themethods discussed above in 3.2.3–4. It is unclear to me what "moving Mount Meru in the form of thehead" is. "Moving the uvula" may refer to the khecar„mudr‡ or the nabhomudr‡. Each of these practicesis process where the frenum joining the tongue to the lower jaw is cut, the tongue is lengthened in order

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to enable this long tongue to reach up into the upper palate, and the gaze is then fixed upward to the spacebetween the eyebrows. It is believed this stops various diseases by containing the life-breath and aids theyogin's further perfecting. Only the ‚nSS edition does not have "in the heart" (hÁdaye), but I haveretained it, for it is in my best mss. It is unclear what this adds to "meditating on the light in the navelplexus." It is also not clear to which of the psychoactive drugs available in ancient and medieval IndiaVidy‡raıya refers, or his attitude about them, other than that they "give forgetfulness."13 See above, Chapter 3, n. 7.14 pratyaya: cognition. Although in YS 1.18 [3.6.26] I have translated pratyaya as "basis," here it is"cognition." Cognition of a "stilled" object might also mean it is in the past, and an "arisen" object is inthe present. For a yogin in concentration the object of cognition is continuous without reference to pastand present, and thus the two types of cognition are "alike." The object of such concentration can beanything. YS 1.39, yath‡vhimatadhy‡nad v‡, recommends choosing an object the meditator likes.Once the mind becomes capable of being steady on a certain object, it can be steady on other objects also,so it is best for one to start with an object one likes in order to get accustomed to concentration. In thestate of "one-pointedness," the mind is aware of what it thought at the beginning as at the end of themeditation and, for the mind in this state, time has stopped. Therefore, if the present cognition seizesthe same object that the past cognition does, then we can say that both of these cognitions are alike.15 See above, Chapter 2, n. 47. According to the Ny‡ya view, the mind can grasp only one object at atime, sequentially, not simultaneously. The mind quickly shifts from one aspect of the senses toanother at a time, then gradually constructs a full picture.16 vil‡pya vikÁti¸ kÁtsn‡¸ sa¸bhavavyatyakram‡t-: After causing the dissolution of the entire complexof effects gradually in the reverse order of its creation. This refers to the overturning of thesuperimposition of the unreal on the real. The method differs from subject to subject, but the basicmodel in earliest literature may be ‡de˜a in such passages as ChU 6.1; ChU 3.18.1, and B‡U 2.3.6.Olivelle (1996) has translated this term as the "rule of substitution" drawing on the grammatical notion.See his B‡U 2.3.6n. In ChU 6.1, ‚ruıi first gives his son ¯vetaketu the analogy of the pot (effect) andclay (material cause). Looking at a pot, one is seeing it as a name, while the reality is that one is lookingat clay. In this way insight moves from gross to subtle and subtler by seeing through the names andconcepts that have been superimposed when perceiving a thing. The later standard Advaita terms forthis process are apav‡da or adhy‡sa,sometimes translated as "de-superimposition." This term apav‡daderives from the grammatical rule of exceptions to the general rule. See above, Chapter 2, n. 44.17 Cf. ChU 7.23.1.

18 See above, Introduction 2.4, pp. 58–59

19 See above, 2.2.4–5.20 sa¸kalpa: imagination. The term sa¸kalpa may also be translated as "thought," "intention," or"conceptualization" in the following discussion. The basic understanding is that temptation for objectsof pleasure has its roots in thinking they are good. Once convinced they are bad, one tends to give themup.21 The eight superhuman powers are aıiman, ability to become as small as an atom; laghiman, lightness;mahiman, to become big; pr‡pti, to go anywhere at will or get whatever is desired; pr‡k‡niya,omnipresences; „˜itva, the power to control everything; va˜itva, self-control; k‡m‡vas‡vitva, to staywherever one pleases. Some lists add garima, to become heavy. Other additional powers are sarvaj§a,omniscience; dura˜ravanam, tele-hearing; parakayaprave˜anam, entering any body; vaksiddhi, whateverone says becomes reality; kaplavÁk˘atvam, whatever one wishes becomes true; sra˘Òum samhartum „˜at‡,power to create and destroy; and amaratvam sav‡Ôga¸, immortality all over the body. Cf. YSBh 3.45.

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22 Cf. Pa§catantra Mitrabheda, Kath‡ 8, and Hitopade˜a, SuhÁdabheda, Kath‡ 9.23 The Indian time increment here is the muhÂrta, which is 48 minutes, and the ghaÒik‡, which is 24minutes. For the sake of convention in English, I translate them as hour and half hour.

24 See above, Introduction 2.4, p. 60, and Introduction 2, n.31.25 See above, Chapter 1, n. 38.26 Pata§jali, the author to the YS, is traditionally considered to be an incarnation of Lord ¯e˘a. Lord¯e˘a also was incarnated as Caraka, the author of Carakasa¸hita, which deals with therapy for the body,and Pata§jali, the author of the grammatical text Mah‡bh‡˘ya, which is therapy for speech.27 That is, consciousness reflected appears to be dirty because the mind, analogous to a mirror, is dirty.Yoga is thus analogous to cleaning a mirror, blocking in the mind-mirror the process of generation of theimpure mental activities consisting in rajas and tamas. Ian Whicher (1998) p. 169, terms this"sattvification."28 My collated JMV mss. and the Adyar and ‚nSS editions omit the final two compounds in thereceived text of the sÂtra 3.35: sv‡rthasa¸yam‡t puru˘aj§‡nam, "conscious identification (sa¸yama) onthat which exists for itself leads to knowledge of Spirit." It is not clear to me if this omission wasVidy‡raıya's intention, but the ms. evidence demands that the omission remain.29 This process of discernment perhaps refers to the SaÔkhya path of knowledge. See also my discussionin the Introduction 2, n.32.30 "They" refers to concentration, meditation, and enstasis, also known by the collective term sa¸yama.I translated this term above in n. 28 as "conscious identification." Sa¸yama seems to be a state in whichthe yogin proficient at concentration, meditation, and enstasis can consciously reenter existence in thebody-mind complex without the constraints of ordinary existence, and experience vastly heightenedknowledge and powers.

31 For the different forms of kÁccha (painful vow) and c‡ndray‡na (lunar fast), see MDh 11.212–220. Seealso Olivelle (1986) p. 130, n. 42.

32 See above, Introduction 2.1, p. 33. See also Fort (1990).

33 Ibid.34 pratyaya: basis. Here basis means "cause," as above in YS 1.18 [3.6.26]. It is unclear to me whetherVidy‡raıya may take the term both ways. See also above, Chapter 3, n. 14.35 The following is a commentary on BhG 6.22.36 Detachment was earlier defined as "sharp" and "sharper," in 1.0.4.37 vyatireka: analysis assessment. This term might also be translated as "taking stock." The root vy-ati√ric literally means "remaining beyond" or "excess," and therefore its derivative here is "assessing whatis left over." See above, 2.2, where I translate it in its logical discursive usage as "negative statement" ofthe converse.38 pradh‡na: Ultimate Cause of the material universe. It is literally the "Principle." This term fromSa¸khya is synonymous with prakÁti.

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39 Unclear. 3.12.3 ab corresponds to YV 5.90.7ab and LYV 5.10.18ab. But 3.12.3cd is a combinationof words in YV 5.90.6ab, 8ab, 9ab, and LYV 5.10.19ab, 19cd, and 22cd.

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Chapter Four

The Purpose in Attaining One's True Nature

4.1 Safeguarding of Knowledge

1. We have discussed the answers to these three questions: What is liberation-in-life?

What authority is there for it? How is it attained? Now we shall set forth the answer

to a fourth question: What is the purpose in attaining it? There are five purposes: the

safeguarding of knowledge, austerity, the absence of opposition, the elimination of

suffering, and the manifestation of bliss.

2. [Objection] In the case of the knowledge of reality arisen through the

authoritative means, what obstacle could possibly be there to require its safeguarding?

3. [Reply] When the mind is not still, doubt and misapprehension may follow.

For instance, Vi˜v‡mitra described the doubt of Raghava, who was a knower of

truth prior to his achieving the stillness of mind:

O Raghava, best of the knowers, there is nothing else for you to know. Youknow everything with your own subtle intellect. [LYV 1.3.17]

4. Although your mind, which is like that of ¯uka, son of Lord Vy‡sa, hasknown what is to be known, it needs here only stillness. [LYV 1.3.18]

5. ¯uka, on the other hand, first having realized the truth by himself, entertained

doubts. So he asked his father. When his father also taught the very same, he

entertained doubts even about that. So he went to Janaka. When Janaka also taught

the very same, ¯uka said to him:

6. I realized this myself earlier through discernment. My father when askedtaught just the same thing. [LYV 1.3.43]

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7. You have also described the meaning of the same thing, O best of knowersof the Word. And just this is the meaning of the statements we learn in the¯‡stras. [LYV 1.3.44]

8. The certainty is that as this miserable, worthless world arises from one'sown imagination, it is destroyed by the destruction of one's own imagination.[LYV 1.3.45]

9. Therefore, what is this, Great Arm? Tell me the unchanging truth. Becauseof you the world put in error by the mind attains stillness. [LYV 1.3.46]

10. Janaka replied:

O sage, there is no other certainty whatsoever beyond what you yourself haverealized, and again heard from your teacher. [LYV 1.3.47]

11. In this world there is one Person (pum‡n), who is unbroken pureconsciousness, and no other. Bondage is from the compulsion of one's ownmental fabrication. Without fabrication, one is freed. [LYV 1.3.48]

12. O sage, you have clearly realized what is to be known. The indifference toenjoyments or to the visible totality has been born here in your great Self.[LYV 1.3.49]

13. With a mind that is fulfilled you have attained all that is to be attained. OBrahman, you are not striving after the seen; you are freed! Let go ofconfusion! [LYV 1.3.50]

14. Thus he was taught by the great soul Janaka. ¯uka let go silently into thehighest reality abiding in itself. [LYV 1.3.51]

15. With his sorrow, fear, and weariness gone, without desire, and his doubtscut off, he climbed to the summit of Meru, favorable for the purpose ofenstasis. [LYV 1.3.52]

16. After remaining there for ten thousand years in enstasis without concepts,he came to an end in the Self like a lamp without oil. [LYV 1.3.53]

17. Therefore even when the truth has been realized, doubt arises for one who

lacks stillness, as it did for ¯uka and Raghava. It is an obstacle to liberation just like

not knowing. 18. For this reason the Lord said:

One given to ignorance and unbelief, who has a doubting nature, perishes.Neither this world, the world beyond, nor bliss is for one who has a doubtingnature. [BhG 4.40]

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19. "Unbelief" is misapprehension; this will be explained later on. Ignorance and

misapprehension oppose only liberation. But doubt opposes both enjoyment and

liberation because it swings between two mutually opposed extremes. When there is

action for the sake of pleasure in sa¸s‡ric existence, the intellect on the path to

liberation opposes it. When there is activity on the path to liberation, the intellect in

sa¸s‡ric existence obstructs it. Therefore since there is no happiness whatsoever for

one who has a doubting nature, one desirous of liberation should completely cut off

doubt. 20. For this reason the ¯ruti declares:

(The knot of the heart is split,) all doubts are cut off, (and his actions perishwhen that, with reference to which the highest is the lower, is seen.) [MuıU2.2.8]

21. The story of Nid‡gha is also an illustration of misapprehension. Ëbhu went

to Nid‡gha's house out of deepest compassion and left after awakening him in various

ways. Even when awakened, Nid‡gha lacked belief in the reality of what had been

taught. Arriving at the misapprehension that ritual actions alone are the means to the

highest aim of human existence, he continued as before to perform ritual actions. And

out of pity the teacher went back, fearing that the student would lose the cause of the

highest aim, and awakened him. Even then he did not abandon his misapprehension.

But by the third awakening he got rid of the misapprehension and attained stillness.

[ViP 2.15–16] Doubt and misapprehension, which consist in not understanding

(asa¸bh‡van‡) and in erroneous understanding (vipar„tabh‡van‡), obstruct the fruit of

the knowledge of truth. 22. This has been declared by Par‡˜ara:

As a fire, though burning brightly, would be unable to burn fuel if obstructedby jewels, mantras, or herbs,

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23. Likewise, the fire of knowledge, though kindled and burning brightly,would be unable to burn sin if obstructed. [P‡U 14.4]

24. Erroneous understanding as well as not understanding, O ¯uka, make anobstruction to only the knowledge of truth and no other. [P‡U 14.5]

25. Therefore, for one whose mind is not still, because doubt and misapprehension are

possible, safeguarding the knowledge of truth from the obstacle characterized by the

obstruction of the fruit becomes necessary. But for one whose mind has been stilled

when by elimination of the mind even the world itself has been dissolved, what

possibility is there for doubt or misapprehension?

26. Even the bodily functions of a knower of Brahman who is free of the

phenomenal appearance of the world take place without any effort on his own part by

means of the life-breath inspired by the Great Lord. 27. Because of this, the Vedic

tradition of the Chandogya gives:

Not remembering this body that is near people, as a draught animal yoked to acart, just so is the life-breath yoked to this body. [ChU 8.12.3]

28. The knower of Brahman functions not remembering this body "near people," i.e.,

existing in the presence of people. Only the people standing nearby see the body of

the knower of truth. But he himself does not remember "This is my body," because

his mind has been eliminated. "Draught animal" refers to a horse, bullock, and the

like, trained and fit to be harnessed to a vehicle such as a chariot or cart. Just as the

animal, set on the course of the road by the charioteer, leads the cart or chariot and the

like to the village up ahead all by itself with no need for the charioteer's repeated

effort, so also this life-breath yoked to this body by the Great Lord performs its

function with or without of the effort of the individual self (j„va). 29. Also in the

Bhagavata Pur‡ıa it is declared:

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The accomplished person does not see the perishable body, whether it stays inplace or moves about, because he has mastered his nature, just as one blindwith drunkenness, possessed by chance, then taken by the force of fate, doesnot see whether his clothes are properly held up. [BhP 11.13.36]

30. Vasi˘Òha also says:

Good people, awakened by those around them, follow the proper conductderived in due course from previous behavior unaffected, like someoneawakened from sleep. [LYV 1.3.127]

31. [Objection] The two statements that "the accomplished person does not see"

and "(good people) follow the proper conduct" are mutually contradictory.

32. [Reply] Not so, because it is possible that they refer to two different

situations based on the relative degree of stillness. 33. Just this relative degree is

referred to in the ¯ruti:

One who plays in the Self, who delights in the Self, one who is active, thisone is the best of the knowers of Brahman. [MuıU 3.1.4]

34. In this passage, four types appear. The first is the knower of Brahman, the

second is the higher knower of Brahman, the third is the next higher knower of

Brahman, and the fourth is the highest knower of Brahman. This is how we should

understand them: beginning with the fourth of the seven stages of yoga, they occupy

in due order the final four (stages of yoga). 35. Vasi˘Òha has described these

(seven) stages:

The first stage of knowledge is called desire for the good, the second isreflection, the third is mental refinement. [LYV 3.9.113]

36. The fourth is attaining goodness (sattva), and the next is callednonattachment. The sixth stage is nonawareness of objects; the seventh isknown as abiding in the Fourth state (turya). [LYV 3.9.114]

37. "Why do I remain so stupid? I shall think with help of ¯‡stra and wisemen" is the desire with detachment that the wise call "desire for the good."[LYV 3.9.116]

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38. The activity of investigation of the good preceded by (studying) ˜‡stras,association with good people, and detachment—this is called reflection. [LYV3.9.117]

39. When the nonattachment to sense objects by means of desire for the goodand investigation becomes refined, it is called mental refinement. [LYV3.9.118]

40. When the mind by force of desisting from (perception of) objects throughthe practice of these three stages is established in the essence of puregoodness, it is described as attaining goodness. [LYV 3.9.119]

41. But that which has as its fruit the disconnection because of the practice ofthese four stages and which has the wonder of increasing goodness, that iscalled by the name nonattachment. [LYV 3.9.120]

42. By practicing the five stages, because he is unaware of internal or externalobjects as a result of the intense delight in the Self, [LYV 3.9.121]

43. He is awakened only through the persistent efforts of others. This is thesixth and named nonawareness of objects. [LYV 3.9.122]

44. Total absorption in his own being resulting from the long practice of thesix stages and the nonperception of separateness, is to be known as the state ofattaining the Fourth (turya). [LYV 3.9.123]

45. In this passage, the (first) triad of stages [4.1.35; LYV 3.9.113] is only a

means for the knowledge of Brahman but is not included in the highest kind of

knowledge. This is because in the three stages the perception that the distinctions are

real is not removed. For this reason they are designated "waking." 46. This has been

stated:

But this triad of stages, O R‡ma, is the state called "waking." In waking thisworld is seen as it is through the perception of distinctions. [LYV 6.15.62]

47. In the fourth stage, after determining the truly nondual nature of Brahman, which

is the material cause of the entire world, the yogin understands in this the falsehood of

the name and form (n‡marÂpa)1 that are expressed by the word "world" and are

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superimposed on Brahman. For the one desirous of liberation, it is this that is the

state of dreaming relative to the waking mentioned earlier. 48. This has been stated:

When the nondual has attained stability and the dual has become calm, thosewho have attained the fourth see the world as if it were a dream. [LYV6.15.70]

49. He vanishes like a bit of cloud in autumn that has dispersed. The one whoabides as only the remnant of the pure existent has attained the fourth. [LYV6.15.71]

It is this yogin who has achieved the fourth stage who is called the "knower of

Brahman."

50. The three stages beginning with the fifth are the subdivisions of liberation-in-

life. And these stages are brought about by relative degrees of stillness produced by

the practice of enstasis-without-distinctions (nirvikalpasam‡dhi). In the fifth stage

(the yogin) comes out on his own from enstasis-without-distinctions. It is this yogin

who is the higher knower of Brahman. In the sixth stage he comes out (from

enstasis) when aroused by people around him. It is he who is called the next higher

knower of Brahman. These two stages, then, are referred to as deep sleep and very

deep sleep. 51. This has been declared thus:

Having attained the fifth stage named the deep sleeping state, he stays only inthe nondual, with all his various components completely at rest. [LYV6.15.73]

52. By always facing inward, even when occupied in outward activity, byalways being completely still, he seems as if he is sleepy. [LYV 6.15.75]

53. Practicing in this stage, one without latent tendencies gradually falls intothe sixth stage known as very deep sleep, [LYV 6.15.76]

54. Wherein there is no existent nor nonexistent, no egoism nor evennonegoism, free of unity and duality, he remains in alone with mentationeliminated. [LYV 6.15.77]

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55. Empty inside and empty outside, like the empty pot in space. Full insideand full outside, like the full pot in the ocean. [LYV 6.15.79]

56. The mind that has achieved the deep enstasis-without-distinctions, and which

has only remnants of residual impressions, is empty inside and outside like a pot

standing in space, because it is incapable of either fantasizing or perceiving external

objects. It is immersed in Brahman, which is the unified essence of self-luminous

existence, consciousness, and bliss, and because it sees Brahman outside everywhere,

it is full inside and outside like a pot full of water set in the middle of the ocean.

57. For the yogin who has achieved the seventh stage called the Fourth state

(turya), no coming out (from enstasis) is possible at all, (prompted) either by oneself

or by another. Statements in the Bhagavata Pur‡ıa such as "the perishable body,

whether it stays in place or moves about," [4.1.29; BhP 11.13.36] have been used

with reference to just such a person. The statements of the Yoga˜‡stras explaining

enstasis-without-conceptualization amount to (paryavasit‡ni) just this. It is such a

yogin who is described in ¯ruti mentioned earlier as "the highest knower of

Brahman."2 Therefore in this way there is no contradiction, because the two

statements "awakened by those around them" [4.1.30; LYV 1.3.127] and "the

accomplished person does not see" [4.1.29; BhP 11.13.36] refer to these two stages,

respectively.

58. When liberation-in-life consisting in the three stages starting with the fifth is

being brought about, the knowledge of truth that has arisen is safeguarded from

hindrance because there is no occasion for doubt and misapprehension since there is

no appearance of duality. This safeguarding of knowledge is the first purpose of

liberation-in-life.

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4.2 Austerity

1. The second purpose is austerity. We should consider the stages of yoga to be

austerity insofar as they are the means of the attainment of the state of godliness and

the like. We can gather that it is the means of that godliness from the dialogues

between Arjuna and the Lord, and between ¯r„ R‡ma and Vasi˘Òha.

2. Arjuna said:What path, O Krishna, does a man take who is not an ascetic, possessing faith,whose mind has wandered away from yoga without achieving perfection in yoga? [BhG 6.37]

3. Would he not fall in both, perish like a dispersed cloud without support, OGreat Arm, bewildered about the path of Brahman? [BhG 6.38]

4. The Lord said:Having reached the worlds of those who do good, and dwelt there infinitely long, the man fallen from yoga is born in the home of a pure and fortunate people. [BhG 6.41]

5. Or else, he is born in the very family of wise yogins. Such a birth is indeedmost difficult to obtain in this world. [BhG 6.42]

6. There he obtains the connection with the intellect of the previous body andstrives again then for perfection, O son of Kurus. [BhG 6.43]

7. ¯r„ R‡ma said:What sort of condition, O Lord, is there for one who ascends to the first, second, or third stage of yoga and then dies? [LYV 6.15.53]

8. Vasi˘Òha said:For one embodied whose life expires during a stage of yoga, the previous sinsare destroyed according to the particular stage. [LYV 6.15.57]

9. Then he delights in celestial cars and in cities of the world-protectors and inthe breezy arbors of Meru with lovely mistresses. [LYV 6.15.58]

10. Then when the collection of good and bad previous deeds is completelyexhausted by experience, the yogins are born in the world [LYV 6.15.59] in asafe house of pure, distinguished, virtuous, and good people. [LYV 6.15.60]

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11. Then after he has touched the three stages of yoga that he had practiced inhis previous meditations (pr‡gbh‡van‡), the higher stages sequentially fallupon the wise man in abundance. [LYV 6.15.61]

12. [Objection] Let us grant that the stages of yoga are thus the means of attaining

the world of the gods. Yet how do they constitute the means of attaining austerity?

13. [Reply] We say because it is so stated in the ¯ruti. 14. Thus the Vedic

tradition of the Taittir„ya gives the statement:

In the beginning the gods attained divinity through austerity; the Á˘isdiscovered heaven by austerity. [TB 3.12.3]

14. While the three stages preceding the knowledge of truth have the nature of

austerity, all the more in the three stages beginning with the fifth subsequent to

knowledge of truth, stages that consist in enstasis-without-distinctions, have the

nature of austerity. 15. For this reason the SmÁti declares:

The highest austerity is the one-pointedness of the mind and senses. That issuperior to all virtues (dharma-s); it is called the highest virtue. [MBh12.242.4]

16. Even if there is no other birth attained through austerity according to this doctrine,

nevertheless this is called austerity for the "benefit of the world." 17. For this reason

the Lord said:

You also must act considering only the benefit of the world. [BhG 3.20]

18. The people who are to be benefited are threefold: pupils, devotees, and

outsiders. Among these, when the pupil through the intensity of his belief in the

authority of the inward-facing yogin teacher has attained the highest confidence in the

truth taught by him, he quickly becomes mentally still. 19. For this reason the ˜ruti

declares:

In someone who has the highest faith in God, has faith in his teacher as inGod, these points taught by the noble shine forth. [¯vU 6.23]

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20. And the ¯mÁti declares:

With senses controlled, being devoted, a faithful one obtains knowledge.Having obtained knowledge, he soon reaches the highest stillness. [BhG 4.39]

21. The devotee attending on the yogin through such things as giving food and

building a place to live acquires that person's austerity for himself. 22. Similarly the

¯ruti declares:

His sons take possession of the inheritance, his friends take his good deeds,and his enemies his sins. [Cf. BSBh 3.3.26 and 4.1.16]

23. The outsider (taÒastha) is of two kinds: the believer (‡stika) and the

nonbeliever (n‡stika). Among these, the believer, seeing the yogin walking on the

good path, also proceeds along the good path himself. 24. Similarly the SmÁti

declares:

Whatever the best person does, just that the other people do. The standard thathe sets, the world follows it. [BhG 3.21]

Even the nonbeliever, seen by the yogin, is released from sins. 25. This has been

stated:

When a man's intellect is pervaded by experience and established in reality,everyone seen by him is released from all sins. [SÂS 2.20.44]

26. Because of wishing to state in this way that a yogin is beneficial to all beings, he

continues:

When a man's mind has dissolved into this highest Brahman, which is theboundless ocean of consciousness and bliss, his family becomes purified, hismother attains her purpose, and the earth becomes sanctified. [SÂS 2.20.45]

27. Not only do the yogin's practices prescribed by the ¯‡stra constitute austerity,

but also all his ordinary activities. Similarly a tradition is given among the members

of the Taittir„ya branch of the Veda. They give a tradition on the greatness of the

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knower in a chapter of the Veda. 28. In the early section of this chapter, the

components of the yogin are equated with materials of the components of the sacrifice.

In the case of the sacrifice of the man who knows thus, his self is thesacrificer, his faith is the wife, his body is the sacred fuel, his chest is thesacrificial altar, his hairs are the bed of ku˜a grass, the broom is his tuft ofhair, his heart is the sacrificial post, his desire is the ghee, his anger is thesacrificial animal, his austerity is the fire, his control of the mind is the priestwho slays the animal, (alms-giving is) the sacrificial fee, his speech is the HotÁpriest, his breath is the UdgatÁ priest, his eyesight is the Advaryu priest, hismind is the Brahm‡ priest, his hearing is the Agn„dh priest. [MNU 80]

29. Here one should supply a word: "(alms-giving is) the sacrificial fee," because it is

mentioned by the Chandogya:

Austerity, alms-giving, integrity, nonviolence, and truthfulness, these are hissacrificial fee. [ChU 3.17.4]

30. In the middle of the mentioned chapter the practice of the yogin and the time

periods of his life are equated with the component parts of the Jyoti˘Òoma sacrifice;

and in the later section with the component activities of all sacrifices:

As long as he continues to live, that is the religious consecration (d„k˘‡);3

what he eats that is the oblation; what he drinks, that is his drinking soma;what he delights in, that is the upasada-homa;4 when he moves about, sits, orstands, that is the pravargya-homa;5 his mouth is the ‡havan„ya fire;6 what hesays, that is the oblation; when he knows, that is his performance of sacrifice;whatever he eats in the evening and morning, that is the sacrificial fuel sticks;when he takes his morning, midday, and evening meals, those are the threepressings of soma; his days and nights, they are full and new moon sacrifices;his fortnights and months are the four-month sacrifices;7 his seasons are theanimal sacrifices; his full years (samvatsara) and yearly cycles (parivatsara) arethe series of sacrificial days; indeed this is a sacrificial session (satra¸) atwhich all his property is given away. His death is the final bath after thesacrifice. [MNU 80]

31. "At which all his property is given away" means "at which all he owns is

given as a sacrificial fee." The word "this" in the passage refers to the yogin's life

beginning with "days and nights" and ending with "yearly cycles" under discussion,

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indicating in one word the totality of time. The meaning is that his life is a sacrificial

session, at which all he owns is given as a sacrificial fee.

32. In the final section the mentioned chapter declares that one who honors a

yogin as the personification of all sacrifices receives the fruit that is characterized by

identity with sun and moon, that is, Brahman as cause and effect,8 and which fruit

consists in gradual liberation.

33. This (life) is indeed the agnihotra9 sacrificial session, ending in old age.When a man who knows this dies during the sun's northward course (towardsummer solstice), having attained in the greatness that belongs to the godsalone, he then becomes unified with the sun. One who dies during thesouthward course, on the other hand, having attained the greatness thatbelongs to the ancestors alone, attains communion with and residence in thesame world as the moon. A Br‡hmaıa who is a knower wins the greatness ofboth the sun and the moon. Therefore he attains the greatness of Brahman,indeed the greatness of Brahman. Thus ends the Upani˘ad. [MNU 80]

34. "The activities of a yogin who lasts until old age and death have the nature of

rites prescribed in the Veda from the daily fire sacrifice to the year-long sacrificial

session"—one who meditates thus, by means of the intensity of reflection, attains

communion, i.e., identity, with the sun and the moon. Such a man, by means of weak

concentration attains the same world (of the sun and the moon) and having

experienced their power, attains thereafter the greatness of the four-faced Brahma in

the world of truth. There having attained knowledge of truth, he attains thereafter the

greatness of the highest Brahman consisting in truth, knowledge, and bliss. The

words "thus ends the Upani˘ad" form the conclusion of the book teaching that

knowledge as discussed. In this way, then, is established austerity as the second

purpose of liberation-in-life.

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4.3 Absence of Opposition

1. A common person or person of another faith does not oppose a master-yogin who

is faced inward and does not see outward activities. The absence of opposition is the

third purpose. Opposition is of two kinds: quarreling or censure. Among these, how

can a common person quarrel with a yogin who is free of anger and so on? 2. The

freedom from this (anger) is stated in the SmÁti:

One should not return anger for anger, reviled, one should give good wishes.One should patiently endure abuse and show contempt to no one. [MDh6.48ab.47ab]

3. [Objection] The renunciation-of-the-knower comes before liberation-in-life,

knowledge of truth comes even earlier than that, and renunciation-for-knowledge even

earlier than that. How is it that with reference to the latter, (and) with reference to the

former, the SmÁti speaks of virtues (dharma-s) such as freedom from anger and so

on?

4. [Reply] Quite so. For this very reason it is not possible to presume that a

person liberated-in-life would possess anger and the like. When (they do not exist)

even in the lower state of renunciation-for-knowledge, how can they exist in the state

of the knowledge of truth, which is higher than that? And how much the less in the

renunciation-of-the-knower? And how much less in liberation-in-life? Therefore it is

not possible for a common person to have a quarrel with a yogin. One should not

even presume the existence of opposition in the form of censure, because it is not

possible to ascertain that he is worthy of blame. 5. Similarly the SmÁti declares:

When no one knows whether he is is good or bad, learned or ignorant,virtuous or vile, he is the true ascetic. [VDh 6.44; NpU p.161]

"Good or bad" refers to high or low birth.

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6. Is the opposition of a person of another faith directed at the doctrine of his

¯‡stra or the yogin's conduct? With regard to the first, a yogin does not find fault

with doctrines of other ¯‡stras because he complies with ¯rutis such as:

7. You must know that alone is the Self; discard all other talk. [MuıU 2.2.5]

8. (By knowing that very one, a wise Br‡hmaıa should create wisdom forhimself.) He should not think too much of words, for that tires the voice.[B‡U 4.4.21]

9. Nor does he defend the doctrines of his own ¯‡stra before an opponent,

because he is committed to what ¯rutis such as these say:

One should abandon books completely, as a man wanting grain discards thestraw. [AmbU 18]

10. Having known the highest Brahman, he should then throw them (hisbooks) away like a torch (used to light the way). [AmnU 1]

11. When a yogin regards even an opponent as identical with his own Self, then

what question can there be of desiring victory? Persons of all faiths (tairthika-s),

except for the materialists, accept liberation. So they would never oppose the conduct

of the yogin, because even though the teachings in the treatises of liberation of the

Jainas, the Bauddhas, of Vai˜e˘ika, of Ny‡ya, the ¯aivas, the Vai˘ıavas, the ¯aktas,

of SaÔkhya, of Yoga, and so on are different, they are nevertheless in agreement as to

the eightfold yoga of restraint, discipline, etc.,10 which is the means to liberation.

Therefore the master yogin is approved by all without opposition. 12. With reference

to just this, Vasi˘Òha said:

For one for whom this birth is the last, O Best Mind, pure knowledge entershim very quickly, like the bamboo-pearls in the best bamboo.11 [LYV 5.1.9]

13. Nobility, cordiality, friendliness, gentleness, emancipation, and intelligencealways seek refuge together in him, like women seek refuge in the women'schambers. [LYV 5.1.10]

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14. All people seek after him who is sweet with charming conduct, like thewild deer in the forest seek out the sweet sound of the bamboo flute. [LYV5.1.11]

15. The one who, because the mind's activities are calm as in sleep, is alwayssteadily awake, who is always attended to by the wise like the full moon issought out (by the digits)—he the SmÁtis say is liberated in this world. [LYV5.2.36]

16. All beings wild or tame become faithful in the presence of one full ofstillness, like they become still in the presence of their mother. [LYV 2.1.62]

17. Among ascetics, the learned, and men offering sacrifices, kings, powerfulmen, and men rich with virtues, the man with stillness alone shines forth.[LYV 2.1.66]

18. In this way then is established the third purpose of liberation-in-life, namely, the

absence of opposition.

4.4 Elimination of Suffering and the Manifestation of Bliss

1. The fourth and fifth purposes, namely, the elimination of suffering and the

manifestation of bliss, have been described in the fourth chapter, the Brahm‡nanda

[PD 14], which deals with knowledge and bliss. 2. Both of these are stated in brief

here:

If a person were to realize the Self as "I am him," desiring what, for love ofwhat would he worry about the body? [B‡U 4.4.12; PD 14.5]

This ¯ruti states the elimination of suffering with regard to this world.

3. ¯rutis such as this state the elimination of suffering caused by anxiety with

regard to merit and sin, which determine the next world:

He is not tormented, thinking, "Why did I not do what is good? Why did I dowhat is bad?" [TU 2.9]

4. The manifestation of bliss is threefold: attaining all desires, having done all

there is to do, and achieving all there is to achieve. Attaining all desires is threefold:

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being witness of everything, being free of desires under all circumstances, and being

the enjoyer of everything. "I am just that Brahman which consists in the

consciousness that is the witness present in all bodies from the Hiranyagarbha to

inanimate objects"—when a man knows this, he becomes witness to every desire in

the bodies of others as in his own body. 5. With reference to this the ¯ruti states:

He attains all desires, together with the wise Brahman. [TU 2.1]

6. In the world the freedom from desires resulting from the enjoyment of

pleasures is said to be the attainment of desires. In the same way the attainment of

desires can be ascribed to a knower of the truth who sees the fault of all pleasures,

because he is free of desires under all circumstances. For this reason when speaking

of bliss multiplied a hundred times higher at each stage beginning with the universal

emperor all the way up to the Hiranyagarbha, the ¯ruti repeats: "of the man versed in

the Vedas and free from desires." [TU 2.8] When a man reflects on his own Self as

subsisting in everything in the form of being, in the form of consciousness, in the

form of bliss, he is an enjoyer of everything. 7. With this in mind the ¯ruti states:

I am food, I am food, I am food. I am the eater of food, I am the eater of food,I am the eater of food. [TU 3.10]

8. With regard to having done all there is to do, the SmÁti states:

There is nothing for a Yogin who has done all there is to do and is contentedwith the nectar of knowledge; and if there is anything to do, he is not a knowerof truth. [JdU 1.23]

9. But for a man who delights in the Self, who is contented in the Self, and isfulfilled only in the Self, there is nothing that must be done. [BhG 3.17]

10. Also the ¯ruti declares achieving all there is to achieve:

Truly, Janaka, you have achieved freedom from fear. [B‡U 4.2.4]

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11. Therefore he became the whole. [B‡U 1.4.10]

12. And also:

He who knows that highest Brahman, indeed becomes Brahman. [MuıU3.2.9]

13. [Objection] These two the elimination of suffering and the manifestation of

bliss, are established merely through the knowledge of truth. Therefore they cannot

be the purpose of liberation-in-life.

14. [Reply] This is not so, because what is meant here is these two insofar as

they are well protected. Just as the knowledge of truth, though arisen earlier, becomes

well protected by liberation-in-life, so also do these two become well protected.

4.5 The Master Yogin and the Knower of Truth

1. [Objection] Given these five purposes of liberation-in-life, it must be admitted that

the master yogin is superior even to the knower of truth who is still performing

worldly activities. 2. But this is contradicted by the dialogue:

¯r„ R‡ma:Lord of what has been and will be, one for whom enstasis has arisen, who, even when engaged in activity, is calm as if he has come (out of enstasis), [LYV 5.7.5]

3. Or one who is firmly dedicated to the control of enstasis, resorting to somesecluded place. O Lord, tell me, which of the two is superior. [LYV 5.7.6]

4. Vasi˘Òha:Enstasis described as that state of inward coolness of a person who sees this world as a combination of the qualities that are the non-Self. [LYV 5.7.7]

5. Having ascertained that: "There is no connection for me with the visibleworld" and remaining cool, some remain engaged in activity, some are intenton meditation. [LYV 5.7.8]

6. Both these two, O R‡ma, are quite equal if they are fully cool within. Sucha state of inward coolness would be the fruit of endless austerity. [LYV 5.7.9]

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7. Reply : This not a difficulty. This passage teaches only that one should

necessarily bring about the inward coolness that consists in the eradication of latent

tendencies. However, it is not refuting the superiority of the elimination of the mind

with what comes immediately after that. 8. Vasi˘Òha himself clarifies the intended

meaning by saying that coolness is the pacification of craving:

But when inward coolness has been attained, the world is cool. For thoseburning from inner craving, this world is a forest fire. [LYV 5.7.24]

9. [Objection] But in this passage we hear the censure of enstasis and the praise

of worldly activities:

If the mind of one fixed in the position of enstasis is turbulent with mentalactivities, then his enstasis is the same as a mad dance. [LYV 5.7.10]

10. If the mind of one caught up in a mad dance has the latent tendenciesdestroyed, then his mad dance is the same as the enstasis of Brahman. [LYV5.7.11]

11. [Reply] This is not so, for in this passage, having upheld only the praise of

enstasis, it censures the latent tendencies. This is the specific meaning of this passage:

Even if enstasis is better than worldly activities, nevertheless, if that is accompanied

by latent tendencies, then it is surely lower than worldly activities that are without

latent tendencies. When both the man in enstasis and the man engaged in worldly

activities are still not knowers of truth and have latent tendencies, then enstasis is more

praiseworthy, because enstasis produces merit that is the cause of the attainment of the

highest world. But when both are focused on knowledge and are without latent

tendencies, even then this enstasis consisting of elimination of the mind is definitely

superior as protective of liberation-in-life, which consists in the eradication of latent

tendencies. Therefore, because the master yogin is superior (to the man of knowledge

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engaged in worldly activity), it is established that there is no impediment to liberation-

in-life, which is endowed with the five purposes.

12. Thus we have explained liberation-in-life by examining its nature,

authoritative basis, means, and purpose. Next we will explain the renunciation-of-the-

knower, which supports it.

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Notes

1 See above, Chapter 3, n. 16.

2 See above 4.1.35–36; 4.1.47–49.3 d„k˘‡: religious consecration. An initiation ceremony preliminary to conducting the soma sacrifice.4 upasada-homa. Offerings that occur for three days after the religious consecration and before the somasacrifice.5 pravargya-homa. A rite within the soma sacrifice where a pot of ghee is heated and a combination ofcow and goat milk is poured into it, creating a pillar of fire as the butter and milk overflow. Offeringsfrom the pot are made to Indra and the A˜vins.6 ‡havan„ya fire (east fire). The fire into which most offerings to the gods are made in any Vedic rite.7 The seasonal rites at the beginning of spring, the rainy season, and the cool season. A fourth riterepresenting the thirteenth month may be attached to this.8 That is, the saguıa Brahman and the nirguıa Brahman: the Brahman with qualities, and the Brahmanwithout qualities.9 agnihotra. The daily sacrificial rite to agni, the god of fire, that the householder makes in the morningand evening for his entire life.

10 Cf. above 3.2–6.11 bamboo-pearls. Apparently the belief is that pearls can grow in the best bamboo as they grow inoysters.

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Chapter Five: The Renunciation-of-the-Knower

5.1 The Path of the Paramaha¸sa Yogins

1. The renunciation-of-the-knower has been explained in the Paramaha¸sa

Upani˘ad. We will quote this Upani˘ad and give a commentary. 2. At the

beginning of this work, the author introduces a question bearing on the renunciation-

of-the-knower:

Then N‡rada approached the Lord and asked him, "What is thepath of the paramaha¸sa yogins? What is their state?" [PhU 1 p.45]

3. The word "then" implies that something has come immediately afterward, but

in this passage nothing immediately precedes. Nevertheless, the matter under inquiry

here is the renunciation-of-the-knower. And the person qualified to undertake this is

the one who has come to know the truth but is distracted by worldly activity and

desires stillness of the mind. Therefore the meaning of the word "then" is that it

follows immediately after acquiring this type of qualification.

4. The two terms ("paramaha¸sa" and "yogin") are used together in order to

exclude someone who is only a yogin and someone who is only a paramaha¸sa.

Someone who is only a yogin is a person who, because of his lack of the knowledge

of truth, is attached to amazing feats of yogic power, such as knowing the past,

present, and future, flying through the air, etc., and has made efforts toward this or

that (feat) with the various conscious identifications (sa¸yama).1 Consequently he

becomes separated from the highest aim of human existence. 5. The sÂtra on this

point has been quoted already:

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In enstasis they are obstacles; in coming out (from enstasis) they aresupernatural powers. [YS 3.38]

6. Someone who is only a paramaha¸sa, however, realizing the worthlessness of

yogic powers, becomes detached. 7. This has also been quoted:

Curiosity in these sorts of wonders does not arise for him because he knowsthat these powers thus appear in the world from the highest Self. [LYV5.9.67]

Though detached, that one violates the injunctions and prohibitions because of the

fullness of his knowledge of Brahman. 8. Of this it has been said:

How can there be an injunction or a prohibition for one who walks on the pathbeyond the three qualities? [Untraced]

9. Similarly the people who have faith and are cultured censure that person in this

way:

And when the Kali Yuga has arrived, everyone will speak of Brahman. Theywill not carry out their duties, O Maitreya, devoted only to satisfying their lustand hunger. [Untraced]

10. But in the yogin paramaha¸sa the two defects mentioned above do not exist.

Also his other excellent qualities are described in the dialogue:

¯r„ R‡ma:O Lord, even when he is in that state, what, O best of the knowers of Self, is this extraordinary excellence of one liberated-in-life with the mind absorbed in being? [LYV 6.14.1]

11. Vasi˘Òha:A person who knows gives no thought to excellence. He who is ever contented, and with the Self at peace, stands in the Self alone. [LYV 6.14.2]

12. Flying through the air and so on have been performed in many ways bymeans of the supernatural powers of mantra, austerity, and yoga.2 What isextraordinary in that? [LYV 6.14.3]

13. He has only one distinction not shared with those of a dull intellect: a mindthat is unattached and pure by abandoning concern for everything. [LYV6.14.5]

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14. For a man who appears without an emblem, whose sa¸s‡ric existence hasended, and whose long confusion has ended, and who knows That, this muchalone is the emblem—the daily and complete attenuation of passion, anger,sorrow, delusion, greed, and anxiety. [LYV 6.14.6]

15. We now inquire into the "path" and "state" [PhU 1 p. 45] of those who

possess this excellence and are free of the two defects. "Path" refers to external

conduct consisting in dress and speech and so on. "State" refers to the virtue

(dharma) that is the internal quieting of the mind. "Lord" is the four-faced Brahm‡.

16. The answer to the question stated above is introduced with:

The Lord said to him: [PhU 1 p. 45]

17. In order to generate an abundance of faith in the path to be discussed, he praises

this path:

This path of the paramaha¸sa is very difficult to find in theworld; it is not at all common (b‡hulya˛). [PhU 1 p. 45]

18. We construe "this" as what has been inquired about. The word "this" refers

to the main path, which is the indifference to clothing and so on for the good of one's

own body and for the benefit of the world, to be discussed later in the text. This path

is "very difficult to find" because this type of detachment that has reached the highest

level of intensity is extremely rare. Lest this leads someone to presume that the path is

completely nonexistent, the Lord denies that in the statement "it is not at all

(common)." The inversion of gender is a Vedic peculiarity.

19. [Objection] If this way is very difficult to find, then one should not strive

towards that end because there is no purpose in it.

20. [Reply] Having anticipated this the Lord says:

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Even if there is one such man, he alone abides in the eternallypure and he alone is the Person of the Veda— so the learnedthink. [PhU 1 pp. 45–46]

21. Among thousands of men only a few strive for perfection. Even of thosewho strive and become perfected, only a few see me in reality. [BhG 7.3]

22. According to this maxim, anyone who is yogin paramaha¸sa is found anywhere,

at any time. In that case, he alone is one who "abides in the eternally pure." 23.

"Eternally pure" refers to the highest Self, because a ˜ruti states, "The Self that is free

from evil." [ChU 8.7.1]

24. The mere yogin and the mere paramaha¸sa are excluded by the word "alone."

The mere yogin does not know the eternally pure. Though the mere paramaha¸sa

knows, facing outward, he does not abide in Brahman, because he has no mental

tranquillity. The "Person of the Veda" means the Person taught by the Veda. The

"learned," i.e., knowers, are yogins who are well versed in the ¯‡stras that teach the

experience of Brahman and mental tranquillity. People generally acknowledge that a

paramaha¸sa is someone focused on Brahman. But the knowers just mentioned

cannot accept even that and think he is Brahman itself. 25. Similarly the SmÁti

declares:

He who, after leaving behind knowing and not knowing, remains only in hisown form, O Br‡hmaıa, he is not a knower of Brahman but is himselfBrahman. [PD 4.68; MukU 2.64]

From this, one cannot even think that there is no purpose in it.

26. Explaining directly how they are in the eternally pure and how they are the

person of the Veda, the Lord then gives an answer to the question "What is their

state?" by implication:

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He is a great man whose mind is always fixed on Me alone; andtherefore I am always fixed in him alone. [PhU 1 p. 46]

27. The yogin paramaha¸sa is the great man because he is the very best among

those persons who are qualified for Vedic knowledge and ritual. And this "great man

whose"—i.e. his very own—"mind is always (caused to be) fixed on me alone,"

because he has suppressed his own mental activities relating to sa¸s‡ric existence by

means of practice and detachment. Hence, saying "on Me," the Lord Praj‡pati means

the Highest Self established in the ˜‡stras, referring to it through his own experience.

Because the yogin fixes his mind "on Me alone," "therefore I am" also "fixed," i.e.,

manifested, "in him alone," i.e., in the yogin alone in the natural form of the Highest

Self, not in other non-knowers, because of their being covered by ignorance. There is

not such a manifestation in the knowers who are non-yogins either, because of their

being covered by external mental activities.

28. At this point the Lord teaches the way asked about in the question "What is

the way?":

That man should renounce his own sons, friends, wife, relatives,and so on, as well as the topknot, sacred string, and Vedicrecitation. Abandoning all rites and this universe, he should takeup the loincloth, staff, and the robe for the good of his ownbody and as a benefit to the world. [PhU 1 p. 46]

29. Consider a householder who has not taken up the order of the paramaha¸sa

consisting of the renunciation-for-knowledge because of the caste3 of his mother and

father, etc. When the quantity of merit gathered in his previous births reaches

maturity, and having performed the means such as Vedic study (˜ravaıa), he properly

understands truth. Then when the mind becomes distracted by the thousand worldly

and Vedic activities that are obligatory (pr‡pta) for a householder, he desires to take

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on the renunciation-of-the-knower in order to attain tranquillity. At such a person is

directed the teaching "his own sons, friends, etc.," because, for one who comes to

know the truth after taking up the renunciation-for-knowledge and desires now to take

on the renunciation-of-the-knower, the very question of sons, etc., does not arise.

30. [Objection] Should the renunciation-of-the-knower be brought about like the

other types of renunciation that are given in the injunctions such as the recitation of the

prai˘a ritual formula,4 or else is it an ordinary abandonment such as like throwing

away a worn out garment or leaving a village plagued by misfortune? It is not the

first, because injunctions and prohibitions do not pertain to one who knows the truth,

since he is free from agency. 31. For this reason a SmÁti declares:

There is nothing to do for the yogin who has done all there is to do and iscontent with the nectar of knowledge; if there is anything to do, he is not aknower of truth. [JdU 1.23]

It is not the second, because the ¯ruti enjoins on him the emblems of the order of

renunciation such as the loincloth and the staff.

32. Reply : This is not a problem, because it is reasonable that this renunciation

has the characteristics of both as in the concluding rite of a sacrifice

(pratipattikarman).5 For instance, in the Soma sacrifice, the Veda prohibits the person

consecrated for the sacrifice from scratching the body with the hand during the time he

is practicing the restriction connected with the consecration, and enjoins the use of the

horn of a black antelope (in the following passages):

33. Should he scratch with the hand, his children would become affected bythe scab disease; should he smile, they would become naked. [TS 6.1.3]

34. And:

He scratches himself with the horn of a black antelope. [TS 6.1.3]

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At the conclusion of the restrictions, since there is no purpose for this horn of a black

antelope and it cannot be carried about, it is natural to discard it. 35. The Veda,

however, enjoins this discarding and the manner of discarding it:

When the sacrificial fees have been carried away, he throws the horn of theblack antelope into the c‡tvala. [TS 6.1.3]

This concluding rite of a sacrifice has the characteristics of both: the common and the

Vedic. Likewise the renunciation-of-the-knower has the characteristics of both.

36. It must not be presumed that agency is absolutely absent in a knower of truth.

For even when agency superimposed on the Self, which is pure consciousness, has

been put aside by knowledge, the naturally established agency present in the adjunct

inner organ (anta˛karaıa),6 which has taken on the reflection of consciousness and is

subject to a thousand changes, cannot be removed as long as the material substance

(the inner organ) exists. Furthermore, this does not contradict the SmÁti "content with

the nectar of knowledge." [JdU 1.23] For even when there is knowledge, one who

lacks tranquillity has not "done all there is to do," since he has no contentment and

thus has something left to do, namely, to bring about tranquillity.

37. [Objection] When we accept that the knower of truth is subject to injunctions,

another body would begin through that apÂrva.7

38. [Reply] This is not so. For when there is a visible fruit of this apÂrva

characterized by a removal of the obstacles to mental tranquillity, there is no

justification for imagining something unseen. Otherwise, one might imagine the cause

of another birth even in the injunctions for Vedic study and the rest, overlooking their

visible fruit in the form of the removal of obstacles to the arising of the knowledge of

Brahman. Therefore, since there is no problem in accepting (abandonment according

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to injunctions), even a householder who is a knower, like one desiring knowledge,

should renounce only by following the injunctions to perform such rites as the

offering to the ancestors with joyful faces (n‡nd„mukha˜r‡ddha),8 fasting, and

keeping a vigil.

39. Even if things like the faithful offering (˜r‡ddha)9 are not prescribed in this

case, nevertheless, because this renunciation-of-the-knower is a modification of the

renunciation-for-knowledge, all of the ritual details (dharma-s) pertaining to the

former are also applicable to the latter according to the maxim: "The modification

should conform to the archetype."10 This is just as in the case of the Agni˘Òoma

Soma sacrifice, where the ritual details pertaining to it are applicable to the modified

rites such as the Atir‡tra. Therefore, as in the other type of renunciation, here too one

should declare the intention to give up sons, friends, etc., with the prai˘a ritual

formula.

40. The words "and so on" in "relatives, and so on" [5.1.28; PhU 1 p. 46],

include particular things like worldly possessions consisting of such things as

servants, animals, houses, and fields. By the word "and" in "and Vedic recitation"

(sv‡dhy‡ya) the author includes the ¯‡stras on grammar, exegesis, and logic, which

are useful in determining the meaning of the Veda, and the Epics, Pur‡ıas, and the

like, which enhance the Veda. This establishes all the more that one must give up

things like poetry and drama, which serve only to soothe mental anxiety. The word

"all" in "all rites" includes the non-Vedic,11 Vedic, daily, occasional, prohibited, and

optional.

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41. Giving up "sons" and the like encompasses giving up enjoyments of this

world. Giving up "all rites" encompasses giving up hope for enjoyments in the next

world, which causes distraction for the mind. Using the masculine nominative of the

pronoun "this" (ayam) in "this universe" is a Vedic inversion of case and gender:

therefore one should read "this" (idam neuter accusative). Giving up the universe

refers to giving up the worship of Vir‡t, which is the cause of attaining that universe.

The word "and" in "and this universe" encompasses the worship of the

Hiraıyagarbha, which is the cause of attaining the sÂtr‡tman, and Vedic study

(˜ravaıa) and the like, which is the cause of the knowledge of truth. After giving up

by means of the prai˘a ritual formula all means to pleasure in this world and the next,

beginning with one's sons, and ending with the worship of Hiraıyagarbha, one

should take up the loincloth and the other things. The word "and" in "and the robe"

includes things like sandals. 42. Similarly the SmÁti declares:

One may take up a pair of loincloths, a garment, a patched garment to shieldagainst the cold, and a pair of sandals. He may take nothing else. [LVS 4.7]

43. "The good of his own body" [5.1.28; PhU 1 p. 46] refers to keeping himself

from shame by wearing the loincloth, protection against attacks from animals and

snakes by carrying the staff, and protection against cold weather and the like by

wearing the robe. The word "and" (in "and the robe") includes protection against

touching impure places by wearing sandals. "A benefit to the world" [5.1.28; PhU 1

p. 46] refers to (the common people's) accomplishment of good deeds through such

activities as giving him the proper veneration and alms when they have recognized that

he is in the highest order of society (‡˜rama) by his emblems like the staff. Both

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words "and"12 include his maintenance of the proper bounds of his order (‡˜rama)

derived from the practice of the cultured people.

44. With intention of indicating the secondary nature (anukalpatvam) of taking up

the loincloth and the rest, the text denies that this is principal:

And that is not principal. [PhU 1 p. 47]

45. Even taking up the loincloth and the rest is not a principal rule (mukhya˛ kalpa˛)

for the yogin paramaha¸sa, but it is only secondary (anukalpa˛). But because taking

up the staff is principal for the renouncer-for-knowledge, the SmÁti prohibits parting

with it:

46. It is enjoined that the staff and the body be in contact at all times. The wiseone must not go beyond the distance of three arrow shots without the staff.[SU p. 252]

Also the SmÁti declares that the expiation for defiling the staff is one hundred breath-

controls: "If he abandons the staff he must do one hundred." [Untraced]

5.2 The Principal Rule of the Paramaha¸sa Yogin

1. The author describes the principal rule of the paramaha¸sa yogin by means of a

dialogue:

If it is asked "What is principal?" (he said) "This is principal.The paramaha¸sa lives without the staff, topknot, sacred string,and robe." [PhU 1–2 p. 47]

"Topknot" (˜ikha¸)—the neuter gender, it must be noted, is a Vedic inversion of

gender.

2. Just as a person free from the topknot and the sacred string is the principal type

of the paramaha¸sa desirous of knowledge, so a person free from the staff and robe

is the principal type of yogin. For when the mind is occupied with examining such

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things as the required characteristics of the staff—that it should be bamboo—the

required characteristics of the robe—that it should be a patched garment—and with

obtaining and protecting the staff and so on, yoga, which is characterized by the

suppression of mental activity, would not be successful. This is not proper according

to the maxim: "One does not marry off his daughter in order to kill the bridegroom."

3. [Objection] What remedy is there against cold, etc., when he has no robe?

4. [Reply] To answer this doubt the text declares:

There is no cold, there is no heat, neither pleasure nor pain, andneither respect nor disrespect; he is free from the six waves.[PhU 2 p. 47–48]

5. For the yogin whose mental activity is completely suppressed there is no

"cold," because he does not perceive it. Just as a child who is absorbed in play feels

no cold, even without clothing on a winter or early spring morning, so also the yogin

absorbed in the highest Self feels no cold. We should understand the absence of

feeling "heat" during the summer in the same way. The word "and" is meant to

include its absence during the rainy season. When there is no perception of cold and

heat, it is right that there is the absence of the "pleasure" and "pain" that these two

generate. Cold generates pleasure during the summer and pain during the winter.

And the opposite is true in the case of heat. "Respect" refers to the care by another

person. "Disrespect" refers to disdain. When the yogin does not perceive any other

person distinct from his own Self, then both respect and disrespect have vanished far

away. The word "and" includes the absence of pairs of opposites such as enemies

and friends, love and hate, etc. The "six waves" are hunger and thirst, sorrow and

delusion, and old age and death. It is proper that the yogin seeking the true reality of

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his Self avoid these three pairs of opposites, since they are attributes of the life-breath,

the mind, and the body, respectively.

6. [Objection] Let us grant that in a state of enstasis, there is no such thing as

cold, etc. But in a state of coming out (of enstasis), afflictions such as slander trouble

this person just as it does a person who is in sa¸s‡ric existence.

7. [Reply] To answer this doubt the text says:

Having given up blame, pride, jealousy, hypocrisy, insolence,desire, hate, pleasure, pain, lust, anger, greed, delusion,excitement, indignation, egoism, and so on. [PhU 2 p. 48]

8. When opposing people point out faults in oneself—that is "blame." "Pride" is

the mental activity: "I am above others." "Jealousy" is the belief: "I am like others on

account of learning and wealth, etc." "Hypocrisy" is flaunting things like private

recitation (japa) and meditation in front of other people. "Insolence" is a mind bent on

things like making threats. "Desire" is wanting things like wealth. "Hate" is thinking

about killing enemies, etc. "Pleasure" is contentment of mind through the acquisition

of agreeable objects. "Pain" is the opposite of this. "Lust" is wanting women and so

on. "Anger" is agitation in thought produced by being prevented from getting things

one wants. "Greed" is the inability to endure parting with wealth one has gained.

"Delusion" is thinking that the bad is the good and that the good is the bad.

"Excitement" is the mental activity that shows the pleasure in the mind and causes the

face to change, etc. "Indignation" is presenting another's good qualities as faults.

"Egoism" is confusing the Self with the aggregate of the body, senses, etc. The

words "and so on" are understood as the thoughts of possessiveness and ownership,

etc., about objects of enjoyment. The word "and" includes the opposites of blame and

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the rest of the things mentioned, such as praise and so on. "Having given up" all

these things, namely, blame and the rest, refers to abandoning them through the

practice of the eradication of latent tendencies discussed earlier. "He should remain"

completes the sentence.

9. [Objection] While one's body exists one cannot give these up.

10. [Reply] To answer this doubt the text says:

He views his own body as a corpse, because that body isrejected. [PhU 2 p. 48]

11. The body, which was his own before, the yogin now looks upon as a corpse,

insofar as it is separate from consciousness, which is his own Self. Just as a pious

person, fearing to touch a dead body, looks at it standing far off, so also this yogin,

fearing that he may make the mistake of equating (the body and the Self), is careful to

constantly distinguish the body from the Self, which is pure consciousness.

"Because"—for this reason—"that body," by the teacher's instructions, religious texts,

and experience, "is rejected"—removed from the Self, which is pure consciousness.

Therefore, the point is that one strives to abandon blame and the rest, even when the

body is present, because one sees what is separated from consciousness as equal to a

corpse.

12. [Objection] Just as an instance of confusion over the cardinal directions,

though it is destroyed by seeing the sunrise, in some way continues, so also the

uncertainty over the identity of the body with the Self continues; afflictions such as

blame and the rest may follow over and over again.

13. Reply : To answer this doubt the text says:

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The cause of knowledge that is doubtful, erroneous, andillusory—from that he turns away continually. [PhU 2 p. 48]

14. "Doubtful knowledge" is wondering whether the Self possesses the attribute

of being a doer, etc., or whether it is free of that and other such doubts. "Erroneous

knowledge" is thinking the Self is just the body. Both of these refer to the object of

experiencer. But "illusory knowledge" is intended here to refer to the object of

experience. 15. This is of many kinds and is made clear in this passage, which

begins:

Completely giving up all desires springing from imagination, (controlling thegroup of senses on all sides with only the mind;) [BhG 6.24]

16. The "cause" of this is fourfold, according to the sÂtra:

Ignorance is the perception of the permanent, the pure, the pleasant, and theSelf in things that are impermanent, the impure, the painful, and the non-Self.[YS 2.5]

17. The first is the error of perceiving permanence in impermanent things such as

mountains, rivers, oceans, etc. The second is the error perceiving purity in the impure

bodies of sons, wives, and the like. The third is the error of perceiving happiness in

painful things such as agriculture and commerce. The fourth is the error of perceiving

the principal self in individuals like the son, who is the secondary self,13 and the wife,

who is the false self, and also the selves made of food14 and the like which are non-

selves.

18. The "cause" of doubt and the rest is ignorance, which covers up the truth that

the Self is the nondual Brahman, and the latent tendencies resulting from ignorance.

In the paramaha¸sa yogin the ignorance there has been turned away from15 by

understanding the meaning of the Great Texts. But the latent tendencies have been

turned away from by the practice of yoga. In the example of confusion over the

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cardinal directions, even when ignorance has ceased, confused behavior still occurs as

before because of the existence of latent tendencies. But how could doubt and the rest

continue, since a yogin is free from these two causes of confusion? With reference to

this absence of continuity (anuvÁtti) (of confusion), it is said, "from that," i.e., from

those two causes, the yogin "turns away continually." Also, when the cessation of

ignorance and its latent tendency has taken place, we must view this cessation as

continual, because they are not destroyed.

19. The text tells the cause in this continuance (tasmin nityatve):

(He has) a continual awakening in That. [PhU 2 p. 48]

The word "That," because it is a pronoun, expresses a well-known meaning. Here it

signifies the highest Self well known from all the upani˘ads. "In That," i.e., in the

highest Self, the yogin has a continual awakening—(that is the meaning of the phrase)

he has "a continual awakening in That."16

20. By knowing that very one, a man17 should create wisdom for himself.[B‡U 4.4.21]

Following this ¯ruti, the yogin, removing mental distractions through yoga, constantly

creates the wisdom concerning only the highest Self. Therefore, because the

awakening is continual, the cessation of ignorance and its latent tendency, which are to

be destroyed by the awakening, is continual. That is the meaning.

21. The text excludes the presumption that the highest Self to be awakened to

stands aloof like the Lord of the logicians:

That is in himself alone—(that is his) state. [PhU 2 pp. 48–49]

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The highest Brahman to be known through the Upani˘ads—"That is himself alone"

and not something other than himself. By ascertaining this, the "state" of the yogin

comes about.

22. The text describes the way in which such a yogin has experience:

He— tranquil, unmoving, and a mass of non-dual bliss andknowledge—he alone am I. That alone is my highest abode. [PhU2 p. 49]

23. The three words "he," "tranquil," and "unmoving" in the accusative case are to be

understood as nominatives. The highest Self, who is "tranquil," i.e., free from the

distractions of anger and the rest; who is "unmoving," i.e., free of action such as

coming and going; who is devoid of duality, whether within himself, among other

things that are similar, or among other things that are different (svagatasaj‡t„ya-

vij‡t„yadvaita˜unya˛);18 and whose only essence is being, consciousness, and

bliss,—"he alone am I." "That alone," i.e., the reality of Brahman, is "my," i.e., the

yogin's, "highest abode," i.e., real nature. But that is not connected to such states as

being a doer or an experiencer, because these are fashioned from illusion.

24. [Objection] Although the highest Brahman belongs to the Self, why is it that

we do not attain bliss right now?

25. [Reply] In response to this, those versed in the tradition have stated the

attainment of bliss here in this body with illustrative examples:

Although butter is in a cow's body, it does not nourish her limbs. That samebutter, when prepared through activity, becomes medicine for this same cow.[KT 6.77]

26. In like manner, God, the highest Lord, who like butter exists in the bodiesof everyone, does not help people with symbol-oriented meditation. [KT 6.78]

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27. If those who were known as teacher, father, brother, etc., in a yogin's

previous order in society (‡˜rama), who are ritualists and dulled by their worship,

should bewilder him by identifying him as a heretic because of his lack of such things

as the topknot, sacred string, and performance of worship at the three junctures of the

day, then the text points out to the yogin the ongoing certainty, so as to prevent the

arising of bewilderment and the like:

28. And That alone is the topknot, and That alone is the sacredstring. By knowledge of the unity of the higher Self and thelower self, their distinction is shattered. This (knowledge) is theworship at the junctures of the day. [PhU 2 p. 49]

29. The knowledge of the highest Brahman that is to be known in the Upani˘ads:

"That alone" takes the place of the external topknot and sacred string, which form the

subsidiary parts of the sacrificial rite. Furthermore, the two instances of the word

"and" include the other parts of the rite defined as the ritual formulas and requisite

materials. Everything such as heavenly bliss, which is produced by rites that are to be

accomplished by subsidiary parts such as the topknot, is attained by the knowledge of

Brahman alone, for all sensory bliss is a slight trace of the bliss of Brahman. 30. The

¯ruti declares:

The other beings live on a fraction of this bliss. [B‡U 4.3.32]

31. With reference to just this point the Vedic tradition of the Atharvaıikas

gives in the Brahma Upani˘ad:

After cutting his hair along with the topknot, the wise man should discard hisexternal string. He shall wear the eternal highest Brahman as his string. [BU 2p. 85]

32. They say "string" is derived from "stringing" together. The string isindeed the highest state. He who knows this string is a wise Br‡hmaıa whohas gone through to the end of the Veda. [BU 2 p. 85]

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33. Let the yogin who knows yoga and sees the truth wear that string onwhich this whole world is strung like pearls on string. [BU 2 p. 86]

34. The knower established in the highest Yoga should discard the externalstring. He who is conscious should wear this string, which has the nature ofBrahman. From wearing this string he shall not become impure and unclean.[BU 2 p. 86]

35. They whose string is within and have the sacred string of knowledge, theyalone in the world know the string and possess the true sacred string. [BU 3 p.86]

36. Their topknot is knowledge; they are focused in knowledge; their sacredstring is knowledge. For them knowledge alone is the highest, and is said tobe purifying. [BU 3 pp. 86–87]

37. The knower whose topknot is made of knowledge, like a flame made offire—not a topknot that is separate, he is said to possess the true topknot, andnot the others who wear only long hair. [BU 3 p. 87]

38. However, only the Br‡hmaıas and others who are qualified to performVedic rites should wear this string, for the SmÁtis declare it is a (subsidiary)part of ritual. [BU 3 p. 87]

39. The knowers of Brahman say he whose topknot and sacred string aremade of knowledge possesses the complete Br‡hmaıa state. [BU 3 p. 87]

40. He for whom this sacred string is the highest aim—he is the knower. Thestring belongs to him. The knowers say he is the real sacrificer. [BU 3 pp.87–88]

41. Therefore, the topknot and sacred string exist for a yogin. Just so, the

worship at the three daily junctures also exists. Through the knowledge of the

oneness between the highest Self, which is understood from the ¯‡stras, and the

individual self, which is understood from experience of an ego, a knowledge of their

oneness produced by hearing the Great Texts, the erroneous notion of their division is

completely "shattered."19 It is completely shattered because the error does not

reemerge. The awareness of this oneness, because it is being produced at the juncture

of the two selves, is called "juncture"20 in the same way as the rite performed at the

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juncture of the daytime and nighttime, which is known as "juncture." When all this is

so, the yogin cannot be confused by those dulled by worship.

5.3 The Paramaha¸sa Yogin's Staff of Knowledge

1. The answer to the question "What is the path?" was given in the passage beginning

with "That man should renounce his own sons, etc." After giving the answer to

"What is their state?" briefly in the passage beginning with "He is a great man, etc.,"

and developing it in the passage beginning with "The cause of knowledge that is

doubtful, erroneous, and illusory—from that he turns away continually," [PhU 2 p.

48] now he summarizes:

Giving up all desires, the highest state is in the nondual. [PhU 3p. 50 ]

2. Because things like anger and greed are preceded by desire, by giving up

desire, all mental flaws are also given up. 3. It is with reference to just this that the

Vedic tradition of the V‡jasaneyins has given:

And so people say, "This person here is simply made of desire." [B‡U 4.4.5]

Therefore, it is proper that the yogin's mind that is without desire is an uninterrupted

state in the nondual.

4. [Objection] Renouncers-for-knowledge, who still possess the latent tendency

for following the injunction to carry the staff, do not accept the paramaha¸sa yogin

without a staff.

5. [Reply] To answer this doubt the text says:

He who carries the staff of knowledge is called a single-staffedascetic.

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6. He who carries a wooden staff, takes food from all, and isdevoid of knowledge goes to the terrible hell known asMah‡raurava.

7. One who is devoid of qualities like endurance, knowledge,detachment, mental control, etc., but lives merely on alms-food,he is a sinner and a destroyer of the life of the ascetic.

8. He who knows this difference is a paramaha¸sa. [PhU 3 p. 50]

9. This single-staff of the paramaha¸sa is twofold: the staff of knowledge and

the wooden staff, in the same way as the staff of the triple-staffed ascetics is threefold:

the staff21 of speech, the staff of mind, and the staff of action. 10. Manu has

described the staff of speech and the others:

The staff of speech, the staff of mind, and the staff of action—he in whosemind these are firmly fixed is called the triple-staffed. [MDh 12.10]

11. By keeping these three staffs with reference to all beings, and by subduingdesire and anger, then a man attains success. [MDh 12.11]

12. Dak˘a declares the nature of these:

The staff of speech, the staff of mind, and the staff of action— a man in whomthese staffs are firmly fixed is called a triple-staffed ascetic. [NpU p. 192; VaP17.6]

13. In the staff of speech one should remain silent, in the staff of action oneshould remain indifferent, but for the staff of mind breath-control isprescribed. [DSm 7.30; SU p. 272]

14. A reading from another SmÁti says, "The staff of action is to eat little." [SU p.

272]22

15. Such characteristics of the triple-staffed ascetic exist also in the paramaha¸sa.

With this in mind Pit‡maha declares:

The paramaha¸sa ascetic is called the fourth, as enjoined in the ¯ruti.Possessing restraints and disciplines, carrying the triple-staff, he is a form ofVi˘ıu. [Untraced]23

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16. When this is so, just as silence and the rest are characterized as "staff" since

they are the cause of the control of passion and the rest, so also is knowledge a staff

since it is the cause of the control of ignorance and its effects. Only the paramaha¸sa

who carries this staff of knowledge is called the principal single-staffed ascetic.

Because one might sometimes forget the mental staff of knowledge because of a

mental distraction, in order to prevent this, one carries a wooden staff as a reminder.

17. When a paramaha¸sa, without having realized this secret meaning of the

¯‡stras, carries a wooden staff, thinking that the aim of human existence can be

achieved merely with his outward appearance, that person goes to the terrible the hell

that is known as Mah‡raurava because it has torments (y‡tana) with many forms. He

tells the reason for this: Seeing him in the appearance of a paramaha¸sa and

confusing him with a knower, all the people feed him in their own homes. This

person with a greedy tongue, making no distinction between who should be avoided

and who not, eats the food of everybody and thereby commits an offense. The SmÁti

texts such as "the mendicant is not affected by polluted food" and "he should collect

alms from the four castes" refer only to the knower. Since this person lacks

knowledge, it is proper that he belongs in hell. 18. For this reason Manu declares the

rule of begging for the ascetic without knowledge:

He should never desire to obtain alms by reading portents or omens, byastrology or medicine, or by giving instruction. [MDh 6.50]

19. One should collect alms once a day and should not be attached to excess,for attached to alms, the ascetic also becomes attached to sense objects. [MDh6.55]

20. But the SmÁti speaks in this way to the practitioner of knowledge:

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The paramaha¸sa may eat either once or twice a day, but in any mannerwhatsoever should always practice knowledge. [Untraced]

21. Thus, realizing the difference between the staff of knowledge and the wooden

staff as that between the highest and the lowest, we must realize that the one who

carries the highest, i.e., the staff of knowledge, is alone the principal paramaha¸sa.

5.4 The Conduct of the Paramaha¸sa Yogin

1. [Objection] Let us grant that the paramaha¸sa with understanding possesses the

staff of knowledge, and has no obligation to carry the wooden staff. But how should

he behave in all other matters?

2. Reply : To answer this doubt the text says:

A mendicant shall have the sky as clothing, pay homage to noone, neither utter sv‡h‡ nor sv‡dh‡,24 nor give either blame norpraise, and act as he pleases. Making neither invocation nordismissal (of the gods), neither ritual mantra, nor meditation,and neither symbol-oriented meditation. Neither is theresomething indirectly implied nor directly indicated for him.Neither separate nor identical. Neither "I," nor "you," andneither the all. The mendicant simply remains homeless. Heshould not take gold and the like, nor gather people, and notlook at them. [PhU 4 pp. 50–52]

3. "Sky" is the directions of space. One who has that alone as "clothing," i.e., dress

or covering, this person has "the sky as clothing."

4. He should wear one piece of cloth that goes above the knees and below thenavel, a second garment on the upper body, and go around to homes for alms.[Untraced]

This statement of the SmÁti, however, refers to a non-yogin. For this reason, earlier

on the text declared, "That is not principal." [PhU 1 p. 47]

5. Though another SmÁti declares:

Homage is to be paid to someone who is a senior renouncer and if he is one'sequal in Dharma, never to another. [YU p. 314; YDhS p. 105]

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because this also refers to a non-yogin, one does not have to pay him homage. 6. For

this reason, in the description of a Br‡hmaıa it was cited, "one who pays no homage

and no praise." [1.9.15; MhB 12.237.24] It is forbidden to utter "sv‡dh‡" at such

places of pilgrimage as Gay‡ and Pray‡ga, a practice derived from the dullness of

worship. In the text quoted earlier: "Having given up blame, pride, etc.," [5.2.7; PhU

2 p. 48] there is a prevention of the affliction caused by blame directed at him by

someone else, while this text prohibits "blame" and "praise" in one's own action

toward someone else.

7. To "act as one pleases" is the absence of obligations. He should not act in an

obligatory manner in any of his daily activities. 8. But as for what the SmÁti says

about his obligation to perform divine worship:

Mendicancy, private Vedic recitation, purification, bathing, meditation, andworship of the gods—these six should always be performed like a commandof the king. [Untraced]25

with the intention of showing this refers to a non-yogin, the text states, "Making

neither invocation nor dismissal." 9. "Meditation" (dhy‡na) is remembering once

(sakÁtsmarana), while "symbol-oriented meditation" (up‡sana)26 is uninterrupted,

sustained remembrance27 (nairantaryen‡nusmarana): that is the difference between the

two.

10. Just as a yogin does not engage in activities such as giving praise and blame,

or as he does not engage in activities enjoined in the dharma˜‡stras such as divine

worship, he also does not engage in activities given in treatises on knowledge, such as

(interpretive techniques) of what is "indirectly implied," (lak˘ya) and so on.28 The

supreme consciousness, which is the witness, is what is indirectly implied by the term

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"you" in the Great Text "You are That." [ChU 6.8.7–16.3]29 The consciousness

based in a particular body is not indirectly implied but directly indicated. The

consciousness directly indicated is "separate" from what is meant by "That," but the

consciousness indirectly implied is "identical" with it. The directly indicated meaning

based in one's own body is properly expressed by the word "I," while that based in

someone else's body is properly expressed by the word "you." Both what is

indirectly implied and directly indicated possess consciousness. What is other than

this, the unconscious universe, is properly expressed by the word "all." This sort of

analysis is completely absent in a yogin, because his mind has become stilled in

Brahman.

11. For this very reason, "The mendicant simply remains homeless." If he were

to come to some monastery in order to have a permanent residence, then, given that he

feels a sense of ownership with regard to it, its decline and growth would distract his

mind. 12. With reference to all this, GauÛap‡d‡carya says:

Giving no praise, paying no homage, nor even uttering sv‡dh‡, without a fixedabode, the ascetic should act as he pleases. [GK 2.37]

13. Just as a yogin must not take residence in a monastery, so also he must not

take even one vessel for alms or drinking that is made of gold, silver, etc. 14. On this

Yama has said:

Vessels of gold and iron are not proper vessels for ascetics. Mendicantsshould avoid them. [Untraced]30

15. Manu has also said:

His vessels should be non-metallic and unbroken. Their cleaning is carriedout with water, smÁtis say, like that of vessels at a sacrifice.31 [MDh 6.53]

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16. The vessel made of gourd, wood, clay, or bamboo—these are the vesselsof an ascetic, said Manu, son of Sv‡yambhÂ. [MDh 6.54]

17. Baudhy‡yana also has said:

He should eat off leaves that have fallen by themselves and he has picked uphimself, but never off leaves of the Banyan, holy Fig, or the Kara§ja.[Untraced]

18. Even in a time of distress he should not eat off of a brass plate—one whoeats off brass is eating filth—or off a plate of gold, silver, copper, clay, tin, orlead. [Untraced]

19. In the same way he should not "gather people," i.e., pupils. This is stated by

Manu:

He should always go about all alone, and without companions, for the sake ofsuccess. For seeing the success of one who is alone, he neither leaves anyonenor is left by them. [MDh 6.42]

20. Also Medh‡tithi has said:

Sedentariness, loss of bowl, hoarding, gathering pupils, sleeping during theday, idle talk—these are the six things that create bondage for the ascetic. [SUpp. 268-269]

21. Remaining for over one day in a village or for over five days in a city at atime other than the rainy season—this is what is called "sedentariness."

22. For a mendicant who partakes of alms not to keep even one of theprescribed vessels of gourd—this is called "loss of bowl."

23. When someone who already has a staff and other articles takes a secondstaff for use at a future time—that is called "hoarding."

24. When someone gathers pupils in order to receive service, profit, honor, orfame, but not out of compassion—this should be known as "gathering pupils."

25. Since it illuminates, knowledge is called "day," while ignorance is called"night." When one who is negligent is practicing knowledge—he is called onewho is "sleeping during the day."

26. Speech pertaining to the highest Self, while begging, praise of the gods,benedictions, asking for directions—speech other than this is idle talk. [SU pp.268–269]

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27. Not only should he not take "people," i.e., pupils, but he should not even

"look at them," because they are the cause of bondage. "And not"—this expression is

used to show that he should not also do other things prohibited by the SmÁtis. 28.

Medh‡tithi describes those prohibited things:

Immovable property, movable property, seed, precious metals, poison, andweapons—the ascetic should not grasp these six, as he would not grasp urineand feces. [SU p. 271]

29. Alchemy, legal suits, astrology, buying and selling, and the various artsand crafts—he should avoid these like another's wife. [Untraced]

30. The text has stated the avoidance of things found in the worldly or Vedic

activities, which are impediments for the yogin. 31. Now, pointing out the extreme

impediment in the form of a dialogue, the text states its avoidance:

What is its great impediment? Yes, indeed it is a greatimpediment. Because, if a mendicant has looked at gold withrelish, he becomes a killer of a Br‡hmaıa. Because, if amendicant has touched gold with relish, he becomes an outcast.Because, if a mendicant accepts gold with relish, he becomes akiller of the Self. And therefore the mendicant should not lookat, and should not touch, and should not hold gold with relish.[PhU 4 p. 52–53]

32. The affix "‡" (in ‡b‡dhaka, "great impediment") has the meaning

"encompassing pervasion," because is has been stated, "the little '‡' affix means

encompassing pervasion." An encompassingly pervasive impediment is an extreme

impediment. After acknowledging its existence, the text says that gold is that type of

impediment. If he "has looked at gold with relish"—with eager desire, with

longing—then the mendicant "becomes a killer of Brahman." Through his attachment

to gold, he always endeavors to acquire and keep it, and in order to avoid its

uselessness, he clings to its reality by falsifying the Ved‡ntic teaching that the visible

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world is illusory. In this way the nondual Brahman well known in ¯‡stras is indeed

killed by this mendicant. Therefore, this person "becomes a killer of Brahman." 33.

Likewise the SmÁti states:

One who says "Brahman does not exist," one who hates a knower ofBrahman, and one who believes the Brahman is what it is not, these three arekillers of Brahman. [Untraced]

34. And also:

But he should be known as a killer of Brahman, excluded from all religiousrites (dharma-s). [Untraced]

35. If he has touched gold with longing, then, since the mendicant who touched it

has fallen, "he becomes an outcast," i.e., like a barbarian. 36. SmÁti describes the

falling from caste:

That mendicant surely falls who commits these two: intentionally ejaculatingsemen and hoarding possessions. [Untraced]32

37. If he holds gold with longing, then he becomes the killer of pure-

consciousness, which is the nonattached witness of the body, senses, and the rest.

For, denying the nonattached nature of his own Self, he accepts its being an enjoyer of

possessions such as gold. 38. The SmÁti declares that this acceptance of the contrary

has the nature of all sins:

He who accepts the Self as being contrary to what it really is—what sin hasnot been committed by that thief who has stolen his own Self? [MhB 1.68.26]

39. Furthermore, the ¯ruti declares for the killer of the Self worlds that are without

even a trace of happiness, and filled with manifold suffering:

Those worlds are called "demonic," filled with blind darkness. After death, allkillers of the Self go to them. [‰˜‡U 3]

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40. The word "and" in "And therefore the mendicant should not look at" includes

"should not hear about" also. "And should not touch" (includes) "should not speak

about." "And should not hold" includes "and should not deal in it." The meaning is

that even listening to stories about gold with longing, speaking of its form, and

dealing in it such as buying it, just like seeing, touching, and holding, are the causes of

falling from caste. All of this means that since such things as seeing gold with desire

causes sin, therefore the mendicant should avoid things like seeing gold. 41. The text

states the result of avoiding gold:

All desires concealed in his mind are turned away. In pain, hedoes not tremble. In pleasure, he is free from longing. Inpassion, abandonment. Everywhere he has no love for either thegood or the bad. He does not hate and does not take delight.The activity of all the senses stops— who is firmly fixed in theSelf alone. [PhU 4 pp. 53–54]

42. Because all desires such as a son, a wife, a house, land, and the like are

founded on gold, when he has given up gold, these "desires concealed in his mind are

turned away," i.e., they become removed from their place in the mind. When desire

has been removed, the trembling and longing in the face of "pain" and "pleasure"

brought about by activity cease to exist. This was explained in the section describing

one who is steady-in-wisdom. [See above, 1.6]

43. Because pain and pleasure in this world cause distraction, there is the

"abandonment" also of "passion" concerning the next world. For a person who longs

for pleasure in this world also becomes passionate about pleasure in the next world,

postulated through the example of pleasure in this world. Therefore it is proper that a

person without longing for this-worldly pleasures will have no passion for pleasure in

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the next world. When this is the case, "everywhere," i.e., in both worlds, "he has no

love" for whatever is "good or bad," i.e., whatever concerns the agreeable or the

disagreeable.

44. This implies that he is also free from hatred. Such a knower "does not hate"

any person who does bad things to him, and he "does not take delight" upon seeing

someone who does good things to him. The man free from hatred and delight, who is

always firmly fixed in the Self alone—"activity," i.e., the functioning, "of all" his

"senses stops." When the senses have stopped, there is never any hindrance for

enstasis-without-distinctions. The answer to the question "What is their state?" was

given earlier both briefly and at length. The same thing has been clarified here again

in connection with the prohibition against gold.

45. Now the text summarizes the discussion on the renunciation-of-the-knower:

Realizing: "I am Brahman who is complete bliss and unifiedconsciousness," he becomes one who has done all there is to do.He has done all there is to do. [PhU 4 p. 55]

46. This paramaha¸sa "becomes one who has done all there is to do," always

experiencing in this way: "The Brahman, which has been defined in the Upani˘ads as

complete bliss and unified consciousness, and as the highest Self—I am Brahman."

47. Likewise the SmÁti states:

There is nothing to do for the yogin who has done all there is to do and iscontent with the nectar of knowledge; if there is anything to do, he is not aknower of truth. [JdU 1.23]

48. May the Lord Vidy‡t„rtha, removing the bondage in the heart through thediscernment of Liberation-in-Life, grant the complete aim of human existence.

49. Thus ends the Treatise on Liberation-in-Life composed by the Blessed

Paramaha¸sa renouncer and teacher, the Venerable Sage Vidy‡raıya.

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Notes

1 See above, Chapter 3, n. 30.2 The ‚nSS edition of JMV (1978) and the Nirnayasagar edition of LYV (1937) both read tantrasiddhiinstead of yogasiddhi here.3 A variant reading here in the Adyar edition has "because of the command on the mother and father, etc."(matÁpitr‡j§‡din‡)4 See above, Chapter 1, n. 2.

5 pratipattikarman : concluding rite of a sacrifice. At the end of a sacrifice, the ritual utensils and otheritems smeared with soma are put in water. Cf. HDh vol. 5, pt. 2, (1977) pp. 1231–1232 andMim‡¸sako˜a ed. Keval‡nanda Sarasvat„, vol. 5, (Wai: Pr‡j§a P‡Òha˜‡l‡ MaıÛala, 1960) pp. 2723 ff.See also Olivelle (1986) p. 135, n. 103–104.6 See above, Chapter 2, n. 47.7 See above Chapter 2, n. 24.8 n‡nd„mukha˜r‡ddha: offering to the ancestors with joyful faces. Synonymous with the vÁddhi˜r‡ddha,this is an offering at the time of a lucky or auspicious occasion where rice balls (piıÛa) are given to theN‡nd„mukha pitÁs and Br‡hmaıas are fed. According to Kane, "the occasions specified are: on themarriage of sons and daughters, on entering a new house, on naming a child, at the time of CÂÛ‡karma, aS„mantonnayana, on the birth of a son, a householder should honor the group of pitÁs calledN‡nd„mukha." See HDh vol. 4, (1991) pp. 527–529, and ViP 3.13.5–7. See also YDhP 7, Olivelle(1976) pp. 38–39 and (1977) pp. 72–77.

9 For a full discussion of ˜r‡ddha, see HDh vol. 4 (1991) pp. 334–551.

10 Cf. Arthasa¸graha, 23, (1998) p. 19. "Where there is a specification or mention of all subsidiaries,that [is] the arche-type, as the new moon and full moon sacrifices and others. For, in their context allsubsidiaries are mentioned. Where all subsidiaries are not specified, that [is] is the modification, as theoblation to the sun (saurya). There some subsidiaries become available (pr‡pta) by means of extendedapplication."11 The householder, temple, folk, or any other type of rite that is not prescribed by the Veda.12 The dual cak‡r‡bhy‡m would indicate one pair of "relatives, and so on," "and Vedic recitation," or"and the robe." It is unclear to which pair of the uses of the word "and" mentioned above that this refers.Each one of these phrases might be construed to delineate the proper bounds of the renunciant order.13 Cf. AitB 7.13, Ait‚ 2.5. See also Olivelle The ‚˜rama System: The History and Hermeneutics of aReligious Institution (New York: Oxford University Press, 1993) pp. 42–46. A son is believed to be therebirth of the father inside the mother and is effectively the father's second self.

14 annamaya: made of food. Cf. TU 2.1–9 and 3.1–6. See also above, 2.4.20, and Chapter 2, n. 31.15 nivÁttam: has been turned away from. As a gloss on tena nityanivÁtta˛, "he turns away continually,"[PhU 2 p. 48] I have translated forms of nivÁtta as "has been turned away from" where they are usedintransitively in regard to the yogin in whom the nivÁtti takes place.

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16 This is the avagraha or analysis/resolution of the compound tannityabodha˛.17 The text of B‡U 4.4.21 reads "a Br‡hmaıa should create wisdom for himself" (pr‡j§am kurv„tabr‡hmaıa˛), but the collated mss. all drop the word br‡hmaıa.18 Forsvagatasaj‡t„yavij‡t„yabheda, cf. Olivelle YDhP 52.32.n. (1977) p. 155.19 Vi˜e˘eıa bhagna: completely shattered. This glosses the prefix vi- in the root text vi-bhagna in PhU 2as vi˜e˘eıa.20 Sa¸dhya as "juncture" here can also mean "union."21 The word "staff" (daıÛa) also can mean "control." Therefore we can understand "staff" as a metaphorfor the control of speech, mind, and action.22 Schrader followed this reading in his constituted text of the SU.23 Also cited in P‡M vol. 1, (1973) p. 549. Vidy‡raıya here appears to be appropriating a Vai˘ıavaimage. Cf. YatiliÔgasam‡rthana of Varad‡carya 24, 28, and 32 in Olivelle (1987) vol. 2, pp. 49–50 andtrans. 64–65, where Varad‡carya cites various authors on the triple-staff as a Vai˘ıava image. Datt‡treya:"The bearer of the triple staff is a form of Vi˘ıu," Harita: "At all times let an ascetic carry the image ofVi˘ıu that is the triple-staff," and Atri and Dattatreya: " The triple Veda was protected formerly byVi˘ıu carrying a triple staff." These same authors are also cited by Ved‡nta De˜ika inYatiliÔgabhedabhaÔgav‡da 160, 162, and 164 in Olivelle (1987), vol. 2, p. 78 and trans. 94.24 Uttering sv‡h‡ and sv‡dh‡ is in the ritual context of making offerings to the gods and ancestors. Theyogin is forbidden to do these rites.25 Also cited in P‡M vol. 1, (1973) p. 557.

26 See above, Introduction 2.2, pp. 39–4127 Cf. above, 2.3.4. These terms, dhy‡na, up‡sana, etc., are perhaps used here in a ritual context, not ayogic one. Donatoni (1995) p. 312, n. 2, also observes that dhy‡na here seems to have a nontechnicalmeaning.28 Cf. Ved‡ntas‡ra 153, (1968) p. 95, and YDhP 52.20.n, Olivelle (1977) p. 154.

29 tat tvam asi: You are That. I have translated tat tvam asi in the traditional way. However, see J. P.Brereton, "'Tat Tvam Asi ' in Context," Zeitschrift der Deutschen MorgenlÑndishe Gesellshaft 136(1986) pp. 98–109. Contrary to the tradition and the usual convention that has been followed byscholars, it probably originally meant "That is how you are" because no identity could be implied sincetvam is masculine and tat is neuter.30 Also cited in P‡M vol. 1, (1973) p. 562.31 Vessels at a sacrifice are not viewed as being polluted by the soma, so they do not need to be cleanedwith soft earth to scour them out. Similarly the ascetic does not scour his vessels with earth.

32 Cited also YDhP 68.136–138, Olivelle (1976) p. 104 and (1977) p. 194. Attributed to a work titledthe BahvÁcapari˜i˘ta.

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Introduction to the Critical Edition of the J„vanmuktiviveka

Description of the Manuscripts

B1 Bhandarkar Oriental Research Institute, Pune. Ms. no. 9 of 1907–15.

Descriptive catalogue of the government collections of manuscripts deposited at the

Bhandarkar Oriental Research Institute. Vol. IX: pt. 1 – Ved‡nta. Compiled by S.

M. Katre (Pune, 1949), serial no. 248. Country-made paper. Devanagari script.

106 folia. 24cm x 13.5cm. 10 lines per page. 34 ak˘aras per line. Complete. Date

given is in the collophon ¯aka 1626 (1705 CE) 3rd year of the 4th Jupiter cycle. A

photocopy was used. Beautifully written with very few corrections. Collophon:

1626 t‡raı‡bde ‡˜vena kÁ˘ıa saptam p‡¸khau lekhana¸ sam‡ptim agamat.

B2 Bhandarkar Oriental Research Institute, Pune. Ms. no. 682 of 1887–91.

Descriptive catalogue of the government collections of manuscripts deposited at the

Bhandarkar Oriental Research Institute. Vol. IX: pt. 1 – Ved‡nta. Compiled by S.

M. Katre (Pune, 1949), serial no. 246. Country-made paper. Devanagari script. 69

folia. 24cm x 10.5cm. 14 lines per page. 36 ak˘aras per line. Complete. No date.

A photocopy was used. Clearly written with frequent corrections in yellow pigment

and marginal corrections.

B3 Bhandarkar Oriental Research Institute, Pune. Ms. no. 314 of 1899–1915.

Descriptive catalogue of the government collections of manuscripts deposited at the

Bhandarkar Oriental Research Institute. Vol. IX: pt. 1 – Ved‡nta. Compiled by S.

M. Katre (Pune, 1949), serial no. 249. Country-made paper. Devanagari script. 67

290

folia. 26.5cm x 10.3cm. 11 lines per page. 42 ak˘aras per line. Complete. Worm

eaten. No date. A photocopy was used. Clearly written with frequent corrections.

P1 University of Pennsylvania Library Manuscript Collection, Philadelphia.

Indic ms. no. 814. A Census of Indic Manuscripts in the United States and Canada.

Compiled by H. I. Poleman (New Haven, 1938), serial no. 3978. Paper. Devanagari

script. 68 folia. 24.5cm x 10.5cm. 10 lines per page. 48 ak˘aras per line.

Complete. No date. A photocopy was used. Clearly written with a few marginal

corrections.

P2 University of Pennsylvania Library Manuscript Collection, Philadelphia.

Indic ms. no. 1089. A Census of Indic Manuscripts in the United States and Canada.

Compiled by H. I. Poleman (New Haven, 1938), serial no. 3979. Imported Paper.

Devanagari script. 66 folia. 33.5cm x 10.5. 9 lines per page. 58 ak˘aras per line.

Complete. Date given in collophon is ¯aka 1766 (1844 CE). A photocopy was

used. Clearly written but with frequent marginal corrections. Collophon:

ida¸ pustaka¸ mar‡Òhe ity upan‡mena mayÂre˜varasuta¸ gad„k˘itavasa„karasya. s‡ne ity upan‡mena n‡r‡yaıena likhita¸. ˜ake 1766 krodhin‡masa¸vatsare dak˘iı‡yane hemanta Átau m‡rga˜„r˘a˜uklatrayoda˜y‡¸bh‡nuv‡sare kÁttik‡nak˘etre s‡dhya yoge ˜r„ k˘etrava„ gaÔg‡pur„tadv‡rak‡sa¸nidhe sam‡pta¸. bhagnapÁ˘Òir adhogr„v‡stabdhadÁ˘Òiradhomukha¸. ka˘Òe na likhita¸ grantha¸ yatne na pratip‡layet. bhranti¸de˜amanekadurgavi˘ama¸ pr‡pta¸ na ki¸cit phala¸. tyaktv‡j‡tikul‡bhim‡nam ucita¸ ˜ev‡kÁt‡ ni˘phal‡. bhuÔkta¸ m‡navicarjita¸paragÁhe s‡˜a¸kay‡k‡kavat tÁ˘ıe jÁ¸bhasi p‡pakarmaduriten‡dhy‡pisa¸tu˘yasi.

PGh ‚nanda˜rama Sansth‡, Pune. Location Number 18–49–734. Sigla stands

for "Paıa˜„kara's Gh" following Vasudeva ¯arma Paıa˜„kara's sigla for this same

ms. which he also used for his edition of the JMV, ‚nSS 20. Country-made paper.

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Devan‡gar„ script. 67 folia. 25cm x 11cm. 11 lines per page. 50 ak˘aras per line.

Complete. Date given in the collophon is the 6th day of the waxing moon of the

month of m„t„k‡rtika, sa¸vat 1828 (1774 CE). A photocopy was used. Clearly

written with a few marginal corrections. Folia 36–38 break the flow of the text

where it has been copied out of order or perhaps inserted by another copyist.

Collophon:

m„t„k‡rt„ka vadya 6 kel„˘ya sa¸vat 1828 mel„˘y‡.

Other Editions of the J„vanmuktiviveka used in this Edition

Adyar The printed edition and English translation of the JMV prepared by Pt.

S. Subramanya ¯astri and T. R. ¯rinivasa Ayyangar. First published by the Adyar

Library and Research Centre, Madras, in 1935. The Adyar Library General Series,

6. Reprinted 1978. I used the 1978 reprint edition. The editors do not mention

what mss. used to constitute this edition. I visited Adyar Library in March, 1998 to

see if there was any record of what mss. were used, but this information was not

available.

‚nSS The edition of the JMV prepared by Vasudeva Laxmana ¯arma

Paıa˜„kara. First published by the ‚nand‡˜rama Sansth‡, Pune, 1890.

‚nand‡˜rama Sanskrit Series, 20. Reprinted 1901, 1978. Paıa˜„kara used six

manuscripts and gave a short description of them in his introduction. I collated his

"Gh" for this edition. Another edition of the JMV, but given the same number

‚nand‡˜rama Sanskrit Series 20, was published in 1916 with Acyutaraya MoÛaka's

commentary the PÂrı‡nandendukaumudi. The ms. of this commentary is stored at

292

the Oriental Institute, Baroda. No. 93/263. The title given in the ms. is

"J„vanmuktivivekavy‡khy‡tmaka˛." The ms. has no date. I acquired a photocopy

of this ms. from the Oriental Institute but have not included collation of it for this

edition. I compared these two ‚nSS 20 editions closely and found that there are

many inconsistencies between them. The 1916 edition with the commentary does

not have the list of manuscripts used, but seems to follow the same sigla as the other

1978 printing. Therefore one can only presume that the editor meant they are the

same. Comparing the constituted texts and the variants in the apparatus, it is clear

that the editor chose to constitute the text one way in one edition, and vice versa in

the other. No explanation is offered because there is no introduction in the 1916

edition.

Stemma Codicum

The geneaological relationship of the mss., where Z* is the hypothetical original text

of the author, is described in this stemma codicum. The mss. form two recensions

X* and Y*. Within the X* recension I detect two subrecensions X1* and X2*.

Z*

X*

X1* X2* Y*

B1 B2 P1 P2 B3 PGh

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Recension X*

This recension preserves the best readings and perhaps is closer to the text of the

author. The evidence has shown that B1, B2, and P1 share more readings as against

P2, B3, and PGh. However, in a tally of the significant variants, B1 is different

from all the rest of the mss. There are possibly three recensions, but more mss.

evidence belonging to sub-recension X1* will be necessary to prove that it actually

represents a third recension.

The subrecension X1* is represented only by the B1 ms. In addition to giving

the most difficult readings, it is shorter and freer of interpolations and glosses,

giving a generally cleaner text. It is also the oldest dated paper ms. I collected. I

believe more research into the southern mss. will confirm or deny the importance I

have assigned to it. A few examples of its readings that differ strikingly from all the

others are as follows. 1.2.11: sa¸nihita˛ sa ev‡-. 1.3.11: ev‡tyutta¸bhakena.

1.4.7: yat ki¸cid. 1.4.8: videhamuktataiva. 1.4.16: dh„do˘o yas tasya v‡san‡vÁtti-.

1.5.7: sadasatvokter. 1.9.34: maraıavad. 3.4.25: ity‡di k‡lapar„k˘‡. atha

sa¸khy‡par„k˘‡ yatho-. 3.10.22: Áta¸bharakam. 3.10.58: aniÔganam-. 4.1.35:

˜ubhecch‡khy‡ prathama. 5.1.18: abhipretya tam eva. 5.1.26: sÂtrayati. 5.2.8: hite

ahitabuddhir ahite. 5.2.24–26 included. 5.3.9: karmadaıÛa˜. I chose against B1 at

1.2.16: sa¸p‡dayi˘y‡ma˛; and 2.3.46: amanaska˛.

The subrecension X2* shows a consistency not found in the other mss., the two

mss. differ from each other enough to consider them as representatives of this

recension such that they are not merely two copies of another undiscovered ms. The

subrecension X2* also shares readings in common with recension Y* that

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subrecension X1* does not have. Some of the consistent variants of X2* are as

follows. 1.0.3: pur‡ıata˛. 1.3.11: udd‡lakav„tahavy‡d„n‡¸. 1.3.15: -prayatn‡t.

1.4.5: sthit‡˛. 1.6.13: buddhivÁttir. 1.7.7: bhaktim‡nya˛. 1.9.18: puru˘‡ı‡¸.

1.9.29: al‡bhe na vi˘‡d„ sy‡t l‡bha˜ caina¸ na har˘ed iti || alabdhv‡ na vi˘„deta k‡le

k‡le ˜‡na¸ kvacit | 1.9.36: d¢ayan. 1.9.40: ye ramanti manastebhyo s‡hasa¸ kim

ata˛ param. 2.3.26: -bh‡vibh‡v‡n‡¸. 2.3.85: vidy‡tmane. 2.4.57: karma yajam‡na

patn„ Átvija˛ etac. 2.9.10: ukta¸. 3.2.7: tata˛. 3.2.17: kriyate cittab„jasya. 3.4.24:

‡bhyantaravÁtti˛; tatra recake. 3.4.33: ghaıÒik‡kramaıa¸. 3.6.26: ud‡jah‡ra.

3.10.28: na yujyate. 3.11.42: manasy autsukya-. 3.12.1: vara. 4.1.13: de˜e. 4.1.29:

uta. 4.5.8: vyavastha¸. 5.1.29: upany‡sa˛. 5.2.5: apr„tau. 5.2.27: p‡˘aıÛatvam.

5.4.1: paramaha¸sasya sa¸ny‡sino m‡bhÂt.

Recension Y*

The recension Y* repesented by B3, P2, and PGh differs more from the

subrecension X1* than X2*. There is some variation internally among the mss.

where they hold readings in common with X2*. Nevertheless the variants I observe

that occur among the three representative mss. are so frequent and consistent that it

clearly shows another line of transmission. Because it differs more from X1, I have

placed more of the variants of Y* in the critical apparatus. Some examples are as

follows. 1.0.1: m‡yay‡ yo 'khila¸. 1.1.7: ucyate. 1.2.2: -prabhÁt„n mun„n. 1.2.8:

nirvedya. 1.2.21: visÁjy‡tm‡nam. 1.2.26: sa¸dhy‡¸. 1.2.34: bÁhaspati˛ || pravÁtti-.

1.3.1: siddhau. 1.3.28: mantavyam. 1.3.33: -˜uddhy‡. 1.6.3: pram‡ıapramit‡ni.

1.9.16: sa¸ny‡sibhi˛. 1.9.40: ye ramanti namastebhya˛ s‡hasa¸ kim ata˛ param.

2.3.8: s‡m‡nyena. 2.3.19: vÁtti. 2.3.35: -‡nurodhena. 2.4.52: bahudh‡. 2.7.6:

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s‡dhava˛. 2.10.25: vi˜ar‡rut‡m. 2.10.28: mÂrkhat‡. 3.1.4: ˜‡kh‡gra. 3.5.14:

sarvaratnopasth‡nam. 3.6.3: muktamanane. 3.9.4: yoge. 3.11.22: l„yam‡no. 4.1.1:

siddhau. 4.1.49: -vil‡pya¸. 5.1.14: ˜ramanirvÁtasya. 5.1.33: p‡pam‡na¸. 5.1.38:

adÁ˘Òaphalakalpan‡y‡. 5.2.8: vividhai˛. 5.2.28: vibhinna˛. 5.4.29: kriy‡c‡ram.

Constitution of the Text

There are four principles I have followed in constituting the text: (1) I have followed

as much as possible the readings where X1*, X2*, and Y* agree with each other.

(2) Where they disagree I have followed the X* recension where X1* and X2*

agree, or (3) I have followed the readings where X1* and Y* agree. (4) In instances

of difficult readings where there is no agreement I have always followed X1*.

To restate principles 2 and 3 in terms of the mss. themselves, I have put the

readings that B2 and P1 (X2*) share with B1 (X1*), or the readings B3, P2, and

PGh (Y*) share with B1 into my constituted text. An early example of principle 2

this occurs at 1.0.1: vedebhyo' khilam of B1, B2, and P2 as opposed to m‡y‡y‡ yo

'khilam of B3, P2, and PGh. Instances of principle 3 involve a mistake in mss. B2

and P1, or a mere case of disagreement with B1. I excluded the readings of B2 and

P1 wherever they do not agree with B1, regardless of whether this reading is unique

to them or is shared with B3, P2, and PGh. An example of this is 1.1.14: t‡dÁ˜‡m of

B1, B3, P2, and PGh as opposed to t‡dÁ˜‡n‡¸ of B2 and P1. Also 1.4.26:

tad„yak‡rye˘u as opposed to tad„yek‡rye.

To restate principle 4, I found that the B1 ms. consistently gives the most

difficult readings, and because of this have trusted the readings of this ms. above all

the others. The best example of this occurs at 1.5.7: sadasatvoke˛ as opposed to

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different forms of sadÁ˜yatvokter yathokta. This reading then lead me to emend the

text at this place to fit the new meaning. See the discussion of this emendation in

the Introduction, 2.1, pp. 30 to 32. B1 is free of most words and passages present in

the other mss. and the other editions that seem to have been added as explanatory

glosses of terms in the text over the years of copying. This ms. is obviously superior

to the others and, therefore, when the variant readings were more or less equal, I

followed the B1 readings throughout based on the degree of confidence gained in it.

I followed other readings against it in only in a few cases of clear mistakes.

Previous Editions of the J„vanmuktiviveka

There have been four editions of the J„vanmuktiviveka published. The ‚nSS 20 is

an edition by Vasudeva Laxmana Sharma Paı˜„kar first published in 1890 and again

in 1901, and recently again in 1978. It is much better than the others insofar as

Paı˜„kara does give evidence of variant readings, and descriptions of the

manuscripts he used. Four of these manuscripts are still held at the ‚nand‡˜rama

Sansth‡. Two others he used I could not find. The edition by Manilal N. Dvived„

published in 1897 by the Bombay Theosophical Publication Fund is very rare, and

as far as I know has not been reprinted. I did not have access to this edition. The

third was edited by Mah‡prabhu Lal Goswami and includes the Hindi commentary

by Thakur Udaya N‡r‡yana Si¸ha and was first published in 1913 by Chaukambha

Sankrit Sansthan as the Kashi Sanskrit Series 39, and reissued in 1984. The fourth

edition is perhaps the one most familar to those who might know the text. It is the

Adyar Library General Series, 6 edited with a translation by S. Subrahmanya Sastri

and T. R. Srinivasa Ayyangar first published in 1935, and reissued in 1978. The

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Sanskrit text of these two latter editions seem to me to be identical. The editors do

not mention what manuscript evidence they used to constitute their texts. I visited

Adyar Library in March of 1998 to ask if there was any record of what they used,

but there was none. There was another edition published by the Advaita Ashrama

in 1996 with an interlinear translation by Swami Mok˘‡nanda. This text also

appears to be merely the same as these other two by Chaukambha Sanskrit Sansthan

and the Adyar Library.

None of these previous editions are critical editions, but rather, editions based

on selective readings. This present edition is much improved based on the very

helpful B1 ms, and I believe is a good start at a critical edition. A great number of

mss. of the JMV exist, including the southern palm-leaf mss., that I have not yet

collated for this edition. There is good reason to believe a fuller critical edition of

the JMV can be constructed and that historical conclusions can be drawn on basis of

such an edition in the future. I would like to make the edition more thorough by

collating and using the southern palm-leaf mss. With these mss. I would very much

like to find parallels to B1 in order to confirm or deny its difficult readings, as well

as find its mistakes.

298

J‰VANMUKTIVIVEKAˇ

[atha prathama¸ j„vanmuktipram‡ıaprakaraıam]

1.0 [maÔgalac‡ranam]

1. yasya ni˛˜vasita¸ ved‡ [B‡U 2.4.10] yo vedebhyo 'khila¸ jagat |nirmame tam aha¸ vande vidy‡t„rthamahe˜varam ||

2. vak˘ye vividi˘‡ny‡sa¸ vidvanny‡sa¸ ca bhedata˛ |het videhamukte˜ ca j„vanmukte˜ ca tau kram‡t ||

3. sa¸ny‡sahetur vair‡gya¸ yad ahar virajet tad‡ |pravrajed [JU 4 p. 64] iti vedoktes tadbhedas tu pur‡ıaga˛ ||

4. viraktir dvividh‡ prokt‡ t„vr‡ t„vratareti ca |saty‡m eva tu t„vr‡y‡¸ nyasyed yog„ kuÒ„cake ||

5. ˜akto bahÂdake t„vratar‡y‡¸ ha¸sasa¸j§ite |mumuk˘u˛ parame ha¸se s‡k˘‡d vij§‡nas‡dhane ||

6. putrad‡radhan‡d„n‡¸ n‡˜e t‡tk‡lik„ mati˛ |dhik sa¸s‡ram it„dÁk sy‡d virakter mandat‡ hi s‡ ||

7. asmin janmani m‡ bhÂvan putrad‡r‡dayo mama |iti y‡ susthir‡ buddhi˛ s‡ vair‡gyasya t„vrat‡ ||

8. punar‡vÁttisahito loko 'ya¸ m‡stu ka˜cana |iti t„vrataratva¸ sy‡n mande ny‡so na ka˜cana ||

9. y‡tr‡dya˜akti˜aktibhy‡¸ t„vre ny‡sadvaya¸ bhavet |kuÒicako bahÂda˜ cety ubh‡v etau tridaıÛinau ||

10. dvaya¸ t„vratare brahmalokamok˘avibhedata˛ |talloke tattvavid dha¸so loke 'smin paraha¸saka˛ ||

11. ete˘‡¸ tu sam‡c‡r‡˛ prokt‡˛ p‡r‡˜arasmÁte˛ |

1.0 1) vedebhyo'khila¸: P2 B3 PGh m‡yay‡ yo 'khila¸ | 3) pur‡ıaga˛: P1 P2 B3 pur‡ıata˛ |

5) ˜akto: B3 ˜aktau, P1 ˜akyo | 8) loko ya¸ m‡stu: P1 P2 B2 B3 PGh loko me m‡stu | ka˜cana: P1 B2ko'pi hi | 10) dha¸so loke 'smin paramaha¸saka˛: B3 dha¸sau loke 'smin paramaha¸sakau |p‡r‡˜arasmÁte˛: P1 P2 B2 B3 PGh p‡r‡˜arasmÁtau |

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vy‡khy‡ne 'sm‡bhir atr‡ya¸ paraha¸so vivicyate ||

12. jij§‡sur j§‡nav‡¸˜ ceti paraha¸so dvidh‡ mata˛ |pr‡hur j§‡n‡ya jij§‡sor ny‡sa¸ v‡jasaneyina˛ ||

13. pravr‡jino lokam etam icchanta˛ pravrajanti hi | [B‡U 4.4.22]etasy‡rthas tu gadyena vak˘yate mandabuddhaye ||

1.1 [vividi˘‡sa¸ny‡sa˛]

1. loko hi dvidha˛, ‡tmaloko 'n‡tmaloka˜ ceti. 2. tatr‡n‡tmalokasya traividhya¸

bÁhad‡raıyake ˜rÂyate:

atha trayo v‡va lok‡ manu˘yaloka˛ pitÁloko devaloka iti. so 'ya¸manu˘yaloka˛ putreıaiva jayyo n‡nyena karmaı‡ pitÁloko vidyay‡ devalokaiti. [B‡U 1.5.16]

3. ‡tmaloka˜ ca tatraiva ˜rÂyate:

yo ha v‡ asm‡l lok‡t sva¸ lokam adÁ˘Òv‡ praiti sa enam avidito na bhunakt„ti.[B‡U 1.4.15]

4. ‡tm‡nam eva lokam up‡s„ta sa ya ‡tm‡nam eva lokam up‡ste na h‡syakarma k˘iyata iti ca. [B‡U 1.4.15]

5. ˘a˘Òh‡dhy‡ye 'pi:

ki¸ prajay‡ kari˘y‡mo ye˘‡¸ no 'yam ‡tm‡ya¸ loka iti. [B‡U 4.4.22]

6. eva¸ saty:

etam eva pravr‡jino lokam icchanta˛ pravrajanti [B‡U 4.4.22]

1.0 11) 13) etasy‡rthas tu: P2 B3 PGh etasy‡rtha tu | vak˘yate mandabuddhaye: P2 B3 PGh

vak˘ye ma¸davibuddhaye1.1 1) hi: P1 B2 om. | 2) bÁhad‡raıyake: P2 B3 PGh bÁhad‡raıyaka | -yake: P1 P2 B2 B3

PGh add -yake tÁt„y‡dhy‡ye ˜rÂyate | n‡nyena karmaı‡: PGh n‡nyena karmaı‡ karmaı‡ > P2 sh cor. |4) h‡sya karma k˘iyata : PGh h‡sy‡yu˛ k˘iyata | After 4, P2 Adyar ‚nSS (K, Kh) add: yom‡¸s‡dikapiıÛalak˘aı‡t sva¸ loka¸ param‡tm‡khyam aha¸ brahm‡smi ity aviditv‡ mriyate sa svoloka˛ param‡tm‡vidito 'vidyay‡ vyavahita˛ sann enam avedit‡ra¸ preta¸ mÁta¸ na bhunakti˜okamoh‡di do˘‡panayanena na p‡layati > but omitted in P1 B1 B2 B3 PGh | After this addition Adyar‚nSS (K Kh) add: up‡sakasya ha ni˜cita¸ karma na k˘„yate eka phalad‡nenopak˘„ıa¸ na bhavati,k‡mitasarvaphala¸ mok˘a¸ ca dad‡t„tyartha˛ > but omitted in P1 P2 B1 B2 B3 PGh | 5) After 5,Adyar ‚nSS add: kimarth‡ vayam adhye˘y‡mahe kimarth‡ vaya¸ yak˘amahe. [Ait‚ 3.2.6] yepraj‡m„˘ire te ˜ma˜‡n‡ni bhejire. ye praj‡¸ ne˜ire te'mÁtatva¸ hi bhejire. > but omitted in P1 P2 B1 B2B3 PGh | 6) eva¸ saty: P1 P2 B3 PGh eva¸ ca saty | etam: P1 tam > B2 sh cor. etam |

300

ity atr‡tmaloko vivak˘ita iti gamyate.

7. sa v‡ e˘a mah‡n aja ‡tm‡ [B‡U 4.4.22]

iti prakramy‡tmanas etacchabdena par‡mÁ˘Òatv‡t.

8. lokyate 'nubhÂyata iti loka˛. tath‡ c‡tm‡nubhavam icchanta˛ pravrajant„ti

˜rutes t‡tpary‡rtha˛ sa¸padyate. 9. smÁti˜ ca:

brahmavij§‡nal‡bh‡ya paraha¸sasam‡hvaya˛ |˜‡ntid‡nty‡dibhi˛ sarvai˛ s‡dhanai˛ sahito bhaved || iti. [NpU p. 195]

10. iha janmani janm‡ntare v‡ samyaganu˘Òitair ved‡nuvacan‡dibhir utpannay‡

vividi˘ay‡ sa¸p‡ditatv‡d aya¸ vividi˘‡sa¸ny‡sa ity abhidh„yate. 11. aya¸ ca

vedanahetu˛ sa¸ny‡so dvividha˛, janm‡p‡dakakarm‡dity‡gam‡tr‡tmaka˛, prai˘o-

cc‡raıapÂrvakadaıÛadh‡raı‡dy‡˜ramarÂpa˜ ceti. 12. ty‡ga˜ ca taittir„y‡dau ˜rÂyate:

na karmaı‡ na prajay‡ dhanena ty‡genaike amÁtatvam ‡na˜ur iti. [T‚10.10.21; KaiU 1.3]

13. asmi¸˜ ca tyage striyo 'py adhikriyante. ata eva maitrey„v‡kyam

‡mn‡yate:

yen‡ha¸ n‡mÁt‡ sy‡¸ kim aha¸ tena kurya¸ yad eva bhagav‡n veda tad evame brÂh„ti. [B‡U 4.5.4]

14. brahmac‡rigÁhasthav‡naprasth‡n‡¸ kenacin nimittena sa¸ny‡s‡˜ramasv„k‡re

pratibaddhe sati, sv‡˜ramadharme˘v anu˘Òh„yam‡ne˘v api vedan‡rtho m‡nasa˛ karm‡-

dityago na virudhyate, ˜rutismÁt„tih‡sapur‡ıe˘u loke ca t‡dÁ˜‡¸ tattvavid‡¸ bahÂn‡m

1.1 7) prakramy‡tmana etacchabdena: P1 prakr‡¸tasy‡tmana˛ e˘a chabdena >B2 etachabdena| 10) abhidh„yate: P2 B3 PGh ucyate | 11) -karm‡di-: Adyar ‚nSS (KKh) -k‡myakarm‡di- | 12)dhanena: B3 na dhanena | 13) adhikriyante: Adyar ‚nSS add bhik˘uk„ ity anena str„ı‡m apipr‡gviv‡h‡d v‡ v‡dhavy‡d Ârdhva¸ v‡ sa¸ny‡se 'dhik‡ro 'st„ti dar˜itam; tena bhik˜‡carya¸mok˘a˜‡stra˜ravanam ek‡nta ‡tmadhy‡na¸ ca t‡bhi˛ kartavyam, tridaıÛ‡dika¸ ca dh‡ryam; itimok˘adharme [MhB 12.168-12.352] caturdhar„Ò„k‡y‡¸ sulabh‡janakasa¸v‡de (‚nSS sa¸v‡da˛).˜‡r„rakabh‡˘ye [BSBh, 9th adhik‡raıa, 36 sÂtra] v‡caknav„ ity‡di [BS, 3.4.36] ˜rÂyatedevat‡dhikaraıany‡yena vidhurasy‡dhik‡raprasaÔgena tÁt„y‡dh‡rye caturthap‡de > but omitted in P1 P2B1 B2 B3 PGh | brÂhi: Adyar vibrÂhi [M‡dhy‡ndina recension of B‡U] | 14) t‡dÁ˜‡¸: P1 B2t‡dÁ˜‡n‡¸ |

301

upalambh‡t. 15. yas tu daıÛadh‡raı‡dirupo vedanahetu˛ paramaha¸s‡˜rama˛ sa

pÂrvair ‡c‡ryair bahudh‡ prapa§cita ity asm‡bhir uparamyate.

1.2 [vidvatsa¸ny‡sa˛]

1. atha vidvatsa¸ny‡sa¸ nirupay‡ma˛. samyaganu˘Òhitai˛ ˜ravaıamanana-

nididhy‡sanai˛ paratattva¸ viditavadbhi˛ sa¸p‡dyam‡no vidvatsa¸ny‡sa˛. 2. ta¸

ca y‡j§avalkya˛ sa¸p‡day‡m ‡sa. tatha hi, vidvacchiromaıir bhagav‡n y‡j§avalkyo

vijig„˘ukath‡y‡¸ bahuvidhena tattvanirÂpaıen‡˜valayanaprabhÁt„n pravijitya, v„tar‡ga-

kath‡y‡¸ sa¸k˘epavist‡r‡bhy‡m anekadh‡ janaka¸ bodhayitv‡, maitrey„¸

bubodhayi˘us tasy‡s tvaray‡ tattv‡bhimukhy‡ya svakartavya¸ sa¸ny‡sa¸ pratijaj§e.

tatas t‡¸ bodhayitv‡ sa¸ny‡sa¸ cak‡ra. 3. tad ubhaya¸ maitrey„br‡hmaıasy‡dy-

antayor ‡mn‡yate:

atha ha y‡j§avalkyo 'nyad vÁttam up‡kari˘yan maitrey„ti hov‡ca y‡j§avalkya˛pravraji˘yan v‡ are 'ham asm‡t sth‡n‡d asm„ti, [B‡U 4.5.1–2]

4. et‡vad are khalv amÁtatvam iti hoktv‡ y‡j§avalkyo pravavr‡ja iti ca. [B‡U4.5.15]

5. kaholabr‡hmaıe 'pi vidvatsa¸ny‡sa ‡mn‡yate:

eta¸ vai tam ‡tm‡na¸ viditv‡ br‡hman‡˛ putrai˘aı‡y‡˜ ca vittai˘aı‡y‡˜ calokai˘aı‡y‡˜ ca vyutth‡y‡tha bhik˘‡carya¸ carant„ti. [B‡U 3.5.1]

6. na caitad v‡kya¸ vividi˘‡sa¸ny‡saparam iti ˜aÔkan„yam, pÂrvak‡lav‡cino

"viditv‡" iti ktv‡pratyayasya brahmavidv‡cino br‡hmaıa˜abdasya ca b‡dhaprasaÔg‡t.

7. na c‡tra br‡hmaıa˜abdo j‡tiv‡caka˛, v‡kya˜e˘e p‡ıÛityab‡lyamauna˜abd‡-

1.2 1) paratattva¸: P2 B3 PGh para¸ tattva¸ | 2) -prabhÁt„n: P2 B3 PGh -prabhÁt„n mun„n

> B2 sh cor. | pravijitya: P2 B3 PGh vijitya | maitrey„¸: P1 B2 maitrey„¸ tu | 4) pravavr‡ja[M‡dhya¸dina recension of B‡U] : Adyar vijah‡ra [Kaıva recension of B‡U] |

302

bhidheyai˛ ˜ravaıamanananididhy‡sanai˛ s‡dhya¸ brahmas‡k˘‡tk‡ram abhipretya

"atha br‡hmana" [B‡U 3.5.1] ity abhihitatv‡t.

8. nanu tatra vividi˘‡sa¸ny‡sopeta˛ p‡ıÛity‡dau pravartam‡no 'pi br‡hmaıa-

˜abdena par‡mÁ˘Òa˛:

tasm‡d br‡hmana˛ p‡ıÛitya¸ nirvidya b‡lyena ti˘Òh‡sed iti. [B‡U 3.5.1]

9. maivam, bh‡vin„¸ vÁttim ‡˜ritya tatra br‡hmaıa˜abdasya prayuktatv‡t.

anyath‡ katham "atha br‡hmaıa" iti s‡dhan‡nu˘Òh‡nottarak‡lav‡cinam atha˜abda¸

prayu§j„ta?

10. ˜‡r„rabr‡hmane 'pi vidvatsa¸ny‡savividi˘‡sa¸ny‡sau spa˘Òa¸ nirdi˘Òau:

etam eva viditv‡ munir bhavati, etam eva pravr‡jino lokam icchanta˛pravrajanti [B‡U 4.4.22] iti.

11. munitva¸ manana˜„latvam. tac c‡sati kartavy‡ntare sa¸bhavat„ty arth‡t

sa¸nihita˛ sa ev‡bhipreyate. 12. etac ca v‡kya˜e˘e spa˘Ò„kÁtam:

etad dha sma vai tat pÂrve vidv‡¸sa˛ praj‡¸ na k‡mayante ki¸ prajay‡kari˘y‡mo ye˘‡¸ no 'yam‡tm‡ya¸ loka iti, te ha sma putrai˘aı‡y‡˜ cavittai˘aı‡y‡˜ ca lokai˘aı‡y‡˜ ca vyutth‡y‡tha bhik˘‡carya¸ carant„ti. [B‡U4.4.22]

aya¸ loka ity aparok˘eı‡nubhÂyata ity artha˛.

13. nanv atra munitvena phalena pralobhya vividi˘‡sa¸ny‡savidh‡yakav‡kya˜e˘e

sa eva prapaÔcita˛. ato na sa¸ny‡s‡ntara¸ kalpan„yam.

14. maivam, vedanasyaiva vividi˘‡sa¸ny‡saphalatv‡t. na ca vedanamunitvayor

ekatva¸ ˜aÔkan„yam, "viditv‡ munir bhavati" [B‡U 4.4.22] iti pÂrvottarak‡l„nayos

1.2 8) nirvidya: B3 PGh nirvedya | ti˘Òh‡sed iti: P2 B3 ti˘Òh‡sed iti cet | 11) sa¸nihita˛ sa

ev‡-: P1 B2 sa¸nihita˛ sany‡sa˛ ev‡-, P2 B3 PGh sa¸ny‡sa ev‡- | ev‡bhipreyate: P2 B3 PGhev‡bhidh„yate | 12) ity aparok˘eı‡nubhÂyata: P1 B2 ity‡dy aparok˘eıa anubhÂyata | 13) phalena: P2B3 PGh phalatvena | vividi˘‡sa¸ny‡savidh‡yakav‡kya˜e˘e: P2 B3 PGh vividi˘‡sa¸ny‡sa¸ vidh‡yav‡kya˜e˘e |

303

tayo˛ s‡dhyas‡dhanabh‡vaprat„te˛.

15. nanu vedanasyaiva parip‡k‡ti˜ayarÂpam avasth‡ntara¸ munitvam. ato

vedanadv‡r‡ pÂrvasa¸ny‡sasyaivaitat phalam iti cet,

16. b‡Ûham. ata eva s‡dhanarÂp‡t sa¸ny‡s‡d anya¸ phalarÂpam eta¸

sa¸ny‡sa¸ brÂma˛. yath‡ vividi˘‡sa¸ny‡sin‡ tattvaj§‡n‡ya ˜ravaı‡d„ni

sa¸p‡dan„y‡ni, tath‡ vidvatsa¸ny‡sin‡pi j„vanmuktaye manon‡˜av‡san‡k˘ayau

sa¸p‡dan„yau. etac copari˘Ò‡t prapa§cayi˘y‡ma˛.

17. saty apy anayo˛ sa¸ny‡sayor av‡ntarabhede paramaha¸satv‡k‡reıaik„kÁtya

"caturvidh‡ bhik˘ava" [MhB 13.129.29] iti smÁti˘u catu˛sa¸khyokt‡. 18. pÂrvottar-

ayo˛ sa¸ny‡sayo˛ paramaha¸satva¸ j‡b‡la˜rut‡v avagamyate. tatra hi janakena

sa¸ny‡se pÁ˘Òe sati, y‡j§avalkyo 'dhik‡ravi˜e˘avidh‡nenottarak‡l‡nu˘Òheyena ca

sahita¸ vividi˘‡sa¸ny‡sam abhidh‡ya, [JU 4 pp. 64–67] pa˜c‡d atriı‡ yaj§opav„ta-

rahitasy‡k˘ipte br‡hmaıye sati, pa˜c‡d ‡tmaj§‡nam eva yaj§opav„tam iti sam‡dadhau.

[JU 5 pp. 67–69] 19. ato b‡hyayaj§opav„t‡bh‡v‡t paramaha¸satva¸ ni˜c„yate.

20. tath‡nyasy‡¸ kaıÛik‡y‡m "tatra paramaha¸so n‡ma" [JU 6 p. 69] ity

upakramya sa¸vartak‡d„n brahmavido j„vanmukt‡n ud‡hÁtya,

avyaktaliÔg‡ avyakt‡c‡r‡ anunmatt‡ unmattavad ‡caranta [JU 6 p. 69]

iti vidvatsa¸ny‡sino dar˜it‡˛. 21. tath‡

tridaıÛa¸ kamaıÛalu¸ ˜ikya¸ p‡tra¸ jalapavitra¸ ˜ikh‡¸ yaj§opav„ta¸ cetyetat sarva¸ bh² sv‡hety apsu parityajy‡tm‡nam anvicched [JU 6 p. 70]

1.2 15) pÂrvasa¸ny‡sasyaivaitat: P2 sarvasany‡sasyaivaitat | 16) eta¸: P2 B3 PGh ena¸ |

prapa§cayi˘y‡ma˛: B1 sa¸p‡dayi˘y‡ma˛ | 18) pÂrvottarayo˛: P2 B3 PGh pÂrvoktayos tayo˛, AdyarpÂrvottarayor ubhayo˛ | 'dhik‡ra-: P2 B3 PGh 'dhik‡r„ti | 19) b‡hyayaj§opav„t‡bh‡v‡t: P1 B2b‡hyopav„t‡bh‡v‡t | 20) paramaha¸so: P1 paraha¸so, B2 paraha¸s‡, Schrader paramaha¸s‡ |sa¸vartak‡d„n brahmavido: P2 B3 PGh bahuvidh‡n brahmavido, B2 Adyar sa¸vartak‡d„n bahÂnbrahmavido | avyaktaliÔg‡ avyakt‡c‡r‡: PGh B3 avyaktali¸g‡c‡r‡ | ‡caranta: P2 ‡cara¸ti | 21)parityajy‡tm‡nam: P2 B3 PGh visÁjy‡tm‡nam |

304

iti tridaıÛina˛ sata ekadaıÛalak˘aıa¸ vividi˘‡sa¸ny‡sa¸ vidh‡ya, 22. tatphalarÂpa¸

vidvatsa¸ny‡sam evam ud‡jah‡ra:

yath‡ j‡tarÂpadharo nirdvandvo ni˘parigrahas tatra brahmam‡rge samyak-sa¸panna˛ ˜uddham‡nasa˛ pr‡ıasa¸dh‡raı‡rtha¸ yathoktak‡le vimuktobhaik˘am ‡carann udarap‡treıa l‡bh‡l‡bhau samau kÁtv‡ ˜Âny‡g‡re devat‡gÁhetÁıakÂÒavalm„kavÁk˘amÂlakul‡la˜‡l‡gnihotranad„pulinagirikuharakandarakoÒar-anirjharasthaıÛile˘v aniketav‡sy aprayatno nirmama˛ ˜ukladhy‡napar‡yaıo'dhy‡tmani˘Òha˛ ˜ubh‡˜ubhakarmanirmÂlanapara˛ sa¸ny‡sena dehaty‡ga¸karoti, sa paramaha¸so n‡meti. [JU 6 p. 70–71]

23. tasm‡d anayor ubhayo˛ paramaha¸satva¸ siddham.

24. sam‡ne 'pi paramaha¸satve siddhe viruddhadharm‡kr‡ntatv‡d av‡ntarabhedo

'py abhyupagantavya˛. viruddhadharmatva¸ c‡ruıyupani˘atparamaha¸so-

pani˘ado˛ pary‡locan‡y‡m avagamyate.

25. "kena bhagavan karm‡ıy a˜e˘ato visÁj‡mi" iti [‚rU 1 p. 3] ˜ikh‡yaj§opav„ta-

sv‡dhy‡yag‡yatr„jap‡dya˜e˘akarmaty‡garÂpe vividi˘‡sa¸ny‡se ˜i˘yeı‡ruıin‡ pÁ˘Òe

sati, guru˛ praj‡pati˛ "˜ikh‡¸ yaj§opav„tam" [‚rU 1 p. 3–4] ity‡din‡ sarvaparity‡gam

abhidh‡ya, "daıÛam ‡cch‡dana¸ kaup„na¸ ca parigrahed" iti [‚rU 1 p. 5]

daıÛ‡disv„k‡ra¸ abhividh‡ya,

26. trisa¸dhy‡dau sn‡nam ‡c‡ret, sa¸dhi¸ sam‡dh‡v ‡tmany ‡caret, sarve˘uvede˘v ‡raıyam ‡vartayet, upani˘adam ‡vartayet [‚rU 2 p. 6–7]

iti vedanahetÂn ‡˜ramadharm‡n anu˘Òheyatay‡ vidhatte.

27. "atha yogin‡¸ paramaha¸s‡n‡¸ ko 'ya¸ m‡rga" [PhU 1 p. 45] iti vidvat-

sa¸ny‡se n‡radena pÁ˘Òe sati, gurur bhagav‡n "svaputramitra" ity‡din‡ pÂrvavat

1.2 21) sata: B1 sa¸ta, P1 B2 om. | 22) tatra: B1 tattva | l‡bh‡l‡bhau samau: Adyarl‡bh‡l‡bhayo˛ samo | kÁtv‡: P2 B3 PGh bhÂtv‡ > P2 sh cor. kÁtv‡ | ˜Âny‡g‡re devat‡gÁhe: P2˜Âny‡g‡radevat‡gÁha- | -gÁhe tÁıakuÒa: P1 gÁheıa tÁıakuÒa, P2 B3 PGh gÁhatÁıakuÒa | aniketav‡syaprayatno: P2 B3 PGh aniketav‡s„ ni˛prayatno | nirmÂlanapara˛: P2 B3 PGh nirmÂlan‡ya | sa parama-: P2 B3 PGh sa eva parama- | 24) -bhedo 'py : P2 B3 PGh om. 'py | c‡ruıyupani˘at: P2 B3 PGhc‡raıyopani˘at, B1 c‡ruıyopani˘at, Adyar c‡ruıikopani˘at | 25) pÁ˘Òe sati : P2 B3 PGh om. sati |sarvaparity‡gam-: P2 B3 PGh sarvatyagam- | -sv„k‡ra¸ abhidh‡ya: P1 P2 B2 B3 PGh -sv„k‡ra¸vidh‡ya | 26) sa¸dhi¸: B3 PGh sa¸dhy‡¸ | ‡raıyam: P1 B2 ‡raıyakam |

305

sa¸ny‡sam abhidh‡ya,

28. kaup„na¸ daıÛam ‡cch‡dana¸ ca sva˜ar„ropabhog‡rth‡yalokasyopak‡r‡rth‡ya ca parigrahet [PhU1 p. 46]

iti daıÛ‡disv„k‡rasya laukikatvam abhidh‡ya, 29. tac ca na mukhyo 'st„ti ˜‡str„yatva¸

prati˘idhya,

ko 'ya¸ mukhya iti ced aya¸ mukhyo na daıÛa¸ na ˜ikh‡¸ na yaj§opav„ta¸na c‡cch‡dana¸ carati paramaha¸sa˛ [PhU 1–2 p. 47]

iti daıÛ‡diliÔgar‡hityasya ˜‡str„yat‡m uktv‡ 30. "na ˜„ta¸ na co˘ıam" ity‡div‡kyena

"‡˜‡mbaro nanamask‡ra" ity‡div‡kyena [PhU 2 p. 47; PhU 4 p. 50] ca lokavyava-

h‡r‡t„tatvam abhidh‡ya, 31. ante,

yat pÂrı‡nandaikabodhas tad brahm‡ham asm„ti kÁtakÁtyo bhavati [PhU 4 p.55]

ityantena granthena brahm‡nubhavam‡traparyavas‡nam ‡ca˘Òe.

32. ato viruddhadharmopetatv‡d asty ev‡nayor mah‡n bheda˛. smÁti˘v apy aya¸

bheda uktadi˜‡ dra˘Òavya˛.

33. sa¸s‡ram eva ni˛s‡ra¸ dÁ˘Òv‡ s‡radidÁk˘y‡ |pravrajanty akÁtodv‡h‡˛ para¸ vair‡gya¸ ‡˜rit‡˛ || [BÁS 2.534; NpU p. 139]

34. pravÁttilak˘aıo yogo j§‡na¸ sa¸ny‡salak˘aıam |tasm‡j j§‡na¸ puraskÁtya sa¸nyased iha buddhim‡n || [NpU p. 139]

ity‡di vividi˘‡sa¸ny‡sa˛.

35. yad‡ tu vidita¸ tat sy‡t para¸ brahma san‡tanam |tadaikadaıÛa¸ sa¸gÁhya sopav„t‡¸ ˜ikh‡¸ tyajet || [NpU p. 139]

37. j§‡tv‡ samyak para¸ brahma sarva¸ tyaktv‡ parivrajet ||

ity‡di vidvatsa¸ny‡sa˛.

1.2 27) sa¸ny‡sam: P1 sarvaty‡gam | 30) nanamask‡ra: P1 P2 B2 B3 PGh nirnamask‡ra |

32) smÁti˘v apy: P2 B3 PGh smÁt‡v apy | 34) pravÁtti-: P2 B3 PGh bÁhaspati˛ || pravÁtti- | iha: P2 B3PGh iti | 35) tat sy‡t param: P2 tatva¸ para¸ |

306

38. nanu kal‡vidy‡sv iva kad‡cid autsukyam‡treı‡pi veditum icch‡ sa¸bhavaty

eva, vidvatt‡py ‡p‡tadar˜ina˛ paıÛita¸ manyam‡nasy‡py avalokyate, na ca tau

pravrajitau dÁ˘Òau. ato vividi˘‡vidvatte k„dÁ˜yau vivak˘ite iti cet,

39. ucyate: yath‡ t„vr‡y‡¸ bubhuk˘‡y‡m utpann‡y‡¸ bhojan‡d anyo vy‡p‡ro na

rocate, bhojane ca vilambo soÛhu¸ na ˜akyate, tath‡ janmahetu˘u karmasv atyantam

arucir vedanas‡dhana˜ravaı‡di˘u tvar‡ mahat„ sa¸padyate, t‡dÁ˜„ vividi˘‡

sa¸ny‡sahetu˛. 40. vidvatt‡y‡ avadhir upade˜as‡hasry‡m abhihita˛:

deh‡tmaj§‡navaj j§‡na¸ deh‡tmaj§‡nab‡dhakam |‡tmany eva bhaved yasya sa necchann api mucyata || iti. [US 4.5]

41. ˜rut‡v api:

bhidyate hÁdayagranthi˜ chidyante sarvasa¸˜ay‡˛ |k˘„yante c‡sya karm‡ıi tasmin dÁ˘Òe par‡vare || iti. [MuıU 2.2.8]

42. param api hairaıyagarbh‡dika¸ padam avara¸ yasm‡d asau par‡vara˛,

hÁdaye buddhau, s‡k˘iıas t‡d‡tmy‡dhy‡so 'n‡dyavidy‡nirmitatvena granthivad

dÁÛhasa¸˜le˘arÂpatv‡d granthir ity ucyate. ‡tm‡ s‡k˘„ kart‡ v‡, s‡k˘itve 'pi

brahmatvam asti na v‡, brahmatve 'pi buddhy‡ veditu¸ ˜akyate na v‡, ˜akyatve 'pi

tadvedanam‡treıa muktir asti na vety‡daya˛ sa¸˜ay‡˛. karm‡ıy an‡rabdh‡ny

‡g‡mijanmak‡raı‡ni. tad etad granthy‡ditrayam avidy‡nirmitatv‡d ‡tmadar˜anena

nirvartate.

43. smÁt‡v apy ayam artha upalabhyate:

yasya n‡ha¸kÁto bh‡vo buddhir yasya na lipyate |hatv‡pi sa im‡¸l lok‡n na hanti na nibadhyate || iti. [BhG 18.17]

1.2 38) eva: P1 B2 eva¸ | manyam‡nasy‡py: Adyar manyasy‡tr‡- | k„dÁ˜yau: P2 B3 PGh

k„dÁ˜e | 39) vy‡p‡ro na rocate: P2 B3 PGh na rocate vy‡p‡ra˛ | vilambo: P1 P2 B2 B3 PGh vilambo 'pi| soÛhu¸ na ˜akyate: P1 B2 B3 PGh na soÛhum ˜akyate | -s‡dhana˜ravaı‡di˘u: P1 B2 -s‡dhane˘u ca˜ravaı‡di˘u | 42) 'pi brahmatvam: P1 P2 B2 B3 PGh 'py asya brahmatvam- | brahmatve'pi buddhy‡:P1 P2 B2 B3 PGh brahmatve'pi tad buddhy‡ | ˜akyate na v‡: P1 ˜akyatve na v‡ |

307

44. yasya brahmavido, bh‡va˛ satt‡ svabh‡va ‡tm‡, n‡ha¸kÁto n‡ha¸k‡reıa

t‡d‡tmy‡dhy‡s‡d antarbh‡vito, buddhilepa˛ sa¸˜aya˛. tadabh‡ve trailokyavadhen‡pi

na badhyate, kim ut‡nyena karmaıety artha˛.

45. nanv eva¸ sati vividi˘‡sa¸ny‡saphalena tattvaj§‡nenaiv‡g‡mijanman‡¸

niv‡ritatv‡d vartam‡najanma˜e˘asya bhogam antareıa niv‡rayitum a˜akyatv‡t alam

anena vidvatsa¸ny‡sapray‡seneti cet,

46. maivam, vidvatsa¸ny‡sasya j„vanmuktihetutv‡t. tasm‡d vedan‡ya yath‡

vividi˘‡sa¸ny‡sa eva¸ j„vanmuktaye vidvatsa¸ny‡sa˛ sa¸p‡dan„ya˛. iti vidvat-

sa¸ny‡sa˛.

1.3 [j„vanmuktisvarÂpa¸]

1. atha keya¸ j„vanmukti˛, ki¸ v‡ tatra pram‡ıam, katha¸ v‡ tatsiddhi˛, siddhy‡ v‡

ki¸ prayojanam iti cet,

2. ucyate: j„vata˛ puru˘asya kartÁtvabhoktÁtvasukhadu˛kh‡dilak˘aıa˜ citta-

dharma˛ kle˜arÂpatv‡d bandho bhavati, tasya niv‡raıa¸ j„vanmukti˛.

3. nanv aya¸ bandha˛ ki¸ s‡k˘iıo niv‡ryate, ki¸ v‡ citt‡t? n‡dya˛,

tattvaj§‡nenaiva niv‡ritatv‡t. na dvit„ya˛, asa¸bhav‡t. yad‡ tu jal‡d dravatva¸ vahner

vo˘ıatva¸ niv‡ryeta tad‡ citt‡t kartÁtv‡diniv‡raıasa¸bhava˛. sv‡bh‡vikatva¸ tu

sarvatra sam‡nam.

1.2 44) n‡ha¸kÁto n‡ha¸k‡reıa: Adyar ‚nSS n‡ha¸kÁto'ha¸k‡reıa | t‡d‡tmy‡dhy‡s‡d: P2

B3 PGh t‡d‡tmy‡ti˜ay‡d | antarbh‡vita˛: Adyar ‚nSS antar n‡cch‡dita˛ | 45) -janman‡¸: P1 B2-janmano | niv‡rayitum a˜akyatv‡t alam anena: P2 niv‡rtitum a˜akyatv‡t kim anena, B3 PGhnivartitum a˜akyatv‡t kÁtam anena | 46) yath‡: P2 om.

1.3 1) siddhy‡: P2 B3 PGh siddhau | 3) ki¸ v‡ citt‡t: P2 B3 PGh ki¸ v‡ nivaryate citt‡t |tattvaj§‡nenaiva: P2 tattvaj§‡nena | vahner vo˘ıatva¸ niv‡ryeta: P2 niv‡ryate 'gnir, P1 B2 B3 PGhniv‡ryeta vahner vo˘ıatva¸ | sarvatra sam‡nam: P2 B3 PGh sam‡nam sarvatra |

308

4. maivam, ‡tyantikaniv‡raı‡sa¸bhave 'py abhibhavasya sa¸bhav‡t. yath‡

jalagata¸ dravatva¸ mÁttik‡melanen‡bhibhÂyate vahner vo˘ıatva¸ manimantr‡din‡

tath‡ sarv‡˜ cittavÁttayo yog‡bhy‡sen‡bhibhavitu¸ ˜akyante.

5. nanu pr‡rabdha¸ karma kÁtsn‡vidy‡tatk‡ryan‡˜ane pravÁttasya tattvaj§‡nasya

pratibandha¸ kÁtv‡ svaphalad‡n‡ya dehendriy‡dikam avasth‡payati, na ca

sukhadu˛kh‡dibhoga˜ cittavÁttibhir vin‡ sa¸p‡dayitu¸ ˜akyate, tata˛ katham

abhibhava˛?

6. maivam, abhibhavas‡dhy‡y‡ j„vanmukter api sukh‡ti˜ayarÂpatvena

pr‡rabdhaphala ev‡ntarbh‡v‡t.

7. tarhi karmaiva j„vanmukti¸ samp‡dayi˘yati, m‡ bhÂt puru˜aprayatna iti cet,

8. kÁ˘iv‡ıijy‡d‡v api sam‡na˛ paryanuyoga˛.

9. karmaıa˛ svayam adÁ˘ÒarÂpasya dÁ˘Òas‡dhanasa¸pattimantreıa phalajanan‡-

samarthatv‡d apek˘ita˛ kÁ˜y‡dau puru˘aprayatna iti cet,

10. j„vanmukt‡v api sama¸ sam‡dh‡nam. saty api puru˘aprayatne kÁ˘y‡de˛

phalaparyavas‡na¸ yatra na dÁ˜yate tatra prabalena karm‡ntareıa pratibandha˛

kalpan„ya˛. tac ca prabala¸ karma sv‡nukÂla¸ vÁ˘Òyabh‡v‡dirÂp‡¸ dÁ˘Òas‡magr„¸

sa¸p‡dyaiva pratibadhn‡ti. sa ca pratibandho virodhin‡ prabalatareıottambhakena

k‡r„r„˘Òy‡dirÂpeıa karmaı‡pan„yate. tac ca karma sv‡nukÂl‡¸ vÁ˘Òilak˘aı‡¸

dÁ˘Òas‡magr„¸ sa¸p‡dyaiva pratibandham apanayati.

11. ki¸ bahun‡ pr‡rabdhakarmaıy ev‡tyutta¸bhakena bhavat‡ yog‡bhy‡sa

1.3 4) abhibhavasya sa¸bhav‡t: P2 B3 PGh abhibhavasa¸bhav‡t | vahner vo˘ıatva¸: P2

B3 PGh vahner u˘ıatva¸, P1 B2 vahner au˘ıatva¸ | 5) -tatk‡ryan‡˜ane: P2 B3 PGh -tatk‡ryan‡˜e | 6)-s‡dhy‡y‡: P1 B2 -s‡dhy‡y‡˛ | 10) sama¸: P2 B3 PGh sam‡na¸ | puru˘aprayatne: P2 B3 PGhpuru˘asya prayatne | kÁ˘y‡de˛: P2 PGh kÁ˘yadau | 10) pratibandham: B1 pratibandhakam |ev‡tyutta¸bhakena: P1 P2 B2 B3 PGh atyantabhaktena, Adyar ‚nSS ev‡tyantabhaktena |

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rÂpasya puru˘aprayatnasya vaiyarthya¸ manas‡pi cintayitu¸ a˜akyam. athav‡

pr‡rabdha¸ karma yath‡ tattvaj§‡n‡t prabala¸ tath‡ tasm‡d api karmaıo yog‡bhy‡sa˛

prabalo 'stu. tath‡ ca yogin‡m udd‡lakaprabhÁt„n‡¸ svecchay‡ dehaty‡ga upapadyate.

yady apy alp‡yu˘‡m asm‡ka¸ t‡dÁ˜o yogo na sa¸bhavati, tath‡ 'pi k‡m‡dirÂpa-

cittavÁttinirodham‡tre yoge ko n‡ma pray‡sa˛?

12. yadi ˜‡str„yaprayatnasya pr‡balya¸ n‡Ôg„kriyate tad‡ cikits‡m ‡rabhya

mok˘a˜‡straparyant‡n‡¸ sarve˘‡m ‡narthakya¸ prasajyeta. na hi kad‡cit

karmaphalavisa¸v‡dam‡treıa daurbalyam ‡p‡dayitu¸ ˜akyam; anyath‡ k‡d‡citka¸

par‡jaya¸ dÁ˘Òv‡ sarvair bhÂpair gaj‡˜v‡disenopek˘yet. 13. ata ev-

‡nandabodh‡c‡ry‡ ‡hu˛:

na hy aj„rıabhay‡d ‡h‡raparity‡go, bhik˘ukabhay‡d v‡ sth‡lyanadhi˜rayaıam,yÂk‡bhay‡d v‡ pr‡varaıaparity‡ga iti. [cf. Prm p. 21]

14. ˜‡str„yaprayatnasya pr‡balya¸ vasi˘Òhar‡masa¸v‡de vispa˘Òam

avagamyate "sarvam eveha hi sad‡" ity ‡rabhya "tad anu tad apy avamucya s‡dhu

ti˘tha" ityantena granthena.

15. vasi˘Òha˛:sarvam eveha hi sad‡ sa¸s‡re raghunananda |samyakprayukt‡t sarveıa pauru˘‡t samav‡pyate || [LYV 2.1.1]

sarva¸ putravittasvargalokabrahmalok‡diphalam. pauru˘a¸ putrak‡me˘ÒikÁ˘i-

v‡ıijyajyoti˘Òom‡dilak˘aıa˛ puru˘aprayatna˛.

16. ucch‡stra¸ ˜‡strita¸ ceti pauru˘a¸ dvividha¸ smÁtam |tatrochh‡stram anarth‡ya param‡rth‡ya ˜‡stritam || [LYV 2.1.2]

1.3 11) udd‡lakaprabhÁt„n‡¸: P1 B2 udd‡lakav„tahavy‡d„n‡¸ | k‡m‡dirÂpacittavÁtti: P2 B3

PGh k‡m‡di dh„vÁtti | 12) ˜‡str„yaprayatnasya: P1 B2 ˜‡str„yasya prayatnasya | 13) parity‡go bhik˘u-:P1 B2 parity‡ga˛ bhik˘u- | -˜rayaıam: P2 B3 PGh -˜riyaıam | 14) ˜‡str„yaprayatnasya: P2 B3 PGh˜‡str„yasya pratyatnasya | sarvam eveha (...) granthena: B1 om. | 15) -prayukt‡t : P1 P2 B3 -prayatn‡t |-jyoti˘Òom‡dilak˘aıa˛: P1 -jyoti˘Òomabrahmop‡san‡dilak˘ana˛, P2 B2 B3 PGh -jyoti˘Òomabrahmo-p‡san‡nu˘Òh‡nadilak˘ana˛ |

310

ucchastra¸ parastr„gamanaparadravy‡pah‡r‡di. ˜‡strita¸ nityanaimittik‡nu˘Ò‡n-

‡di. anartho naraka˛ arthe˘u svarg‡di˘u paramo mok˘a˛ param‡rtha˛.

17. ‡ b‡ly‡d alam abhyastai˛ ˜‡strasatsa¸gam‡dibhi˛ |guıai˛ puru˘ayatnena so 'rtha˛ sampadyate hita˛ || [LYV 2.1.3]

ala¸ sa¸purıa¸ samyag ity artha˛. gunair yuktenety adhy‡h‡ra˛. hita˛ ˜reyo-

rÂpa˛.

18. ˜r„r‡ma˛pr‡ktana¸ v‡san‡j‡la¸ niyojayati m‡m yath‡ |mune tathaiva ti˘Òh‡mi kÁpaıa˛ ki¸ karomy aham || [LYV 2.1..4]

v‡san‡ dharm‡dharmarÂp‡ j„vagat‡˛ sa¸sk‡r‡˛.

19. vasi˘Òha˛:ata eva hi he r‡ma ˜reya˛ pr‡pno˘i ˜‡˜vatam |svaprayatnopan„tena pauru˘eıaiva n‡nyath‡ || [LYV 2.1.5]

yato v‡san‡paratantro bhav‡n ata eva hi p‡ratantryaniv‡raı‡ya svots‡hasa¸p‡dito

manov‡kk‡yajanya˛ puru˘avy‡p‡ro 'pek˘ita˛.

20. dvividho v‡san‡vyÂha˛ ˜ubha˜ caiv‡˜ubha˜ ca te |pr‡ktano vidyate r‡ma dvayor ekataro 'thav‡ || [LYV 2.1.6]

ki¸ dharm‡dharm‡v ubh‡v api tv‡¸ niyojyata utaikatara iti vikalpa˛. ekatara-

pak˘e 'pi ˜ubho '˜ubho vety arthasiddho vikalpa˛.

21. v‡sanaughena ˜uddhena tatra ced apan„yase |tatkrameı‡˜u tenaiva pada¸ pr‡psyasi ˜‡˜vatam || [LYV 2.1.7]

tatra te˘u pak˘e˘u. tat tarhi. tenaiva krameıa ˜ubhav‡san‡pr‡pitenaiv‡caraıena

prayatn‡ntaranirapek˘eıa. ˜‡˜vata¸ pada¸ mok˘am.

22. atha ced a˜ubho bh‡vas tv‡m yojayati sa¸kaÒe |

1.3 16) parastr„gamanaparadravy‡pah‡r‡di: P2 B2 paradravy‡paharaparastr„gaman‡di | 26)

j„vagat‡˛ sa¸sk‡r‡˛: P1 P2 B2 B3 PGh j„vagatasa¸sk‡r‡˛ | 19) prapno˘i : P2 prapnoti, PGh prapnosi |20) ubh‡v: B1 om. | arthasiddho: Adyar ‚nSS (K) arth‡t siddho | 21) te˘u pak˘e˘u: PGh B3 tasminpak˘e > P2 sh cor. pak˘e˘u | tat: P1 P2 om. | ˜ubhav‡san‡-: P2 B3 PGh ˜ubhav‡sanay‡ | 22) yojayati:P2 niyojayati |

311

pr‡ktanas tad asau yatn‡j jetavyo bhavat‡ svayam || [LYV 2.1.8]

bh‡vo v‡san‡. tat tarhi. yatno '˜ubhavirodhi˜‡str„yadharm‡nu˘Òh‡nam. tena

svayam jetavya˛, na tu yuddhe bhÁtyamukheneva puru˘‡ntaramukhena jetu¸ ˜akya˛.

23. ˜ubh‡˜ubh‡bhy‡¸ m‡rg‡bhy‡¸ vahant„ v‡san‡sarit |pauru˘eıa prayatnena yojan„y‡ ˜ubhe pathi || [LYV 2.1.9]

ubhayapak˘e tu ˜ubhabh‡gasya prayatnanair apek˘ye 'py a˜ubhabh‡ga¸

˜‡str„yaprayatnena niv‡rya ˜ubham eva tasya sth‡ne sam‡caret.

24. a˜ubhe˘u sam‡vi˘Òam ˜ubhe˘v ev‡vat‡rayet |svamana˛ puru˘‡rthena balena balin‡¸ vara || [LYV 2.1.10]

a˜ubhe˘u parastr„paradravy‡di˘u. ˜ubhe˘u ˜‡str‡rthadevat‡dhy‡n‡di˘u. puru˘‡-

rthena puru˘aprayatnena. balena prabalena.

25. a˜ubh‡c c‡lita¸ y‡ti ˜ubham tasm‡d ap„tarat. |janto˜ citta¸ tu ˜i˜uvat tasm‡t tac c‡layed bal‡t || [LYV 2.1.11]

yath‡ ˜i˜ur mÁdbhak˘aı‡n niv‡rya phalabhak˘aıe niyojyate, tath‡ cittam api

satsaÔgena tadvipar„tavi˘ay‡n niv‡rayitu¸ ˜akyam.

26. samat‡s‡ntvanen‡˜u na dr‡g iti ˜anai˛ ˜anai˛ |pauru˘eıa prayatnena l‡layec cittab‡lakam || [LYV 2.1.12]

27. capalasya pa˜or bandhan‡ya dv‡v up‡yau bhavata˛. haritatÁıadar˜ana¸

kaıÛÂyan‡dikam, v‡kp‡ru˘ya¸ daıÛ‡dibhir bhartsana¸ ceti. tatr‡dyena sahas‡

prave˜yate, dvit„yenetas tato dh‡va§ chanai˛ ˜anai˛ prave˜yate. tath‡ ˜atrumitr‡di-

samatvasukhabodhana¸ pr‡ı‡y‡mapraty‡h‡r‡dipuru˘aprayatna˜ cety etau dvau

citta˜‡ntyup‡yau. tatr‡dyena mÁduyogena ˜„ghra¸ l‡layet. dvit„yena haÒhayogena dr‡g

1.3 22) bhÁtyamukheneva: P1 B1 bhÁtyamukhenaiva, Adyar ‚nSS (G K) mÁtyumukheneva |

23) parastr„paradravy‡di˘u: P2 B3 PGh parastr„dravy‡di˘u | 25) niyojyate: P1 P2 B2 B3 PGh yojyate |After yojyate P1 P2 B2 B3 insert gloss: maıimukt‡kar˘‡n; (B3) maıimukt‡dy niv‡rya kanduk‡dy‡kar˘aıe yojyate | After satsaÔgena Adyar ‚nSS (K Kh) insert du˛saÔg‡t | tadvipar„ta: P1 P2 B2 B3PGh tattadvipar„ta | 27) bandhan‡ya: P1 P2 B2 B3 PGh bandhanasth‡ne prave˜an‡ya | -dar˜ana¸: P1B2 om. | v‡kp‡ru˘ya¸: P1 B2 v‡rup‡ru˘ya¸(?) | daıÛ‡dibhir: P1 daıÛ‡di > B2 sh cor. daıÛ‡dibhir | -samatvasukha-: P2 B3 PGh -samatva¸ sukha- |

312

iti na l‡layet, ki¸ tu ˜anai˛ ˜anai˛.

28. dr‡gabhy‡sava˜‡d y‡ti yad‡ te v‡sanodayam |tad‡bhy‡sasya s‡phalya¸ viddhi tvam arisÂdana || [LYV 2.1.13]

mÁduyog‡bhy‡s‡c ch„ghram eva sadv‡sanodaye sati s‡phalyam abhy‡sasya

vaktavyam, na tv alpak‡latven‡sa¸bh‡van‡ ˜aÔkan„y‡.

29. sa¸digdh‡y‡m api bhÁ˜a¸ ˜ubh‡m eva sam‡hara |˜ubh‡y‡¸ v‡san‡vÁddhau t‡ta do˘o na ka˜cana || [LYV 2.1.14]

30. ˜ubhav‡san‡bhyasyam‡n‡ sa¸pÂrı‡ na veti yad‡ sa¸dehas tad‡pi ˜ubh‡m

abhyasyed eva. tad yath‡ sahasrajape pravÁttasya da˜am„ ˜atasa¸khy‡ yad‡

sa¸digdh‡, tad‡ punar api ˜ata¸ japet. asa¸pÂrtau sa¸pÂrti˛ phali˘yati, sa¸pÂrtau

tadvÁddhy‡ na sahasrajapo du˘yati, tadvat.

31. avyutpannaman‡ y‡vad bhav‡n aj§‡tatatpada˛ |guru˜‡strapram‡ıais tu nirı„ta¸ t‡vad ‡cara || [LYV 2.1.15]

32. tata˛ pakvaka˘‡yeıa nÂna¸ vij§‡tavastun‡ |˜ubho 'py asau tvay‡ ty‡jyo v‡sanaugho nirodhin‡ || [LYV 2.1.16]

33. yad atisubhagam ‡ryasevita¸tac chubham anusÁtya manoj§abh‡vabuddhy‡ |

adhigamaya pada¸ yad advit„ya¸tad anu tad apy avamucya s‡dhu ti˘Òheti || [LYV 2.1.17]

34. spa˘Òo 'rtha˛. tasm‡d yog‡bhy‡sena k‡m‡dyabhibhavasa¸bhav‡j j„vanmuktau

na vivaditavyam. iti j„vanmuktisvarÂpam.

1.4 [j„vanmuktilak˘ana¸]

1. ˜rutismÁtiv‡ky‡ni j„vanmuktisadbh‡ve pram‡ı‡ni. 2. t‡ni ca kaÒhavally‡di˘u

paÒhyante:

1.3 28) arisÂdana: P1 P2 B2 B3 PGh arimardana | vaktavyam: P2 B3 PGh mantavyam | 33)

-buddhy‡: P2 B3 PGh -˜uddhy‡ | yad advit„ya¸: Adyar sad‡ vi˜oka¸ |1.4 2) kaÒhavally‡di˘u: P1 B2 kaÒhavall„˘u | After paÒhyante P2 B3 PGh insert tatra |

313

vimukta˜ ca vimucyate [KU 5.1] iti.

3. j„vann eva dÁ˘Òabandh‡t k‡m‡der vi˜e˘eıa mukta˛ san dehap‡te bh‡vibandh‡d

vi˜e˘eıa mucyate. vedan‡t pr‡g api ˜amadam‡disa¸p‡danena k‡m‡dibhyo mucyata

eva, tath‡py utpann‡n‡¸ k‡m‡d„n‡¸ tatra prayatnena nirodha˛.

4. atra tu dh„vÁttyanudayam‡tr‡d anutpattir eva, tato vi˜e˘eıety ucyate. tath‡

pralaye dehap‡te ca sati ka¸cit k‡la¸ bh‡videhabandh‡n mucyate. atr‡tyantiko mok˘a

ity abhipretya vi˜e˘eıety uktam. 5. bÁhad‡raıyake paÒhyate:

yad‡ sarve pramucyante k‡m‡ ye 'sya hÁdi ˜rit‡˛. atha martyo 'mÁto bhavatyatra brahma sama˜nute [B‡U 4.4.7; KU 4.14] iti.

6. ˜rutyantare 'pi:

sa cak˘ur acak˘ur iva sakarıo 'karıa iva saman‡ aman‡ iva [cf. BSBh 1.1.4]

iti evam anyatr‡py ud‡h‡ryam.

7. smÁti˘u j„vanmukta˛ sthitapraj§abhagavadbhaktaguı‡t„tabr‡hmaı‡tivarı‡-

˜ram‡din‡mabhis tatra tatra vyavahriyate. vasi˘Òhar‡masa¸v‡de "nÁı‡¸

j§‡naikani˘Òh‡n‡m" ity arabhya "yat ki¸cid ava˜i˘yata" ity antena granthena

j„vanmukta˛ paÒhyate.

8. vasi˘Òha˛:nÁn‡¸ j§‡naikani˘Òh‡n‡m ‡tmaj§‡navic‡riı‡m |s‡ j„vanmuktatodeti videhamuktataiva y‡ || [LYV 3.1.88]

j§‡naikani˘Òhatva¸ laukikavaidikakarmaty‡ga˛. dehendriyasadasadbh‡vam‡treıa

muktidvayasya vi˜e˘o na tv anubhavata˛, dvaitaprat„ter ubhayatr‡bh‡v‡t.

9. ˜r„r‡ma˛:

1.4 3) dÁ˘Òabandh‡t: P2 B3 PGh dÁ˘Òabandhan‡t | utpann‡n‡¸ k‡m‡d„n‡¸: P2 B3 PGhutpannak‡m‡d„n‡¸ | 4) -anudayam‡tr‡d: Adyar edn. -abh‡v‡d | ka¸cit-: P2 B3 PGh ki¸cit- | ca: P2B3 PGh om. | atr‡tyantiko: P2 B3 PGh atra tv ‡tyantiko | 5) ˜rit‡˛: P1 B2 PGh sthit‡˛ (M‡dhy‡ndinarecension of B‡U) > B2 sh cor. ˜rita˛ | 6) After aman‡ iva Adyar edn. inserts sapr‡ıo'pr‡ıa iva | 7)-‡˜ram‡di-: P1 P2 -‡˜ramy‡di- | yat ki¸cid: P1 P2 B2 B3 PGh sat ki¸cid | granthena: P2 B3 PGh om.| 8) s‡ j„vanmuktatodeti videhamuktataiva y‡: B3 j„vanmuktas tato deh‡d videh‡nmukta eva yau > PGhj„vanmuktis | videhamuktataiva: P1 P2 videhamuktateva, B2 videhonmuktataiva |

314

brahman videhamuktasya j„vanmuktasya lak˘aıam |brÂhi yena tathaiv‡ha¸ yate ˜‡stragay‡ dÁ˜‡ || [LYV 3.1.89]

10. vasi˘Òha˛:yath‡sthitam ida¸ yasya vyavah‡ravato 'pi ca |asta¸ gata¸ sthita¸ vyoma sa j„vanmukta ucyate || [LYV 3.1.90]

11. ida¸ prat„yam‡na¸ girinad„samudr‡dika¸ jagatpratipattur dehendriya-

vyavah‡reıa saha mah‡pralaye parame˜vareıopasa¸hÁta¸ satsvarÂpopamarden‡sta¸

gata¸ bhavati. atra tu na tath‡; ki¸ tu vidyata eva dehendriy‡divyavah‡ra˛.

girinady‡dika¸ ca parame˜vareı‡nupasa¸hÁtatv‡d yath‡pÂrvam avati˘Òham‡na¸ sat

sarvair anyai˛ pr‡ıibhir vispa˘Òam avalokyate.

12. j„vanmuktasya jagatpraty‡yakadh„vÁttyabh‡v‡t su˘upt‡v iva sarvam asta¸

gata¸ bhavati. svaya¸ prak‡˜am‡na¸ cidvyoma kevalam ava˜i˘yate. baddhasya

su˘uptau t‡tk‡likadh„vÁttyabh‡vas‡mye 'pi bh‡vidh„vÁttib„jasadbh‡v‡n na j„vanmukta-

tvam.

13. nodeti n‡stam ‡y‡ti sukhadu˛khair mukhaprabh‡ |yath‡pr‡pte sthitir yasya sa j„vanmukta ucyate || [LYV 3.1.91]

14. mukhaprabh‡ har˘a˛. srakcandanasatk‡r‡disukhe pr‡pte 'pi sa¸s‡riıa iva

har˘o nodeti. astamayo dainyam. dhanah‡nidhikk‡r‡didu˛khe pr‡pte 'pi na d„no

bhavati. id‡n„¸tanasvaprayatnavi˜e˘am antareıa pr‡rabdhakarm‡p‡ditapÂrvaprav‡h‡-

gatabhik˘‡nn‡dika¸ yath‡pr‡ptam tasmin. sthitir deharak˘‡. sam‡dhid‡rÛhyena

srakcandan‡diprat„tyabh‡v‡t, kad‡cid vyutth‡nada˜‡y‡m ‡p‡tata˛ prat„t‡v api

vivekad‡rÛhyena heyop‡deyatvabuddhyabh‡v‡d dhar˘‡dir‡hityam upapadyate.

1.4 9) ˜‡stragay‡: P1 B2 P2 PGh Adyar ˜‡strajay‡ | 11) dehendriy‡divyavah‡ra˛: P2 B3 PGhom. -‡di- | 12) jagatpraty‡yaka-: P1 P2 B2 B3 PGh tatpraty‡yaka- | -b„jasad-: P2 B3 PGh -b„jasya sad-| 13) sukhadu˛khair: P1 B2 B3 PGh sukhe du˛khe | 14) astamayo: P1 B2 mukhaprabh‡stamayo | 14)-svaprayatna-: P1 B2 -prayatna- | -p‡deyatva-: P2 B3 PGh om. -tva- |

315

15. yo j‡garti su˘uptistho yasya j‡gran na vidyate |yasya nirv‡sano bodha˛ sa j„vanmukta ucyate || [LYV 3.1.92]

16. cak˘ur‡d„ndriy‡ı‡¸ svasvagolake˘v avasth‡nenoparatyabh‡v‡j j‡garti.

manovÁttirahitatv‡t su˘uptistha˛. ata eva indriyair arthopalabdhir ity [PK p. 416]

etasya j‡garaıalak˘aıasy‡bh‡v‡j j‡gran na vidyate. saty api bodhe j‡yam‡no

brahmavittv‡bhim‡n‡dir bhog‡rth‡p‡ditak‡m‡di˜ ca dh„do˘o yas tasya v‡san‡vÁtti-

r‡hityena taddo˘‡bh‡v‡n nirv‡sanatvam.

17. r‡gadve˘abhay‡d„n‡m anurÂpa¸ carann api |yo 'ntarvyomavad atyaccha˛ sa j„vanmukta ucyate || [LYV 3.1.93]

18. r‡g‡nurÂpa¸ bhojan‡dipravÁtti˛. dve˘‡nurÂpa¸ bauddhak‡p‡lik‡dibhyo

vimukhatvam. bhay‡nurÂpa¸ sarpavy‡ghr‡dibhyo 'pasaraıam. ‡di˜abdena

m‡tsary‡di. m‡tsary‡nurÂpam itarayogibhya ‡dhikyena sam‡dhyanu˘Òh‡nam. saty

api vyutth‡nada˜‡y‡m „dÁ˜a ‡caraıe pÂrv‡bhy‡sena pr‡pite vi˜r‡ntacittasya

k‡lu˘yarahitatv‡d anta˛svacchatvam. yath‡ vyomni dhÂmadhÂlimegh‡diyukte 'pi

nirlepasvabh‡vatv‡d ati˜ayena svacchatva¸ tadvat.

19. yasya n‡ha¸kÁto bh‡vo buddhir yasya na lipyate |kurvato 'kurvato v‡pi sa j„vanmukta ucyate || [LYV 3.1.94]

20. pÂrv‡rdha¸ vidvatsa¸ny‡saprast‡ve vy‡khy‡tam. loke baddhasya puru˘asya

˜‡str„ya¸ karma kurvato 'ha¸ karteti cid‡tm‡ha¸kÁto bhavati. bh‡vi svarga¸

pr‡psy‡m„ti har˘eıa buddhir lipyate. akurvatas tu tyaktav‡n asm„ty aha¸kÁtatvam.

svarg‡l‡bhavi˘‡do lepa˛. evam prati˘iddhakarmaıi laukikakarmaıi ca yath‡sa¸-

1.4 16) ata eva indriyair arthopalabdhir: P2 eva¸ sarvendriyair | j‡garana-: P2 B3 j‡grata˛ |

-‡bhim‡n‡dir: B3 PGh - ‡bhim‡n‡dibhir | -k‡m‡di˜: B3 PGh -k‡m‡dibhi˜ | dh„do˘o yas tasyav‡san‡vÁtti-: P1 P2 B2 B3 PGh dh„do˘o v‡san‡ vÁtti- | 18) m‡tsary‡di: P1 P2 B2 B3 PGh om. |‡dhikyena: B1 par‡dhikyena, P1 B2 mam‡dhikyena | sam‡dhyanu-: B2 P2 B3 PGh sam‡dhy‡dyanu- |anta˛svacchatvam: P2 B3 atyacchatvam > PGh sh cor. anta˛svachatvam | dhÂma-: B1 B3 om. | -tv‡dati˜ayena svacchatva¸: P2 B3 PGh -tv‡d atycchatva¸ | 20) -vi˘‡do: B3 PGh vi˘‡d‡der |

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bhava¸ yojan„yam. j„vanmuktasya tu t‡d‡tmy‡dhy‡s‡bh‡v‡d dhaÁ˘‡dyabh‡v‡c ca na

do˘advayam.

21. yasm‡n nodvijate loko lok‡n nodvijate ca ya˛ |har˘‡mar˘abhay‡n mukta˛ sa j„vanmukta ucyate || [LYV 3.1.95]

22. adhik˘epat‡Ûan‡d‡v apravÁttatv‡d etasm‡l loko nodvijate. ata evaitasmi¸l

lokasy‡dhik˘ep‡dav apravÁtte˛, kasyacid du˘Òasya tatpravÁtt‡v apy etaccitte t‡dÁ˜a-

vikalp‡nuday‡c c‡yam api nodvijate.

23. ˜‡ntasa¸s‡rakalana˛ kal‡v‡n api ni˘kala˛ |ya˛ sacitto 'pi ni˜citta˛ sa j„vanmukta ucyate || [LYV 3.1.96]

24. ˜atrumitram‡n‡vam‡n‡divikalp‡˛ sa¸s‡rakalan‡˛. catu˛˘a˘Òir vidy‡˛ kal‡˛,

tatsadbh‡ve 'pi tadabhim‡navyavah‡r‡bh‡v‡n ni˘kalatvam. cittasya svarÂpeıa sad-

bh‡ve 'pi vÁttyanuday‡n ni˜cittatvam. cintety p‡Òhe v‡san‡va˜‡d ‡tmadhy‡navÁtti-

sadbh‡ve 'pi laukikavÁttyabh‡v‡n ni˜cintatvam.

25. ya˛ samast‡rthaj‡te˘u vyah‡ry api ˜„tala˛ |par‡rthe˘v iva pÂrı‡tm‡ sa j„vanmukta ucyate || [LYV 3.1.97]

26. paragÁhe viv‡hotsav‡dau svaya¸ gatv‡ tatpr„tyai tad„yak‡rye˘u vyavaharann

api l‡bh‡l‡bhayor har˘avi˘‡darÂpa¸ buddhisa¸t‡pa¸ na pr‡pnoti. aya¸ mukta˛

svak‡rye 'pi ˜„tala˛. na kevala¸ sa¸t‡p‡bh‡v‡c ch„talatvam, ki¸ tu evam

paripÂrıasvarÂp‡nusa¸dh‡n‡d api. iti j„vanmuktalak˘aıam.

1.5 [videhamuktilak˘aıa¸]

1. atha videhamuktalak˘aıam.

1.4 22) apravÁttatv‡d: P1 B2 apravÁtt‡d | lokasy‡dhi-: P2 B3 PGh lokasy‡dy adhi- |

adhik˘ep‡d‡v apra-: P1 P2 B2 B3 PGh Adyar ‚nSS -‡dhik˘ep‡dy apra- | 24) After sa¸s‡rakalan‡˛ P2B3 insert ˜‡nt‡˛ yasya sa˛ > PGh B2 insert in mar., P1 inserts ˜‡nt‡ya | 24) tatsadbh‡ve'pi: P1tasm‡dbh‡vepi | -abhim‡navyavah‡r‡bh‡van: P1 P2 B2 B3 PGh -abhim‡navyavah‡rayor abh‡van |cintety: P2 B3 PGh sacinteti, P1 cittepi, B2 sh cor. nicinteti | 26) tad„yak‡rye˘u: P1 B2 tad„yek‡rye |paripÂrıa-: P2 B3 PGh pÂrıa- |

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2. j„vanmuktapada¸ tyaktv‡ svadehe k‡las‡tkÁte |vi˜aty adehamuktatva¸ pavano 'spandat‡m iva || [LYV 3.1.98]

3. yath‡ v‡yu˛ kad‡cic calana¸ tyaktv‡ svarÂpeı‡vati˘Òhate, tath‡ mukto 'py

up‡dhikÁta¸ sa¸s‡ram tyaktv‡ svarÂpeı‡vati˘Òhate.

4. videhamukto nodeti n‡stam eti na ˜‡myati |na san n‡san na dÂrastho na c‡ha¸ na ca netara˛ || [LYV 3.1.99]

5. uday‡stamayau har˘avi˘‡dau. na ˜‡myati na ca tatparity‡g„ liÔgadehasy‡traiva

l„natv‡t. sadv‡cyo jagaddhetur avidy‡m‡yop‡dhir na pr‡j§e˜vara˛. asadv‡cyo n‡pi

bhÂtabhautika˛. na dÂrastha ityukty‡ na m‡y‡t„ta˛. na cetyukty‡ sthÂlabhuk-

sam„pasthatva¸ ni˘idhyate. aha¸ na ceti na sama˘Òi˜ ca. netara iti na vya˘Òi˜ ca.

vyavah‡rayogyo vikalpa˛ ko 'pi n‡st„ty artha˛.

6. tata˛ stimitagambh„ra¸ na tejo na tamastatam |an‡khyam anabhivyakta¸ yat ki¸cid ava˜i˘yate || [LYV 3.1.100]

7. eva¸vidh‡y‡ videhamukty‡˛ sadasatvokter j„vanmukt‡v api y‡vad y‡van

nirvikalp‡ti˜ayas t‡vat t‡vad uttamatva¸ dra˘Òavyam.

1.6 [sthitapraj§a˛]

1. bhagavadg„t‡su dvit„y‡dy‡ye sthitapraj§a˛ paÒhyate:

2. arjuna uv‡ca:sthitapraj§asya k‡ bh‡˘‡ sam‡dhisthasya ke˜ava |sthitadh„˛ ki¸ prabh‡˘eta kim ‡s„ta vrajeta kim || [BhG 2.54]

1.5 1) atha videhamuktalak˘aıam: P1 B2 om., P2 B3 PGh atha videhalak˘aıa¸ | 3)

calaıa¸: P2 ca¸calatva¸, B3 PGh calatva¸ | muktopy: P1 P2 B3 PGh mukt‡tm‡pi | svarÂpeı‡-: P1B2 ni˜calasvarÂpeı‡-, P2 B3 ni˜calarÂpeı‡- | 5) na ˜‡myati : B1 na ca ˜‡myati | -sam„pasthatva¸: P2B3 PGh -sam„pastho'pi, P1 B2 -sam„pastho | 6) yat ki¸cid: P2 B3 PGh sat ki¸cid | 7) eva¸vidh‡y‡videhamukty‡˛: Here reading ex. conj. the genitive instead of the instumental eva¸vidhay‡videhamukty‡ in B1 et al. | sadasadtvokter: P1 sadÁ˜yatvokter yathokta, B2 sadÁ˜atvokter yathokta, P2B3 s‡dÁ˜yatvokter, PGh s‡dÁ˜yatvokter yathokta | y‡vad y‡van nir- : P2 B3 PGh y‡van nir- |nirvikalp‡ti˜ayas: P1 B2 nirvikalpatv‡ti˜ayas | t‡vat t‡vad uttamatva¸: P2 B3 PGh t‡vad uttamatva¸ |

318

3. praj§‡ tattvaj§‡nam. tad dvividha¸ sthitam asthita¸ ceti. yath‡ j‡re 'nurakt‡y‡˛

n‡ry‡˛ sarve˘v api vyavah‡re˘u buddhir j‡ram eva dhy‡yati, pram‡ıaprat„t‡ni

kriyam‡ı‡ny api gÁhakarm‡ıi sadya eva vismaryante tath‡ paravair‡gyopetasya

yog‡bhy‡sap‡Òaven‡tyantava˜„kÁtasyotpanne tattvaj§‡ne tadbuddhir j‡ram iva

nairantaryeıa tattva¸ dhy‡yati; tad ida¸ sthita¸ praj§‡nam. uktaguıarahitasya ken‡pi

puıyavi˜e˘eıa kad‡cid utpanne 'pi tattvaj§‡ne gÁhakarmavat tatraiva tattva¸

vismaryate; tad idam asthita¸ j§‡nam. 4. etad ev‡bhipretya vasi˘Òha ‡ha:

paravyasanin„ n‡r„ vyagr‡pi gÁhakarmaıi |tad ev‡sv‡dayaty anta˛ parasa¸garas‡yaıam || [LYV 5.9.58]

5. eva¸ tattve pare ˜uddhe dh„ro vi˜r‡ntim ‡gata˛ |tad ev‡sv‡dayaty antar bahir vyavaharann api || [LYV 5.9.59] iti.

6. tatra sthitapraj§a˛ k‡labhed‡d dvividha˛, sam‡hito vyutthita˜ ca. tayor ubhayor

lak˘aıa¸ pÂrvottar‡bhy‡m ardh‡bhy‡¸ pÁcchate sam‡dhisthasya sthitapraj§asya k‡

bh‡˘‡? k„dÁ˜air lak˘aıav‡cakai˛ ˜abdai˛ aya¸ bh‡˘yate? vyutthita˛ sthitapraj§a˛

k„dÁ˜a¸ v‡gvyavah‡ra¸ karoti? yasyopave˜anagamane mÂÛhebhyo vilak˘aıe k„dÁ˜e?

7. ˜r„bhagav‡n uv‡ca:prajah‡ti yad‡ k‡m‡n sarv‡n p‡rtha manogat‡n |‡tmany ev‡tman‡ tu˘Òa˛ sthitapraj§as tadocyate || [BhG 2.55]

8. k‡m‡s trividh‡˛, b‡hy‡˛ ‡ntar‡ v‡san‡m‡trarÂp‡˜ ceti. up‡rjitamodak‡dayo

b‡hy‡˛, ‡˜‡modak‡daya ‡ntar‡˛, pathigatatÁı‡divad ‡p‡tata˛ prat„t‡ v‡san‡rÂp‡˜ ca.

sam‡hito '˜e˘adh„vÁttisa¸k˘ay‡t sarv‡n parityajati. asti c‡sya mukhapras‡daliÔga-

gamya˛ sa¸to˘a˛. sa ca na k‡me˘u ki¸ tv ‡tmany eva, k‡m‡n‡¸ tyaktatv‡t, buddhe˛

1.6 3) j‡re'nurakt‡y‡˛ n‡ry‡˛: P2 PGh j‡re'nurakt‡y‡n‡ry‡˛ | pram‡ıaprat„t‡ni: P2 B3 PGh

pram‡ıapramit‡ni | gÁhakarm‡ıi: P2 gÁhasthakarm‡ıi | -va˜„kÁtasyotpanne: P1 P2 B2 B3 PGh -va˜„-kÁtacittasyotpanne | tadbuddhir: P2 B3 PGh buddhir | 6) pÁcchate: P2 B3 PGh pÁcchyati | ˜abdai˛: P2˜abdai˛ sarvair | k„dÁ˜a¸ vag-: B3 PGh k„dÁgv‡k- | yasyo-: P2 B3 PGh tasyo- | mÂÛhebhyo: P2 B3PGh mandebhyo | 8) pathigatatÁı‡di: Adyar pathipatitatÁı‡di |

319

param‡nandarÂpeı‡tmatattv‡bhimukhatv‡c ca. na c‡tra sa¸praj§‡tasam‡dh‡v iv‡tm‡-

nando manovÁttyollikhyate, ki¸ tu svaprak‡˜acidrÂpeı‡tman‡. sa¸to˘a˜ ca na

vÁttirÂpa˛, ki¸ tu sa¸sk‡rarÂpa˛. eva¸vidhair lak˘aıav‡cakai˛ ˜abdai˛ sam‡hito

bh‡˘yate.

9. du˛khe˘v anudvignaman‡˛ sukhe˘u vigataspÁha˛ |v„tar‡gabhayakrodha˛ sthitadh„r munir ucyate || [BhG 2.56]

10. du˛kha¸ rog‡dinimittajany‡ rajoguıavik‡rarÂp‡ sa¸t‡p‡tmik‡ pratikÂl‡

cittavÁtti˛. t‡dÁ˜e du˛khe pr‡pte sati "aha¸ p‡pa˛, dhiÔ m‡¸ dur‡tm‡nam" ity

anut‡p‡tmik‡ tamoguıavÁttivik‡ratvena bhr‡ntirÂp‡ cittavÁttir udvega˛. yady apy

aya¸ viveka iv‡bh‡ti tath‡pi pÂrvasmi§ janmani cet tatp‡papravÁttipratibandhakatv‡t

saprayojano bhavati, id‡n„¸ tu ni˘prayojana iti bhr‡ntitva¸ dra˘Òavyam. sukha¸

r‡jyaputral‡bh‡dijany‡ s‡ttvik„ pr„tirÂp‡nukÂl‡ cittavÁtti˛. tasmin sukhe saty ‡g‡minas

t‡dÁ˜asya sukhasya k‡raıa¸ puıyam ananu˘Òh‡ya vÁthaiva tadapek˘‡ t‡mas„ cittavÁtti˛

spÁh‡.

11. tatra ca sukhadu˛khayo˛ pr‡rabdhakarmapr‡pitatv‡d vyutthitacittasya

vÁttisa¸bhav‡c ca tad ubhayam utpadyate. udvegaspÁhe tu na vivekina˛ sa¸bhavata˛.

tath‡ r‡gabhayakrodh‡˜ ca t‡masatvena karmapr‡pitatv‡bh‡v‡n n‡sya vidyante. eva¸-

lak˘aıalak˘ita˛ sthitadh„˛ sv‡nubhavaprakaÒanena ˜i˘ya˜ik˘‡rtham anudvegani˛spÁha-

tv‡digamaka¸ vaco bh‡˘ata ity artha˛.

12. ya˛ sarvatr‡nabhisnehas tat tat pr‡pya ˜ubh‡˜ubham |n‡bhinandati na dve˘Òi tasya praj§‡ prati˘Òhit‡ || [BhG 2.57]

1.6 8) -rÂpeı‡tmatattv‡bhi-: P1 B2 -rÂpeıa ‡tm‡bhi- | manovÁttyollikhyate: P2 B3 PGh

manovÁtty‡lak˘yate | sa¸sk‡rarÂpa˛: P1 P2 B2 B3 PGh tatsa¸sk‡rarÂpa˛ | 10) rog‡di-: Adyar ‚nSSr‡g‡di- | tamoguıavÁttivik‡ratvena: B1 tamoguıavÁtti˛ vik‡ratvena, P1 B2 -guıavi˜e˘atvena | 10)-labh‡dijany‡: P1 P2 B2 B3 PGh -‡dinimittajany‡ | vÁthaiva: P1 B2 tathaiva | 11) utpadyate: P1 B2samupapadyate, P2 B3 PGh upapadyate | karmapr‡pita-: P2 B3 PGh karmaı‡ pr‡pita- | lak˘aıalak˘ita˛: P2 B3 PGh om. lak˘ita˛ > P2 sh cor. |

320

13. yasmin saty anyad„ye h‡nivÁddh„ svasminn ‡ropyete t‡dÁ˜o 'nyavi˘ayas

t‡masavÁttivi˜e˘a˛ sneha˛. ˜ubha¸ sukhahetu˛ svakalatr‡di˛. tadguıakathan‡di-

pravÁttik‡ dh„vÁttir abhinanda˛. atra guıakathanasya paraprarocan‡rthatv‡bh‡vena

vyarthatv‡t taddhetur abhinandas t‡masa˛. asÂyotp‡danena du˛khahetu˛ parak„ya-

vidy‡dir ena¸ praty a˜ubho vi˘aya˛. tannind‡pravÁttik‡ dh„vÁttir dve˘a˛. so 'pi

t‡masa˛, tannind‡y‡ niv‡raı‡rthatv‡bh‡vena vyarthatv‡t. ta ete t‡mas‡ dharm‡˛

katha¸ vivekini sa¸bhaveyu˛?

14. yad‡ sa¸harate c‡ya¸ kÂrmo 'Ôg‡n„va sarva˜a˛ |indriy‡ı„ndriy‡rthebhyas tasya praj§‡ prati˘Òhit‡ || [BhG 2.58]

15. vyutthitasya samastat‡masavÁttyabh‡va˛ pÂrva˜lok‡bhy‡m abhihita˛.

sam‡hitasya tu vÁttaya eva na santi kutas t‡masatva˜aÔkety abhipr‡ya˛.

16. vi˘ay‡ vinivartante nir‡h‡rasya dehina˛ |rasavarja¸ ramo 'py asya para¸ dÁ˘Òv‡ nivartate || [BhG 2.59]

17. pr‡rabdha¸ karma sukhadu˛khahetÂn k‡¸˜cid vi˘ay‡¸˜ candroday‡ndha-

k‡r‡dirÂp‡n svayam eva sa¸p‡dayati. any‡¸s tu gÁhak˜etr‡d„n puru˘odyogadv‡reıa.

tatra candroday‡daya˛ pÂrveıendriyasa¸h‡ralak˘aıena sam‡dhinaiva nivartante,

n‡nyath‡. gÁh‡dayas tu sam‡dhim antareı‡pi nivartante. ‡haraıam ‡h‡ra udyoga˛.

nirudyogasya gÁh‡divi˘ay‡ nivartante; rasas tu na nivartante. raso m‡nas„ tÁ˘ı‡. 18.

s‡pi param‡nandasya brahmaıo dar˜ane sati svalp‡nandahetubhyo nivartate,

ki¸ prajay‡ kari˘y‡mo ye˘‡¸ no 'yam ‡tm‡ 'ya¸ loka˛ [B‡U 4.4.22]

iti ˜rute˛.

1.6 13) ˜ubha¸ sukhahetu˛ svakalatr‡di˛: P1 B2 sukhahetu˛ svakalatr‡di˛ ˜ubha¸ vastu, P2

PGh sukhahetur ya˛ svakalatr‡di˛ ˜ubha¸ vastu, B3 sukhadu˛khahetu˛ svakalatr‡di˛ ˜ubha¸ vastu,Adyar -‡di˛ ˜ubho vi˜aya˛ | tadguıa: B3 PGh om. tad- > P2 sh cor. | dh„vÁttir: P1 B2 buddhivÁttir |17) pÂrveıendriyasa¸-: B3 PGh pÂrva i¸driya-, P1 B2 i¸driyasa¸-, P2 pÂrneıendriy‡disam- |antareı‡pi : B3 PGh om. api > P2 sh cor. | 18) s‡pi: P1 B2 sopi | param‡nandasya: P1 P2 B2 B3 PGhparam‡nandrÂpasya | brahmaıo: P1 B2 parabrahmaıo, other mss. parasya brahmaıo |

321

19. yatato hy api kaunteya puru˘asya vipa˜cita˛ |indriy‡ıi pram‡th„ni haranti prasabha¸ mana˛ || [BhG 2.60]

20. t‡ni sarv‡ıi sa¸yamya yukta ‡s„ta matpara˛ |va˜e hi yasyendriy‡ıi tasya praj§‡ prati˘Òhit‡ || [BhG 2.61]

21. udyogaty‡gabrahmadar˜anaprayatna¸ kurvato 'pi k‡d‡citkapram‡dapari-

h‡r‡ya sam‡dhyabhy‡sa˛. tad etat kim ‡s„tetyasya pra˜nottaram. [BhG 2.54]

22. dhy‡yato vi˘ay‡n pu¸sa˛ saÔgas te˘Âpaj‡yate |saÔg‡t sa¸j‡yate k‡ma˛ k‡m‡t krodho 'bhij‡yate || [BhG 2.62]

23. krodh‡t bhavati sa¸moha˛ sa¸moh‡t smÁtivibhrama˛ |smÁtibhra¸˜‡d buddhin‡˜o buddhin‡˜‡t praıa˜yati || [BhG 2.63]

24. asati sam‡dhyabhy‡se pram‡daprak‡ra upanyasta˛. saÔgo dhyeyavi˘aya-

sa¸nidhi˛. sa¸moho vivekapar‡Ômukhatvam. smÁtivibhramas tattv‡nusa¸dh‡n‡-

bh‡va˛. buddhin‡˜o vipar„tabh‡vanopacayado˘eıa pratibaddhasya j§‡nasya mok˘a-

pradatvas‡marthy‡bh‡va˛.

25. r‡gadve˘aviyuktais tu vi˘ay‡n indriyai˜ caran |‡tmava˜yair vidhey‡tm‡ pras‡dam adhigacchati || [BhG 2.64]

26. vidhey‡tmatva¸ va˜„kÁtamanastvam. pras‡do nairmalya¸ bandhar‡hityam.

sam‡dhyabhy‡sayuktas tadv‡san‡bal‡d vyutth‡nada˜‡y‡m indriyair vyavaharann api

pras‡da¸ samyak pr‡pnoti. tad etat ki¸ vrajeteti pra˜nottaram. uparitanen‡pi bahun‡

granthena sthitapraj§a˛ prapa§cita˛.

27. nanu praj§‡y‡˛ sthityupattibhy‡¸ pr‡g api s‡dhanatvena r‡gadve˘‡dir‡hityam

apek˘itam.

28. b‡Ûham; tath‡py asti vi˜e˘a˛. sa ca ˜reyom‡rgak‡rair dar˜ita˛:

29. vidy‡sthitaye pr‡g ye s‡dhanabhÂt‡h prayatnani˘p‡dy‡˛ |

1.6 21) ‡s„tetyasya pra˘nottaram: P1 B2 ‡s„teti pra˘nottaram, P2 B3 PGh ‡s„tetipra˜nasyottaram | 24) bh‡vanopacaya: P2 bh‡vanopacitta | 26) vyutth‡na-: P1 B2 abhyutth‡na- |vrajeteti pra˜nottaram: P1 B2 vrajetetyasya pra˜nasyottara¸, P2 B3 PGh vrajetety pra˜nasyottaram |

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lak˘aıabhÂt‡s tu puna˛ svabh‡vatas te sthit‡˛ sthitapraj§e ||

30. j„vanmuktim it„m‡¸ vadanty avasth‡¸ sthit‡tmasa¸bodh‡m |b‡dhitabhedapratibh‡m ab‡dhit‡tm‡vabodhas‡marthy‡t || iti.

1.7 [bhagavadbhakta˛]

1. bhagavadbhakto dv‡da˜‡dhy‡ye bhagavat‡ varıita˛:

2. adve˘Ò‡ sarvabhÂt‡n‡¸ maitra˛ karuıa eva ca |nirmamo niraha¸k‡ra˛ samadu˛khasukha˛ k˘am„ || [BhG 12.13]

3. sa¸tu˘Òa˛ satata¸ yog„ yat‡tm‡ dÁÛhani˜caya˛ |mayy arpitamano buddhir yo madbhakta˛ sa me priya˛ || [BhG 12.14]

4. i˜var‡rpitamanastvena sam‡hitasy‡ny‡nusa¸dh‡n‡bh‡v‡t, vyutthitasy‡py

ud‡s„n‡nusa¸dh‡nena har˘avi˘‡d‡bh‡v‡c ca sukhadu˛khas‡myam. 5. eva¸

vak˘yam‡ıe˘v api dvandve˘u dra˘Òavyam:

6. yasm‡n nodvijate loko lok‡n nodvijate ca ya˛ |har˘‡mar˘abhayodvegair mukto ya˛ sa ca me priya˛ || [BhG 12.15]

7. anapek˘a˛ ˜ucir dak˘a ud‡s„no gatavyatha˛ |sarv‡rambhaparity‡g„ yo madbhakta˛ sa me priya˛ || [BhG 12.16]

8. yo na hÁ˘yati na dve˘Òi na ˜ocati na kaÔk˘ati |˜ubh‡˜ubhaparity‡g„ bhaktim‡n ya˛ sa me priya˛ || [BhG 12.17]

9. sama˛ ˜atrau ca mitre ca tath‡ m‡n‡pam‡nayo˛ |˜„to˘ıasukhadu˛khe˘u sama˛ saÔgavivarjita˛ || [BhG 12.18]

10. tulyanind‡stutir maun„ samtu˜Òo yena kenacit |aniketa˛ sthiramatir bhaktim‡n me priyo nara || [BhG 12.19] iti.

11. atr‡pi pÂrvavadvi˜e˘o v‡rttikak‡rair dar˜ita˛:

utpann‡tmabodhasya hy adve˘ÒÁtv‡dayo guı‡˛ |ayatnato bhavanty asya na tu s‡dhanarÂpiıa˛ || [Nks 4.69] iti.

1.6 30) j„vanmuktim it„mam: P1 P2 B2 j„vanmuktir it„mam | vadanty avast‡¸: P2 B3 PGh

avastha¸ vada¸ti |1.7 4) vyutthitasy‡py ud‡-: P1 B2 vyutthitasya sukhadu˛kh‡di sadbh‡ve saty apy ud‡- | 5)

vak˘yam‡ıe˘v api dvandve˘u: P2 B3 PGh vak˘am‡ıepi dva¸dve > P2 sh cor. | 7) yo madbhakta˛: P1B2 bhaktim‡nya˛ | 8) bhaktim‡n ya˛: B1 yo madbhakta˛ | 9) m‡n‡pam‡nayo˛: P2 m‡n‡vam‡nayo˛ |11) -‡tmabodhasya: P2 B3 PGh -‡tm‡vaprabodhasya |

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1.8 [guı‡t„ta˛]

1. guı‡t„ta˜ caturda˜‡dhy‡ye varıita˛:

arjuna uv‡ca:kair liÔgais tr„n guı‡n et‡n at„to bhavati prabho |kim‡c‡ra˛ katha¸ cait‡¸s tr„n guı‡n ativartate || [BhG 14.21]

2. trayo guı‡˛ sattvarajastam‡¸si; te˘‡¸ pariı‡mava˜‡t sarvasa¸s‡ra˛

pravartate; ato guı‡t„tatvam asa¸s‡ritvam; j„vanmuktatvam iti y‡vat. liÔg‡ni pare˘‡m

etad„yaguı‡t„tatvabodhak‡ni. ‡c‡ras tad„yamana˛ sa¸c‡raprak‡ra˛. katham iti

s‡dhanapra˜na˛.

3. ˜r„bhag‡van uv‡ca:prak‡˜a¸ ca pravÁtti¸ ca moham eva ca p‡ıÛava |na dve˘Òi sa¸pravÁtt‡ni na nivÁtt‡ni k‡Ôk˘ati || [BhG 14.22]

4. ud‡s„navad ‡s„no guıair yo na vic‡lyate |guı‡ vartante ity eva yo 'vati˘Òhati neÔgate || [BhG 14.23]

5. samadu˛khasukha˛ svastha˛ samalo˘Ò‡˜mak‡§cana˛ |tulyapriy‡priyo dh„ras tulyanind‡tmasa¸stuti˛ || [BhG 14.24]

6. m‡n‡pam‡nayos tulyas tulyo mitr‡ripak˘ayo˛ |sarv‡rambhaparity‡g„ guı‡t„ta˛ sa ucyate || [BhG 14.25]

7. m‡¸ ca yo 'vyabhic‡reıa bhaktiyogena sevate |sa guı‡n samat„tyait‡n brahmabhÂy‡ya kalpate || [BhG 14.26]

8. prak‡˜apravÁttimoh‡˛ sattvarajastamoguı‡˛. te ca j‡gratsvapnayo˛ pravartante;

su˘uptisam‡dhi˜Ânyacittatv‡vasth‡su nivartante. pravÁtti˜ ca dvividh‡, anukÂl‡

pratikÂl‡ ceti. tatra mÂÛho j‡garaıe pratikÂlapravÁtti¸ dve˘Òi, anukÂlapravÁttim

‡k‡Ôk˘ati. guı‡t„tasya tv anukÂlapratikÂl‡dhy‡s‡bh‡v‡d dve˘‡k‡Ôk˘e na sta˛. yath‡

dvayo˛ kalaha¸ kurvator avalokayit‡ ka˜cit taÒastha˛ svaya¸ kevalam ud‡ste, na tu

1.8 2) -va˜‡t: P1 P2 B2 B3 PGh -vi˜e˘‡t | sarvasa¸s‡ra˛: B2 sarva˛ sa¸s‡ra˛ | 6)

m‡n‡pam‡nyos : P2 m‡n‡vam‡nayos | 8) -˜Ânyacittatv‡-: P1 P2 B2 B3 PGh -˜ÂnyacittavÁttitv‡- |dve˘Òi, anu-: P1 P2 dve˘Òi ˜Ânya cittatvada˜‡y‡¸ anu- > P2 sh cor. |

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jayapar‡jay‡bhy‡m itas tata˜ c‡lyate, tath‡ guı‡t„to vivek„ svayam ud‡ste. "guı‡

guıe˘u vartante, na tv aham" [BhG 3.28] iti viveka aud‡s„nyam. aham eva karom„ty

adhy‡so vicalanam; na c‡sya tad asti. tad ida¸ "kim‡c‡ra" ity pra˜nasyottaram.

samadu˛khasukh‡d„ni liÔg‡ni; avyabhic‡ribhaktisahitaj§‡nadhy‡n‡bhy‡sena param‡-

tmasev‡ ceti guı‡tyayas‡dhanapra˜nasyottaram.

1.9 [br‡hmaıa]

1. br‡hmaıo vy‡s‡dibhir varıita˛:

anuttar„yavasanam anupast„rya˜‡yinam |b‡hÂpadh‡yina¸ ˜‡nta¸ ta¸ dev‡ br‡hmaıa¸ vidu˛ || [MhB 12.261.29]

2. br‡hmaıa˜abdo brahmavidv‡c„ti "atha br‡hmaıa˛" [B‡U 3.5.1] iti ˜ruty‡

varıita˛, 3. brahmavida˜ ca vidvatsa¸ny‡s‡dhik‡r‡t.

4. yath‡j‡tarÂpadharo [JU 6 p. 70] n‡cch‡dana¸ carati paramaha¸sa˛ [PhU 2p. 47]

ityadi˜ruty‡ parigrahar‡hityasya mukhyatv‡bhidh‡n‡d anuttar„yatv‡dika¸ tasya

yuktam.

5. yena kenacid ‡cchanno yena kenacid ‡˜ita˛ |yatrakvacana˜‡y„ sy‡t ta¸ dev‡ br‡hmaıa¸ vidu˛ || [MhB 12.237.12]

6. dehanirv‡h‡y‡˜an‡cch‡dana˜ayanasth‡n‡pek˘‡y‡m apy a˜an‡digatau guıa-

do˘au n‡nvi˘yete, udarapÂraıapu˘Òy‡dirÂpasya nirv‡hasya samatv‡n ni˘prayojanasya

guıado˘avic‡rasya cittado˘atv‡t. 7. ata eva bh‡gavate paÒhyate:

ki¸ varıitena bahun‡ lak˘aıa¸ guıado˘ayo˛ |guıado˘adÁ˜ir do˘o guıas tÂbhayavarjita˛ || [BhP 11.19.45] iti.

1.8 8) viveka aud‡s„nyam: P2 B3 PGh vivek‡d aud‡s„nyam | adhy‡so vicalana¸: P1

adhy‡sa˜ c‡litatva¸ | ity pra˜nasyottaram: P1 B2 ity asya pra- |1.9 2) anupast„rya-: P1 B2 anupast„rıa- | Âpadh‡yina¸: B3 PGh -Âpadh‡n„ya¸ > P2 sh cor.

| 2) varıita˛: Adyar varıita¸ |

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8. kanth‡kaup„nav‡s‡s tu daıÛadhÁgdhy‡natatpara˛ |ek‡k„ ramate nitya¸ ta¸ dev‡ br‡hmaıa¸ vidu˛ || [YDhS p.37]

9. brahmopade˜‡din‡ pr‡ıyanujighÁk˘‡y‡m uttamatvaj§‡panena ˜raddh‡m

utp‡dayitu¸ daıÛakaup„n‡diliÔgam dh‡rayet

kaup„na¸ daıÛam ‡cch‡dana¸ ca sva˜ar„ropabhog‡rth‡ya calokasyopak‡r‡rth‡ya ca parigrahet [PhU 1 p. 46]

iti ˜rute˛. 10. anujighÁk˘ay‡pi tad„y‡¸ gÁhakÁty‡div‡rtt‡¸ na kury‡t ki¸ tu

dhy‡naparo bhavet

tam evaika¸ j‡natha ‡tm‡nam any‡ v‡co vimu§catha [MuıU 2.2.5]

iti ˜rute˛,

11. tam eva dh„ro vij§‡ya praj§‡¸ kurv„ta br‡hmaıa˛ |n‡nudhy‡y‡d bah§ chabd‡n v‡co vigl‡pana¸ hi tad || [B‡U 4.4.21]

iti ˜rute˜ ca.

12. brahmopade˜as tv any‡ v‡Ô na bhavat„ti na dhy‡navirodh„. tac ca dhy‡nam

ek‡kitve nirvighna¸ sa¸bhavati. 13. ata eva smÁtyantare 'bhihitam:

eko bhik˘ur yathokta˛ sy‡d dvau caiva mithuna¸ smÁtam |trayo gr‡ma˛ sam‡khy‡ta Ârdhva¸ tu nagar‡yate || [DS 7.34]

14. nagara¸ na hi kartavya¸ gr‡mo v‡ mithuna¸ tath‡ |r‡j‡div‡rtt‡ te˘u sy‡d bhik˘‡v‡rtt‡ parasparam || [DS 7.35a–36a] iti.

15. nir‡˜i˘am an‡rambha¸ nirnamask‡ram astutim |ak˘„ıa¸ k˘„ıakarm‡ıa¸ ta¸ dev‡ br‡hmaıa¸ vidu˛ || [MhB 12.237.24;MbB 12.255.33] iti.

16. vi˜i˘Òai˛ sa¸s‡ribhi˛ praıamat‡¸ puru˘‡ı‡m ‡˜„rv‡da˛ prayujyate. yasya

1.9 9) -bhog‡rth‡ya ca lokasyopak‡r‡th‡ya ca: P2 B3 PGh -bhog‡rth‡ya lokasyopk‡r‡th‡ya ca

| 10) -‡pi tad„y‡¸ gÁha-: P2 B3 PGh -‡pi tad„y‡¸ svaya¸ gÁha- | j‡natha: P2 vij‡natha, B3 PGhvij‡n„tha | 11) n‡nudhy‡y‡d: P1 B2 n‡nudhy‡yed, B1 n‡nudhy‡y‡n | 12) ek‡kitve nirvighna¸sa¸bhavati: P1 ek‡kitvena, P2 B3 PGh ek‡kitvena nivi˘Òe sa¸bhavati | 13) dv‡u caiva: P2 B3 PGhdv‡v eva | 14) r‡j‡divartt‡: ‚nSS gr‡mav‡rt‡ hi | te˘‡¸: B1 te˘u | 16) sa¸s‡ribhi˛: P2 B3 PGhsa¸ny‡sibhi˛ | prayujyate: P2 B3 PGh na prayujyate |

326

yad apek˘ita¸ ta¸ prati tadabhivÁddhipr‡rthanam ‡˜„˛. tath‡ ca puru˘‡ı‡¸

bhinnarucitv‡t tattadabhimat‡nve˘aıe vyagracittasya lokav‡san‡ vardhate. s‡ ca

j§‡navirodhin„. 17. tath‡ ca smÁtyantaram:

lokav‡sanay‡ janto˛ ˜‡strav‡sanay‡pi ca |dehav‡sanay‡ j§‡na¸ yath‡van naiva j‡yate || [SÂS 14.15; MukU 2.2; Vcm 202]

18. etac c‡rambhanamask‡r‡di˘v api dra˘Òavyam. ‡rambha˛ sv‡rtha¸ par‡rtha¸

v‡ gÁhak˘etr‡disa¸p‡danaprayatna˛. t‡v et‡v ‡˜„rv‡d‡rambhau muktena ty‡jyau. na

c‡˜„rv‡d‡bh‡ve praıamat‡¸ nÁı‡¸ kheda˛ ˜aÔkan„ya˛, lokav‡san‡khedayor ubhayo˛

parih‡r‡ya nikhil‡˜„rv‡dapratinidhitvena n‡r‡yaıa˜abdaprayog‡t. ‡rambhas tu sarvo

'pi du˘Òa eva. 19. tatha ca smÁti˛:

sarv‡rambh‡ hi do˘eıa dhÂmen‡gnir iv‡vÁt‡ | [BhG 18.48] iti.

20. namask‡ro 'pi vividi˘‡sa¸ny‡sino 'bhihita˛:

yo bhavet pÂrvasa¸ny‡s„ tulyo vai dharmato yadi |tasmai praı‡ma˛ kartavyo netar‡ya kad‡cana || [YU p. 314; YDhS p. 105] iti.

21. tatra pÂrvatvadharmatulyatvavic‡re citta¸ vik˘ipyate. ata eva namask‡ram‡tre

bahava˛ kalah‡yam‡n‡ upalabhyante. 22. tatra nimitta¸ v‡rttikak‡rair dar˜itam:

pram‡dino bahi˜citt‡˛ pi˜un‡˛ kalahotsuk‡˛ |sa¸ny‡sino 'pi dÁ˜yante daivasa¸d¢it‡˜ay‡ || [BÁBhV 1.4.1584] iti.

23. muktasya namask‡r‡bh‡vo bhagavatp‡dair dar˜ita˛:

n‡m‡dibhya˛ pare bhÂmni sv‡r‡jye 'vasthito 'dvaye |praıamet ki¸ tad‡tmaj§o na k‡rya¸ karmaı‡ tad‡ || [US 17.63] iti.

24. cittak‡lu˘yahetor namask‡rasya prati˘edhe 'pi sarvas‡myabuddhy‡

1.9 16) tath‡ ca puru˘‡ı‡¸: P1 tath‡ ca puru˘‡rth‡n‡¸ | tattada-: P2 B3 PGh tada- | 17) tath‡ca smÁtyantaram: P2 B3 PGh tath‡ smÁtyantaram ca | 18) api: P2 B3 PGh om. | par‡rtha¸: P1 P2 B2B3 PGh paropak‡r‡rtha¸ | muktena : P2 B3 PGh yuktena | nÁı‡¸: P1 B2 puru˘‡ı‡¸ | 21)upalabhyante : P2 B3 PGh upalak˘yante | 23) sv‡r‡jye 'vasthito 'dvaye: P2 B3 PGh sv‡r‡jye cetsthito'dvaye, ‚nSS sv‡r‡jye' vasthito yad‡ | karmaı‡ tad‡ iti: P2 B3 PGh karmaı‡ bhaved iti |

327

pras‡dahetur namask‡ro 'bhyupeyate. 25. tath‡ ca smÁti˛:

„˜varo j„vakalay‡ pravi˘Òo bhagav‡n iti |praıamed daıÛavad bhÂm‡v ‡ ˜vac‡ıÛ‡lagokharam || [BhP 3.29.34cd–11.29.16cd; YU p. 314] iti.

26. stutir manu˘yavi˘ay‡ prati˘idhyate, na tv „˜varavi˘ay‡. 27. tath‡ ca smÁti˛:

‡dareıa yath‡ stauti dhanavanta¸ dhanecchay‡ |tath‡ ced vi˜vakart‡ra¸ ko na mucyeta bandhan‡d || [VU 3.13; GP 222.50;YDhS p. 89] iti.

28. ak˘„ıatvam ad„natvam. [MhB 12.237.24] 29. ata eva smÁti˛:

al‡bhe na vi˘‡d„ sy‡t k‡le k‡le '˜ana¸ kvacit |labdhv‡ na hÁ˘yed dhÁtim‡n ubhaya¸ daivatantritam || [BhP 11.18.33] iti.

30. k˘„ıakarmatva¸ [MhB 12.237.24] vidhini˘edh‡t„tatvam "nistraiguıye pathi

vicarat‡¸ ko vidhi˛ ko ni˘edha˛" iti smaraı‡t. 31. etad ev‡bhipretya bhagavat‡py

uktam:

traiguıyavi˘ay‡ ved‡ nistraiguıyo bhav‡rjuna |nirdvandvo nityasattvastho niryogak˘ema ‡tmav‡n || [BhG 2.45] iti.

32. n‡rada˛:

smartavya˛ satata¸ vi˘ıur vismartavyo na j‡tucit |sarve vidhini˘edh‡˛ syur etayor eva ki¸kar‡˛ || [NPS 4.2.23] iti.

33. yo 'her iva gaı‡d bh„ta˛ sa¸m‡n‡n maraı‡d iva |kuıap‡d iva ya˛ str„bhyas tam dev‡ brahmaıa¸ vidu˛ || [MhB 12.237.13]

34. r‡j‡divartt‡ te˘‡¸ sy‡t [1.9.14; DS 7.36a] ity uktatv‡t sarpavad gaı‡d bh„tir

utpadyate. sa¸m‡nasy‡saktik‡raıatay‡ puru˘‡rthavirodhitv‡n maraıavad dheyatvam.

1.9 26) prati˘idhyate: P1 B2 ni˘idhyate | 27) tath‡ ca smÁti˛: P1 P2 B2 B3 PGh tath‡ ca

bÁhaspatismÁti˛ | 29) al‡bhe na vi˘‡d„ sy‡t k‡le k‡le '˜ana¸ kvacit: P2 alabdhv‡ na vi˘‡d„ sy‡t k‡le yadya˜ana¸ kvacit, B3 PGh alabdhv‡ na vi˘‡d„ sy‡t k‡le k‡le '˜ana¸ kvacit, P1 B2 al‡bhe na vi˘‡d„ sy‡tl‡bha˜ caina¸ na har˘ed iti || alabdhv‡ na vi˘„deta k‡le k‡le ˜‡na¸ kvacit | 30) vidhini˘edh‡t„tatvam:other mss. vidhini˘edh‡nadh„natvam | 32) n‡rada˛: P1 P2 B2 B3 PGh n‡radopi | 33) yo 'her: P2 aheriva | maraı‡d: P1 P2 B2 B3 PGh narak‡d | 34) r‡j‡divartt‡: P1 B2 r‡j‡vartt‡di | gaı‡dbh„tir: P1 B2gaı‡dbh„ter ity | utpadyate: P1 P2 B2 B3 PGh upapadyate | maraıavad: P1 P2 B2 B3 PGh narakavad |

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narak‡d iva iti va p‡tha˛. 35. ata eva smÁti˛:

asa¸m‡n‡t tapovÁddhi˛ sa¸m‡n‡t tu tapa˛k˘aya˛ |arcita˛ pÂjito vipro 'dugdh‡ gaur iva s„dati ||

36. etad ev‡bhiprety‡vam‡na up‡deyatay‡ smaryate:

tath‡ careta vai yog„ sat‡¸ dharmam anusmaran |jan‡ yath‡vamanyeran gaccheyur naiva sa¸gatim || [ViP 2.13.43] iti.

37. str„˘u dvividho do˘a˛, prati˘iddhatva¸ jugupsitatva¸ ceti. tatra

prati˘iddhatvam‡tra¸ kad‡cid pr‡rabdhabal‡d ullaÔghyate. 38. tad etad abhiprety‡ha

smÁti˛:

m‡tr‡ svasr‡ duhitr‡ v‡ na vivikt‡sano bhavet |balav‡n indriyagr‡mo vidv‡¸sam api kar˘ati || [MDh 2.215]

39. tath‡ ca smÁtibhir jugups‡ varıit‡:

str„ı‡m av‡cyade˜asya klinnan‡Û„vraıasya ca |abhede 'pi manobhed‡j jana˛ pr‡yeıa va§cyate || [NpU p. 160]

40. carmakhaıÛa¸ dvidh‡ bhinnam ap‡nodg‡radhÂpitam |ye ramanti nar‡s tatra krimituly‡˛ katha¸ na te || [NpU p. 160–161; YDhS p. 92]

41. "ye ramanti namas tebhya˛ s‡hasa¸ kim ata˛ param" iti v‡ p‡Òha˛. ata˛

prati˘edhajugupsayor ubhayor vivak˘ay‡ kuıapadÁ˘Ò‡nto 'tr‡bhihita˛.

42. yena pÂrıam iv‡k‡˜a¸ bhavaty ekena sarvad‡ |˜Ânya¸ yasya jan‡k„rıa¸ ta¸ dev‡ brahmaıa¸ vidu˛ || [MhB 12.237.11]

1.9 34) narak‡d iva iti v‡ p‡Òha˛: B2 sh cor. maraıavad iti v‡ p‡Òha˛ | 35) sa¸m‡n‡t tu: B3

PGh om. tu | gaur iva s„dati: P2 B2 B3 PGh gaur iva gacchati, P1 gacchati > sh cor. mar. s„dati; 36)up‡deyatay‡: B3 ‡deyatay‡ | anusmaran: P1 B2 d¢ayan | sa¸gatim: P2 B3 PGh sa¸gatam | 37)pr‡rabdhabal‡d: P2 B3 PGh Adyar ‚nSS r‡g‡t pr‡rabdhabal‡d, B2 rag‡d, cor. r‡g‡dbal‡d | 39)smÁtibhir: P2 PGh smÁtibhyo > B3 smÁtibhya˛ | pr‡yeıa: P1 pr‡ıena | 40) ye ramanti nar‡s tatrakrimituly‡˛ katha¸ na te: P1 B2 ye ramanti manastebhyo s‡hasa¸ kim ata˛ param > both cor.namastebhyo, P2 B3 ye ramanti namastebhya˛ s‡hasa¸ kim ata˛ param | 41) ye ramanti namastebhya˛s‡hasa¸ kim ata˛ param iti v‡ p‡Òha˛: P1 P2 B2 B3 PGh om. |

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43. sa¸s‡riı‡m ek‡kitven‡vasth‡na¸ bhay‡lasy‡dihetutv‡d varjyam.

janasa¸bandhasy‡tath‡vidhatv‡d abhyupeya˛. yoginas tu tadvipar„tatvam. ek‡kitve

saty avighnena dhy‡n‡nuvÁttau paripÂrıena param‡nand‡tman‡ sarvam ‡k‡˜a¸

pÂrıam iv‡vabh‡sate. 44. ato bhay‡lasya˜okamoh‡dayo na bhavanti:

tatra ko moha˛ ka˛ ˜oka ekatvam anupa˜yata˛ [‰˜‡U 7cd]

iti ˜rute˛.

45. jan‡k„rıa¸ sth‡na¸ [1.9.42; MhB 12.237.11] r‡javartt‡din‡ [1.9.14; DS

7.36a] dhy‡navirodhitv‡d ‡nand‡tmaprat„tirahita¸ tac chÂnyam iva citta¸ kle˜ayati,

jagato mithy‡tv‡d ‡tmana˛ pÂrıatv‡c cety artha˛.

1.10 [ativarı‡˜ram„]

1. ativarı‡˜ram„ sÂtasa¸hit‡y‡¸ muktikhaıÛe pa§cam‡dhy‡ye parame˜vareıa

varıita˛:

brahmac‡r„ gÁhastha˜ ca v‡naprastho 'tha bhik˘uka˛ |ativarı‡˜ram„ te 'pi kram‡c chre˘Òh‡ vicak˘aı‡˛ || [SÂS 5.9]

2. ativarı‡˜ram„ prokto guru˛ sarv‡dhik‡riı‡m |na kasy‡pi bhavec chi˘yo yath‡ha¸ puru˘ottama˛ || [SÂS 5.14]

3. ativarı‡˜ram„ s‡k˘‡d gurÂı‡¸ gurur ucyate |tatsamo n‡dhika˜ c‡smi¸l loke 'sty eva na sa¸˜aya˛ || [SÂS 5.15]

4. ya˛ ˜ar„rendriy‡dibhyo vibhinna¸ sarvas‡k˘iıam |p‡ram‡rthikavij§‡na¸ sukh‡tm‡na¸ svaya¸ prabhum || [SÂS 5.16]

para¸ tattva¸ vij‡n‡ti so 'tivarı‡˜ram„ bhavet |5. yo ved‡ntamah‡v‡kya˜ravaıenaiva ke˜ava || [SÂS 5.17]

1.9 43) janasa¸bandhasy‡tath‡-: P2 B3 PGh janasamÂhas tv atath‡-, P1 B2 janasa¸mardhas

tv atath‡-, ‚nSS janasa¸ba¸dha˜ c‡tath‡- | 44) P2 B3 PGh include ‰˜‡U 7ab: yasmin sarv‡ıi bhÂt‡ni‡tmaiv‡bhÂd vij‡nata˛ | 45) jan‡k„rıa¸ sth‡na¸: P1 B2 jan‡k„rna¸ iti | r‡javartt‡din‡ dhy‡na-: PGhr‡javartt‡di dhy‡na- |

1.10 1) -dhy‡ye parame-: P2 B3 PGh -dhy‡ye vi˘ıu¸ prati parame- | 2) puru˘ottama˛: P1B2 B3 PGh puru˘ottama | 4) prabhum: P1 B2 prabham | 5) ke˜ava: P2 kevala¸ |

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‡tm‡nam „˜vara¸ veda so 'tivarı‡˜ram„ bhavet |6. yo 'vasth‡trayanirmuktam avasth‡s‡k˘iıa¸ sad‡ || [SÂS 5.18]

mah‡deva¸ vij‡n‡ti so 'tivarı‡˜ram„ bhavet |7. varı‡˜ram‡dayo dehe m‡yay‡ parikalpit‡˛ || [SÂS 5.19]

n‡tmano bodharÂpasya mama te santi sarvad‡ |iti yo veda ved‡ntai˛ so 'tivarı‡˜ram„ bhavet || [SÂS 5.20]

8. ‡dityasa¸nidhau loka˜ ce˘Òate svayam eva tu |tath‡ matsa¸nidh‡nena samasta¸ ce˘Òate jagat || [SÂS 5.21]

iti yo veda ved‡ntai˛ so 'tivarı‡˜ram„ bhavet |9. suvarıe h‡rakeyÂrakaÒakasvastik‡daya˛ || [SÂS 5.22]

kalpit‡ m‡yay‡ tadvaj jagan mayy eva sarvad‡ |iti yo veda ved‡ntai˛ so 'tivarı‡˜ram„ bhavet || [SÂS 5.23]

10. ˜uktik‡y‡¸ yath‡ t‡ra¸ kalpita¸ m‡yay‡ tath‡ |mahad‡dijaganm‡y‡maya¸ mayy eva kalpitam || [SÂS 5.24]

iti yo veda ved‡ntai˛ so 'tivarı‡˜ram„ bhavet |11. caıÛ‡ladehe pa˜v‡di˜ar„re brahmavigrahe || [SÂS 5.25]

anye˘u t‡ratamyena sthite˘u puru˘ottama |vyomavat sarvad‡ vy‡pta˛ sarvasa¸bandhavarjita˛ || [SÂS 5.26]

ekarÂpo mah‡deva˛ sthita˛ so 'ha¸ par‡mÁta˛ |iti yo veda ved‡ntai˛ so 'tivarı‡˜ram„ bhavet || [SÂS 5.27]

12. vina˘Òadigbhramasy‡pi yath‡pÂrva¸ vibh‡ti dik |tath‡ vij§‡navidhvasta¸ jaganme bh‡ti tan na hi || [SÂS 5.28]

iti yo veda ved‡ntai˛ so 'tivarı‡˜ram„ bhavet |13. yath‡ svapnaprapa§co 'ya¸ mayi m‡y‡vijÁmbhita˛ || [SÂS 5.29]

tath‡ j‡gratprapa§co 'pi mayi m‡y‡vijÁmbhita˛ |iti yo veda ved‡ntai˛ so 'tivarı‡˜ram„ bhavet || [SÂS 5.30]

14. yasya varı‡˜ram‡c‡ro galita˛ sv‡tmadar˜an‡t |sa varı‡n‡˜ram‡n sarv‡n at„tya sv‡tmani sthita˛ || [SÂS 5.31]

1.10 6) yo 'vasth‡trayanirmuktam avasth‡s‡k˘iıa¸ sad‡: P2 B3 PGh yo varı‡˜rama-

nirmuktam avasth‡trayas‡k˘iıam | 9) suvarıe ... -‡daya˛: P2 om. | 12) yath‡pÂrva¸: P1 P2 B2 B3PGh yath‡pÂrv‡ |

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15. yas tyaktv‡ sv‡˜ram‡n varı‡n ‡tmany eva sthita˛ pum‡n |so 'tivarı‡˜ram„ prokta˛ sarvaved‡rthavedibhi˛ || [SÂS 5.32]

16. na deho nendriya¸ pr‡ıo na mano buddhyaha¸kÁt„ |na citta¸ naiva s‡ m‡y‡ ca na ca vyom‡dika¸ jagat || [SÂS 5.33]

na kart‡ naiva bhokt‡ ca na ca bhojayit‡ tath‡ |kevala¸ citsad‡nanda¸ brahmaiv‡tm‡ yath‡rthata˛ || [SÂS 5.34]

17. jalasya calan‡d eva ca§calatva¸ yath‡ rave˛ |tath‡ha¸k‡rasa¸s‡r‡d eva sa¸s‡ra ‡tmana˛ || [SÂS 5.35]

18. tasm‡d anyagat‡ varı‡ ‡˜ram‡ api ke˜ava |‡tmany ‡ropit‡ eva bhr‡nty‡ te n‡tmavedin‡¸ || [SÂS 5.36]

19. na vidhir na ni˘edha˜ ca na varjy‡varjyakalpan‡ |‡tmavij§‡nin‡m asti tath‡ n‡nyaj jan‡rdana || [SÂS 5.37]

20. ‡tmavij§‡nin‡¸ ni˘Òh‡m s‡dhÂn‡m a¸bujek˘aıa |m‡yay‡ mohit‡ marty‡ naiva j‡nanti sarvad‡ || [SÂS 5.38]

21. na m‡¸sacak˘u˘‡ ni˘Òh‡ brahmavij§‡nin‡m iyam |dra˘Òu¸ ˜aky‡ svata˛ siddh‡ vidu˘‡ saiva ke˜ava || [SÂS 5.39]

22. yatra supt‡ jan‡ nitya¸ prabuddhas tatra sa¸yam„ |prabuddh‡ yatra te vidv‡n su˘uptas tatra ke˜ava || [SÂS 5.40]

23. evam ‡tm‡nam advandva¸ nir‡k‡ra¸ nira§janam |nitya˜uddha¸ nir‡bh‡sa¸ saccinm‡tra¸ par‡mÁtam || [SÂS 5.41]

yo vij‡n‡ti ved‡ntai˛ sv‡nubhÂty‡ ca ni˜citam |so 'tivarı‡˜ram„ prokta˛ sa eva gurur uttama˛ || [SÂS 5.42] iti.

24. tad evam "vimukta˜ ca vimucyate" [KU 5.1] ity ‡di˜rutayo j„vanmukta-

sthitapraj§abhagavadbhaktaguı‡t„tabr‡hmaı‡tivarı‡˜ramipratip‡dakasmÁtiv‡ky‡ni ca

j„vanmuktisadbh‡ve pram‡ı‡n„ti sthitam. 25. iti j„vanmuktipram‡ıaprakaraıa¸.

1.10 15) ved‡rtha-: P2 ved‡nta- | 16) pr‡ıo: P1 B2 pr‡ıair | naiva s‡ m‡y‡: P1 B2 B3 PGh

naiva m‡y‡, P2 naiva m‡yaiva | kart‡ naiva: P2 B3 PGh kart‡ na ca | citsad‡nanda¸: P2 B3 PGhcitsad‡nando | 17) sa¸s‡r‡d: P2 B3 PGh sa¸sarg‡d | 18) te n‡tmavedin‡¸: P1 P2 B2 B3te'n‡tmavedin‡ | 19) -in‡m asti tath‡ n‡nyaj: P2 B3 PGh -in‡¸ n‡sti tath‡ c‡nyaj | 20) ‡tmavij§‡nina¸ni˘Òh‡m s‡dhÂn‡m: P2 B3 PGh sv‡tmavij§‡nin‡¸ ni˘Òh‡m „dÁ˜„m | 21) vidu˘‡: P1 P2 B2 B3 PGhvidu˘‡¸ | 21- 22) ke˜ava || yatra : P2 B3 PGh ke˜ava || pa¸cavidy‡y‡¸ || yatra | 23) nir‡k‡ra¸: P1 B2nirvik‡ra¸ | saccinm‡tra¸ par‡mÁtam: P1 B2 cinm‡tra¸ param‡mÁtam |

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[atha dvit„ya¸ v‡san‡k˘ayaprakaraıa¸]

2.1 [j„vanmuktis‡dhan‡n‡¸ parasparak‡raıatvam]

1. atha j„vanmuktis‡dhana¸ nirÂpay‡ma˛. 2. tattvaj§‡namanon‡˜av‡san‡k˘ay‡s

tats‡dhanam. 3. ata eva v‡si˘Òhar‡m‡yaıasy‡vas‡ne j„vanmukta˜ar„r‡ı‡m ity etasmin

prast‡ve vasi˘Òha ‡ha:

v‡san‡k˘ayavij§‡namanon‡˜‡ mah‡mate |samak‡la¸ cir‡bhyast‡ bhavanti phalad‡yina˛ || iti [LYV 5.10.116]

4. anvayam uktv‡ vyatirekam ‡ha:

traya ete sama¸ y‡van na svabhyast‡ muhur muhu˛ |t‡van na padasa¸pr‡ptir bhavaty api sam‡˜atai˛ || iti [LYV 5.10.115]

5. samak‡l‡bhy‡s‡bh‡ve b‡dhakam ‡ha:

ekaika˜o ni˘evyante yady ete ciram apy alam |tan na siddhi¸ prayacchanti mantr‡˛ sa¸k„rtit‡ iva || iti [LYV 5.10.117]

6. yath‡ sa¸dhy‡vandanam‡rjane sahaviniyukt‡n‡m "‡po hi ˘Òh‡" [RV 10.9.1]

ity‡d„n‡¸ tisÁı‡m Ác‡¸ madhye pratidinam ekaikasy‡ Áca˛ p‡Òhe ˜‡str„y‡nu˘Òh‡na¸ na

sidhyati, yath‡ v‡ ˘aÛaÔgamantr‡ı‡m ekaikamantreıa na siddhi˛, yath‡ v‡ loke

˜‡kasÂpaudan‡d„n‡m ekaikena na bhojanasiddhi˛, tadvat.

7. cir‡bhy‡sasya prayojanam ‡ha:

tribhir etai˜ cir‡bhyastair hÁdayagranthayo dÁÛh‡˛ |ni˛˜aÔkam eva truÒyanti bisacched‡d guı‡ iva || iti [LYV 5.10.118]

8. tasyaiva vyatirekam ‡ha:

janm‡ntara˜at‡bhyast‡ r‡ma sa¸s‡rasa¸sthiti˛ |s‡ cir‡bhy‡sayogena vin‡ na k˘„yate kvacit || iti [LYV 5.10.119]

2.1 3) phalad‡yina˛: ‚nSS phalad‡ ime | sam‡˜atai˛: P2 B3 PGh samai˛ ˜atai˛ > P2 sh cor |

ciram apy alam: P2 B3 PGh cirayatnata˛ | sa¸k„rtit‡: P2 B3 sa¸kalit‡, PGh sa¸k„lit‡ | 6) -m‡rjanesaha-: P1 B2 P2 B3 PGh m‡rjanena saha- | sahaviniyukt‡n‡m: P2 B3 PGh saha niyukt‡n‡m |-sÂpaudan‡-: P2 B3 PGh -sÂpodan‡- |

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9. na kevalam ekaik‡bhy‡se phal‡bh‡va˛, ki¸ tu tatsvarÂpam api na sidhyat„ty ‡ha:

tattvaj§‡na¸ manon‡˜o v‡san‡k˘aya eva ca |mitha˛ k‡raıat‡¸ gatv‡ du˛s‡dh‡ni sthit‡ni hi || iti [LYV 5.10.113]

2.2 [tris‡dhanadvandv‡n‡¸ anvayavyatireka˛]

1. tray‡ı‡m ete˘‡¸ madhye dvayor dvayor melanena tr„ıi dvandv‡ni bhavanti. 2. tatra

manon‡˜av‡san‡k˘ayadvandvasy‡nyonyak‡raıatva¸ vyatirekamukhen‡ha:

y‡vad vil„na¸ na mano na t‡vad v‡san‡k˘aya˛ |na k˘„ı‡ v‡san‡ y‡vac citta¸ t‡van na ˜‡myati || [LYV 5.10.110]

3. prad„pajv‡l‡sa¸t‡navad vÁttisa¸t‡narÂpeıa pariıamam‡ıatv‡d idam

anta˛karaıadravya¸ manan‡tmakatv‡n mana ity ucyate. tasya n‡˜o n‡ma vÁttirÂpa¸

pariı‡ma¸ parityajya niruddhatv‡k‡reıa pariı‡ma˛. 4. tath‡ ca pata§jalir

yoga˜‡stre sÂtray‡m ‡sa:

vyutth‡nanirodhasa¸sk‡rayor abhibhavapr‡durbh‡vau nirodhak˘aıa-citt‡nvayo nirodhapariı‡ma [YS 3.9] iti.

5. vyutth‡nasa¸sk‡r‡ abhibhÂyante; nirodhasa¸sk‡r‡˛ pr‡durbhavanti; nirodha-

yukta˛ k˘aıa˜ citten‡nv„yate; so 'ya¸ manon‡˜a ity avagantavyam. pÂrv‡parapar‡-

mar˜am antareıa sahasotpadyam‡nasya krodh‡divÁttivi˜e˘asya hetu˜ cittagata˛

sa¸sk‡ro v‡san‡, pÂrvapÂrv‡bhy‡sena citte v‡syam‡natv‡t.

6. tasy‡˜ ca v‡san‡y‡˛ k˘ayo n‡ma vivekajany‡y‡¸ ˜‡ntid‡nty‡div‡san‡y‡¸

dÁÛh‡y‡¸ saty api b‡hyanimitte krodh‡dyanutpatti˛. tatra manon‡˜‡bh‡ve vÁtti˘Â-

tpadyam‡n‡su kad‡cid b‡hyanimittena krodh‡dyutpatter n‡sti v‡san‡k˘aya˛.

ak˘„ı‡y‡m tu v‡san‡y‡¸ tathaiva vÁttyutp‡dan‡n n‡sti manon‡˜a˛.

2.2 1) melanena: Adyar melane | y‡vac citta¸ t‡van na: P2 Adyar yavatt‡vac citta¸ | 3)

pariıamam‡ıatv‡d idam anta˛kara-: P2 B3 PGh Adyar ‚nSS pariıanam‡nanta˛kara- | 6)˜‡ntid‡nty‡div‡san‡y‡¸ : P2 PGh ˜‡nty‡div‡san‡y‡¸, Adyar ‚nSS ˜‡ntid‡nty‡di˜uddhav‡san‡y‡¸,B3 ˜‡nty‡ v‡san‡y‡¸ |

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7. tattvaj§‡namanon‡˜ayo˛ parasparak‡raıatva¸ vyatirekamukheı‡ha:

y‡van na tattvavij§‡na¸ t‡vac citta˜ama˛ kuta˛ |y‡van na cittopa˜amo na t‡vat tattvavedanam || iti. [LYV 5.10.111]

8. ida¸ sarvam ‡tmaiva, pratiyam‡na¸ tu rÂparas‡dika¸ jaganm‡y‡mayam na tv

etad vastuto 'st„ti ni˜cayas tattvaj§‡nam. tasy‡nutpattau rÂparas‡divi˘ay‡ı‡¸ sadbh‡ve

sati tadgocar‡˜ cittavÁttayo na niv‡rayitu¸ ˜akyante yath‡ prak˘ipyam‡ıe˘v

indhan‡di˘u vahnijv‡l‡ na niv‡ryate tadvat. asati cittopa˜ame vÁttibhir gÁhyam‡ıe˘u

rÂp‡di˘u "neha n‡n‡sti ki¸cana" [KU 4.11] iti ˜rute˛ "yajam‡na˛ prastara˛" [TS

2.6.5] ity‡der iva prayak˘avirodha˜aÔkay‡ "brahm‡dvit„yam" [Cf. ChU 6.2.1] ity

et‡dÁ˜as tattvani˜cayo nodiy‡t.

9. v‡san‡k˜ayatattvaj§‡nayo˛ parasparak‡raıatva¸ vyatirekamukhen‡ha:

y‡van na v‡san‡n‡˜as t‡vat tattv‡gama˛ kuta˛ |y‡van na tattvasa¸pr‡ptir na t‡vad v‡san‡k˜aya˛ || iti [LYV 5.10.112]

10. krodh‡div‡san‡sv ana˘Ò‡su ˜amadam‡dis‡dhan‡bh‡v‡n na tattvaj§‡nam udeti.

aj§‡te c‡dvit„yabrahmattve krodh‡dinimittasya satyatvabhram‡nap‡y‡n na v‡san‡

k˘„yate.

11. yathokt‡n‡¸ tray‡ı‡¸ dvandv‡n‡m anyonyak‡raıatvam anvayamukhena

vayam ud‡har‡ma˛. manasi n‡˘Òe sati sa¸sk‡rodbodhakasya b‡hyanimittasy‡prat„tau

v‡san‡ k˘„yate; k˘„ı‡y‡¸ ca v‡san‡y‡¸ hetvabh‡vena krodh‡divÁttyanuday‡n mano

na˜yati. tad ida¸ manon‡˜av‡san‡k˘ayadvandvam. 12. "dÁ˜yate tv agryay‡ buddhy‡"

[KU 3.12] iti ˜ruter ‡tmaiky‡bhimukhavÁtter dar˜anahetutv‡d itarakÁtsnavÁttin‡˜asya

tattvaj§‡nahetutvam avagamyate. sati ca tattvaj§‡ne, mithy‡bhÂte jagati naravi˘‡ı‡d‡v

2.2 6) krodh‡dyanutpatti˛: P1 krodh‡dyanuvÁtti˛ | ak˘„ı‡y‡m ca: P2 B3 PGh Adyar tu | 8)asati citto-: P1 B2 asati ca citto- | rÂp‡di˘u neha: ‚nSS rÂp‡di˘u satsu neha | 10) -bhram‡nap‡y‡n: P1P2 B3 PGh -bhramasy‡nap‡y‡n > B2 sh cor | 11) -mukhena vayam: P1 -mukhena ca vayam | 12)buddhy‡ iti: P1 B2 buddhy‡ sÂk˘m‡ya sÂk˘ma dar˜ibhir iti |

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iva dh„vÁttyanuday‡d ‡tmana˜ ca dÁ˘Òatvena punarvÁttyanupayog‡n nirindhan‡gnivan

mano na˜yati. tad ida¸ manon‡˜atattvaj§‡nayor dvandvam.

13. tattvaj§‡nasya krodh‡div‡san‡k˜ayahetut‡¸ v‡rttikak‡ra ‡ha:

ripau bandhau svadehe ca samaik‡tmya¸ prapa˜yata˛ |vivekina˛ kuta˛ kopa˛ svadeh‡vayave˘v iva || iti. [NkS 2.18]

14. krodh‡div‡san‡k˘ayarÂpasya ˜am‡der j§‡nahetutva¸ prasiddham. vasi˘Òho

'pi:

guı‡˛ ˜am‡dayo j§‡n‡c cham‡dibhyas tath‡ j§at‡ |paraspara¸ vivardhete dve padmasaras„ iva || iti. [LYV 2.1.107]

tad ida¸ v‡san‡k˜ayatattvaj§‡nayor dvandvam.

15. tattvaj§‡n‡d„n‡¸ tray‡ı‡¸ sa¸p‡dane s‡dhanam‡ha:

tasm‡d r‡ghava yatnena pauru˘eıa vivekina |bhogecch‡¸ dÂratas tyakv‡ trayam etat sam‡˜rayet || iti. [LYV 5.10.114]

16. pauru˘o yatna˛ ken‡py up‡yen‡vasya¸ sa¸p‡dayi˘y‡m„ty eva¸vidhots‡ha-

rÂpo nirbandha˛. viveko n‡ma vibhajyani˘cayah tattvaj§‡nasya ˜ravaı‡dika¸

s‡dhanam, manon‡˜asya yoga˛, v‡san‡k˘ayasya pratikÂlav‡sanotp‡danam iti. bhoge-

cch‡y‡˛ svalp‡y‡ apy abhyupagame "havi˘‡ kÁ˘ıavartmeva bhÂya ev‡bhivardhate"

[MDh 2.94] itiny‡yen‡tiprasaÔgasya durv‡ratv‡d dÂrata ityuktam.

2.3 [tris‡dhan‡n‡¸ pradh‡nopasarjanatv‡m]

1. nanu pÂrvatra vividi˘‡sa¸ny‡sasya tattvaj§‡nam phalam, vidvatsa¸ny‡sasya

j„vanmuktir iti vyavasth‡ varıit‡; tath‡ ca sati prathamatas tattvaj§‡na¸ sa¸p‡dya

pa˜c‡d vidvatsa¸ny‡sa¸ kÁtv‡ j„vata˛ svasya bandharÂpayor v‡san‡manovÁttyor

2.2 16) -ots‡harÂpo : P2 B3 PGh -ots‡h‡nurÂpo |2.3 1) prathamatas : P1 B2 prathama¸ | sa¸p‡dya: P2 B3 PGh sa¸p‡dyate |

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vin‡˜a˛ sa¸p‡dan„ya iti pratibh‡ti; atra tu tattvaj§‡n‡d„n‡¸ sahaiv‡bhy‡so niyamyate;

ata˛ pÂrvottaravirodha iti cet,

2. n‡ya¸ do˘a˛; pradh‡nopasarjanabh‡vena vyavasthopapatte˛. vividi˘‡-

sa¸ny‡sinas tattvaj§‡na¸ pradh‡nam, manon‡˜av‡san‡k˘ay‡v upasarjanabhÂtau;

vidvatsa¸ny‡sinas tu tadvaipar„tyam; ata˛ sah‡bhy‡sa ubhayatr‡py aviruddha˛. na ca

tattvaj§‡notpattim‡treıa kÁt‡rthasya kim uttarak‡l„nen‡bhy‡sapray‡seneti ˜aÔkan„yam,

j„vanmuktiprayojananirÂpaıena parihari˘yam‡ıatv‡t.

3. nanu vidvatsa¸ny‡sino vedanas‡dhana˜ravaı‡dyanu˘Òh‡navaiphaly‡d

vedanasya ca svarÂpeıa kartum akartum anyath‡ v‡ kartum a˜akyasy‡nanu˘Òheyatv‡d

upasarjanatven‡py uttarak‡lino 'bhy‡sa˛ k„dÁ˜a iti cet,

4. ken‡pi dv‡reıa puna˛ punas tattv‡nusmaraıam iti brÂma˛. t‡dÁ˜a˜ c‡bhy‡so

l„lop‡khy‡ne dar˜ita˛:

tac cintana¸ tatkathanam anyonya¸ tatprabodhanam |etad ekaparatva¸ ca j§‡n‡bhy‡sa¸ vidur budh‡˛ || [LYV 3.2.108]

5. sarg‡d‡v eva notpanna¸ dÁ˜ya¸ n‡sty eva tat sad‡ |ida¸ jagad aha¸ ceti bodh‡bhy‡sa¸ vidu˛ param || [LYV 3.2.111] iti.

6. nanu manon‡˜av‡san‡k˘ay‡bhy‡s‡v api tatraiva dar˜itau:

atyant‡bh‡vasa¸pattau j§‡tur j§eyasya vastuna˛ |yukty‡ ˜‡stair yatante ye te tatr‡bhy‡sina˛ sthit‡˛ || iti. [LYV 3.2.110]

7. j§‡tÁj§eyayor mithy‡tvadh„r abh‡vasa¸patti˛. svarÂpeı‡py aprat„tir atyant‡bh‡va-

sa¸patti˛. yuktir yoga˛. so 'ya¸ manon‡˜‡bhy‡sa˛.

8. dÁ˜y‡sa¸bhavabodhena r‡gadve˘‡dit‡nave |

2.3 1) pratibh‡ti: P2 B3 PGh bh‡ti | 2) upasarjanabhÂtau: P2 Adyar ‚nSS upasarjan„bhÂtau |

-sa¸ny‡sinas tu: P2 B3 PGh om tu | tadvaipar„tyam: P2 B3 PGh tadvipar„tam | 3) vaiphaly‡d: P1 B1B2 vaikaly‡d | kartum akartum: P2 B3 PGh ‚nSS om akartum | upasarjanatven‡py: P2 B3 PGhupasarjatve 'py | 5) param: Adyar pare | 6) nanu manon‡˜a-: P2 B3 PGh om. nanu |

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ratir balodit‡ y‡sau brahm‡bhy‡sa˛ sa ucyate || iti. [LYV 3.2.112]

so 'ya¸ v‡san‡k˘ay‡bhy‡sa˛. te˘v ete˘u tri˘v abhy‡se˘u s‡myena prat„yam‡ne˘u

pradh‡nopasarjanabh‡vo na vivektu¸ ˜akyata iti cet,

9. maivam; prayojan‡nus‡reıa vivektu¸ ˜akyatv‡t. mumuk˘o˛ puru˘asya

j„vanmuktir videhamukti˜ ceti prayojanadvayam. ata eva "vimukta˜ ca vimucyata"

[KU 5.1] iti ˜rÂyate. tatra j„vata˛ puru˘asya daivasa¸pad‡ mok˘a˛. 10. ‡surasa¸pad‡

banda˛ etac ca ˘oÛa˜‡dhy‡ye bhagavat‡bhihitam:

daiv„ sa¸pad vimok˘‡ya nibandh‡y‡sur„ mat‡ || [BhG 16.5] iti

11. te ca sa¸padau tatraiv‡bhihite:

abhaya¸ sattvasa¸˜uddhir j§‡nayogavyavasthiti˛ |d‡na¸ dama˜ ca yaj§a˜ ca sv‡dhy‡yas tapa ‡rjavam || [BhG 16.1]

12. ahi¸s‡ satyam akrodhas ty‡ga˛ ˜‡ntir apai˜unam |day‡ bhÂte˘v aloluptva¸ m‡rdava¸ hr„r ac‡palam || [BhG 16.2]

13. teja˛ k˘am‡ dhÁti˛ ˜aucam adroho n‡tim‡nit‡ |bhavanti sa¸pada¸ daiv„m abhij‡tasya bh‡rata || [BhG 16.3]

14. dambho darpo 'bhim‡na˜ ca krodha˛ p‡ru˘yam eva ca |aj§‡na¸ c‡bhij‡tasya p‡rtha sa¸padam ‡sur„m || [BhG 16.4] iti.

15. punar apy ‡dhy‡ya parisam‡pter ‡surasa¸pat prapa§cit‡. tatr‡˜‡str„y‡y‡˛

svabh‡vasiddh‡y‡ ‡surasa¸pado durv‡san‡y‡˛ ˜‡str„yay‡ puru˘aprayatnas‡dhyay‡

daivasa¸pad‡ sadv‡sanay‡ k˘aye sati j„vanmuktir bhavati.

16. v‡san‡k˘ayavan manon‡˜asy‡pi j„vanmuktihetutva¸ ˜rÂyate:

mana eva manu˘y‡ı‡¸ k‡raıa¸ bandhamok˘ayo˛ |bandh‡ya vi˘ay‡sakta¸ muktyai nirvi˘aya¸ smÁtam || [AmbU 2]

2.3 8) balodit‡: P1 B2 B3 PGh ghanodit‡ > P1 sh cor navodit‡, P2 Adyar ‚nSS navodit‡

|yasau: P1 B2 c‡sau | s‡myena: P2 B3 PGh Adyar s‡m‡nyena | -bh‡vo na vivektu¸: P2 B3 PGh ‚nSS-bhavena na viviktu¸ | ˜akyata iti cet: P2 B3 PGh ˜akyate katha¸ iti cet > P2 sh cor. | 12) aloluptva¸:P2 B3 PGh alolutva¸ | 13-14) bh‡rata || dambho: P2 B3 PGh bh‡rata || athed‡n„m ‡sur„sa¸pad ucyate ||da¸bhety‡di || dambho | 14) darpo'bhim‡na˜: P2 B3 darpo 'tim‡na˜ |

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17. yato nirvi˜ayay‡sya manaso muktir i˘yate |ato nirvi˘aya¸ nitya¸ mana˛ k‡rya¸ mumuk˜uı‡ || [AmbU 3]

18. nirastavi˘ay‡saÔga¸ sa¸niruddha¸ mano hÁdi |yad‡ y‡ty unman„bh‡va¸ tad‡ tat parama¸ padam || [AmbU 4]

19. t‡vad eva niroddhavya¸ y‡vad hÁdi gatam k˘aya¸ |etaj j§‡na¸ ca dhy‡na¸ ca ˜e˘o granthasya vistarah || [AmbU15] iti.

20. bandho dvividha˛; t„vro mÁdu˜ ca. tatr‡surasa¸pat s‡k˘‡d eva kle˜ahetutv‡t

t„vro bandha˛. dvaitam‡traprat„tis tu svayam akle˜arÂpatv‡d ‡surasa¸pad

utp‡dakatv‡c ca mÁdur bandha˛. tatra v‡san‡k˘ayeıa t„vrabandha eva nivartate,

manon‡˜ena tÂbhaya¸.

21. tarhi manon‡˜enaiv‡lam, v‡san‡k˘ayas tu nirarthaka iti cet,

22. na; bhogahetun‡ prabalena pr‡rabdhena vyutth‡pite manasi v‡san‡k˘ayasya

t„vrabandhaniv‡raı‡rthatv‡t, bhogasya mÁdubandhen‡py upapatte˛. t‡masavÁttayas

t„vrabandha˛. s‡ttvikar‡jasavÁttidvaya¸ mÁdubandha˛. 23. etac ca "du˛khe˘v

anudvignaman‡˛" [BhG 2.56] ity atra spa˘Ò„kÁtam.

24. eva¸ ca sati mÁdubandhasy‡bhyupeyatv‡t t„vrabandhasya v‡san‡k˘ayeıaiva

nivÁtter anarthako manon‡˜a iti cet,

25. na, durbalapr‡rabdh‡p‡dit‡n‡m ava˜ya¸bh‡vibhog‡n‡¸ prat„k‡r‡rthatv‡t.

26. t‡dÁgbhogasya prat„k‡ranivartyatvam abhipretyedam ‡hu˛:

ava˜ya¸bh‡vibhog‡n‡¸ pratik‡ro bhaved yadi |tad‡ dukhair na lipyeran nalar‡mayudhi˘Òhir‡˛ || [PD 7.156] iti.

2.3 18) -saÔga¸: P1 B2 -sakti | unman„bh‡va¸: AmbU in Yoga Upani˘ads (Adyar: The

Adyar Library, 1988) p. 27 ‡tmano 'bh‡va¸ | 19) hÁdi: P2 B3 PGh vÁtti | dhy‡na¸ ca: Adyar mok˘a˜ca | ˜e˘o ny‡yasya vistara˛: P1 B2 ˜e˘onyogra¸tha vistara˛, Adyar ˜e˘o granthasya vistara˛ | 20)bandho dvividha˛: P1 B2 ba¸dho hi dvividha˛ | manon‡˜ena: P1 B2 manon‡˜e | 22) v‡san‡k˘ayasya:P2 B3 PGh om | niv‡raı‡rthatv‡t, bhogasya : P1 niv‡raı‡rtha tarhi bhogasya k‡ gatis tatr‡hatv‡dbhogasya > B2 sh adds | 23) du˛khe˘v anudvignaman‡˛: Adyar ‚nSS du˛khe˘v anudvignaman‡˛sukhe˘u vigataspÁha˛ | 25) -‡p‡dit‡n‡m ava˜ya¸-: ‚nSS -‡p‡dit‡n ava˜ya¸-, B3 PGh -‡p‡dit‡va˜ya¸-| 26) t‡dÁgbhogasya: P2 B3 PGh prabalabhogasya | -nivartyatvam: P2 B3 PGh nivÁttyartham > P2 shcor. | -bh‡vibhog‡n‡¸: P1 B2 ‚nSS -bh‡vibh‡v‡n‡¸, B1 same, sh cor. -bh‡vibh‡v‡n‡¸ |

339

27. tad eva¸ j„vanmukti¸ prati v‡san‡k˘ayamanon‡˜ayo˛ s‡k˘‡t s‡dhanatv‡d

pr‡dh‡nyam; tattvaj§‡na¸ tu tayor utp‡danena vyavahitatv‡d upasarjanam. 28.

tattvaj§‡na¸ v‡san‡k˘ayahetutva¸ bahu˜a˛ ˜rutau ˜rÂyate:

j§‡tv‡ deva¸ sarvap‡˜‡pah‡ni˛, [¯vU 1.11]

29. adhy‡tmayog‡dhigamena deva¸ matv‡ dh„ro har˘a˜okau jah‡ti, [KU 2.12]

30. tarati ˜okam ‡tmavit, [ChU 7.1.3]

31. tatra ko moha˛ ka˛ ˜oka ekatvam anupa˜yatah? [‰˜aU 7]

32. j§‡tv‡ deva¸ mucyate sarvap‡˜ai˛ [¯vU1.8] iti.

33. manon‡˜ahetutva¸ ca tattvaj§‡nasya ˜rutisiddham. 34. vidy‡da˜‡m abhi-

pretyeda¸ ˜rÂyate:

yatra tv asya sarvam ‡tmaiv‡bhÂt tat kena ki¸ pa˜yet tat kena ki¸ jighret[B‡U 2.4.14] ity‡di.

35. gauÛap‡d‡c‡ry‡˜ c‡hu˛:

‡tmasaty‡nubodhena na sa¸kalpayate yad‡ |amanast‡¸ tad‡ y‡ti gr‡hy‡bh‡ve tadagraha˛ || [GK 3.32] iti

36. j„vanmukter v‡san‡k˘ayamanon‡˜‡v iva videhamukte˛ s‡k˘‡ts‡dhanatv‡j

j§‡na¸ pradh‡nam,

j§‡n‡d eva tu kaivalya¸ pr‡pyate yena mucyate |

iti smÁte˛. 37. kevalasy‡tmano bh‡va˛ kaivalya¸ deh‡dirahitatvam. tac ca j§‡n‡d eva

pr‡pyate, sadehatvasy‡j§‡nakalpitatvena j§‡naikanivartyatv‡t. 38. j§‡n‡d evety

evak‡reıa karmavy‡vÁtti˛

na karmaı‡ na prajay‡ dhanena [T‚ 10.10.21]

2.3 27) tu tayor utp‡danena: P2 B3 PGh tÂbhayotp‡danena | 28) bahu˜a˛ ˜rutau ˜rÂyate: P2

B3 PGh bahudh‡ ˜rÂyate ˜rutau | 34) pa˜yet tat kena: Adyar ‚nSS om tat | 35) ‡tmasaty‡nu- : B3 PGh‡tmasatt‡nu-, Adyar ‚nSS ‡tmatattv‡nu- | -‡nubodhena: P2 B3 PGh -‡nurodhena |

340

iti ˜rute˛.

39. yas tu j§‡na˜‡stram anabhyasya yath‡sa¸bhava¸ v‡san‡k˘ayamanon‡˜‡v

abhyasya saguıa¸ brahmop‡ste na tasya kaivalyam asti, liÔgadehasy‡nap‡y‡t. ata

evak‡reıa t‡v api vy‡vartyete.

40. yena mucyata ity asy‡yam artha˛. yena j§‡napr‡pitakevalatvena kÁtsna-

bandh‡d vimucyata iti. bandha˜ c‡nekavidha˛ "avidy‡granthi˛," "abrahmatvam,"

"hÁdayagranthi˛," "sa¸˜ay‡˛," "karm‡ıi," "asarvak‡matvam," "mÁtyu˛,"

"punarjanman" ity‡di˜abdais tatra tatra vyavah‡r‡t. ta ete bandh‡˛ sarve

j§‡nanivarty‡˛. 41. tath‡ ca ˜rutaya˛:

etad yo veda nihita¸ guh‡y‡¸ so 'vidy‡granthi¸ vikirat„ha somya || [MuıU 2.1.10]

42. brahma veda brahmaiva bhavati | [MuıU 3.2.9]

43. bhidyate hÁdayagranthi˜ chidyante sarvasa¸˜ay‡˛ |k˘„yante c‡sya karm‡ıi tasmin dÁ˘Òe par‡vare || [MuıU 2.2.8]

44. yo veda nihita¸ guh‡y‡¸ parame vyoman, so '˜nute sarv‡n k‡m‡n saha [TU 2.1.1]

45. tam eva viditv‡timÁtyum eti | [¯vU 3.8]

46. yas tu vij§‡nav‡n bhavati samanaska˛ sad‡ ˜uci˛ |sa tu tatpadam ‡pnoti yasm‡d bhÂyo na j‡yate || [KU 3.8]

47. ya eva¸ ved‡ha¸ brahm‡sm„ti sa ida¸ sarva¸ bhavati | [B‡U 1.4.10]

ity‡d„ny asarvaj§atv‡dibandhanivÁttipar‡ıi v‡ky‡ny atrod‡haraı„y‡ni.

48. seya¸ videhamuktir j§‡notpattisamak‡l„n‡ j§ey‡ brahmaıyavidy‡ropit‡n‡m

2.3 38) bh‡va˛: B3 PGh bh‡va¸ | 40) j§‡napr‡pita-: B3 PGh j§‡napr‡pti- | sa¸˜ay‡˛: B3

PGh Adyar ‚nSS sa¸˜aya˛ | -ya˛, karmaıi, asarva- : P2 B3 PGh -ya˛ karmagra¸thi˛ karmaıi sarva- >P2 sh cor. asarva- | -‡di ˜abdais: P2 B3 PGh -‡di ba¸dha ˜abdais > P2 sh om. ba¸dha | sarve: P2 B3PGh Adyar sarve'pi | somya: P2 B3 PGh saumya | 46) samanaska˛: B1 B2 B3 PGh ‚nSS amanaska˛ |47) -‡d„ny asarvaj§atv‡di-: P2 B3 PGh -‡d„ny abrahmatv‡di- |

341

ete˘‡¸ bandh‡n‡¸ vidyay‡ vin‡˜e sati punarutpattyasa¸bhav‡d ananubhav‡c ca. 49.

tad etad vidy‡samak‡l„natva¸ bh‡˘yak‡ra˛ samanvayasÂtre [BS 1.1.4]

prapa§cay‡m‡sa,

tadadhigama uttarapÂrv‡ghayor a˜le˘avin‡˜au tadvyapade˜‡t | [BS 4.1.13]

ity atra ca.

50. nanu vartam‡nadehap‡t‡ntarabh‡vin„ videhamuktir iti bahavo varıayanti.

tath‡ ca ˜ruti˛:

tasya t‡vad eva cira¸ y‡van na vimok˘ye 'tha sa¸patsya iti. | [ChU 6.14.2]

51. v‡kyavÁtt‡v apy uktam:

pr‡rabdhakarmavegena j„vanmukto yad‡ bhavet |ka¸cit k‡lam an‡rabdhakarmabandhasya sa¸k˘aye ||

52. nirast‡ti˜ay‡nanda¸ vai˘ıava¸ parama¸ pada¸ |punar‡vÁttirahita¸ kaivalya¸ pratipadyate || iti. [V‡vÁ 52–53]

53. sÂtrak‡ro 'py ‡ha:

bhogena tv itare k˘apayitv‡ sa¸padyate | [BS 4.1.19] iti.

54. vasi˘Òho 'py ‡ha:

j„vanmuktapada¸ tyaktv‡ svadehe k‡las‡tkÁte |vi˜aty adehamuktatva¸ pavano 'spandat‡m iva || [LYV 3.1.98] iti.

55. n‡ya¸ do˘a˛, vivak˘‡vi˜e˘eıa matadvayasy‡virodh‡t. videhamuktir ity

atratyena deha˜abdena kÁtsna¸ dehaj‡ta¸ vivak˘itatv‡ bahubhir varıitam. asm‡bhis tu

bh‡videham‡travivak˘ayocyate, tadan‡rambh‡yaiva j§‡nasa¸p‡dan‡t. aya¸ tu deha˛

pÂrvam ev‡rabdha˛, ato j§‡nen‡pi n‡sy‡rambho v‡rayitu¸ ˜akyate. etad dehanivÁttir

2.3 49) tadvyapade˜‡t: P2 om., > B2 om, sh cor. | ity atra ca: P2 B3 PGh om. | 50)-‡ntarabh‡vin„: ‚nSS -‡ntara¸ bh‡vin„ | 51) apy uktam: P2 ap„dam uktam | kamcit: P2 B3 PGhki¸cit | an‡rabdha-: P2 B3 PGh Adyar ath‡rabdha- | 54) muktatva¸: P2 B3 PGh -muktitva¸ | 55)atratyena: P2 B3 PGh atr‡nena > P2 sh cor. | j§‡nen‡pi n‡sy‡rambho v‡rayitu¸ ˜akyate: P2 B3 PGhj§‡nen‡py asy‡rambho varayitu¸ na ˜akyate |

342

api na j§‡naphalam, aj§‡nanin‡m apy ‡rabdhakarmak˘aye tan nivÁtte˛.

56. tarhi vartam‡naliÔgadehanivÁttir j§‡naphalam astu, j§‡nam antareıa

tadanivÁtter ity cet,

57. na, satyapi j§‡ne j„vanmuktes tannivÁttyabh‡v‡t.

58. nanu j§‡nasya ka¸citk‡la¸ pr‡rabdhakarmaı‡ pratibandhen‡nivartakatve 'pi

pratibandhak˘aye liÔgadehanivartakatva¸ bhavi˘yat„ti cen,

59. na, pa§cap‡dik‡c‡ryeıa:

yato j§‡nam aj§‡nasyaiva nivartakam (Ppd 1.3)

ity upap‡ditatv‡t.

60. tarhi liÔganivÁtte˛ ki¸ s‡dhanam iti cet,

61. s‡magr„nivÁttir iti bruma˛. dvividha¸ hi k‡ryanivartakam, virodhisadbh‡va˛

s‡magr„nivÁtti˜ ca. tadyath‡ virodhin‡ v‡yun‡ tailavarttis‡magr„nivÁtty‡ v‡ d„po

nivartate. liÔgadehasya s‡k˘‡dvirodhina¸ na pa˜y‡ma˛. s‡magr„ hi dvividh‡

pr‡rabdham an‡rabdha¸ ceti. t‡bhy‡m ubh‡bhy‡m aj§‡nin‡¸ liÔgadeha ih‡mutra

c‡vati˘Òhate. j§‡nin‡¸ tv an‡rabdhe j§‡nena nivÁtte pr‡rabdhe ca bhogena nivÁtte,

tailavartirahitad„pavat s‡magr„nivÁtty‡ liÔgadeho nivartate. ato na tannivÁttir

j§‡naphalam.

62. nanv anena ny‡yena bh‡videh‡n‡rambho 'pi na j§‡naphalam. tath‡ hi kim

an‡rambha eva phalam, ki¸ v‡ tatpratip‡lanam? n‡dya˛, tasya

pr‡gabh‡varÂpatven‡n‡ditv‡t. na dvit„ya˛ an‡rabdhakarmarÂpas‡magr„nivÁttyaiva

2.3 55) j§‡naphalam: P2 PGh j§‡nasyaphalam | 57) j„vanmuktes tan-: ‚nSS 20 (1916)j„vanmukte tan- | 58) pr‡rabdhakarmaı‡: Adyar ‚nSS pr‡rabdhena karmaı‡, P2 B3 PGh om.pr‡rabdha- | pratibandhen‡-: P2 B3 PGh pratibaddhatven‡- | liÔganivÁtte˛: P2 liÔgadehanivÁtte˛ | 61)s‡magr„nivÁtti˜ ca: Adyar ‚nSS ceti | s‡magr„ hi: P2 B3 PGh om. hi | an‡rabdhe j§‡nena nivÁtte:Adyar ‚nSS an‡rabdhasya j§‡nena nivÁtte˛ > P2 sh cor., B1 anarabdha¸ | pr‡rabdhe ca bhogenanivÁtte: Adyar ‚nSS pr‡rabdhasya bhogena nivÁtte˛ > P2 sh cor. | 62) tatpratip‡lanam: Adyartatparip‡lanam | -‡ditv‡t: P2 B3 PGh Adyar ‚nSS -‡di siddhatv‡t |

343

bh‡videh‡rambhapr‡gabh‡vaparip‡lanasiddhe˛. na ca tan nivÁtti˛ phalam

avidy‡nivÁtter eva vidy‡phalatv‡t.

63. nai˘a do˜a˛, bh‡vijanm‡n‡rambh‡din‡¸ vidy‡phalatvasya pr‡m‡ıikatv‡t.

bhÂyo na j‡yate | [KU 3.8]

ity‡dyud‡hÁt‡˛ ˜rutayas tatra pram‡ıam. na ca j§‡nam aj§‡nasyaiva nivartakam iti

ny‡yena virodha˛. 64. aj§‡nasahabh‡vaniyat‡n‡m abrahmatv‡d„n‡m aj§‡na˜abdena

pa§cap‡dik‡c‡ryair vivak˘itatv‡t. anyath‡nubhavavirodha˛. anubhÂyate hy

aj§‡nanivÁttivad abrahmatv‡di nivÁttir api. tasm‡d bh‡videhar‡hityalak˘aı‡

videhamuktir j§‡nasamak‡l„n‡. 65. tath‡ ca y‡j§avalkya vacana¸ ˜rÂyate:

abhaya¸ vai janaka pr‡pto 'si [B‡U 4.2.4] iti,

66. et‡vad are khalv amÁtatvam [B‡U 4.5.15]

iti ca. 67. ˜rutyantare 'pi:

tam eva¸ vidv‡n amÁta iha bhavati [T‚ 3.12.7; NÁPU 1.6] iti.

68. yady utpanne 'pi tattvaj§‡ne tatphalabhÂt‡ videhamuktis tad‡n„¸ na bhavet,

k‡l‡ntare ca bhavet, tad‡ jyoti˘Òom‡d‡v iva j§‡najanyam apÂrva¸ ki¸cit kalpyeta.

tath‡ ca karma˜astra eva j§‡na˜‡stram antarbhavet. athocyate mantr‡dipratibaddh‡-

gnivat pr‡rabdhapratibaddha¸ j§‡na¸ k‡l‡ntare videhamukti¸ d‡syat„ti.

69. maivam, avirodh‡t. na hy asmadabhipret‡ bh‡videhatyant‡bh‡valak˘an‡

videhamuktir vartam‡nadeham‡trasth‡pakena pr‡rabdhena virudhyate, yena

pratibadhyeta. ki¸ ca k˘aıikatvena k‡l‡ntare svayam avidyam‡na¸ j§‡na¸ katha¸

mukti¸ dady‡t?

2.3 63) bhÂyo na j‡yate: Adyar ‚nSS yasm‡d bhÂyo na j‡yate > P2 sh cor. | 67) iti: P2 B3

PGh om | 68) kalpyeta: P2 B3 PGh kalpet | 69) -abhipret‡: Adyar -abhimat‡ | 69) pratibadhyeta: B3PGh pratibadhyate > P2 om. |

344

70. j§‡n‡ntara¸ caramas‡k˘‡tk‡ralak˘aıam utpatsyata iti cet,

71. na, s‡dhan‡bh‡v‡t. pratibandhaka pr‡rabdhanivÁttyaiva saha guru˜‡stra-

dehendriy‡dyase˘ajagatpratibh‡sanivÁtte˛ ki¸ te s‡dhana¸ sy‡t?

72. tarhi

bhÂya˜ c‡nte vi˜vam‡y‡ nivÁtte˛ [¯vU 1.10]

ityasy‡˛ ˜rute˛ ko 'rtha iti cet,

73. ‡rabdh‡nte nimitt‡bh‡v‡d dehendriy‡dya˜e˘anaimittikanivÁttir ityev‡rtha˛.

tato bhavadabhimat‡ vartam‡nadehar‡hityalak˘aı‡ videhamukti˛ pa˜c‡d astu, asmad-

abhimat‡ tu j§‡nasamak‡l„naiva. 74. etad ev‡bhipretya bhagav‡§ ˜e˘a ‡ha:

t„rthe ˜vapacagÁhe v‡ na˘ÒasmÁtir api parityajan deham |j§‡nasamak‡lamukta˛ kaivalya¸ y‡ti hata˜oka˛ || [P‡s 81] iti.

75. tasm‡d videhamuktau s‡k˘‡ts‡dhanasya tattvaj§‡nasya pradh‡natvam upapannam.

v‡san‡k˘ayamanon‡˜ayor j§‡nas‡dhanatvena vyavahitatv‡d upasarjanatvam.

76. ‡surav‡san‡k˘ayak‡riıy‡ daivav‡san‡y‡ j§‡nas‡dhanatva¸ ˜rutismÁtyor

upalabhyate:

˜‡nto d‡nta uparatas titik˘u˛ sam‡hito bhÂtv‡tmany ev‡tm‡na¸ pa˜yet | [B‡U4.4.23]

iti ˜rute˛. 77. smÁtir api:

am‡nitvam adamabhitvam ahi¸s‡ k˘‡ntir ‡rjavam |‡c‡ryop‡sana¸ ˜auca¸ sthairyam ‡tmavinigraha˛ || [BhG 13.7]

78. indriy‡rthe˘u vir‡gyam anaha¸k‡ra eva ca |janmamÁtyujar‡vy‡dhidu˛khado˘‡nudar˜ana¸ || [BhG 13.8]

79. asaktir anabhi˘vaÔga˛ putrad‡ragÁh‡di˘u |nitya¸ ca samacittatvam i˘Ò‡ni˘Òopapatti˘u || [BhG 13.9]

2.3 71) nivÁtte˛: P2 PGh nivÁtti˛ | te s‡dhana¸: Adyar tats‡dhana¸ | 73) After astu Adyar

‚nSS add dehap‡t‡n antaram. | tu: P1 B2 om. | 76) iti ˜rute˛: Adyar ‚nSS iti ˜ruti˛ |

345

80. mayi c‡nanyayogena bhaktir avyabhic‡riı„ |viviktade˜asevitvam aratir janasa¸sadi || [BhG 13.10]

81. adhy‡tmaj§‡nanityatva¸ tattvaj§‡n‡rthadar˜anam |etaj j§‡nam iti proktam aj§‡nam yadato'nyath‡ || [BhG 13.11] iti.

82. anyasminn aha¸buddhir abhi˘vaÔga˛. j§‡yate 'neneti vyutpatty‡ j§‡na-

s‡dhanam ity artha˛. 83. manon‡˜asy‡pi j§‡nas‡dhanatva¸ ˜rutismÁtiprasiddham:

tatas tu ta¸ pa˜yati ni˘kala¸ dhy‡yam‡na˛ | [MuıU 3.1.8]

iti ˜rute˛.

84. adhy‡tmayog‡dhigamena deva¸ matv‡ dh„ro har˘a˜okau jah‡ti | [KU2.12]

iti ca. pratyag‡tmasam‡dhipr‡pty‡ deva¸ j§‡tvetyartha˛.

85. ya¸ vinidr‡ jita˜v‡s‡˛ sa¸tu˘Ò‡˛ sa¸yatendriy‡˛ |jyoti˛ pa˜yanti yu§j‡n‡s tasmai yog‡tmane nama˛ || [MBh 12.43.55]

iti smÁti˛.

86. tad eva¸ tattvaj§‡n‡d„n‡¸ tray‡ı‡¸ videhamuktij„vanmuktiva˜‡d guıa-

pradh‡nabh‡vavyavasth‡ siddh‡.

2.4 [˜uddh‡suddhav‡san‡]

1. nanu vividi˘‡sa¸ny‡sin‡ sa¸p‡dit‡n‡m ete˘‡¸ ki¸ vidvatsa¸ny‡s‡d Ârdhvam

anuvÁttim‡tram ki¸ v‡ punar api sa¸p‡danaprayatno 'pek˘itah. n‡dya˛,

tattvaj§‡nasyev‡nyayor apy ayatnasiddhatve pr‡dh‡nyaprayukt‡dar‡bh‡vaprasaÔg‡t.

na dvit„ya˛, itarayor iva j§‡nasy‡pi prayatnas‡pek˘atve saty upasarjanatva-

prayuktaud‡s„ny‡bh‡vaprasaÔg‡t.

2. n‡ya¸ do˘a˛, j§‡nasy‡nuvÁttim‡tram itarayor yatnas‡dhyatvam ity aÔg„k‡r‡t.

2.3 83) iti ˜rute˛: P2 B3 PGh Adyar ‚nSS iti ˜ruti˛ | 85) yog‡tmane: P1 B2 Adyar ‚nSS

vidy‡tmane > P1 B2 sh cor. yog‡tmane |2.4 1) prayukt‡dar‡bh‡va: P2 B3 PGh prayukt‡¸tar‡bh‡va, P2 sh cor. |

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tath‡ hi vidy‡dhik‡r„ dvividha˛, kÁtop‡stir akÁtop‡sti˜ ceti. tatrop‡sya s‡k˘‡tk‡ra-

paryant‡m up‡sti¸ kÁtv‡ yadi j§‡ne pravarteta tad‡ v‡san‡k˘ayamanon‡˜ayor

dÁÛhataratvena j§‡n‡d Ârdhva¸ vidvatsa¸ny‡saj„vanmukt„ svata eva sidhyata˛. t‡dÁ˜a

eva ˜‡str‡bhimato mukhyo vidy‡dhik‡r„. tatas ta¸ prati ˜‡stre˘u sahopany‡s‡t

svarÂpeıa vivikt‡v api vidvatsa¸ny‡savividi˘‡sa¸ny‡sau sa¸k„rı‡v iva pratibh‡sete.

3. id‡n„¸tan‡s tu pr‡yeı‡kÁtop‡staya evautsukyam‡tr‡t sahas‡ vidy‡y‡¸

pravartante. v‡san‡k˘ayamanon‡˜au ca t‡tk‡likau sa¸p‡dayanti. t‡vat‡ ˜ravaıa-

manananididhy‡san‡ni ni˘p‡dyante. tai˜ ca dÁÛh‡bhyastair aj§‡nasa¸˜aya-

viparyayanir‡s‡t tattvaj§‡na¸ samyag udeti. uditasya b‡dhakapram‡ı‡bh‡v‡n

nivÁtt‡vidy‡y‡˛ punarutpattik‡raı‡bh‡v‡c ca n‡sti tasya ˜aithilyam.

v‡san‡k˘ayamanon‡˜au tu dÁÛh‡bhy‡s‡bh‡v‡d bhogapradena pr‡rabdhena tad‡ tad‡

b‡dhyam‡natv‡c ca sav‡taprade˜a d„pavat sahas‡ nivartete. 4. tath‡ ca vasi˘Òha˛:

pÂrvebhyas tu prayatnebho vi˘amo 'ya¸ hi sa¸mata˛ |du˛s‡dho v‡san‡ty‡ga˛ sumerÂn mÂlan‡d api || [LYV 5.10.109] iti.

5. arjuno 'pi:

ca§cala¸ hi mana˛ kÁ˘ıa pram‡thi balavad dÁÛham |tasy‡ha¸ nigraha¸ manye v‡yor iva sudu˘kara¸ || [BhG 6.34] iti.

6. tasm‡d idan„¸tan‡n‡¸ vidvatsa¸ny‡sin‡¸ j§‡nasy‡nuvÁttim‡tram. v‡san‡k˘aya-

manon‡˜au tu prayatnasa¸p‡dy‡v iti sthitam.

7. nanu keya¸ v‡san‡ yasy‡˛ k˘ay‡ya prayatitavyam iti cet,

8. tatsvarÂpam ‡ha vasi˘Òha˛:

2.4 3) - nididhy‡san‡ni: P2 B3 PGh nididhy‡san‡d„ni | ni˘p‡dyante: P2 ‚nSS ni˘padyante |

uditasya b‡dhaka: P1 B2 Adyar ‚nSS uditasya j§‡nasya b‡dhaka, P2 B3 PGh tasya b‡dhaka |nivÁtt‡vidy‡y‡˛: P1 B2 nivÁtt‡y‡ avidy‡y‡˛, P2 B3 PGh nivÁtt‡y‡¸ avidy‡y‡˛ | 6) prayatnasa¸p‡dy‡viti sthitam: P1 B2 prayatnasa¸p‡dy‡v iti siddha¸, P2 B3 PGh prayatnas‡dhy‡v iti siddha¸ |

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dÁÛhabh‡vanay‡ tyaktapÂrv‡paravic‡raıam |yad‡d‡na¸ pad‡rthasya v‡san‡ s‡ prak„rtit‡ || [LYV 5.10.48]

9. bh‡vita¸ t„vrasa¸veg‡d‡tman‡ yat tad eva sa˛ |bhavaty ‡˜u mah‡b‡ho vigatetara sa¸smÁti˛ || [LYV 5.10.49]

10. t‡dÁgrÂpo hi puru˘o v‡san‡viva˜„kÁta˛ |sa¸pa˜yati yad evaitat sadvastv iti vimuhyati || [LYV 5.10.50]

11. v‡san‡vegavaiva˜y‡t svarÂpa¸ prajah‡ti tat |bhr‡nta¸ pa˜yati durdÁ˘Òi˛ sarva¸ madava˜‡d iva || [LYV 5.10.51] iti.

12. pravÁtti¸ ca nivÁtti¸ ca jan‡ na vidur ‡sur‡˛ |na ˜auca¸ n‡pi c‡c‡ro na satya¸ te˘u vidyate || [BhG 16.7]

13. asatyam aprati˘Òha¸ te jagad‡huran„˜varam |aprasparasa¸bhÂta¸ kimanyat k‡mahaitukam || [BhG 16.8]

14. et‡¸ dÁ˘Òim ava˘Òabhya na˘Ò‡tm‡no 'lpabuddhaya˛ | [BhG 16.9ab]

15. atra ca svasvade˜‡c‡rakuladharmabh‡˘‡bhedatadgat‡pa˜abd‡di˘u pr‡ıin‡m

abhinive˜a˛ s‡m‡nyata ud‡haraıam. vi˜e˘ata˜ tu bhed‡n uktv‡ pa˜c‡d ud‡har‡ma˛.

16. yathokt‡¸ v‡san‡m abhipretya bÁhad‡raıyake ˜rÂyate:

sa yath‡k‡mo bhavati tat kratur bhavati. yat kratur bhavati tat karma kurute yatkarma kurute tad abhisa¸padyate. [B‡U 4.4.5] iti.

17. v‡san‡bhedo v‡lm„kin‡ darsita˛:

v‡san‡ dvividh‡ prokt‡ ˜uddh‡ ca malin‡ tath‡ |malin‡ janmahetu˛ sy‡c chuddh‡ janmavin‡sin„ || [LYV 1.1.10]

18. aj§‡nasughan‡k‡r‡ ghan‡ha¸kara˜‡lin„ |punarjanmakar„ prokt‡ malin‡ v‡san‡ budhai˛ || [LYV 1.1.11]

19. punarjanm‡Ôkura¸ tyaktv‡ sthit‡ sa¸bhÁ˘Òab„javat |deh‡rtha¸ dhriyate j§‡taj§ey‡ ˜uddheti cocyate || [LYV 1.1.12] iti.

20. deh‡d„n‡¸ pa§cako˜‡n‡¸ tats‡k˘iıa˜ cid‡tmana˜ ca bhed‡varakam aj§‡nam tena

2.4 8) dÁÛhabh‡vanay‡: P2 dÁÛhav‡sanay‡ | pad‡rthasya: P1 tad‡rthasya | 9) yad evaitat: P2B3 yadaivaitat | 12, 13, 14 ) P1 B2 B3 PGh Adyar om., ‚nSS (K Kh ) includes in note, P2 pravÁttimca ß buddhaya˛ || atra ca | 15) -˜abd‡di˘u pr‡-: P1 B2 -˜abdasu˜abd‡di˘u pra- | 16) tat kratur bhavati. yatkratur bhavati: PGh tath‡ kratur bhavati yath‡ kratur bhavati |

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su˘Òhu ghan„bhÂta ‡k‡ro yasy‡˛ seyam aj§‡nasughan‡k‡r‡. yath‡ k˘„ra¸

takramelanena ghan„bhavati, yath‡ v‡ vil„na¸ ghÁtam atyanta˜„talaprade˜e ciram

avasth‡pita¸ sughan„bhavati tath‡ v‡san‡ dra˘Òavy‡. ghan„bh‡va˜ c‡tra

bhr‡ntiparampar‡. 21. t‡¸ c‡surasa¸padvivaraıe bhagav‡n ‡ha:

prabhavanty ugrakarm‡ıa˛ k˘ay‡ya jagato 'hit‡˛ || [BhG 16.9cd]

22. k‡mam ‡˜ritya du˘pÂra¸ dambham‡namad‡nvit‡˛ |moh‡d gÁh„tv‡sadgr‡h‡n pravartante '˜ucivrat‡˛ || [BhG 16.10]

23. cint‡m aparimey‡¸ ca pralay‡nt‡m up‡˜rit‡˛ |k‡mopabhogaparam‡ et‡vad iti niscit‡˛ || [BhG 16.11]

24. ‡˜‡p‡˜a˜atair baddh‡˛ k‡makrodhapar‡yaı‡˛ |„hante k‡mabhog‡rtham any‡yen‡rthasa¸cay‡n || [BhG 16.12] iti.

25. ghan‡ha¸k‡ra˜ ca tatraivod‡hÁta˛:

idam adya may‡ labdham ima¸ pr‡psye manoratham |idam ast„dam api me bhavi˘yati punar dhanam || [BhG 16.13]

26. asau may‡ hata˛ ˜atrur hani˘ye c‡par‡n api |„˜varo 'ham aha¸ bhog„ siddho 'ha¸ balav‡n sukh„ || [BhG 16.14]

27. ‡Ûhyo 'bhijanav‡n asmi ko 'nyo 'sti sadÁ˜o may‡ |yak˘ye d‡sy‡mi modi˘ya ity aj§‡navimohit‡˛ || [BhG 16.15]

28. anekacittavibhr‡nt‡ mohaj‡lasam‡vÁt‡˛ |prasakt‡˛ k‡mabhoge˘u patanti narake '˜ucau || [BhG 16.16] iti.

29. etena punarjanmak‡raıatvam ud‡hÁta¸ bhavati, tac ca puna˛ prapa§citam:

‡tmasa¸bh‡vit‡˛ stabdh‡ dhanam‡namad‡nvit‡˛ |yajante n‡ma yaj§ais te dambhen‡vidhipÂrvakam || [BhG 16.17]

2.4 21) ‡ha: prabhavanty: P1 B2 ‡ha pravÁtti¸ ca nivÁtti¸ cety‡rabhya, then omits all until

k‡mam etc., B3 PGh cite entire passage of (BhG 16.7-9ab) | 24) iti.: Adyar adds iti. ta ‡sur‡jagadasatyam ‡hu˛. n‡sti satya¸ vedapur‡ı‡dipram‡ıa¸ yasmi¸s t‡dÁ˜a¸ jagad ‡hu˛. ved‡n‡¸pr‡m‡ıya¸ na manyanta ityartha˛. ata eva n‡st„˜vara˛ kart‡ vyavasth‡paka˜ ca yasmi¸s t‡dÁ˜a¸ jagad‡hu˛. tarhi kuto 'sya jagat utpatti¸ vadant„ty atr‡ha aparaspareti. apara˜ ca para˜ cety aparasparam.aparasparato 'nyonyata˛ str„puru˘amithun‡t sa¸bhÂta¸ jagat. kim anyat k‡raıamasya n‡sty anyatki¸cit ki¸ tu k‡mahaitukam str„puru˘ayo˛ k‡ma eva prav‡harÂpeıa hetur asyety ‡hur ityartha˛. | 25)ghan‡ha¸k‡ra˜: PGh ghan‡k‡ra˜, ‚nSS aha¸k‡ra˜ | 25) labdham ima¸: P2 B3 PGh labdham ida¸ |29) -k‡raıatvam: P1 P2 B3 PGh -k‡rakatva¸ |

349

30. aha¸k‡ra¸ bala¸ darpa¸ k‡ma¸ krodha¸ ca sa¸˜rit‡˛ |m‡m‡tmapradehe˘u pradvi˘anto 'bhyasÂyak‡˛ || [BhG 16.18]

31. t‡n aha¸ dvi˜ata˛ krÂr‡n sa¸s‡re˘u nar‡dham‡n |k˘ip‡my ajasram a˜ubh‡n ‡sur„˘v eva yoni˘u || [BhG 16.19]

32. asur„¸ yonim ‡pann‡ mÂÛh‡ janmani janmani |m‡ma pr‡pyaiva kaunteya tato y‡nty adham‡¸ gatim || [BhG 16.20] iti.

33. ˜uddhav‡san‡ tu j§‡taj§ey‡. j§eyasvarÂpa¸ trayoda˜‡dhy‡ye bhagav‡n

‡ha:

j§eya¸ yat tat pravak˘y‡mi yaj j§‡tv‡mÁtam a˜nute |an‡dimat para¸ brahma na sat tan n‡sad ucyate || [BhG 13.12]

34. sarvata˛ p‡ıip‡da¸ tat sarvato, k˘i˜iromukha¸ |sarvata˛ ˜rutimal loke sarvam ‡vÁtya ti˘Òhati || [BhG 13.13]

35. sarvendriyaguı‡bh‡˘a¸ sarvendriyavivarjitam |asakta¸ sarvabhÁc caiva nirguıa¸ guıabhoktÁ ca || [BhG 13.14]

36. bahir anta˜ ca bhÂt‡n‡m acara¸ caram eva ca |sÂk˘matv‡t tad avij§eya¸ dÂrastha¸ c‡ntike ca tat || [BhG 13.15]

37. avibhakta¸ ca bhÂte˘u vibhaktam iva ca sthitam |bhÂtabhartÁ ca taj j§eya¸ grasi˘ıu prabhavi˘ıu ca || [BhG 13.16]

38. jyoti˘‡m api taj jyotis tamasa˛ param ucyate |[BhG 13.17ab] iti.

39. atra taÒasthalak˘aıasvarÂpalak˘aı‡bhy‡m avagantu¸ sop‡dhikanirup‡dhika-

svarÂpadvayam upanyastam.

40. nanu tyaktapÂrv‡paravic‡ratva¸ v‡san‡lak˘aıam uktam. j§eyaj§‡na¸ ca

vic‡rajanyam. ato na ˜uddh‡y‡¸ tal lak˘aıam asti.

41. maivam, lak˘aıe dÁÛhabh‡vanayety uktatv‡t. yath‡ bahu˘u janmasu

2.4 35) B3 om. | 36) B3 om. pada ab | 38) P2 B3 PGh Adyar include BhG13.17cd j§‡na¸

j§eya¸ j§‡nagamyam hÁdi sarvasya vi˘Òhitam | 39) upanyastam.: Adyar adds upanyastam.kadacitsa¸bandhi sadyallak˘ayati tat taÒasthalak˘aıam. yath‡ k‡kavad devadattagÁham iti. tath‡k‡latrayasa¸bandhi sadyallak˘ayati tatsvarÂpalak˘aıam. yath‡ prakÁ˘Òaprak‡˜a˜candra˛ iti. |

350

dÁÛhabh‡vitatven‡smi§ janmani vinaiva paropade˜am aha¸k‡ramamak‡rak‡ma-

krodh‡dayo malinav‡san‡ utpadyante, tath‡ pr‡thamikasya bodhasya vic‡rajanyatve 'pi

d„rghak‡lanair antaryasatk‡rair bh‡vite tattve pa˜c‡d v‡kyayuktipar‡mar˜am

antareıaiva purovartighaÒ‡divat sahas‡ tattva¸ parisphurati.

42. t‡dÁ˜y‡ bodh‡nuvÁtty‡ sahita indriyavyavah‡ra˛ ˜uddhav‡san‡. s‡ ca

dehaj„vanam‡tr‡yopayujyate, na tu dambhadarp‡dy‡surasa¸padutp‡dan‡ya, n‡pi

janm‡ntarahetudharm‡dharmotp‡dan‡ya. yath‡ sa¸bhÁ˘Ò‡ni vr„hy‡dib„j‡ni

kusÂlapÂraıam‡tr‡yopayukt‡ni, na tu rucik‡nn‡ya n‡pi saspani˘pattaye tadvat.

43. malin‡ ca v‡san‡ trividh‡, lokav‡san‡ ˜‡strav‡san‡ dehav‡san‡ ceti. sarve

jan‡ yath‡ m‡¸ na nindanti yath‡ v‡ stuvanti tathaiva sarvad‡cari˘y‡m„ty abhinive˜o

lokav‡san‡. tasy‡˜ ca sa¸p‡dayitum a˜aktyatv‡n malinatvam.

44. tath‡ hi ko nv asmin s‡¸prata¸ loke guıav‡n ka˜ ca v„ryav‡n? [R‡m1.1.2]

ity‡din‡ bahudh‡ v‡lm„ki˛ papraccha.

45. ik˘v‡kuva¸saprabhavo r‡mo n‡ma janai˛ ˜ruta˛ | [R‡m 1.1.8]

ity‡din‡ pratyuttara¸ n‡rado dadau.

46. t‡dÁ˜asy‡pi r‡masya pativrat‡˜iromaıibhÂt‡y‡ jaganm‡tu˛ s„t‡y‡˜ ca ˜rotum

a˜akyo jan‡pav‡da˛ sa¸pravÁtta˛. kimu vaktavyam anye˘‡m? tath‡ hi de˜avi˜e˘eıa

paraspara¸ nind‡b‡hulyam upalabhyate. d‡k˘iı‡tyair viprair auttar„y‡ vedavido vipr‡

m‡¸sabhak˘iıo nindyante. auttar„yai˜ ca m‡tulasutodv‡hino y‡tr‡su mÁdbh‡ıÛa-

2.4 41) pr‡thamikasya bodhasya: P2 B3 PGh pr‡thamikabodhasya | 42) -j„vanam‡tra-: P2 P3

PGh -j„vanm‡tr‡- > P2 sh cor. | sa¸bhÁ˘Ò‡ni: P1 P2 B2 B3 PGh Adyar ‚nSS bhÁ˘Ò‡ni | rucik‡nn‡ya:P1 P2 B2 rucikar‡nn‡ya, B3 PGh rucir‡nn‡ya | 43) m‡¸: P1 P2 B3 PGh om. | sarvad‡-: P2 B3 PGhsarvatha- > P2 sh cor. | 46) pativrat‡˜iro-: P1 B2 p‡tivratya˜iro- | tath‡ hi: P1 B2 om. hi | auttar„y‡: P2B3 PGh auttar‡, Adyar auttar‡h‡ | auttar„yai˜: P1 P2 B2 ‚nSS auttareyai˜, B3 auttarai˜, Adyarauttar‡hai˜ |

351

v‡hino d‡k˘iı‡ty‡ nindyante. bahvÁc‡ ‡˜val‡yana˜‡kh‡¸ k‡ıva˜‡kh‡y‡˛ pra˜ast‡¸

manyante. v‡jasaneyinas tu vaipar„tyena. eva¸ svasvakulagotrabandhuvarge˘Òa-

devat‡dipra˜a¸s‡ parak„yanind‡ ca ‡ vidvadaÔgan‡gop‡la¸ sarvatra prasiddh‡. 47.

etad ev‡bhipretyoktam:

ni˜cittacora˛ subhago'pi k‡m„ ko lokam ‡r‡dhayitu¸ samartha˛ || iti.

48. vidyate na khalu ka˜cid up‡ya˛ sarvalokaparito˘akaro ya˛ |sarvath‡ svahit‡m ‡caraı„ya¸ ki¸ kari˘yati jano bahujalpa˛ || iti ca.

49. ato lokav‡san‡y‡ malinatvam abhipreya yog„˜varasya tulyanind‡stutitva¸

mok˘a˜‡stre˘u varıitam.

50. ˜‡strav‡san‡ trividh‡, p‡Òhavyasana¸ bahu˜‡stravyasanam anu˘Òh‡na-

vyasana¸ ceti. p‡Òhavyasana¸ bharadv‡je 'vagamyate. sa hi puru˘‡yu˜atrayeıa

bahÂn ved‡n adh„tyendreıa caturth‡yu˘i pralobhitas tatr‡pi pari˜i˘Òa-

ved‡dhyayan‡yodyama¸ cak‡ra. tasy‡pi p‡Òhasy‡˜akyatv‡n malinav‡san‡tvam. t‡¸

c‡˜aktim indra˛ pratibodhya p‡Òh‡n nivartya tato 'py adhik‡ya puru˘‡rth‡ya

saguıabrahmavidy‡m upadide˜a. tad etat sarva¸ taittir„yabr‡hmaıe dra˘Òavyam.

51. tathaiv‡tyantikapuru˘‡rth‡bh‡v‡d bahu˜‡stravyasanasya m‡linya¸

k‡va˘eyag„t‡y‡m upalabhyate: ka˜cin durv‡s‡ munir bahuvidha˜‡strapustaka-

bh‡rai˛ saha mah‡deva¸ namaskartum ‡gatas tatsabh‡y‡¸ n‡radena kenacin munin‡

bh‡rav‡hir gardabhas‡myam ‡p‡dita˛, kop‡t pustak‡ni lavaı‡rıave parityajya

2.4 46) a˜val‡yana˜‡kh‡¸: P1 B3 -˜‡kh„y‡˛, PGh -˜‡kh‡y‡˛ | k‡ıva˜‡kh‡y‡˛ pra-: P1 B3 -

˜‡kh„y‡˛, B2 -˜‡kh„y‡ sva˜‡kh‡ | -ena. eva¸: P1 B2 -ena sva˜‡kh‡¸ eva¸ | -bandhuvarge˘Òadev‡di-:P2 B3 PGh -vargaba¸dhatve˘u svakiye˘u dev‡di- | 47) -oktam: Adyar ‚nSS add -oktam ˜uci˛ pi˜‡covicalo vicak˘aıa˛ k˘amo 'pya˜akto balav‡¸˜ ca du˘Òa˛. | 49) lokav‡san‡y‡˛: P2 B3 PGh Adyar ‚nSSlokav‡san‡y‡ | 50) ˜‡strav‡san‡ trividh‡: P2 B2 PGh -v‡san‡ ca trividha | bahu˜‡stra-: ‚nSS om bahu-| p‡Òhavyasana¸: P2 B3 PGh p‡Òhasya vyasana¸ | malinav‡san‡tvam: P1 B2 malinatva¸ | c‡˜aktim:B1 ca yath‡˜aktim, Adyar c‡˜akyat‡m | adhik‡ya: P2 B3 PGh adhika | 51) ka˜cin durv‡s‡ munir: P1B2 durv‡s‡˛ ka˜cin muni˛, Adyar ‚nSS ka˜cin munir durv‡s‡ | n‡radena kenacin munin‡: P2 B3 PGhn‡radena munin‡, P1 B2 n‡radena, Adyar ‚nSS munin‡ n‡radena |

352

mah‡deven‡tmavidy‡y‡¸ pravartita˛ iti. ‡tmavidy‡ c‡nantarmukhasya guruk‡ruıya-

rahitasya na veda˜‡stram‡treıotpadyate. 52. tath‡ ca ˜ruti˛:

n‡yam ‡tm‡ pravacanena labhyo na medhay‡ na bahun‡ ˜rutena [KU 2.23] iti.

53. anyatr‡py uktam:

bahu˜astrakath‡kanth‡romanthena vÁthaiva kim |anve˘Òavya¸ prayatnena tattvaj§air jyotir ‡ntaram || [MukU 2.63] iti.

54. adh„tya caturo ved‡n dharma˜‡str‡ıy aneka˜a˛ |brahmatattva¸ na j‡n‡ti darv„ p‡karasa¸ yath‡ || [MukU 2.65] iti ca.

55. n‡rada˜ catu˛˘a˘tikal‡vidy‡ku˜alo 'py an‡tmavittven‡nutapta˛ sanatkum‡ram

upasas‡d iti cchandog‡ adh„yate.

56. anu˘Òh‡navyasana¸ vi˘ıupuraıe nid‡ghasyopalabhyate. v‡si˘Òha-

r‡m‡yaıe d‡˜Ârasya. nid‡gho hi Ábhuı‡ puna˛ puna˛ bodhyam‡no 'pi karma-

˜raddh‡j‡Ûya¸ cira¸ na jahau. d‡˜Âra˜ c‡tyanta˜raddh‡j‡Ûyen‡nu˘Òh‡n‡ya ˜uddha-

prade˜a¸ bhÂmau na kv‡py upalebhe. asy‡˜ ca karmav‡san‡y‡˛ punarjanmahetutv‡n

malinatvam. 57. tath‡ c‡tharvaıik‡ adh„yate:

plav‡ hy ete adÁÛh‡ yaj§arÂp‡ a˘Ò‡da˜oktam avara¸ ye˘u karma |etac chreyo ye 'bhinandanti mÂÛh‡ jar‡mÁtyu¸ te punar ev‡pi yanti || [MuıU 1.2.7]

58. avidy‡y‡m antare vartam‡n‡˛ svaya¸ dh„r‡˛ paıÛita¸ manyam‡n‡˛ |jaÔghanyam‡n‡˛ pariyanti mÂÛh‡ andhenaiva n„yam‡n‡ yath‡ndh‡˛ || [MuıU 1.2.8]

59. avidy‡y‡¸ bahudh‡ vartam‡n‡ vaya¸ kÁt‡rth‡ ity abhimanyanti b‡l‡˛ |yat karmiıo na pravedayanti r‡g‡t ten‡tur‡˛ k˘„ıalok‡˜ cyavante || [MuıU 1.2.9]

2.4 52) bahun‡: P2 B2 PGh bahudh‡ | 54) iti: B3 PGh Adyar ‚nSS iti ca | 55) catu˛-

˘a˘tikal‡vidy‡ku˜alo: P1 B2 ‚nSS catu˛˘a˘tividy‡ku˜alo > B2 sh cor., Adyar -kal‡ku˜alo | 56)bodhyam‡no: P2 B3 PGh prabodhyam‡no | asy‡˜: P2 B3 PGh tasy‡˜ | 57) karma. etac: P1 B2 karmayajam‡na patn„ Átvija˛ etac | 59) -loka˜ cyavante: P1 B2 lok‡c cyava¸te > B2 sh cor. |

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60. i˘Ò‡pÂrta¸ manyam‡n‡ vari˘Òa¸ n‡nyac chreyo vedayante pramÂÛh‡˛ |n‡kasya pÁ˘Òe te sukÁte 'nubhÂtvema¸ loka¸ h„natara¸ v‡ vi˜anti || [MuıU 1.2.10]

61. bhagavat‡py uktam:

y‡m im‡¸ pu˘pit‡¸ v‡ca¸ pravadanty avipa˜cita˛ |vedav‡darat‡˛ p‡rtha n‡nyad ast„ti v‡dina˛ || [BhG 2.42]

62. k‡m‡tm‡na˛ svargapar‡ janmakarmaphalaprad‡m |kriy‡vi˜e˘abahul‡¸ bhogai˜ varyagati¸ prati || [BhG 2.43]

63. bhogai˜ varyaprasakt‡n‡¸ tay‡pahÁtacetas‡m |vyavas‡y‡tmik‡ buddhi˛ sam‡dhau na vidh„yate || [BhG 2.44]

64. traiguıyavi˘ay‡ ved‡ nistraiguıyo bhav‡rjuna |nirdvandvo nityasattvastho niryogak˘ema ‡tmav‡n || [BhG 2.45]

65. y‡v‡n artha udap‡ne sarvata˛ sa¸plutodake |t‡v‡n sarve˘u vede˘u br‡hmaıasya vij‡nata˛ || [BhG 2.46] iti.

66. darpahetutv‡c ch‡str„yav‡san‡y‡ malinatvam. ˜vetaketur alpenaiva k‡lena

sarv‡n ved‡n adh„tya darpeıa pitur api purato vinaya¸ na cak‡reti cchandog‡˛

˘a˘Òh‡dhy‡ye paÒhanti. tath‡ b‡l‡ki˛ k‡˜cid up‡san‡ avagatya dÁpta u˜„nar‡di˘u

bahu˘u de˜e˘u digvijayena bahÂn vipr‡n avaj§‡ya k‡˜y‡m aj‡ta˜atru¸

brahmavicchiromaıim anu˜‡situ¸ dh‡r˘Òya¸ cak‡reti kau˘„takino v‡jasaneyina˜

c‡dh„yate.

67. dehav‡san‡py ‡tmatvaguı‡dh‡nado˘‡panayanabhr‡ntibhed‡t trividh‡. 68.

tatr‡tmatva¸ bh‡˘yak‡ra ud‡jah‡ra:

deham‡tra¸ caitanyavi˜i˘Òam ‡tmeti pr‡kÁt‡ jan‡ lok‡yatik‡˜ ca pratipann‡[BSBh 1.1.1] iti.

2.4 60) i˘Ò‡pÂrta¸: P2 i˘Ò‡purtte, PGh i˘Ò‡pÂrti¸ |sukÁte 'nubhÂtvema¸: P2 B3 PGh

sukÁten‡nubhÂtv‡ ima¸, ‚nSS sukÁten‡nubhÂtvema¸ | 66) -tv‡c ch‡str„ya-: P2 B3 PGh -tv‡c ca˜‡str„ya- | tath‡: P1 P2 B2 B3 PGh om. > B2 sh cor. | k‡˜cid up‡san‡: P2 B3 PGh Adyar ‚nSSk‡nicid up‡san‡ny | 67) bhr‡ntibhed‡t trividh‡: P1 P2 B2 B3 PGh bhr‡¸tistridh‡ > P1 P2 sh cor.bhr‡¸tibhis tridh‡, > B2 sh cor. bhr‡ntibhed‡t trividh‡ |

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69. "sa v‡ e˘a puru˘o 'nnarasamaya˛" ity ‡rabhya "tasm‡d anna¸ tad ucyate"

ityantena granthena t‡meva pr‡kÁtapratipatti¸ taittir„y‡˛ spa˘Ò„kurvanti. virocana˛

praj‡patin‡nu˜i˘Òo 'pi svacittado˘eıa deh‡tmabuddhi¸ dÁÛh„kÁty‡sur‡n sarv‡n

anu˜a˜‡sa iti cchandog‡ a˘Òam‡dhy‡ye sam‡mananti.

70. guı‡dh‡na¸ dvividha¸ laukika¸ ˜‡str„ya¸ ceti. sam„c„na˜abd‡di-

sa¸p‡dana¸ laukikam. komaladhvanin‡ g‡tum adhyetu¸ ca tailap‡namar„ca-

bhak˘aı‡din‡ lok‡˛ prayatante. mÁduspar˜‡ya lok‡˛ pu˘Òikar‡v au˘adh‡h‡r‡v

upayujyante. l‡vaıy‡y‡bhyaÔgodvartanadukÂl‡la¸k‡r‡n upasevante. saugandhy‡ya

srag‡lepene dh‡rayanti. ˜‡str„ya¸ guıam ‡dh‡tu¸ gaÔg‡sn‡nas‡lagr‡mat„rth‡dika¸

sa¸p‡dayanti.

71. do˘‡panaya¸ ca cikitsakoktair au˘adhair mukh‡diprak˘‡lanena ca laukikam

˜auc‡caman‡bhya¸ vaidikam ity ubhayavidham. asy‡˜ ca dehav‡san‡y‡ m‡linya¸

vak˘yate. dehasy‡tmatva¸ t‡vad apr‡m‡ıikatv‡d a˜e˘adu˛khahetutv‡c ca malinam.

asmi¸˜ c‡rthe pÂrv‡c‡ryai˛ sarvair api par‡kr‡ntam. guı‡dh‡na¸ ca pr‡yeıa na

pa˜y‡ma˛. prasiddh‡ eva g‡yak‡ adhy‡pak‡˜ ca. prayatam‡n‡ api bahavo dhvani-

sau˘Òhava¸ na labhante. mÁduspar˜o 'Ôgapu˘Òi˜ ca na niyat‡. l‡vaıyasaugandhye api

dukÂlasrag‡dini˘Òhe na tu dehani˘Òhe. 72. ata eva vi˘ıupur‡ıe 'bhibhitam:

m‡¸s‡sÁkpÂyaviımÂtrasn‡yumajj‡sthi sa¸hatau |dehe cet pr„tim‡n mÂÛho bhavit‡ narake 'pi sa˛ || [ViP 1.17.63; NpU 3.48]

73. svadeh‡˜ucigandhena na virajyeta ya˛ pum‡n |

2.4 69) prakÁtapratipatti¸: P2 B3 PGh prakÁt‡¸ pratipatti¸ | spa˘Ò„kurvanti: P1 B2spa˘Ò„kurvate | deh‡tma-: P2 B3 PGh dehe ‡tma- | sarv‡n: P1 B2 om. | 70) adhyetu¸ ca: P1 B2adhyetu¸ v‡ | -bhak˘aı‡din‡: Adyar ‚nSS (K Kh) -bhak˘aı‡di˘u | upayu§jate: P2 B3 PGhupayujyete, P1 B2 upayujyante | -˜‡lagr‡ma-: P2 B3 PGh Adyar -s‡lagr‡ma-, ‚nSS -˜‡ligr‡ma- | 71)cikitsakoktair: P1 B2 cikits‡˜‡troktair > B2 sh cor. | ˜auc‡caman‡bhya¸: P2 B3 PGh˜auc‡caman‡din‡, Adyar ˜auc‡caman‡dibhir | dehasy‡tmatva¸: P1 deh‡tmatvasya > B2 sh cor. |malinam: P2 B3 PGh ‚nSS malinatva¸ | niyat‡: Adyar niyatau | 72) bhavit‡: P1 bhava¸ti |

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vir‡gak‡raıa¸ tasya kim anyad upadi˜yate || [MukU 2.66] iti.

74. ˜‡str„ya¸ ca guı‡dh‡na¸ prabalena ˜‡str‡ntareı‡pohyate. "na hi¸sy‡t sarv‡

bhÂt‡ni" [MhB 3.203.45; MhB 12.269.5; MhB 12.316.18] ity asya "agn„˘om„ya¸

pa˜um ‡labheta" [TS 6.1.11.6] ity anen‡pav‡das tadvat. 75. prabalatara¸ ˜‡stram

etad:

yasy‡tmabuddhi˛ kuıape tridh‡tuke svadh„˛ kalatr‡di˘u bhauma ijyadh„˛ |yas t„rthabuddhi˛ salile na karhicij jane˘v abhije˘u sa eva gokhara˛ || [BhP 10.84.13]

76. atyantamalino dehe deh„ c‡tyantanirmala˛ |ubhayor antara¸ j§‡tv‡ kasya ˜auca¸ vidh„yate || [MukU 2.67; SÂS 2.14.19] ity‡di.

77. yady apy anena ˜‡streıa do˘‡panayana¸ pratini˘idhyate na tu guı‡dh‡nam tath‡pi

sati virodhini prabalado˘e guıa ‡dh‡tum a˜akya ityarth‡d guı‡dh‡nasya prati˜edha˛.

78. atyantam‡linya¸ c‡tra maitr‡yaı„ya˜‡kh‡y‡¸ ˜rÂyate:

bhagavann asthicarmasn‡yumajj‡m‡¸sa˜ukra˜oıita˜le˘m‡˜rud¢iteviımÂtrav‡tapittakaphasa¸gh‡te durgandhe ni˛s‡re 'smi§ ˜ar„re ki¸k‡mopabhogair [Mtr‡U 1.3] iti.

79. ˜ar„ram ida¸ maithun‡d evodbhÂta¸ sa¸viddhyapeta¸ niraya eva mÂtra-dv‡reıa ni˘kr‡ntam asthibhi˜ cita¸ m‡¸sen‡nulipta¸ carmaı‡vanaddha¸viımÂtrakaphapittamajj‡medovas‡bhir anyai˜ ca malabahubhi˛ paripÂrıako˜aiva vasun‡ | [Mtr‡U 3.4] iti ca.

80. cikitsay‡ ca roga˜‡ntir na niyat‡. ˜‡nto 'pi roga˛ kad‡cit punar udeti.

navachidrair nirantara¸ sravatsu male˘u romakÂpair asa¸khy‡tai˛ svinne g‡tre ko

n‡ma khedena prak˘‡layitu¸ ˜aknuy‡t? 81. tad ukta¸ pÂrv‡c‡ryai˛:

2.4 73) vir‡ga-: P2 B3 PGh Adyar vair‡gya- | 74) ˜‡str„ya¸ ca guı‡dh‡na¸: P1 P2 B2 B3

PGh ˜‡striyaguı‡˛ > P1 P2 B2 sh cor. ˜‡striyaguı‡dh‡na¸ | -‡pohyate. na: P1 P2 B2 B3 PGh Adyar -‡pohyate. yath‡ na | 75) etad yasy‡-: P2 B3 PGh Adyar etad anya˜‡str‡pek˘ay‡ yasy‡- | 77)pratini˘idhyate: P1 B2 ni˘idhyate, P2 B3 PGh Adyar ‚nSS prati˘idhyate | 78) -˜oıita˜le˘m‡˜rud¢iteviı-: P1 B2 ˜oıita˜le˘m‡˜rud¢ik‡viı-, Adyar -˜oıit‡˜rud¢ik‡d¢ite viı- | -pittasa¸gh‡te: Adyar -pittakaphasa¸gh‡te | 79) niraya eva: P1 B2 Adyar ‚nSS niraya iva | -kapha-pitta-: P2 B3 PGh Adyar-pittakapha- | anyai˜ ca malabahubhi˛: P2 B3 PGh Adyar ‚nSS anyai˜ ca malair bahubhi˛, P1 B2anyai˜ c‡mayair | 80) navachidrair: Adyar navabhi˜ chidrair |

356

navacchidrakÁt‡ deh‡˛ sravanti ghaÒik‡ iva |b‡hya˜aucair na ˜udhyanti n‡nta˛˜auca¸ tu vidyate ||

ato dehav‡san‡ malin‡. 82. tad etan m‡linyam abhipretya vasi˘Òha ‡ha:

‡p‡dam astakam aha¸ m‡t‡pitÁvinirmata˛ |ity eko ni˜cayo r‡ma bandh‡y‡sadvilokan‡t || [LYV 5.2.42]

83. s‡ k‡lasÂtrapadav„ s‡ mah‡v„civ‡gur‡ |s‡sipatravana˜reı„ y‡ deho 'ham iti sthiti˛ || [LYV 4.5.16; NpU 3.49]

84. s‡ ty‡jy‡ sarvayatnena sarvan‡˜e'py upasthite |spra˘Òavy‡ s‡ na bhavyena sa˜vam‡¸sevapulkas„ || [LYV 4.5.17; NpU 3.50] iti.

85. tad etal loka˜‡stradehavasan‡trayam avivekin‡m up‡deyatvena pratibh‡sa-

m‡nam api vididi˜or vedanotpattivirodhitv‡d vidu˘o j§‡naprati˘Òh‡virodhitv‡c ca

vivekibhir heyam. 86. ata eva smaryate:

lokav‡sanay‡ janto˛ ˜‡strav‡sanay‡pi ca |dehav‡sanay‡ j§‡na¸ yath‡van naiva j‡yate || [SÂS 4.14.51] iti.

87. y‡ tu dambhadarp‡dy‡surasa¸padrÂp‡ m‡nasav‡san‡, tasy‡ narakahetutv‡n

m‡linyam atiprasiddham. ata˛ ken‡py up‡yena v‡san‡catu˘Òayasya k˘aya˛

sa¸p‡dan„ya˛.

2.5 [manasa˛ svarÂpa¸ manon‡˜a˜ ca]

1. yath‡ v‡san‡y‡˛ k˘aya˛ sa¸p‡dan„yas tath‡ manaso 'pi. na ca t‡rkikavan

nityadravyam aıuparim‡ıa¸ mano vaidik‡ abhyupagacchanti yena manon‡˜o

du˛sa¸p‡dan„ya˛ sy‡t. ki¸ tarhi s‡vayavam anitya¸ sarvad‡ jatusuvarı‡divad

2.4 81) -kÁt‡ deh‡˛: P1 B1 -kÁte dehe, ‚nSS cor. -kÁ(yu)t‡ deh‡˛, PGh -yut‡d deh‡t, Adyar-yut‡ deh‡˛ | n‡nta˛ ˜auca¸ tu vidyate: P1 B2 Adyar n‡nta˛ ˜auca¸ ca vidyate, B3 PGh c‡nta˛ ˜auca¸na vidyate | 82) ‡ha: P2 B3 PGh om | 83) deho 'ham: P2 B3 PGh Adyar dehe 'ham | 84) spra˘Òavy‡: P2B3 PGh spÁ˘Òavy‡ | pulkas„: PGh pu˘kas„ | 85) vidu˘o j§‡na-: P2 B3 PGh vidu˘or j§ana- | ata˛: P2 B3PGh tata˛ |

2.5 1) du˛sa¸p‡dan„ya˛: P1 P2 B2 B3 PGh du˛sa¸p‡dya˛, Adyar du˛sa¸p‡da˛ |

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bahuvidhapariı‡m‡rham dravya¸ mana˛. tasya ca lak˘aıa¸ pram‡ıa¸ ca

v‡jasaneyina˛ sam‡mananti.

2. k‡ma˛ sa¸kalpo vicikits‡ ˜raddh‡˜raddh‡ dhÁtir adhÁtir hr„r dh„ bh„r ity etatsarva¸ mana eva [B‡U 1.5.3]

ity etallak˘aıa¸. 3. k‡m‡divÁttaya˛ krameıotpadyam‡n‡˜ c‡k˘u˘apratyak˘aghaÒ‡divat

s‡k˘ipratyak˘eı‡tispa˘Òa¸ bh‡sante tadvÁttyup‡d‡na¸ mana ityartha˛.

4. anyatraman‡ abhÂva¸ n‡dar˜am anyatraman‡ abhÂva¸ n‡˜rau˜am itimanas‡ hy eva pa˜yati manas‡ ˜rıoti [B‡U 1.5.3]

ity‡di pram‡ıam. 5. cak˘u˛sa¸nikÁ˘Òa˛ sph„t‡valokamadhyavart„ ghaÒa˛ ˜rotra-

sa¸nikÁ˘Òa uccai˛ paÒhito veda˜ ca yasy‡navadh‡ne sati na prat„yate avadh‡ne tu

prat„yate. t‡dÁ˜a¸ sarvavi˜ayopalabdhis‡dh‡raıakaraıam anvayavyatirek‡bhy‡¸

prat„yata ityartha˛.

6. tasm‡d api pÁsÒhata upaspÁ˘to manas‡ vij‡n‡ti [B‡U 1.5.3]

ity etad ud‡haraıam. 7. yasm‡l lak˘aıapram‡ı‡bhy‡¸ siddha¸ manas tasm‡t tad

evam ud‡haraı„yam. pÁ˘Òabh‡ge 'py anyenopaspÁ˜Òo devadatto vi˜e˘eıa j‡n‡ti

hastaspar˜o 'yam aÔgulispar˜o 'yam iti. na hi tatra cak˘u˛ prasarati, tvagindriyam tu

m‡rdavak‡Òinyam‡tropak˘„ıam. tasm‡n mana eva vi˜e˘aj§‡nak‡raıa¸ pari˜i˘yate. tac

ca manan‡n mana iti cetan‡c cittam iti c‡bhidh„yate. tac ca citta¸

sattvarajastamoguı‡tmakam, prak‡˜apravÁttimoh‡n‡¸ sattv‡dik‡ry‡ı‡¸ tatra dar˜an‡t.

2.5 1) tasya ca: P2 B3 PGh Adyar ‚nSS om. ca | 3) k‡m‡divÁttaya˛: Adyar y‡˛

k‡m‡divÁttaya˛ | c‡k˘u˘apraty-: P2 B3 cak˘us‡praty-, PGh c‡k˘u˘‡praty- | ghaÒ‡divat: P2 B3 PGhghaÒavat | tadvÁttyup‡d‡na¸: P2 B3 PGh Adyar tadup‡d‡na¸ | 4) hy eva: Adyar ‚nSS hy e˘a | ity‡di:P1 B2 B3 PGh Adyar ity etat | 5) sph„t‡valokam: P2 B2 Adyar sph„t‡lokam, P1 sph„talokam | naprat„yate avadh‡ne tu prat„yate: P2 na prat„ya¸te avadh‡ne tu prat„ya¸te | 7) yasm‡l lak˘aıa-: P2 B2PGh Adyar yasm‡c ca lak˘aıa- | 7) -k‡Òiıyam‡tropa-: P1 B2 -k‡Òinyopa-, P2 B3 PGh k‡Òinyagrahaıeupa- , ‚nSS -k‡Òiıy(anya)m‡tropa- Adyar -k‡Òinyam‡tra grahaıa upa- | cetan‡c cittam: P2 ‚nSScintan‡c cittam | prak‡˜‡d„n‡¸ ca: P2 B3 PGh prak‡˜‡d„n‡¸ tu |

358

8. prak‡˜‡d„n‡¸ ca guıak‡ryatva¸ guı‡t„talak˘ane 'vagamyate:

prak‡˜a¸ ca pravÁtti¸ ca moham eva ca p‡ıÛava | [BhG 14.22]

ityabhidh‡n‡t. 9. s‡¸khya˜‡stre 'pi:

prak‡˜apravÁttimohaniyam‡rtha˛ | [SK 12b]

ityuktam. 10. prak‡˜o n‡ma n‡tra sitabh‡svararÂpa¸ ki¸ tu j§‡nam.

sattv‡t sa¸j‡yate j§‡na¸ rajaso lobha eva ca |pram‡damohau tamaso bhavato 'j§‡nam eva ca || [BhG 14.17]

ityuktatv‡t. 11. j§‡navat sukham api sattvak‡ryam. tad apy uktam:

sattvam sukhe sa§jayati rajah karmaıi bh‡rata |j§anam ‡vÁtya tu tama˛ pram‡de sa§jayaty uta || [BhG 14.9] iti.

12. samudrataraÔgavan nirantara¸ pariıamam‡ne˘u guıe˘u kad‡cit ka˜cid

udbhavati. itar‡v abhibhÂyete. tad uktam:

rajas tama˜ c‡bhibhÂya sattva¸ bhavati bh‡rata |raja˛ sattva¸ tama˜ caiva tama˛ sattva¸ rajas tath‡ || [BhG 14.10] iti.

13. b‡dhyab‡dhakat‡¸ y‡nti kallol‡ iva s‡gare | [ViP 5.1.20] iti ca.

14. rajasa udbhave sati lok‡div‡san‡s tisro bhavanti. sattvasyodbhave sati daiv„

sa¸pad upaj‡yate. 15. etad ev‡bhipretyoktam:

sarvadv‡re˘u dehe 'smin prak‡˜a upaj‡yate |j§‡na¸ yad‡ tad‡ vidy‡d vivÁddha¸ sattvam ity uta || [BhG 14.11] iti.

16. yady apy anta˛karaıa¸ traguı‡tmaka¸ bh‡sate, tath‡pi sattvam ev‡sya

mukhyam up‡d‡nak‡raıam. rajastamas„ tÂpa˘Òambhake. ata eva j§‡nino yog‡bhy‡s-

ena rajastamasor apan„tayo˛ sattvam eva svarÂpa¸ pari˜i˘yate. 17. etad

ev‡bhipretyoktam:

2.5 9) prak‡˜apravÁttimohaniyam‡rtha˛: P1 P2 B1 B2 PGh om. -moha- > B1 sh cor. | 10)n‡ma n‡tra: P1 P2 PGh ‚nSS n‡m‡tra | 16) ev‡sya mukhyam: ‚nSS ev‡sya manaso mukhyam |Before rajastamas„ tÂpa˘Òambhake: P2 ‚nSS add up‡d‡nasahak‡ribhÂt‡ avayav‡ upa˘Òambhak‡˛ >Adyar adds after rajastamas„ tÂpa˘Òambhake |

359

j§asya cittam acitta¸ sy‡j j§‡citta¸ sattvam ucyate | [LYV 6.3.13ab] iti.

18. tac ca sattva¸ c‡§calyaheturajoguıa˜Ânyatv‡d ek‡gram. bhr‡ntikalpit‡n‡tma-

svarÂpasthÂlapad‡rth‡k‡rahetutamoguıa˜Ânyatv‡t sÂk˘mam. tata ‡tmadar˜ana-

yogyam. 19. ata eva ˜ruti˛:

dÁ˜yate tv agryay‡ buddhy‡ sÂk˘may‡ sÂk˘madar˜ibhir [KU 3.12] iti.

20. na khalu v‡yun‡ dodhÂyam‡nena prad„pena maıimukt‡dilak˘aı‡ni

nirdh‡rayitu¸ ˜akyante. n‡pi sthÂlena khanitreıa sÂcyeva sÂk˘mapaÒasyÂti˛

sa¸bhavati. tad etad „dÁ˜a¸ sattvam ev‡yogi˘u tamoguıagarbhitena rajoguıeno-

paspÁ˘Òa¸ bahuvidhadvaitasa¸kalpena cetayam‡na¸ citta¸ bhavati. tac citta¸

tamoguı‡dhikye saty ‡sur„m sa¸padam upacinvat p„na¸ bhavati. 21. ath‡ha

vasi˘Òha˛:

an‡tmany ‡tmabh‡vena deham‡tr‡sthay‡ tath‡ |putrad‡rakuÒumbai˜ ca ceto gacchati p„nat‡m || [LYV 5.6.17]

22. aha¸k‡ravik‡reıa mamat‡m alal„lay‡ |ida¸ mameti bh‡vena ceto gacchati p„nat‡m || [LYV 5.6.18]

23. ‡dhivy‡dhivil‡sena sam‡˜v‡sena sa¸sÁtau |hey‡heyavibh‡gena ceto gacchati p„nat‡m || [LYV 5.6.19]

24. snehena dhanalobhena l‡bhena maıiyo˘it‡m |‡p‡taramaı„yena ceto gacchati p„nat‡m || [LYV 5.6.20]

25. dur‡˜‡k˘„rap‡nena bhog‡nilabalena ca |‡sth‡d‡nena c‡reıa citt‡hir y‡ti p„nat‡m || [LYV 5.6.21] iti.

26. tad eva¸ vin‡˜an„yayor v‡san‡manaso˛ svarÂpa¸ nirÂpitam.

2.5 20) -maıimukt‡di-: P1 B2 -manimukt‡d„n‡¸ | tad etad „dÁ˜a¸: ‚nSS tad„dÁ˜am |

ev‡yogi˘u: ‚nSS eva yogi˘u | tamoguıagarbhitena: ‚nSS tamoguıasahitena | upacinvatp„na¸: B3PGh up‡dh„v‡tp„na¸ | 21) deham‡tr‡sthay‡: P2 B3 PGh Adyar ‚nSS dehabh‡vanay‡ | 22, 23) P2 B3PGh transpose aha¸k‡ra ... p„nat‡¸ and adhi ... p„nat‡m | 22) alal„lay‡: P1 alal„lay‡t | hey‡heya-: P1P2 B2 B3 PGh Adyar hey‡dheya- | -bh‡vena: P2 B3 PGh -bhagena | 25) After p„nat‡m: P2 Adyar‚nSS add ‡sth‡ n‡ma prapa§ce satyatvabuddhi˛, tasy‡ ‡d‡nam aÔg„k‡ra˛, sa eva c‡ro gaman‡-gamanakriy‡ teneti > P1 om., sh adds in margin |

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2.6 [v‡san‡k˘ayaprak‡ra˛]

1. atha v‡san‡k˘ayamanon‡˜au krameıa nirÂpyete. 2. tatra v‡san‡k˘ayaprak‡ram ‡ha

vasi˘Òha˛:

bandho hi v‡san‡bandho mok˘a˛ sy‡d v‡san‡k˘aya˛ |v‡san‡stva¸ parityajya mok˘‡rthitvam api tyaja || [LYV 4.5.20]

3. m‡nas„rv‡san‡˛ pÂra¸ tyaktv‡ vi˘ayav‡san‡˛ |maitry‡dibh‡van‡n‡m n„rgÁh‡ı‡malav‡san‡˛ || [LYV 4.5.21]

4, t‡ apy anta˛ parityajya t‡bhir vyavaharann api |anta˛ ˜‡ntatam asneho bhava cinm‡trav‡sana˛ || [LYV 4.5.22]

5. t‡m apy anta˛ parityajya manobuddhi samanvit‡m |˜e˘e sthira sam‡s„no yena tyajasi tat tyaja || [LYV 4.5.23] iti.

6. atra m‡nasav‡san‡˜abdena pÂrvokt‡s tisro loka˜‡stradehav‡san‡ vivak˘it‡˛.

vi˘ayav‡san‡˜abdena dambhadarp‡dy‡surasa¸pad vivak˘it‡. mÁdut„vratve tad

vivak˘‡bhedak‡raıe. yad v‡ ˜abdaspar˜arÂparasagandhavi˘ay‡s, te˜‡¸ k‡mya-

m‡natvada˜‡janya˛ sa¸sk‡ro m‡nasav‡san‡. bhujyam‡nada˜‡janya˛ sa¸skaro

vi˘ayav‡san‡. asmin pak˘e pÂrvokt‡na¸ catasÁı‡m anayor ev‡ntarbh‡va˛,

antarb‡hyavyatirekeıa v‡san‡ntar‡sa¸bhav‡t.

7. nanu v‡san‡y‡˛ parity‡ga˛ katha¸ ghaÒate? na hi t‡s‡¸ mÂrtir asti yena

sa¸m‡rjan„samÂhitadhÂlitÁıavad dhastenoddhÁtya bahis tyak˘y‡ma˛.

8. maivam, upav‡saj‡garaıavat tadupapatte˛. svabh‡vapraptayor bhujikriy‡nidra-

yor amÂrtatve 'pi tatparity‡garÂpe upav‡saj‡garaıe sarvair apy anu˘Òh„yete; tadvad

atr‡py astu.

9. adya sthitv‡ nir‡h‡rama ity‡di mantreıa sa¸kalpam kÁtv‡ s‡vadh‡na-

2.6 4,5) From 4 tabhir (...) to 5 parityajya B1 P2 om. > P2 sh cor., B3 PGh transpose 4abwith 5ab | 5) sam‡dh‡no: P2 B3 PGh Adyar sam‡s„no | 6) -gandhavi˘ay‡s: B3 PGh Adyar ‚nSS-gandh‡ vi˘ayas | bhujyam‡nada˜‡-: P1 P2 B2 B3 PGh Adyar ‚nSS bhujyam‡natvada˜‡- | ev‡ntar-bh‡va˛: ‚nSS (K Kh) om. eva | 7) -tÁıavad dhasteno-: B1 -tÁıabandhas teno > sh cor. | 9) nir‡h‡rama:PGh nir‡h‡rama¸ | ity‡di mantreıa: P2 B3 PGh iti mantreıa |

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tven‡vasth‡na¸ tatra ty‡ga iti cet,

10. atr‡pi na tad daıÛaniv‡ritam, prai˘amantreıa sa¸kalpy‡pramattatven‡-

vasth‡tu¸ ˜akyatv‡t. vaidikamantr‡nadhik‡riı‡¸ tu bh‡˘ay‡ sa¸kalpo 'stu. yadi tatra

˜‡kasÂpaudan‡disa¸nidhity‡gas tarhy atr‡pi srakcandanavanit‡ sa¸nidhiparity‡go

'stu. atha tatra bubhuk˘‡nidr‡lasy‡divism‡rakai˛ pur‡ıa˜ravaıadevapÂj‡nÁtya-

g„tav‡ditr‡dibhi˜ cittam upal‡lyeta, tarhy atr‡pi maitry‡dibhis tad upal‡lyet.

2.7 [˜ubhav‡san‡bhy‡sa˛]

1. maitry‡dya˜ ca pata§jalin‡ sÂtrit‡˛:

maitr„karÂnamuditopek˘‡ı‡¸ sukha du˛kha puıy‡puıya vi˘‡y‡ı‡¸bh‡van‡ta˜ cittapras‡danam [YS 1.33] iti.

citta¸ hi r‡gadve˘apuıyap‡pai˛ kalu˘„kriyate. 2. r‡gadve˘au ca pata§jali˛ sÂtray‡m

‡sa:

sukh‡nu˜ay„ r‡ga˛ | [YS 2.7]

3. du˛kh‡nu˜ay„ dve˜a˛ | [YS 2.8] iti.

4. sven‡nubhÂyam‡na¸ sukham anu˜ete ka˜cid dh„vÁttivi˜e˘a˛ sukhaj‡t„ya¸ me

sarva¸ bhÂy‡d iti. tac ca dÁ˘Ò‡dÁ˘Òas‡magryabh‡v‡n na sa¸p‡dayitu¸ ˜akyam. ata˛

sa r‡ga˜ citta¸ kalu˘„karoti. yad‡ sukh„pr‡ıi˘v aya¸ maitr„¸ bh‡vayet sarve 'py ete

sukhino mad„y‡˛ iti, tad‡ tatsukha¸ svak„yam eva sa¸pannam iti bh‡vayatas tatra

r‡go nivartate yath‡ svasya r‡jy‡bh‡ve 'pi putr‡dir‡jyam eva svak„ya¸ r‡jya¸ tadvat.

2.6 9) s‡vadh‡natven‡vasth‡na¸ tatra ty‡ga iti cet: P2 B3 PGh s‡vadh‡nenaiv‡vasth‡na¸

gata iti ced > P2 sh cor. -‡na¸ ty‡ga iti ced | 10) daıÛaniv‡ritam: P2 daıÛenivaritam > sh cor.daıÛenanirv‡ritam, B3 PGh daıÛav‡ritam | sa¸kalpy‡pramattatven‡-: P2 B3 PGh sa¸kalpya-prasavatven‡- > P2 sh cor. sa¸kalpy‡prasavatven‡- | tu: P2 B3 PGh om. | vanit‡: P2 B3 PGh vanit‡di| vism‡rakai˛: P2 B3 PGh nivarttakai˛ |

2.7 1) maitry‡dya˜ ca: P2 B3 PGh maitry‡dya˜ tu | puıy‡puıya: P2 B3 PGh puıyapapa | 2)pata§jali˛ sÂtryay‡m ‡sa: P1 P2 B2 B3 PGh pata§jalir asÂtrayat | 4) sven‡nu-: P2 B3 PGh sneh‡danu-,‚nSS snehatsven‡nu | ka˜ciddh„vÁtti-: P2 B3 PGh ka˜cid vÁtti- | sukhaj‡t„ya¸ me sarva¸ bhÂy‡d iti:‚nSS sukhaj‡ta¸ sarva¸ me bhÂy‡d iti | sukh„pr‡ıi˘v: P2 B3 PGh Adyar sukhi˘v, P2 sh cor. |

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nivÁtte ca r‡ge var˘‡svat„t‡su ˜aratsarid iva citta¸ pras„dati.

5. tath‡ du˛kham anu˜ete ka˜cit pratyaya˛ „dÁ˜a¸ du˛kha¸ sarvad‡ me m‡ bhÂt

iti. tac ca roga˜atruvyaghr‡di˘u satsu na niv‡rtayitu¸ ˜akyam. na ca sarve

du˛khahetavo hantu¸ ˜akyante. tatah sa dve˘a˛ sad‡ hÁdaya¸ dahati. yad‡ svasyeva

pare˘‡¸ sarve˘‡¸ pratikÂla¸ du˛kha¸ m‡ bhÂy‡d ity anena prak‡reıa karuı‡¸

du˛khi˘u bh‡vayet tad‡ vairy‡didve˘anivÁttau citta¸ pras„dati. 6. ata˛ smaryante:

pr‡ı‡ yath‡tmano 'bh„˘Ò‡ bhÂt‡n‡m api te tath‡ |‡tmaupamyena bhÂt‡n‡¸ day‡¸ kurvanti m‡nav‡˛ || [MBh 13.116.21cd–22ab; YDhS p. 31] iti.

7. tat prak‡ra¸ ca mah‡nto dar˜yanti:

sarve'tra sukhina˛ santu sarve santu nir‡may‡˛ |sarve bhadr‡ıi pa˜yantu m‡ ka˜cid du˛kham ‡pnuy‡t || [BhMP 2.35.14] iti.

8. tath‡ hi pr‡ıin‡˛ svabh‡vata eva puıya¸ n‡nuti˜Òhanti, p‡pa¸ tv anuti˘Òhanti.

tad ‡hu˛:

puıyasya phalam icchanti puıya¸ neccanti m‡nav‡˛ |na p‡paphalam icchanti p‡pa¸ kurvanti yatnata˛ || iti.

te ca puıyap‡pe pa˜c‡tt‡pa¸ janayata˛. 9. sa ca t‡pa˛ ˜ruty‡nÂdyate:

kim aha¸ s‡dhu n‡karavam? kim aha¸ p‡pam akaravam? | [TU 2.9] iti.

10. yady asau puıyapuru˘e˘u mudit‡¸ bh‡vayet tad‡ tadv‡sanay‡ svayam apramatta˛

puıye˘u pravarteta. tath‡ p‡pi˘Âpek˘‡¸ bh‡vayan svayam api p‡p‡n nivarteta. ata˛

pa˜c‡tt‡pasy‡bh‡vena citta¸ pras„dati.

11. sukhi˘u maitr„¸ bh‡vayato na kevala¸ r‡ganivÁtti˛ ki¸ tv asÂyer˘y‡dayo 'pi

2.7 5) „dÁ˜a¸ du˛kha¸ sarvad‡ me: P2 B3 PGh Adyar „dÁ˜a¸ sarva¸ du˛kha¸ sarvad‡ me |

˜atru-: Adyar roga˜atru- | tata˛: P2 B3 PGh ata˛ | m‡ bhÂy‡d: P2 B3 PGh Adyar m‡ bhÂd, ‚nSS nabhÂy‡d | du˛khi˘u: P1 B2 ‚nSS du˛khi˘u pr‡ıi˘u | 6) ata˛ smaryante: P2 B3 PGh Adyar ‚nSS ataeva smaryante | m‡nav‡˛: P2 B3 PGh Adyar s‡dhava˛, B1 same > sh cor. s‡dhava˛ | 10) puru˘e˘u: P2B3 puru˘e | tadv‡sanay‡ svayam: P1 tadv‡san‡v‡n svayam | apramatta˛: P2 B3 PGh Adyar ‚nSSev‡pramatta˛ | bh‡vayan: P1 bh‡vayet | nivarteta: P2 B3 PGh nivartate |

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nivartante. paraguı‡n‡m asahanam asÂy‡, guıe˘u do˘‡vi˘karaıam „r˘y‡. yad‡

maitr„va˜‡t parak„yasukha¸ svak„yam eva sa¸padyate, tad‡ guıe˘u katham

asÂy‡dika¸ sa¸bhavet? eva¸ do˘‡ntaranivÁttir api yath‡yogam unney‡. du˛khi˘u

karuı‡¸ bh‡vayata˛ ˜atruvadh‡dikaro dve˘o yad‡ nivartate, tad‡ du˛khitva-

pratiyogikasya sukhitvaprayukto darpo 'pi nivartate. 12. sa ca darpa ‡surasa¸pady

aha¸k‡raprast‡ve pÂrva¸ ud‡hÁta˛:

„˜varo 'ham aha¸ bhog„ siddho 'ha¸ balav‡n sukh„ |‡Ûhyo 'bhijanav‡n asmi ko 'nyo 'sti sadÁ˜o may‡ || [BhG 16. 14cd–15ab] ity‡di.

13. nanu puıy‡tmasu mudit‡¸ bh‡vayata˛ puıyapravÁtti˛ phalatvenokt‡, s‡ ca

yogino na yukt‡, malin‡y‡¸ ˜‡strav‡san‡y‡¸ puıyam antarbh‡vya pÂrvam

ud‡hÁtatv‡t.

14. maivam, punarjanmak‡raıasya k‡mye˘Ò‡pÂrt‡des tatra malinatvenod‡haraı‡t.

iha tu yog‡bhy‡sajanyam a˜ukl‡kÁ˘ıatvena janm‡n‡p‡daka¸ karma vivak˘itam. 15.

a˜ukl‡kÁ˘ıatva¸ pata§jali˛ sÂtray‡m ‡sa:

karm‡˜Âkl‡kÁ˘ıam yoginas trividham itare˘‡m | [YS 4.7] iti.

16. k‡mya¸ karma vihitatv‡c chuklam, ni˘iddha¸ kÁ˘ıam, mi˜ra¸ ˜uklakÁ˘ıam. tad

etat trayam itare˘‡m ayogin‡¸ sa¸padyate. tac ca trividha¸ janma prayacchati. 17.

tad ‡hur vi˜varÂp‡c‡ry‡˛:

2.7 11) paraguı‡n‡m asahanam asÂy‡, guıe˘u do˘‡vi˘karaıa¸ „r˘y‡: P2 B3 PGh Adyarguıe˘u do˘‡vi˘karaıam asÂy‡, paraguı‡n‡m asahanam „r˘y‡, ‚nSS paraguı‡n‡m asahanam „r˘y‡,guıe˘u do˘‡vi˘karaıam asÂy‡ | parak„yasukha¸: P2 B3 PGh parasukha¸, Adyar ‚nSS parak„ya¸sukha¸ | tad‡ guıe˘u: P2 B3 PGh Adyar ‚nSS tad‡ paraguıe˘u > B1 sh cor. | -yoga¸ unney‡: P2 B3PGh yogyam anumey‡, P1 B2 yogyam unney‡ | yath‡ nivartate, tath‡: P2 B3 PGh Adyar yad‡nivartate tad‡ > P2 sh cor. | -pratiyogikasya sukhitva: P2 B3 PGh Adyar ‚nSS-pratiyogikasvasukhitva- | 12) ‡surasa¸pady aha¸-: P2 B3 PGh ‡surasa¸pad aha¸- | ud‡hÁta˛: P2Adyar nirÂpita˛ | ‡Ûhyo- ... may‡: P2 B3 PGh om. | 14) -janmak‡raıasya k‡myasye˘Ò‡-: P1 B2-janmak‡rasya k‡myasye˘Ò‡-, ‚nSS -janmak‡rasya k‡mye˘Ò‡-, P2 B3 PGh Adyar -janmak‡raıasyak‡mye˘Ò‡- | -‡p‡daka¸ karma vivak˘itam: P1 P2 B2 B3 PGh Adyar -‡p‡daka¸ puıya vivak˘itam,‚nSS ‡p‡daka¸ puıya(ıya¸) karma vivak˘itam |

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˜ubhai˛ pr‡pnoti devatva¸ ni˘iddhair n‡rak„¸ gati¸ |ubh‡bhy‡¸ puıyap‡p‡bhy‡¸ m‡nu˘ya¸ labhate tad‡ || [NkS 1.41] iti.

18. nanu yogasy‡ni˜iddhatv‡d akÁ˘ıatve 'pi vihitatv‡c chuklatvam iti cet,

19. maivam, ak‡myatv‡bhipr‡yeı‡˜uklatv‡bhidh‡n‡t. ato '˜uklakÁ˘ıe puıye

pravÁttir yogino 'pek˘it‡.

20. nanv anena ny‡yena yogino 'pi yathocita¸ puıy‡tmasu mudit‡¸ bh‡vayitv‡

puıye˘v eva pravarterann iti cet,

21. pravartat‡¸ nama, ye maitry‡dibhi˜ citta¸ pras‡dayanti te˘‡m eva yogitv‡t.

maitry‡dicatu˘Òayam upalak˘aıam. tena "abhaya¸ sattvasa¸˜uddhi˛" (BhG 16.1)

ity‡didaivasa¸pat "am‡nitvam adambhitvam" (BhG 13.7) ity‡di j§‡nas‡dhan‡ni

j„vanmuktasthitapraj§‡divacanoktadharm‡˜ copalak˘yante, sarve˜‡m ete˘‡¸

˜ubhav‡san‡rÂpatvena malinav‡san‡ nivartakatv‡t.

22. nanu santy anant‡˛ ˜ubhav‡san‡˛, na caikena t‡˛ sarv‡ abhyasitu¸ sakyante;

nirarthaka˜ ca tadabhy‡sapray‡sa iti cet,

23. na, tan nivarty‡n‡m anant‡n‡¸ malinav‡san‡n‡m ekasya manasy asa¸bhav‡t.

na hy ‡yurvedokt‡ni sarv‡ıy au˘adh‡ny ekena sevitu¸ ˜akyante. n‡pi tannivarty‡˛

sarve rog‡ ekasya dehe sa¸bhavanti. eva¸ tarhi svacitta¸ prathamata˛ par„k˘ya tatra

yad‡ y‡vat yo malinav‡san‡s tad‡ t‡vat„rvirodhin„˛ ˜ubhav‡san‡ abhyasyet.

2.7 17) labhate tad‡: P2 B3 PGh Adyar ‚nSS labhate' va˜a˛ > P1 sh cor. | 19) 'pek˘it‡: P2

PGh 'pek˘yante > P2 sh cor. 'pek˘it‡ | 20) nanv anena ny‡yena yogino 'py: P2 B3 PGh Adyar nanuyogino 'py anena ny‡yena | 21) pravartat‡¸: Adyar pravartant‡¸, ‚nSS pravartat‡¸(nt‡¸), (Kh)pravartant‡¸ | vacanoktadharm‡˜: P2 B3 PGh Adyar vacanokt‡ dharm‡˜ | 22) -v‡san‡˛, na caikena t‡˛sarv‡ : P2 B3 PGh -v‡san‡ na ca t‡˛ ekena sarv‡ | -pray‡sa iti: P1 B2 om. prayasa | 23) ekasya manasyasa¸bhav‡t: ‚nSS ekasya narasy‡sambhav‡t | 23) tarhi: P1 B2 sati | t‡vat„rvirodhin„˛ ˜ubhav‡san‡abhy-: P2 B3 PGh t‡vat„˛ ˜ubhav‡san‡˛ virodhin„r abhy- |

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2.8 [vivek‡bhy‡sa˛]

1. yath‡ putramitrakalatr‡dibhi˛ p„Ûyam‡nas tato viraktas tannivartaka¸ p‡rivr‡jya¸

gÁhı‡ti tath‡ vidy‡madadhanamadakul‡c‡ramad‡dimalinav‡san‡bhi˛ p„Ûyam‡nas

tadvirodhina¸ vivekam abhyasyet. 2. sa ca viveko janakena dar˜ita˛:

adya ye mahat‡¸ murdhni te dinair nipatanty adha˛ |hanta citta mahatt‡y‡˛ kai˘‡ vi˜vastat‡ tava || [LYV 5.1.39]

3. kva dhan‡ni mah„p‡n‡¸ brahmaıa˛ kva jaganti v‡ |pr‡ktan‡ni pray‡t‡ni keya¸ vi˜vastat‡ tava || [LYV 5.1.41]

4. koÒayo brahmaı‡¸ y‡t‡ gat‡˛ svargaparampar‡˛ |pray‡t‡˛ p‡¸suvad bhÂp‡˛ k‡ dhÁtir mama j„vite || [LYV 5.1.42]

5. ye˘‡¸ nime˘aıonme˘au jagat‡¸ pralayodayau |t‡dÁ˜‡˛ puru˘‡ na˘Ò‡ m‡dÁ˜‡¸ gaıanaiva k‡ || [LYV 5.1.49] iti.

6. nanv ayam api vivekas tattvaj§‡noday‡t pr‡c„na˛, nity‡nityavastuvivek‡di-

s‡dhanavyatirekeıa brahmaj§‡n‡sa¸bhav‡t, iha tÂtpannabrahmas‡k˘‡tk‡rasya

j„vanmuktaye v‡san‡k˘ay‡dis‡dhana¸ vaktum upakr‡ntam; ata˛ kim idam ak‡ıÛe

t‡ıÛavam iti cet,

7. n‡ya¸ do˘a˛. s‡dhanacatu˘Òayasa¸pannasya pa˜c‡d brahmaj§‡nam ity e˘a

sarvapuru˘as‡dh‡raıak˘uııa˛ prauÛho r‡jam‡rga˛. janakasya tu pÂrvapuıyapu§ja-

parip‡keı‡k‡˜aphalap‡tavad akasm‡t siddhag„t‡˜ravaıam‡treıa tattvaj§‡nam

utpannam. tata˜ ca cittivi˜r‡ntaye viveko 'ya¸ kriyata iti k‡ıÛa evedam ucita¸

t‡ıÛavam.

2.8 1) putramitrakalatr‡di: P2 B3 PGh putrakalatr‡di | 3) pr‡ktan‡ni: B3 PGh pr‡kÁt‡ni |

vi˜vastat‡: P1 vi˜vatad‡ | 5) jagat‡¸: P2 B3 PGh Adyar jagata˛ | t‡dÁ˜‡˛ puru˘‡ na˘Ò‡: P2 B3 PGht‡dÁ˜‡˛ puru˘‡˛ sa¸ti > P2 sh cor. na˘Ò‡˛, P1 B2 t‡dÁ˜‡˛ sa¸ti vai na˘Ò‡˛ | 6) api: P2 B2 PGh om. | 7)-s‡dh‡raıak˘uııa˛: P2 B3 PGh Adyar -s‡dh‡raıa˛ |

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2.9 [malinav‡san‡nuvÁtti˛]

1. nanv evam apy asya vivekasya j§‡nasamanantarabh‡vitvena malinav‡san‡-

nuvÁttyabh‡v‡c chuddhav‡san‡bhy‡so n‡pek˘ita iti cet,

2. na, janakasya tadanuvÁttybh‡ve 'pi y‡j§avalkyabhag„rath‡des tadanuvÁtti-

dar˜an‡t. asti hi y‡j§avalkyasya tatprativ‡din‡m u˘astakahol‡d„n‡¸ ca bhÂy‡n

vidy‡mada˛, tai˛ sarvair api vijig„˘ukath‡y‡¸ pravÁttatv‡t |

3. nanu te˘‡¸ vidy‡ntaram ev‡sti na tu brahmavidyeti cet,

4. na, kath‡gatayo˛ pra˜nottarayor brahmavi˘ayatv‡t.

5. nanu brahmavi˘ayatve 'pi te˘‡m ‡p‡tato j§‡nam eva na tu samyagvedanam iti

cet,

6. na, tath‡ saty asm‡kam api tad„yav‡kyair utpann‡y‡ vidy‡y‡ asamyaktva-

prasaÔg‡t.

7. nanu samyaktve'pi parok˘aj§‡nam eveti cet,

8. na, "yat s‡k˘‡d aparok˘‡d brahma" [B‡U 3.4.1] iti mukhy‡parok˘avi˘ayatay-

aiva vi˜e˘ata˛ pra˜nopalambh‡t.

9. nanv ‡tmaj§‡nino vidy‡mada ‡c‡ryair n‡bhyupagamyate. 10. tath‡

copade˜as‡hasry‡m abhihitam:

brahmavittva¸ tath‡ muktv‡ sa ‡tmaj§o na cetara˛ | [US 12.13] iti.

11. nai˘karmyasiddh‡v api:

na c‡dhy‡tm‡bhim‡no 'pi vidu˘o 'sty ‡suratvata˛ |vidu˘o 'py ‡sura˜ cet sy‡n ni˘phala¸ brahmadar˜anam || [Nks 1.75] it„ti cet,

12. n‡ya¸ do˘a˛. j„vanmuktiparyantasya tattvaj§‡nasya tatra vivak˘itatv‡t. na

khalu vayam api j„vanmukt‡n‡¸ vidy‡madam abhyupagacch‡ma˛.

2.9 5) ‡p‡tato j§‡nam: P1 B2 ‚nSS ‡p‡tataj§‡nam | 6) vidhy‡ya: P2 B3 PGh Adyar brahma-vidhy‡ya | 10) abhihitam: P1 B2 ukta¸ |

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13. nanu vijig„˘or ‡tmabodha eva n‡sti,

r‡go liÔgam abodhasya cittavy‡y‡mabhÂmi˘u |kuta˛ ˜‡dvalat‡ tasya yasy‡gni˛ koÒare taro˛ || [Nks 4.67]

ity ‡c‡ryair abhyupagam‡d iti cet,

14. na,

r‡g‡daya˛ santu k‡ma¸ na tadbh‡vo 'par‡dhyati |utkh‡tada¸˘Òroragavad avidy‡ ki¸ kari˘yati || [B‡BhV 1.4.1539.2, 1.4.1746.1]

ityatra tair eva r‡g‡dy abhyupagam‡t. 15. na c‡tra parasparavy‡hati˛, sthitapraj§e

j§‡nim‡tre ca vacanadvayasya vyavasth‡pan„yatv‡t.

16. nanu j§‡nino r‡g‡dyabhyupagame dharm‡dharmadv‡reıa janm‡ntaraprasaÔga

iti cet,

17. maivam, adagdhab„javad avidy‡pÂrvakak‡m‡der eva mukhyar‡g‡ditvena

punarjanmahetutv‡t. j§‡ninas tu dagdhab„javad ‡bh‡sa eva r‡g‡daya˛. 18. etad

ev‡bhipretyoktam:

utpadyam‡n‡ r‡g‡dy‡ vivekaj§‡navahnin‡ |tad‡ tadaiva dahyante kutas te˘‡¸ prarohaıam || [VU 3.24] iti.

19. tarhi sthitapraj§asy‡pi te santv iti cet,

20. na, tatk‡le mukhyavad ev‡bh‡s‡n‡¸ b‡dhakatv‡t. rajjusarpo 'pi mukhya-

sarpavad eva tad‡n„¸ bh„˘ayann upalabhyate, tadvat.

21. nanv ‡bh‡satv‡nusa¸dh‡n‡nuvÁttau na ko 'pi b‡dha iti cet,

22. cira¸ j„vatu bhav‡n. iyam ev‡smadabhimat‡ j„vanmukti˛. y‡j§avalkyas tu

2.9 14) tadbh‡vo 'par‡dhyati: P2 B3 PGh tadbh‡vopar‡dhyate | 15) vyavasth‡pan„yatv‡t:

Adyar vyavasth‡panopayuktatv‡t | 17) k‡m‡der: P2 B3 PGh k‡raıam, P1 B2 om. | 17) -‡bh‡sa: P2Adyar -‡bh‡sam‡tr‡ | 20) ev‡bh‡s‡n‡¸: P2 B3 PGh Adyar ev‡bh‡sam‡n‡n‡¸ | nanv: P2 B3 PGhAdyar tarhi | 22) ev‡smad: P1 B2 ‚nSS eva hy asmad | y‡j§avalkyas tu: P1 B2 y‡j§avalkyasya |

368

vijig„˘uda˜‡y‡¸ na t‡dÁ˜a˛, cittavi˜r‡ntaye vidvatsa¸ny‡sasya tena kari˘yam‡ıatv‡t.

na kevalam asya vijig„˘‡ ki¸ tu dhanatÁ˘ı‡pi mahat„, yato bahÂn‡¸ brahmavid‡¸

purata˛ sth‡pita¸ s‡la¸k‡ra¸ gosahasram apahÁtya svayam evedam ‡ha:

23. namo vayam brahmi˘Òh‡ya kurmo gok‡m‡ eva vaya¸ sma iti. [B‡U 3.1.2]

24. itar‡n brahmavido 'vaj§‡tum iya¸ k‡cid vacobhaÔg„ti cet,

25. ayam api tarhy aparo do˘a˛. itare ca brahmavida˛ svak„ya¸ dhanam

anen‡pahÁtam iti matv‡ cukrudhu˛. aya¸ ca krodhaparava˜a˛ ˜‡kalya¸ ˜‡pena

m‡ray‡m ‡sa. na c‡sya brahmaghno mok˘‡bh‡va˛ ˜aÔkan„ya˛. 26. yata˛

kau˘„takina˛ sam‡mananti:

n‡sya kena ca karmaı‡ loko m„yate. na m‡tÁvadhena na pitÁvadhena nasteyena na bhrÂıahatyay‡. [KauU 3.1] iti.

27. ˜e˘o 'pi svakÁt‡y‡m ‡ry‡pa§c‡˜„ty‡m idam ‡ha:

hayamedha˜atasahasr‡ıy atha kurute brahmagh‡talak˘‡ıi |param‡rthavin na puıyair na ca p‡pai˛ spÁ˜yate vimala˛ || [P‡s 77] iti.

28. ki¸ bahun‡, brahmavid‡¸ y‡j§akalky‡d„n‡m asty eva malinav‡san‡nuvÁtti˛,

bhag„rathas tu tattva¸ viditv‡pi r‡gjya¸ p‡layan malinav‡san‡bhi˜ cittavi˜r‡ntyabh‡ve

sati sarva¸ parityajya pa˜c‡d vi˜r‡ntav‡n iti vasi˘Òhenop‡khy‡yate. ata˛ svak„ya¸

vartam‡na¸ malinav‡san‡vi˜e˘a¸ parak„yado˘avat samyag utprek˘ya tatprat„k‡ram

abhyasyet. 29. anenaiv‡bhipr‡yeıa smaryate:

yath‡ sunipuıa˛ samyak parado˘ek˘aıe ratah |tath‡ cen nipuıa˛ sve˘u ko na mucyeta bandhan‡t || [VU 3.25] iti.

2.9 22) na t‡dÁ˜a˛: P2 B3 PGh Adyar ‚nSS na h„dÁ˜a˛ | cittavi˜r‡ntaye: P1 B2

bodhacittavi˜ra¸taye | mahat„, yato, bahÂn‡¸: P2 B3 PGh mahat„ j‡t‡. bahÂn‡¸, Adyar ‚nSS mahat„j‡t‡. yato bahÂn‡m | 24) iya¸: P2 B3 PGh ida¸ | 25) aya¸ ca: P2 B3 PGh svaya¸ ca | brahmaghno:‚nSS brahmaghnasya, P2 same > sh cor. brahmaghnasya | 26) yata˛: P2 B3 PGh om. | ken‡tra: P2 B3PGh ‚nSS ken‡pi, Adyar kena ca | m„yate: P2 B3 PGh h„yate | 27) ‡ry‡pa§c‡˜„ty‡m: P1 B2‡ry‡pa§ca˜atyam | 28) ki¸ bahun‡: P2 B3 PGh Adyar ‚nSS tasm‡t ki¸ bahun‡ | p‡layan: P2 B3 PGhparip‡layan | malinav‡san‡vi˜e˘a¸: P2 B3 PGh Adyar malinav‡san‡do˘a¸ | abhyasyet: P2 B3 PGhabhyaset |

369

2.10 [malinav‡san‡n‡¸ vivekena prat„k‡ra˛]

1. nanv ‡dau t‡vad vidy‡madasya ka˛ prat„k‡ra iti cet,

2. ki¸ svani˘Òhamadasya, ki¸ v‡ svavi˘ayasya parani˘Òhasya? ‡dye bhaÔgo

'va˜ya¸ kvacid bhavi˘yat„ti nirantara¸ bh‡vayet. tad yath‡ ˜vetaketur vidyay‡ matta˛

prav‡haıasya r‡j§a˛ sabh‡¸ gatv‡ tena pa§c‡gnividy‡y‡¸ pÁ˘Ò‡y‡¸ svayam aj‡n‡no

niruttaro r‡j§‡ bahudh‡ bhartsita˛ pitu˛ sam„pam ‡gatya svanirvedam ud‡jah‡ra. pit‡

tu nirmadas tam eva r‡j‡nam upasadya t‡¸ vidy‡¸ lebhe. dÁptab‡l‡ki˜ c‡jata˜atruı‡

r‡j§‡ bhartsito darpa¸ sa¸tyajya r‡j‡nam upasas‡da. u˘astakahol‡daya˜ ca madena

kath‡m kÁtv‡ par‡jit‡˛.

3. yad‡ svavi˘aya˛ parani˘Òho mada˛ pravarteta tad‡ matta˛ sa paro m‡¸ nindatu,

avamanyat‡¸ v‡ sarvath‡pi na h‡nir iti bh‡vayet. 4. ata ev‡hu˛:

‡tm‡na¸ yadi nindanti sv‡tm‡na¸ svayam eva hi |˜ar„ra¸ yadi nindanti sah‡y‡s te mat‡ mama ||

5. nind‡vam‡n‡vatyanta¸ bh¢aıa¸ yasya yogina˛ |dh„vik˘epa˛ katha¸ tasya v‡c‡tai˛ kriyat‡m iha || iti.

6. nind‡y‡ bh¢aıatva¸ ca j§‡n‡Ôku˜e dar˜itam:

manninday‡ yadi jana˛ parito˘am etinanv aprayatnajanito 'yam anugraho me |

˜reyorthino hi puru˘‡˛ paratu˘Òihetordu˛kh‡rjit‡ny api dhan‡ni parityajanti ||

7. satatasulabhadainye ni˛sukhe j„valokeyadi mama pariv‡d‡t pr„tim ‡pnoti ka˜cit |

2.10 2) svani˘Òhamadasya: Adyar svani˘Òhasya paravi˘ayasya madasya, ‚nSS svani˘Òhasya

madasya paravi˘ayasya | prav‡haıasya r‡j§a˛: P2 B3 PGh prav‡haıar‡j§a˛ | pÁ˘Ò‡y‡¸: P2 B3 PGhpÁ˘Òopi | bahudh‡: P2 B3 PGh bahuvidha¸ > P2 sh cor. | upasas‡da: B1 upasas‡dya, P2 B3 PGhAdyar ‚nSS anusÁtya | 3) na h‡nir: P2 B3 PGh Adyar ‚nSS na me h‡nir | 4) ata ev‡hu˛: P1 P2 B2 B3PGh Adyar tath‡ hi | nindanti sv‡tm‡na¸: Adyar nindanti nindanti | te jan‡ mama: P1 B2 Adyar temat‡ mama, P2 P3 PGh te jan‡meti uktatv‡t | After 5, P1 P2 B3 PGh Adyar ‚nSS >B2 sh adds inmargin: nai˘karmyasiddhau: varcaske sa¸parityakte do˘ata˜ c‡vadh‡rite. yadi do˘a¸ vadet tasmai ki¸tatroccaritur bhavet. [Nks 2.16], tadvat sthÂle tath‡ sÂk˘me dehe tyakte vivekata˛. yadi do˜a¸ vadett‡bhy‡¸ ki¸ tatra vidu˘o bhavet. [Nks 2.17], ˜okahar˘abhayakrodhalobhamohaspÁh‡daya˛.aha¸k‡rasya dÁ˜yante janma mÁtyu˜ ca n‡tmana˛. [BhP 11.28.13] iti |

370

parivadatu yathe˘Òa¸ matsamak˘a¸tiro v‡ jagati hi bahudu˛khe durlabha˛ pr„tiyoga˛ || iti.

8. avam‡nasya bh¢aıatva¸ smaryate:

tath‡ careta vai yog„ sat‡¸ dharmam ad¢ayan |jan‡ yath‡vamanyeran gacheyur naiva sa¸gatim || [ViP 2.13.43] iti.

9. y‡j§avalkyo˘ast‡d„n‡¸ yau svani˘Òhaparani˘Òhau vidy‡madau tayor yath‡

vivekena prat„k‡ras tath‡ dhan‡bhil‡˘akrodhayor apy avagantavya˛.

10. arth‡n‡m arjane kle˜as tathaiva parip‡lane |n‡˜e du˛kha¸ vyaye du˛kha¸ dhig arth‡n kle˜ak‡riıa˛ || [PD 7.139]

iti dhanavi˜aye viveka˛. 11. krodho 'pi dvividha˛ svani˘Òha˛ paravi˜aya˛, parani˘Òha˛

svavi˘aya˜ ceti. tatra svani˘Òha¸ praty evam uktam:

apak‡riıi kopa˜ cet kopa˛ kope katha¸ na te |dharm‡rthak‡mamok˘‡ı‡¸ prasahya paripanthini || [YU p. 317]

12. phal‡rthino dharmaya˜o 'rthan‡˜ana˛ sa ced ap‡rtha˛ sva˜ar„rat‡pana˛ |na ceha n‡mutra hit‡ya ya˛ sat‡¸ man‡¸si ro˘a˛ samup‡˜rayet katha¸ || iti.

13. svavi˘aya¸ praty evam „ritam:

na me 'par‡dha˛ kim ak‡raıe nÁı‡¸ madabhyasÂyety api naiva cintayet |na yat kÁt‡ pr‡gbhavabandhani˘kÁtis tato 'par‡dha˛ paramo 'nucintyat‡m ||

14. namo 'stu kopadev‡ya sv‡˜rayajv‡line bhÁ˜am |ko 'py asya mama vair‡gyad‡yine do˘abodhine || [YU p. 317] iti.

15. dhan‡bhil‡˘akrodhavad yo˘itputr‡bhil‡˘‡v api vivekena nivartan„yau. 16.

tatra yo˘idviveko vasi˘Òhena dar˜ita˛:

m‡¸sap‡§c‡lik‡y‡s tu yantralole 'Ôgapa§jare |sn‡yvasthigranthi˜‡liny‡˛ striya˛ kim iva ˜obhanam || [LYV 1.2.90; YU p. 314–315]

2.10 6) janito: P2 B3 PGh Adyar sulabho | 9) -parani˘Òhau vidy‡madau: P2 B3 PGh

-parani˘Òhavidy‡madau | 11) svani˘Òha¸ praty: PGh Adyar svani˘Òha¸ paravi˘aya¸ praty | 12)phal‡rthino: P1 P2 B2 B3 ‚nSS phal‡nvito | ro˘a˛: Adyar ‚nSS kopa˛ | samup‡˜rayet: P2 B3 PGhsam‡˜rayet | 13) svavi˘aya¸: PGh Adyar svavi˘aya¸ parani˘Òha¸ | 16) striya˛: P2 B3 PGh Adyar‚nSS striy‡˛ |

371

17. tvaÔm‡¸saraktab‡˘p‡¸bu pÁthak kÁtv‡ vilocane |sam‡lokaya ramya¸ cet ki¸ mÂÛh‡ parimuhyasi || [LYV 1.2..91; YU p. 315]

18. meru˜ÁÔgataÒoll‡sigaÔg‡jalarayopam‡ |dÁ˘Ò‡ yasmin stane mukt‡h‡rasyoll‡sa˜‡lit‡ || [LYV 1.2.92; YU p. 315]

19. ˜ma˜‡ne˘u digante˘u sa eva lalan‡stana˛ |˜vabhir ‡sv‡dyate k‡le laghupiıÛa iv‡ndhasa˛ || [LYV 1.2.93; YU p. 315]

20. ke˜akajjaladh‡riıyo du˛spar˜‡ locanapriy‡˛ |du˘kÁt‡gni˜ikh‡ n‡ryo dahanti tÁıavan nar‡n || [LYV 1.2.94; YU p. 315]

21. jvalat‡m atidÂre 'pi saras‡ api n„ras‡˛ |striyo hi narak‡gn„n‡m indhana¸ c‡ru d‡ruıam || [LYV 1.2.95; YU p. 315]

22. k‡man‡mn‡ kir‡tena vik„rı‡ mugdhacetas‡m |n‡ryo naravihaÔg‡n‡m aÔgabandhanav‡gur‡˛ || [LYV 1.2.96; YU p. 316]

23. janmapalvalamatsy‡n‡¸ cittakardamac‡riı‡m |pu¸s‡¸ durv‡san‡ rajjur n‡r„ baÛi˜apiıÛik‡ || [LYV 1.2.97; YU p. 316]

24. sarve˘‡¸ do˘aratn‡n‡¸ susamudgikay‡nay‡ |du˛kha˜ÁÔkhaly‡ nityam alam astu mama striy‡ || [LYV 1.2.98; YU p. 316]

25. ito m‡¸sam ito raktam ito 'sth„n„ti v‡sarai˛ |brahman katipayair eva y‡ti str„ vi˜ar‡rut‡m || [LYV 1.2.99]

26. yasya str„ tasya bhogecch‡ ni˛str„kasya kva bhogabh² |striya¸ tyaktv‡ jagat tyakta¸ jagat tyaktv‡ sukh„ bhavet || iti. [LYV 1.2.100; YU p. 316]

27. putraviveko brahm‡nande dar˜ita˛:

alabhyam‡nas tanaya˛ pitarau kle˜ayec ciram |labdho 'pi garbhap‡tena prasavena ca b‡dhate || [PD 12.65; YU p. 316]

28. j‡tasya graharog‡di˛ kum‡rasya ca dhÂrtat‡ |upan„te 'py avidyatvam anudv‡ha˜ ca paıÛite || [PD 12.66; YU p. 316–317]

29. yÂna˜ ca parad‡r‡dir d‡ridrya¸ ca kuÒumbina˛ |

2.10 17) ramya¸: Adyar ramye | parimuhyasi: P2 B3 PGh parimuhyate | 18)

-‡h‡rasyoll‡sa˜‡lit‡: P2 B3 PGh -‡h‡rasyorasi˜alita | 20) nara¸: P2 B3 PGh Adyar ‚nSS nar‡n | 23)rajjur: Adyar rajjau | 24) susamudgikay‡-: P2 PGh susamudrikay‡, B3 susamudhikay‡- | 25)vi˘ac‡rut‡¸: B3 PGh Adyar vi˜ar‡rut‡m | 26) ni˛str„kasya: P1 P2 B2 ‚nSS nistr„kasya | 28) dhÂrtat‡:P2 B3 PGh Adyar ‚nSS mÂrkhat‡ | 28) upan„te 'py: P1 P2 B2 B3 PGh Adyar upan„te tv | 29)d‡ridrya¸ ca: P1 B2 d‡ridrya¸ tu |

372

pitror du˛khasya n‡sty anto dhan„ cen mriyate tad‡ || [PD 12.67; YU p. 317] iti.

30. yath‡ vidy‡dhanakrodhayo˘itputravi˘ay‡ı‡¸ malinav‡san‡n‡¸ vivekena

prat„k‡ras tath‡ny‡s‡m api yath‡yogam ˜‡strai˛ svayukty‡ ca do˜a¸ vivicya

prat„k‡ra¸ kury‡t. kÁte ca prat„k‡re j„vanmuktilak˘aıa¸ parama¸ pada¸ labhyate. 31.

tad ‡ha vasi˘Òha˛:

v‡san‡n‡¸ parity‡ge yadi yatna¸ karo˘y alam |tatte ˜ithilat‡¸ y‡nti sarv‡dhivy‡dhaya˛ k˜aı‡t || [LYV 5.10.107ab–108]

32. pauru˘eıa prayatnena bal‡t sa¸tyajya v‡san‡˛ |sthiti¸ badhn‡si cet tarhi padam ‡s‡dayasy alam || [LYV 5.10.101cd–102ab]

iti.

33. nanv atra pauru˘a˛ prayatno n‡ma pÂrvokto vi˘ayado˘aviveka˛. sa ca puna˛

puna˛ kriyam‡ıo 'pi prabalendriyavyavah‡reı‡bhibhÂyate. 34. tad ukta¸ bhagavat‡:

yatato hy api kaunteya puru˘asya vipa˘cita˛ |indriy‡ı‡¸ pram‡th„ni haranti prasabha¸ mana˛ || [BhG 2.60]

35. indriy‡ı‡¸ hi carat‡¸ yanmano 'nuvidh„yate |tadasya harati praj§‡¸ v‡yur n‡vam iv‡mbhasi || [BhG 2.67] iti.

36. eva¸ tarhy utpanna vivekarak˘‡rtham indriy‡ıi niroddhavy‡ni. 37. tad api

tatraivottara ˜lok‡bhy‡¸ dar˜itam:

t‡ni sarv‡ıi sa¸yamya yukta ‡s„t matpara˛ |va˜e hi yasyendriy‡ıi tasya praj§‡ prati˘Òhit‡ || [BhG 2.61]

38. tasm‡d yasya mah‡b‡ho nigÁh„t‡ıi sarva˜a˛ |indriy‡ı„ndriy‡rthebhyas tasya praj§‡ prati˜Òhat‡ || [BhG 2.68] iti.

39. smÁty antare 'pi:

na p‡ıip‡dacapalo na netracapalo yati˛ |na ca v‡kcapala˜ caivam iti ˜i˘Òasya lak˘aıam || [MhB 14.45.18; YU p. 317; VDh 6.42] iti.

2.10 30) api yath‡yogam: P1 P2 B2 B3 PGh Adyar api v‡san‡n‡¸ yath‡yogam | 31) yadi:

P1 B2 yad‡ | 32) badhn‡si: PGh Adyar vadhn‡si | 33) -vyavah‡reı‡-: P1 B2 ‚nSS -vy‡p‡reı‡- | 34)bhagavat‡: P2 B3 PGh bhagavat‡ 'pi |

373

40. etad ev‡nyatra sa¸graha vivaraı‡bhy‡¸ spa˘Ò„kÁtam:

ajihva˛ ˘aıÛaka˛ paÔgurandho badhira eva ca |mugdha˜ ca mucyate bhik˘u˛ ˘aÛbhir etair na sa¸˜aya˛ || [NpU p. 146–147]

41. idam i˘Òam ida¸ neti yo '˜nann api na sajjate |hita¸ satya¸ mita¸ vakti tam ajihva¸ pracak˘ate || [NpU p. 147]

42. adya j‡t‡¸ yath‡ n‡r„¸ tath‡ ˘oÛa˜avar˘ak„m |˜atavar˘‡¸ ca yo dÁ˘Òv‡ nirvik‡ra˛ sa ˘aıÛaka˛ || [Ibid.]

43. bhik˘‡rthamaÒana¸ yasya viımÂtrakaraı‡ya ca |yojan‡n na para¸ y‡ti sarvath‡ paÔgur eva sa˛ || [Ibid.]

44. ti˘Òito vrajato v‡pi yasya cak˘ur na dÂragam |caturyug‡¸ bhuvam tyaktv‡ parivr‡Ò so 'ndha ucyate || [Ibid.]

45. hita¸ mita¸ manor‡ma¸ vaca˛ ˜ok‡paha¸ ca yat |˜rutv‡ yo na ˜Áıot„va badhira˛ sa prak„rtita˛ || [Ibid.]

46. sa¸nidhye vi˘ay‡ı‡¸ ca samartho 'vikalendriya˛ |suptavad vartate nitya¸ bhik˘ur mugdha˛ sa ucyate || [NpU p. 147]

47. na nind‡¸ na stuti¸ kuryan na ka¸cin marmaıi spÁ˜et |n‡tiv‡d„ bhavet tadvat sarvatraiva samo bhavet ||

48. na sa¸bh‡˘et striya¸ k‡¸cit pÂrvadÁ˘Ò‡¸ ca na smaret |kath‡¸ ca varjayet tasy‡ na pa˜yel likhit‡m api || [NpU p. 156] iti.

49. yath‡ ka˜cid vrat„ naktaikabhuktopav‡samaun‡di vrata¸ sa¸kalpya

s‡vadh‡no bhra¸˜amakÁtv‡ samyakp‡layati, tathaiv‡jihvatv‡di vrate sthita˛ s‡vadh‡no

viveka¸ p‡layet. tad eva¸ vivekendriya nirodh‡bhy‡¸ d„rghak‡lanair antaryasatk‡ra-

sevit‡bhy‡¸ maitry‡div‡san‡su prati˘Òhat‡sv ‡surasa¸padrÂp‡ malinav‡sana˛

k˘„yante.

2.10 43) -aÒana¸: P2 B3 PGh -gamana¸ | 45) manor‡ma¸: P2 B3 PGh Adyar

manoramya¸ | ˜ok‡paham: P1 P2 B2 B3 Adyar ˜ok‡vaham | 46) sa¸nidhye: P2 Adyar sa¸nidhau |48) na sa¸bh‡˘et: B1 na sa¸to˘et | na ca smaret: P1 B2 Adyar ca na smaret, B1 na sa¸smaret | 49)maitry‡div‡san‡su: P2 B3 PGh Adyar ‚nSS maitry‡dibh‡van‡su |

374

2.11 [cinm‡trav‡san‡]

1. tato ni˛˜v‡socchv‡savan nime˘onme˘avac ca puru˘aprayatnam antareıa

pravartam‡n‡bhir maitry‡div‡san‡bhir loke vyavaharann api tad„ya s‡kalya vaikaly‡-

nusa¸dh‡na¸ citte parityajya nidr‡manor‡jy‡dirÂp‡˛ samastace˘Ò‡˛ prayatnena ˜‡nt‡˛

kÁtv‡ cinm‡trav‡san‡m abhyasyet. svatas t‡vad ida¸ jagac cijjaÛobhay‡tmaka¸

bh‡sate. 2. yady api ˜abdaspar˜‡di jaÛavastubh‡san‡yaivendriy‡ıi sÁ˘Ò‡ni

par‡§ci kh‡ni vyatÁıat svaya¸bh², [KU 4.1]

iti ˜rute˛, tath‡pi caitanyasyop‡d‡natay‡ varjayitum a˜akyatv‡c caitanyapÂrakam eva

jaÛa¸ bh‡sate;

3. tam eva bh‡ntamanu bh‡ti sarva¸ tasya bh‡s‡ sarvam ida¸ vibh‡ti [KU5.15]

iti ˜rute˛. 4. tath‡ sati pa˜c‡d bh‡sam‡nasya jaÛasya prathamato bh‡sam‡nam eva

caitanya¸ v‡stava¸ rÂpamiti ni˜citya jaÛam upek˘ya cinm‡tra¸ citte v‡sayet. 5. etac

ca bali˜ukrayo˛ pra˜nottar‡bh‡¸ vispa˘Òam avagamyate:

kimih‡st„ha ki¸m‡tram ida¸ ki¸mayam eva ca |kastva¸ ko 'ha¸ ka ete v‡ lok‡ iti vad‡˜u me || [LYV 5.3.50]

6. cidih‡st„ha cinm‡tram ida¸ cinmayam eva ca |cittva¸ cidaham ete ca lok‡˜ ciditi sa¸graha˛ || [LYV 5.3.51] iti.

7. yath‡ suvarıak‡ma˛ kaÒaka¸ vikr„ıann api valay‡k‡rasya guıado˘‡v upek˘ya

gurutvavarıayor eva mana˛ praıidhitsati, tath‡ cinm‡tre mana˛ praıidh‡tavyam.

y‡vat‡ k‡lena jaÛa¸ sarvathaivopek˘ya cinm‡tre manasa˛ pravÁttir ni˛˜v‡s‡divat

sv‡bh‡vik„ sa¸padyate, t‡vanta¸ k‡la¸ cinm‡trav‡san‡y‡¸ prayateta.

2.11 1) maitry‡div‡san‡bhir: P1 B2 maitry‡dibhir v‡san‡bhi˛ | nidr‡mano-: P1 B2nidr‡tandr„mano-, P2 B3 PGh Adyar ‚nSS nidr‡tandr‡mano- > (K Kh) B1 sh cor. nidr‡tandrimano- | 2)jaÛa¸ bh‡sate: P2 B3 PGh jaÛa¸ jagat bh‡sate | 4) prathamato bh‡sam‡nam eva caitanya¸: P2 B3 PGhprathamabh‡sam‡nacaitanyam eva | 7) suvarıak‡ma˛: ‚nSS suvarıak‡ra˛ | vikr„ıann: Adyar kr„ıann |guıado˘‡v: ‚nSS guıado˘‡n | 7) prayateta: P2 B3 PGh prayatet |

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8. nanv ‡d‡veva cinm‡trav‡san‡stu tayaiva malinav‡san‡ nivÁtte˛. kim

anen‡ntargaÛun‡ maitry‡dy abhy‡seneti cen,

9. na, cidv‡san‡y‡ aprati˘Òhatatva prasaÔg‡t. yath‡ kuÒÒimad‡rÛhya vyatirekeıa

kriyam‡ıam api stambhakuÛy‡tmaka¸ gÁha¸ na pratiti˘Òhati, yath‡ v‡ virecanena

prabalado˘ama ni˛s‡rya sevitam apy au˘adha¸ n‡rogyakara¸ tadvat.

10. nanu "t‡m apy atha parityajet" [2.6.5; LYV 4.5.23] iti cinm‡trav‡san‡y‡ api

parity‡jyatvam avagamyate. tad ayuktam, cinm‡tram, parityajy‡nyasya kasya

cidup‡deyasy‡bh‡v‡t.

11. n‡ya¸ do˘a˛. dvividh‡ cinm‡trav‡san‡ manobuddhisamanvit‡ tadrahit‡ ceti.

karaıa¸ mana˛, kartÁtvop‡dhir buddhi˛. tath‡ ca saty apramatto 'hamek‡greıa

manas‡ cinm‡tra¸ bh‡vayi˘y‡m„ty et‡dÁ˜ena kartÁkaraı‡nusa¸dh‡nena samanvit‡

pr‡thamik„ y‡ cinm‡trav‡san‡ dhy‡na˜abd‡bhidhey‡ t‡¸ parityajet. y‡ tv

abhy‡sap‡Òavena kartÁtv‡dy anusa¸dh‡navyavadh‡narahit‡ sam‡dhi˜abd‡bhidhey‡

t‡m up‡dad„ta. 12. dhy‡nasam‡dhyos tu lak˘aıa¸ pata§jali˛ sÂtray‡m ‡sa:

tatra pratyayaikat‡nat‡ dhy‡nam | [YS 3.2]

13. tadev‡rtham‡tranirbh‡sa¸ svarÂpa˜Ânyam iva sam‡dhi˛ | [YS 3.3] iti.

14. t‡dÁ˜e sam‡dhau d„rghak‡lanair antaryasatk‡rai˛ sevite sthairya¸ labdhv‡

pa˜c‡t kartÁkaraı‡nusa¸dh‡na parity‡g‡rtho ya˛ prayatnas tam api parityajet.

15. nanv eva¸ sati tatty‡gaprayatno 'pi parity‡jya ity anavasth‡ sy‡t.

16. maivam. katakarajony‡yena svaparanivartakatv‡t. yath‡ kalu˘ite jale

prak˘ipta¸ katakaraja itararajas‡ saha sv‡tm‡nam api nivartayati tath‡ ty‡g‡rtha˛

2.11 8) nivÁtte˛: P2 B3 PGh nivÁtti˛ | 10) parity‡gatvam avagamyate: P2 B3 PGh Adyarparity‡go 'vagamyate, P1 B2 tyajyatvam avagamyate | tad ayuktam: P2 Adyar tad apy ayuktam | 11)pr‡thamik„: P2 p‡thamik‡ | kartÁtv‡dy anu-: P1 B2 kartÁtv‡nu- | anudh‡navyavadh‡na-: ‚nSSanudh‡n‡vadh‡na- |

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prayatna˛ kartÁkaraı‡nusa¸dh‡na¸ nivartayan sv‡tm‡nam api nivartayi˘yati. nivÁtte

tasmin malinav‡san‡vac chuddhav‡san‡n‡m api k˘„ıatv‡n nirv‡sana¸ mano

'vati˘Òhate. 17. etadev‡bhipretya vasi˘tha ‡ha:

tasm‡d v‡sanay‡ baddha¸ mukta¸ nirv‡sana¸ mana˛ |r‡ma nirv‡san„bh‡vam ‡har‡˜u vivekata˛ || [LYV 4.3.45]

18. samyag‡locan‡t saty‡d v‡san‡ pravil„yate |v‡san‡vilaye ceta˛ ˜amam‡y‡ti d„pavat || [LYV 4.3.46] iti.

19. yo j‡garti su˘uptistho yasya j‡gran na vidyate |yasya nirv‡sano bodha˛ sa j„vanmukta ucyate || [LYV 3.1.92] iti ca.

20. su˘uptivat pra˜amitabh‡vavÁttin‡ sthita˛ sad‡ j‡grati yena cetas‡ |kal‡nvito vidhur iva ya˛ sad‡ budhair ni˘evyate mukta it„ha sa smÁta˛ || [LYV 5.2.36] iti ca.

21. hÁday‡t samparityajya sarvam eva mah‡mati˛ |yas ti˘Òhati gatavyagra˛ sa mukta˛ parame˜vara˛ || [LYV 4.5.26]

22. sam‡dhim atha karm‡ıi m‡ karotu karotu v‡ |hÁdayen‡stasarv‡˜o mukta evottam‡˜aya˛ || [LYV 4.5.27]

23. nai˘karmyeıa na tasy‡rthas tasy‡tho 'sti na karmabhi˛ |na sam‡dh‡najapy‡bhy‡¸ yasya nirv‡sana¸ mana˛ || [LYV 4.5.28]

24. vic‡ritamala¸ ˜‡stra¸ ciram udgr‡hita¸ mitha˛ |sa¸tyaktav‡san‡n maun‡dÁte n‡sty uttama¸ pada¸ || [LYV 4.5.29] iti ca.

25. na ca nirv‡sanamanas kasya j„vanhetur vyavah‡ro lupyeteti ˜aÔkan„yam. ki¸

cak˘ur‡divyavah‡rasya lopa˛, ki¸ va m‡nasavyavah‡rasya lopa˛? 26. tatr‡dyam

udd‡lako nir‡ca˘Òe:

v‡san‡h„nam apy etac cak˘ur‡d„ndriya¸ svata˛ |pravartate bahi˛ sv‡rthe v‡san‡ n‡tra k‡raıam || [LYV 5.6.70; MukU 2.22] iti.

2.11 16) tath‡ ... nivartayi˘yati: B1 om. | nivartayi˘yati: P1 nivartayati > B2 sh cor. |

nivÁtte tasmin: Adyar ‚nSS nivÁtte ca tasmin | mano 'vati˘Òate: P2 manovati˘Òhati | 18) ˜amam‡y‡tid„pavat: Adyar ˜‡myaty asnehad„pavat | 20) su˘uptivat: P2 B3 PGh Adyar su˘uptavat, P1 B2 suptavat| sthita˛: P1 B3 PGh Adyar ‚nSS sthita¸ | yena: Adyar yasya | sa smÁta˛: P2 B2 PGh sa¸mata | 21)mah‡mati˛: B2 PGh mah‡mate | 25) Adyar ‚nSS om. 2nd lopa˛ |

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27. dvit„ya¸ vasi˘Òho nir‡ca˘Òe:

Òe ayatnopanate˘v ak˘i digdravye˘u yath‡ puna˛ |n„r‡gam eva patiti tadvat k‡rye˘u dh„radh„˛ || [LYV 4.2.13] iti.

28. t‡dÁ˜y‡ dhiy‡ pr‡rabdhabhoga¸ sa evopap‡dayati:

parij§‡yopabhukto hi bhogo bhavati tu˘Òaye |vij§‡ya sevita˜ coro maitr„meti na corat‡m || [LYV 4.2.14]

29. a˜aÔkit‡pi sa¸pr‡pt‡ gr‡may‡tr‡ yath‡dhvagai˛ |prek˘yate tadvad eva j§air bhogasr„r avalokyate || [LYV 4.2.15] iti.

30. tu˘Ò‡ye mok˘asukh‡ya na tu bandh‡ya bhogak‡le 'pi sav‡sanebhyo nirv‡san‡n‡¸

vi˜e˘am ‡ha:

na parigl‡nim ‡y‡nti hemapadma¸ yath‡ ni˜i |nehante prakÁt‡d anyad ramante ˜i˘Òavartmani || [LYV 4.5.42]

31. nityam ‡pÂrıat‡m antarak˘ubdh‡m indusundar„m |‡pady api na mu§canti ˜a˜ina˛ ˜„tat‡m iva || [LYV 4.5.43]

32. abdhivad dhÁtamary‡d‡ bhavanti vitat‡˜ay‡˛ |niyati¸ na vimu§canti mah‡nto bh‡skar‡ iva || [LYV 4.5.45] iti.

33. janakasy‡pi sam‡dhivyutthitasyedÁ˜am ev‡caraıa¸ paÒhyate:

tu˘ı„m atha cira¸ sthitv‡ janako janaj„vitam |vyutthita˜ cintay‡m ‡sa manas‡ ˜ama˜‡lin‡ || [LYV 5.1.60]

34. kim up‡depyam ast„ha yatn‡t sa¸s‡dhay‡mi kim |svata˛ sthitavi˜uddhasya cita˛ k‡ me 'sti kalpan‡ ||

35. n‡bhiv‡§ch‡my asa¸pr‡pta¸ sa¸pr‡pta¸ na tyaj‡my aham |svastha ‡tmani ti˘Òh‡mi yanmam‡sti tadastu se || [LYV 5.1.61]

36. iti sa¸cintya janako yath‡ pr‡ptakriy‡m asau |asakta˛ kartum uttasthau dina¸ dinapatir yath‡ || [LYV 5.1.63]

2.11 28) t‡dÁ˜y‡: PGh t‡dÁ˜y‡ 'pi | dhiy‡ pr‡rabdhabhoga¸: P2 B2 PGh dhiy‡ astu bhoga¸,

P1 B2 dhiy‡ pr‡rabdhopabhoga¸ | 29) a˜aÔkit‡pi sa¸-: B1 a˜a¸kitopi sa¸- > sh cor., P1 B2prasa¸gatopi sa¸-, Adyar ‚nSS a˜aÔkitopasa¸- | tu˘Ò‡ye mok˘asukh‡ya na tu bandh‡ya: P1 P2 B2 B3PGh Adyar ‚nSS om. | 30) nirv‡san‡n‡¸: ‚nSS nirv‡sanasya | 30) na parigl‡nim: P2 B3 PGh Adyar‚nSS n‡padi gl‡nim | 32) vitat‡˜ay‡˛: P2 niyat‡˜ay‡˛, ‚nSS vigat‡˜ay‡˛ | 33) manas‡: P1 B2 cittena| ˜ama˜‡lin‡: P2 prema˜‡lin‡ | 34) sthitavi˜uddhasya: P1 B2 Adyar ‚nSS sthitasya ˜uddhasya, P2siddhavi˜uddhasya |

378

37. bhavi˘ya¸ n‡nusa¸dhatte n‡t„ta¸ cintayaty asau |vartam‡nanime˘a¸ tu hasann ev‡nuvartate || [LYV 5.1.64] iti.

38. tad eva¸ yathoktena v‡san‡k˘ayeıa yathokt‡ j„vanmuktir bhavi˘yat„ti

susthitam. iti j„vanmuktiviveke v‡sanak˘aya nirÂpaıa¸.

2.11 38) bhavi˘yat„ti: P1 B2 bhavat„ti | susthitam: P2 B3 PGh sthitam | iti j„vanmukti-

viveke v‡sanak˘aya nirÂpaıa¸: P1 B2 iti v‡san‡k˘ayaprakaraıa¸ |

379

[atha trit„ya¸ manon‡˜aprakaraıa¸]

3.1 [manon‡˜asya ava˜yakatvam]

1. atha j„vanmuktis‡dhana¸ manon‡˜a¸ nirÂpay‡¸a˛. yady apy a˜e˘av‡san‡k˘aye

sati, arth‡n mano na˜yaty eva, tath‡pi sv‡tantryeıa manon‡˜e samyagabhyaste sati

v‡san‡k˘ayo rak˘ito bhavati. na c‡jihvatva˘aıÛakatv‡dyabhy‡senaiva tadrak˘‡

siddheti v‡cyam, na˘Òe manasy ajihvatv‡d„n‡m arthasiddhatven‡bhy‡sapray‡s‡bh‡v‡t.

2. nanu manon‡˜‡bhy‡sapray‡sas tatr‡py ast„ti ced,

3. astu n‡ma, tasy‡va˜yakatv‡t. antareıa manon‡˜am abhyast‡ apy ajihvatv‡dayo

na sthir‡ bhavanti. 4. ata eva manaso n‡˜an„yatva¸ janaka ‡ha:

sahasr‡Ôkura ˜‡kh‡tmaphalapallava˜‡lina˛ |asya sa¸s‡ravÁk˘asya mano mÂlam iti sthitam || [LYV 5.1.53]

5. sa¸kalpam eva tanmanye sa¸kalpopa˜ame na tat |˜o˘ay‡mi yath‡ ˜o˘ameti sa¸s‡rap‡dapa˛ || [LYV 5.1.54]

6. prabuddho 'smi prabuddo'smi dÁ˘Òa˜ coro may‡tmana˛ |mano n‡ma nihanmy ena¸ manas‡smi cira¸ hata˛ || [LYV. 5.1.55] iti.

7. vasi˘Òho 'py ‡ha:

asya sa¸s‡ravÁk˘asya sarvopadravad‡yina˛ |up‡ya eka ev‡sti manasa˛ svasya nigraha˛ || [LYV 4.4.1]

8. manaso 'bhyudayo n‡˜o manon‡˜o mahodaya˛ |j§amano n‡˜am abhyeti mano 'j§asya hi ˜ÁÔkhal‡ || [LYV 4.4.5]

9. t‡van ni˜„thavet‡l‡ balganti hÁdi v‡san‡˛ |ekatattvadÁÛh‡bhy‡s‡d y‡van na vijita¸ mana˛ || [LYV 4.2.23]

10. prak˘„ıacittadarpasya nigÁh„tendriyadvi˘a˛ |padminya iva hemante k˘„yante bhogav‡san‡˛ || [LYV 4.2.22]

3.1 1) ˘aıÛakatv‡dy: Adyar ˘‡ıÛatv‡dy | -‡bhy‡sapray‡s‡bh‡v‡t: Adyar om - pray‡s‡- | 3)

-‡va˜yakatv‡t: Adyar -‡va˜yikatv‡t | 4) ˜‡kh‡tma: P2 B3 PGh ˜‡kh‡gra | 6) mano n‡ma nihanmy:Adyar manon‡meha hanmy | 9) balganti: P1 B3 PGh bal‡¸ti |

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11. hasta¸ hastena sa¸p„Ûya dantair dant‡n vicÂrıya ca |aÔg‡ny aÔgai˛ sam‡kramya jayed ‡dau svaka¸ mana˛ || [LYV 4.2.18]

12. et‡vati dharaıitale subhag‡ste s‡dhucetasa˛ puru˘‡˛ |puru˘akath‡su ca gaıy‡ na jit‡ ye cetas‡ svena || [LYV 4.2.19]

13. hÁdayabile kÁtakuıÛala ulbaıakalan‡vi˘o manobhuja¸ga˛ |yasyopa˜‡ntim agamac candravad udita¸ tam avyaya¸ vande || [LYV 4.2.20]

14. citta¸ n‡bhi˛ kil‡syeha m‡y‡cakrasya sarvata˛ |sth„yate cet tad‡kramya tan na ki¸cit prab‡dhate || [LYV 5.5.92] iti.

15. gauÛap‡d‡c‡ryair apy uktam:

manaso nigrah‡yat tam abhaya¸ sarvayogin‡m |du˛khak˘aya˛ prabodha˜ c‡py ak˘ay‡ ˜‡ntir eva ca || [GK 3.40] iti.

16. yat tv arjunenoktam:

ca§cala¸ hi mana˛ kÁ˘ıa pram‡thi balavad dÁÛham |tasy‡ha¸ nigraha¸ manye v‡yor iva sudu˘karam || [BhG 6.34] iti.

tad vacana¸ haÒhayogavi˘aya¸. 17. ata eva vasi˘Òha ‡ha:

upavi˜yopavi˜yaikacittakena muhur muhu˛ |na ˜akyate mano jetu¸ vin‡ yuktim anindit‡m || [LYV 5.10.126]

18. aÔku˜ena vin‡ matto yath‡ du˘Òam ataÔgaja˛ | [LYV 5.10.127ab]vijetu¸ ˜akyate naiva tath‡ yukty‡ vin‡ mana˛ || [cf. LYV 5.10.126cd]

3.2 [manovilayaheto˛ yuktaya˛]

1. manovilayahetÂn‡¸ yukt„n‡¸ samyag „raıam |vasi˘Òhena kÁtam t‡vat tan ni˘Òhasya va˜e mana˛ ||

2. haÒhato yuktita˜ c‡pi dvividho nigraho mata˛ |nigraho dh„vikriy‡ı‡¸ haÒho golakanigrah‡t ||

3. kad‡cij j‡yate ka˜cin manas tena vil„yate |

3.1 12) -cetan‡˛: P2 B3 PGh Adyar -cetasa˛ | 13) -bhuja¸ga˛: Adyar ‚nSS manobhujaga˛ |agamac candravad udita¸ : P2 B3 PGh agata udita¸ > P2 sh cor. | 14) kil‡syeha: P2 B3 PGh Adyar‚nSS kil‡syeda¸ | ki¸cit: P1 B2 ka¸cit | 15) nigrah‡yat: PGh nigrah‡y‡t | 16) yat tv : B3 PGh yatca, ‚nSS om. | 17) vasi˘Òha ‡ha: Adyar v‡lm„kir ‡ha | -vi˜yaika cittakena: P2 B3 PGh -vi˜yaivakvacitkena |

3.2 2) dh„vikriy‡ı‡¸: Adyar ‚nSS (Kh) dh„kriy‡k˘‡ı‡¸ > B1 sh cor. |

381

adhy‡tmavidy‡dhigama˛ s‡dhusa¸gama eva ca || [LYV 5.10.128ab]

4. v‡san‡sa¸parity‡g‡˛ pr‡ıaspandanirodhanam | [LYV 5.10.128cd]et‡s tu yuktaya˛ pu˘Ò‡˛ santi cittajaye kila || [LYV 5.10.129ab]

5. sat„˘u yukti˘v et‡su haÒh‡n niyamayanti ye |cetas te d„pam utsÁjya vinighnanti tamo '§janai˛ || [LYV 5.10.130]

6. vimÂÛh‡˛ kartum udyukt‡ ye haÒh‡c cetaso jayam |te nibadhnanti n‡gendram unmatta¸ bisatantubhi˛ || [LYV 5.10.131]

7. nigraho dvividha˛ haÒhanigraha˛ kramanigraha˜ ceti. tatra cak˘u˛˜rotr‡di-

j§‡nendriy‡ıi v‡kp‡ıy‡dikarmendriy‡ıi ca, tat tadgolakoparodham‡treıa haÒh‡n

nigÁhyante, taddÁ˘Ò‡ntena mano 'pi tath‡ nigrah„˘y‡m„ti mÂÛhasya br‡ntir bhavati. na

tu tan nigrahyate tadgolakasya hÁdayakamalasya niroddhum a˜akyatv‡t. ata˛

kramanigraha eva yogya˛.

8. kramanigrahe c‡dhy‡tmavidy‡pr‡pty‡daya evop‡y‡˛. s‡ ca vidy‡

dÁ˜yamithy‡tva¸ dÁgvastuna˛ svaprak‡˜atva¸ ca bodhayati. tath‡ ca saty etan mana˛

svagocare˘u dÁ˜ye˘u prayojan‡bh‡va¸ prayojanavati dÁgvastuny agocaratva¸ ca

buddhv‡ nirindhan‡gnivat svayam evopa˜‡myati. 9. tath‡ ca ˜rÂyate:

yath‡ nirindhano vahni˛ svayon‡v upa˜‡myati |tath‡ vÁttik˘ay‡c citta¸ svayon‡v upa˜‡myati || [Mtr‡U 4.4] iti.

10. yas tu bodhitam api tattva¸ na samyag budhyate, ya˜ ca vismarati, tayor ubhayo˛

s‡dhusa¸gama evop‡ya˛. s‡dhavo hi puna˛ punar bodhayanti sm‡rayanti ca. yas tu

vidy‡mad‡didurv‡sanay‡ p„Ûyam‡no na s‡dhÂn anuvartitum utsahate, tasya pÂrvokta

vivekena v‡san‡parity‡ga up‡ya˛.

3.2 4) et‡s t‡: Adyar et‡s tu | bisatantubhi˛: Adyar ‚nSS bisatantubhi˛. iti | 7)

nigÁh„˘y‡m„ti: P1 B2 Adyar ‚nSS nigrah„˘y‡m„ti | nigrahyate: P2 B2 tath‡ nigÁhya¸te, P2 B3 PGhnigÁh„tu¸ ˜akyate, Adyar nigrah„tu¸ ˜akyate | ata˛: P1 B2 tata˛ | eva yogya˛: P1 B2 ev‡tra yogya˛ |8) up‡y‡˛: Adyar evop‡y‡˛ | After 9, P2 B3 PGh Adyar ‚nSS add yonir ‡tm‡ | 10) na samyagbudhyate: P1 B2 samyak na budhyate |

382

11. v‡san‡n‡¸ pr‡balyena tyaktum a˜akyatve pr‡ıaspandanirodhanam up‡ya˛.

pr‡ıaspandav‡sanayo˜ cittapretakatv‡ttayor nirodhe citta˜‡ntir upapadyate. 12.

preraktva¸ ca vasi˘Òha ‡ha:

dve b„je cittavÁk˘asya vÁttivratatidh‡riıa˛ |eka¸ pr‡ıaparispando dvit„ya¸ dÁÛhav‡san‡ || [LYV 5.10.38]

13. sat„ sarvagat‡ sa¸vit pr‡ıaspandena bodhyate |sa¸vedan‡d anant‡ni tato du˛kh‡ni cetasa˛ || [LYV 5.10.40] iti.

14. yath‡ bhasmacchannam agni¸ lohak‡r‡ dÁtibhy‡¸ dhamanti, tatra ca

dÁtyutpannena v‡yun‡ so 'gnir jvalati, tath‡ cittop‡d‡nena k‡˘Òhasth‡n„yen‡j§‡nen‡vÁt‡

sa¸vit pr‡ıaspandena bodhyam‡n‡ cittavÁttirÂpeıa prajvalati. tasm‡c cittivÁttin‡mak‡t

sa¸vedan‡d du˛kh‡ny utpadyante. seya¸ pr‡ıaspandena prerit‡ cittotpatti˛. 15.

any‡¸ ca sa ev‡ha:

bh‡vasa¸vitprakaÒit‡m anubhÂt‡¸ ca r‡ghava |cittasyotpattim apar‡¸ v‡san‡janit‡¸ ˜Áıu || [LYV 5.10.47]

16. dÁÛh‡bhyastapad‡rthaikabh‡van‡d atica§calam |citta¸ sa¸j‡yate janma jar‡maraıak‡raıam || [LYV. 5.10.53] iti.

17. na kevala¸ pr‡ıav‡sanayo˜ cittaprerakatvam, ki¸ tu parasparaprerakatvam

apy asti. tad ‡ha vasi˘Òha˛:

v‡san‡va˜ata˛ pr‡ıaspandas tena ca v‡san‡ |j‡yate cittavÁk˘asya tena b„j‡Ôkurakrama˛ || [LYV 5.10.65] iti.

18. ata ev‡nyataran‡˜enobhayan‡˜am apy ‡ha:

dve b„je cittavÁk˘asya pr‡ıaspandanav‡sane |ekasmi¸˜ ca tayo˛ k˘„ıe k˘ipra¸ dve api na˜yata˛ || [LYV 5.10.64] iti.

3.2 11) pr‡balyena: P1 P2 B2 B3 PGh ‚nSS atipr‡balyena | 13) tato: P1 B2 tath‡ > B2 sh

cor. | iti: P1 B2 om. | 14) dÁtyutpannav‡yun‡: Adyar dÁtyutpannena v‡yun‡ | -n‡mak‡t: P1 B2n‡mik‡t | -k‡t sa¸-: P1 B2Adyar ‚nSS -k‡t sa¸vijjv‡l‡rÂp‡t sa¸- | 16) iti: P1 B2 om. | 17) j‡yatecittavÁk˘asya: P1 B2 ‚nSS kriyate cittab„jasya | 18) cittavÁk˘asya: P1 B2 b„je r‡ma cittasya | ekasmi¸˜ca tayo˛: PGh ekasmi¸˜cit tayo˛ |

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19. tayor n‡˜op‡ya¸ n‡˜aphala¸ c‡ha:

pr‡ı‡y‡madÁÛh‡bhy‡sair yukty‡ ca gurudattay‡ |‡san‡˜anayogena pr‡ıaspando nirudhyate || [LYV 5.10.122]

20. asaÔgavyavah‡ritv‡d bhavabh‡vanavarjan‡t |˜ar„ran‡˜adar˜itv‡d v‡san‡ na pravartate || [LYV 5.10.123]

21. v‡san‡sa¸parity‡g‡c citta¸ gacchaty acittat‡m |pr‡ıaspandanirodh‡c ca yathecchasi tath‡ kuru || [LYV 5.10.121]

22. et‡vanm‡traka¸ manye rÂpa¸ cittasya r‡ghava |yad bh‡vana¸ vastuno'ntar vastutvena rasena ca || [LYV 5.10.57]

23. yad‡ na bh‡vyate ki¸cid dheyop‡deyarÂpi yat |sth„yate sakala¸ tyaktv‡ tad‡ citta¸ na j‡yate || [LYV 5.10.54]

24. av‡sanatv‡t satata¸ yad‡ na manute mana˛ |amanast‡ tadodeti paramopa˜amaprad‡ || [LYV 5.10.55] iti.

25. amanast‡nudaye ˜‡ntyabh‡vam ‡ha:

cittayak˘adÁÛh‡kr‡nta¸ na mitr‡ıi na b‡ndhav‡˛ |˜aknuvanti paritr‡tu¸ guravo na ca m‡nav‡˛ || [LYV 6.2.18] iti.

3.3 [‡san‡˜anayog‡˛]

1. ‡san‡˜anayoge neti [3.2.19] yadukta¸ tatr‡sanasya lak˘aıam up‡ya¸ phala¸ ca

tribhi˛ sÂtrai˛ pata§jali˛ sÂtray‡m ‡sa:

sthirasukham ‡sanam | [YS 2.46]

2. prayatna˜aithily‡nantasam‡pattibhy‡m | [YS 2.47]

3. tato dvandv‡n abhigh‡ta˛ | [YS 2.48] iti.

4. padmakasvastik‡din‡ y‡dÁ˜ena dehasth‡panarÂpeıa yasya puru˘asy‡-

vayavavyath‡nutpattilak˘aıa¸ sukha¸ svadehacalanar‡hityalak˘aıa¸ sthairya¸ ca

3.2 20) asaÔgavyava-: PGh satsa¸gavyava- | 23) m‡nav‡˛. iti : P1 P2 B2 B3 PGh

m‡navam. iti |3.3 3) dvandv‡n abhigata: P2 B3 PGh dvandvair n‡bhigata > P2 sh cor. | 4) dehasth‡pana-

rÂpeıa: P1 B2 dehasth‡panena, PGh dehasth‡penarÂpeıa | dehacalana-: P2 Adyar svadehacalana- |

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sa¸padyate, tasya tad eva mukhyam ‡sanam. tasya ca prayatna˜aithilaya¸ laukika

up‡ya˛. alaukika˜ ca gamanagÁhakÁtyat„rthay‡tr‡sn‡nayagahom‡divi˘ayo ya˛ prayatno

m‡nasa uts‡has tasya ˜aithilya¸ kartavya¸. anyath‡ sa uts‡ho bal‡d deham utth‡pya

yatra kv‡pi prerayati.

5. "phaı‡sahasreıa dharaı„¸ dh‡rayitv‡ sthairyeı‡vati˘Òhito yo 'yam ananta˛ sa

ev‡ham asmi" iti dhy‡na¸ cittasy‡nantasam‡patti˛. tay‡ yathokt‡sanasa¸p‡dakam

adÁ˘Òa¸ ni˘padyate. siddhe c‡sane ˜„to˘ıasukhadu˛kham‡n‡pam‡n‡didvandvair

yath‡pÂrva¸ n‡bhihanyate. 6. tath‡vidhasya c‡sanasya yogyo de˜a˛ ˜ruyate:

viviktade˜e ca sukh‡sanastha˛ ˜uci˛ samagr„va˜ira˛˜ar„ra˛ || [KaiU 4] iti,

7. same ˜ucau ˜arkaravahniv‡luk‡vivarjite ˜abdajal‡˜ay‡dibhi˛ |manonukÂle na tu cak˘up„Ûane guh‡niv‡t‡˜rayaıe prayojayet || [¯vU 2.10]

so 'yam ‡sanayoga˛.

8. a˜anayogas tu

mit‡h‡ratvam aty‡h‡ram an‡h‡ra¸ nitya¸ yog„ vivarjayet | [AmbU 27]

iti ˜rute˛. 9. bhagavat‡py uktam:

n‡tya˜natas tu yogo'sti na caik‡ntam ana˜nata˛ |na c‡tisvapna˜„lasya j‡grato naiva c‡rjuna || [BhG 6.16]

10. yukt‡h‡ravih‡rasya yuktace˘Òasya karmasu |yuktasvapn‡vabodhasya yogo bhavati du˛khah‡ || [BhG 6.17] iti.

11. jit‡sanasya pr‡ı‡y‡mena manon‡˜a˛ ˜vet‡˜vatatair ‡mn‡yate:

3.3 4) mukhyam ‡sanam: P2 Adyar sukham ‡sanam | alaukika˜ ca: Adyar ‚nSS om | -yaga-

: Adyar om. | -vi˘ayo ya˛ prayatno: P2 B3 vi˜aye ya˛ prayatno, PGh -vi˘ayebhyo ya˛ prayatno, P1 -vi˘ayebhya˛ prayatno | 5) phaı‡-: Adyar ‚nSS alaukikop‡ya˜ ca phaı‡- | -‡vasthito: Adyar ‚nSS -‡vati˘Òhate | -‡nanta sam-: P2 B3 PGh ‚nSS -‡nante sam- | -m‡n‡pam‡n‡di: P1 B2 -m‡n‡vam‡m‡di |-pÂrva¸ n‡bhi-: P2 B3 PGh pÂrvavan n‡bhi- | n‡bhihanyate: B1 n‡bhimanyate > sh cor. | 7) ˜arkara:P1 P2 B2 B3 PGh ˜arkar‡ | vahniv‡-: P2 B3 PGh valm„kav‡ | -vivarjite ˜abda-: P2 -vivarjite de˜e˜abda- | prayojayet: P1 B2 prayojayet. iti | 11) manon‡˜a˛: P1 B2 Adyar ‚nSS manovin‡˘a˛ |

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trir unnata¸ sth‡pya sama¸ ˜ar„ra¸ hÁd„ndriy‡ıi manas‡ sa¸nive˜ya |brahmoÛupena pratareta vidv‡n srot‡¸si sarv‡ıi bhay‡vah‡ni || [¯vU 2.8]

12. pr‡ı‡n prap„Ûyeha sa yuktace˘Òa˛ k˘„ıe pr‡ıe n‡sikayocchvas„ta |du˘Ò‡˜vayuktam iva v‡ham ena¸ vidv‡n mano dh‡rayet‡pramatta˛ || [¯vU 2.9]iti.

3.4 [pr‡ı‡y‡mayoga˛]

1. yog„ dvividha˛, vidy‡mad‡dy‡surasa¸padrahitas tatsahita˜ ceti. tayor ‡dyasya

brahmadhy‡nena manasi niruddhe sati, tann‡ntar„yakatay‡ pr‡ıo nirudhyate. ta¸ prati

"trir unnatam" [3.3.11; ¯vU 2.8] iti mantra˛ paÒhita˛. dvit„yasy‡bhy‡sena pr‡ıe

niruddhe, tann‡ntar„yakatay‡ mano nirudhyate. ta¸ prati "pr‡ı‡n prap„Ûya" [3.3.12;

¯vU 2.9] iti mantra˛ pravÁtta˛. pr‡ıap„Ûanaprak‡ro vak˘yate. tena ca p„Ûanena

"yuktace˘Òo" [3.3.12; ¯vU 2.9] bhavati. mana˜ce˘Ò‡ vidy‡mad‡dayo nirudhyante. 2.

pr‡ıanirodhena cittado˘anirodhe dÁ˘Ò‡nto 'nyatra ˜ruyate:

yath‡ parvatadh‡tÂn‡¸ dahyante dhaman‡n mal‡˛ |tathendriyakÁt‡ do˘‡ dahyante pr‡ıanigrah‡t || [AmnU 7] iti.

3. atropapattir vasi˘Òhena dar˜it‡:

ya˛ pr‡ıapavanaspanda˜ cittaspanda˛ sa eva hi |pr‡ıaspandak˘aye yatna˛ kartavyo dh„matoccakai˛ || [LYV 5.10.125] iti.

4. manov‡kcak˘ur‡d„ndriyadevat‡˛ svasvavy‡p‡ra¸ nirantara¸ kari˘y‡ma iti

vrata¸ dhÁtv‡ ˜ramarÂpeıa mÁtyun‡ grast‡˛. sa ca mÁtyu˛ pr‡ıa¸ n‡pnot. tato

nirantaram ucchv‡sani˛˜v‡sau kurvann apy pr‡ıo na ˜r‡myati. tad‡ vic‡rya devat‡˛

pr‡ıarÂpa¸ pr‡vi˜an. 5. so 'yam artho v‡jasaneyibhir ‡mn‡yate:

3.3 13) sa¸nive˜ya: PGh sannive˜a | brahmoÛupena: B3 PGh brahmoÛapena | prataretavidv‡n: B3 PGh pratared vidv‡n, P2 prataredd hi vidv‡n | 12) prap„Ûyeha: B3 PGh sa¸p„Ûyeha |n‡sikayocchvas„ta: P2 B3 PGh n‡sikayo˛ ˜vas„ta | v‡hamena¸: P2 B3 PGh v‡hanamena¸ |

3.4 1) ‡surasa¸pad: B3 PGh ‡sur„sa¸pad > ‚nSS ‡sur„(ra)sa¸pad | niruddhe, tan n‡ntar„ya:P1 B2 om. tan > B2 sh cor. | tena ca: P1 B2 om. ca | 2) dhaman‡n mal‡˛: P2 dhamat‡mal‡˛ > sh cor.dhamit‡mal‡˛, PGh dhamat‡¸ mal‡˛ | 4) n‡pnot: P1 P2 B3 PGh n‡pnoti | apy pr‡ıo: P1 B2 P2 B3PGh Adyar apy aya¸ pr‡ıo | tad‡ vic‡rya: PGh tad avic‡rya |

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aya¸ vai na˛ ˜re˘Òho ya˛ sa¸cara¸˜ c‡sa¸cara¸˜ ca na vyathate atho nari˘yati. hant‡syaiva sarve rÂpam as‡meti. ta etasyaiva sarve rÂpam abhava¸stasm‡d eta eten‡khy‡yante pr‡ı‡˛ iti. [B‡U 1.5.21]

ata indriy‡ı‡¸ pr‡ıarÂpatva¸ n‡ma pr‡ı‡dh„nace˘Ò‡vattvam. 6. tac c‡ntary‡mi-

br‡hmaıe sÂtr‡tmaprast‡ve [B‡U 3.7] ˜rÂyate:

v‡yur vai gautama tatsÂtra¸ v‡yun‡ vai gautama sÂtreı‡ya¸ ca loka˛ para˜ caloka˛ sarv‡ıi ca bhÂt‡ni sa¸dÁbdh‡ni bhavanti. tasm‡d vai gautama puru˘a¸pretam ‡hur vyasra¸si ˘at‡sy‡Ôg‡n„ti. v‡yun‡ hi gautama sÂtreıasa¸dÁbdh‡ni bhavant„ti. [B‡U 3.7.2]

ata˛ pr‡ıamana˛spandayo˛ sahabh‡vitv‡t pr‡ıanigrahe mano nigÁhyate.

7. nanu sahaspando na yukta˛, su˘uptau ce˘Òam‡ne 'pi pr‡ıe manaso

'ce˘Òam‡natv‡t.

8. na, vil„natvena tad‡n„¸ manasa ev‡bh‡v‡t.

9. nanu k˘„ıe pr‡ıe n‡sikayo˛ svas„teti vy‡hatam. na hi k˘„ıapr‡ıasya mÁtasya

˜v‡sa¸ kvacit pa˜y‡ma˛. n‡pi ˜vasato j„vata˛ pr‡ıak˘ayo 'sti.

10. maivam, anulbaıatvasya k˘ayatven‡tra vivak˘itv‡t. yath‡ khanana-

cchedan‡di˘u vy‡priyam‡ıasya parvatam‡rohata˛ ˜„ghra¸ dh‡vato v‡ ˜v‡savego

y‡v‡n bhavati, na t‡v‡n avasthitasy‡s„nasya nidritasya v‡ vidyate, tath‡ pr‡ı‡y‡ma-

p‡Òavopetasyetarasm‡d alpa˛ ˜v‡so bhavati. 11. etad ev‡bhipretya ˜ruyate:

bhÂtv‡ tatr‡yatapr‡ıa˛ ˜anair eva samucchvaset | [Y¯U 6.7cd; K˘U 5] iti.

3.4 5) atho na ri˘yati: B3 PGh atho na ma ri˘yati | as‡meti. ta etasyaiva: P1 B2 as‡meti

tasyaiva, B3 PGh bhav‡meti. ta etasyaiva, Adyar ‚nSS as‡meti. etasyaiva | -ce˘Ò‡vattvam: B3-ce˘Ò‡vatve | 6) tac c‡ntary‡-: P2 B3 PGh tath‡¸tary‡- | pr‡ıamana˛spandayo˛: P1 B2 ‚nSSpr‡ıamanaspandanayo˛ | 8) manasa ev‡bh‡v‡t: P2 Adyar manasa˛ sattv‡bh‡v‡t | 9) n‡sikayo˛svas„teti: P1 B2 Adyar n‡sikayocchavas„teti | 10) yath‡: Adyar tath‡ | t‡v‡n avasthitasy‡-: P1 B2 Adyart‡v‡n sthitasy‡-, ‚nSS t‡v‡¸s tv avasthitasy‡- | -‡sinasya nidritasya v‡ vidyate: P2 B3 PGh -‡sinasyav‡ ˜v‡so vidyate, P1 B2 ‚nSS -‡s„nasya va vidyate > B2 sh cor. | -opetasyetarasm‡d alpa˛: ‚nSS-opetasya tasy‡lpa˛ |

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12. yath‡ du˘Òair a˜vair upeto ratho m‡rga¸ tyaktv‡ yatra kv‡pi n„yate sa ca

s‡rathin‡ dÁÛham a˜va¸ rajju˘v ‡kÁ˘ya sukham‡rge punar dh‡ryate tathendriyair

v‡san‡dibhir itas tato n„yam‡na¸ citta¸ pr‡ıarajjau dÁÛham dh‡rit‡y‡¸ dh‡ryate.

13. "pr‡ı‡n prap„Ûya" iti yad ukta¸ tatra pr‡ıap„Ûanaprak‡ro 'nyatra ˜rÂyate:

savy‡hÁti¸ sapr‡ıav‡¸ g‡yatr„¸ ˜iras‡ saha |tri˛ paÒhed ‡yatapr‡ıa˛ pr‡ı‡y‡ma˛ sa ucyate || [AmnU 11]

14. pr‡ı‡y‡m‡s traya˛ prokt‡ recapÂrakakumbhak‡˛ |utk˘ipya v‡yum ‡k‡˜a¸ ˜Ânyam kÁtv‡ nir‡tmakam || [AmnU 12]

15. ˜Ânyabh‡vena yu§j„ta recakasyeti lak˘aıam |vaktreıotpalan‡lena toyam ‡kar˘ayen nara˛ || [AmnU 13]

16. eva¸ v‡yur gÁh„tavya˛ pÂrakasyeti lak˘aıam |nocchavasen na ca ni˜vasen naiva g‡tr‡ıi c‡layet ||eva¸ t‡van niyu§j„ta kumbhakasyeti lak˘aıam || [AmnU14] iti.

atra ˜ar„r‡ntargata¸ v‡yu¸ bahir ni˛s‡rayitum utk˘ipya ˜‡r„ram ‡k‡˜a¸ ˜Ânya¸

nir‡tmaka¸ v‡yur ahita¸ kÁtv‡ svalpam api v‡yum aprave˜ya ˜Ânyabh‡venaiva

niyamayet. tad ida¸ recaka¸ bhavati.

17. kumbhako dvividha˛, ‡ntaro b‡hya˜ ca. tad ubhaya¸ ca vasi˘Òha ‡ha:

‡p‡ne 'sta¸ gate pr‡ıo y‡van n‡bhyudito hÁdi |t‡vat s‡ kumbhak‡vasth‡ yogibhir y‡nubhÂyate || [LYV 6.1.211]

18. bahir asta¸ gate pr‡ıe y‡van n‡p‡na udgata˛ |t‡vat pÂrıasam‡vasth‡¸ bahi˛˘Òha¸ kumbhaka¸ vidu˛ || [LYV 6.1.216] iti.

3.4 12) ‡kÁ˘ya sukham‡rge punardh‡ryate: P2 B3 PGh ‡kÁ˘Ò‡ sukham‡rge˘u nirddh‡ryate, P1

B2 ‡kÁ˘ya sukham‡rge˘u nidh‡ryate, ‚nSS ‡kÁ˘ya m‡rge˘u punardh‡ryate | v‡san‡dibhir itas: P1 B2v‡san‡bhi˜ cetas | dh‡rit‡y‡¸: P1 P2 B2 B3 PGh Adyar dhÁt‡y‡¸ | 13) yadukta¸: P2 B3 PGhyukta¸, P2 sh cor. | tatra pr‡ıap„Ûanapra-: P2 B3 PGh tatra pr‡ıap„Ûane pra-, B1 tatra p„Ûanapra- (om.pr‡ıa-) | 14) recapÂraka-: B1 B3 PGh recakapÂraka- | 15) yu§j„ta : ‚nSS yu§j„y‡d | ‡kar˘ayen-: P1 B2‡kar˘yan | 16) gÁh„tavya˛: Adyar ‚nSS grah„tavya˛ | nocchavasen na ca ni˜vasen naiva: Adyarnocchvasen ni˛˜vasen naiva naiva, P2 PGh nochvasen naiva ni˛˜v‡ven naiva | eva¸ t‡van: P1 B2 eva¸bh‡va¸ | bahirni˛s‡rayitum utk˘ipaya: P2 B3 PGh bahirni˛saryotk˘ipya | tad ida¸ recaka¸: Adyar so'ya¸ recako | After 16, B1 adds in margin bhavati | prathama¸ recakavyutyadina¸ bahi˛ku¸bako-payogitay‡yata˛ | 17) b‡hya˜ ca: Adyar ‚nSS b‡hya˜ ceti | gate: P1 B2 gata˛ |

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19. tatrocchv‡sa ‡ntarakumbhakavirodh„. ni˛˜v‡so b‡hyakumbhakavirodh„. g‡tra-

c‡lanam ubhayavirodhi, tasmin sati ni˛˜v‡socchv‡sayor anyatarasy‡va˜ya¸bh‡vitv‡t.

20. pata§jalir apy ‡san‡nantarabh‡vina¸ pr‡ı‡y‡ma¸ sÂtray‡m ‡sa:

tasmin sati ni˛˜v‡sapra˜v‡sayor gativicchedah pr‡ı‡y‡ma˛ | [YS 2.49]

21. nanu kumbhke gatyabh‡ve 'pi recakapÂrakayor ucchv‡sani˛˜v‡sagat„ vidyete

iti cet,

22. na adhikam‡tr‡bhy‡sena svabh‡vam‡trasiddh‡y‡˛ samapr‡ıagater vicched‡t.

23. tam ev‡bhy‡sa¸ sÂtrayati:

bahy‡bhyantara stambhavÁttir de˜ak‡lasa¸khy‡bhi˛ paridÁ˘Òo d„rgha sÂk˘ma˛| [YS 2.50] iti.

24. recako b‡hyavÁtti˛. pÂraka antaravÁtti˛. kumbhaka˛ stambhavÁtti˛. tatraikaiko

de˜‡dibhi˛ par„k˘aı„ya˛. tadyath‡ svabh‡vasiddhe recake hÁday‡n nirgatya

n‡s‡grasa¸mukhe dv‡da˜‡Ôgulaparyante ˜v‡sa˛ sam‡pyate; abhy‡sena tu krameıa

n‡bher ‡dh‡r‡d v‡ v‡yur nirgacchati; caturvi¸˜atyaÔgulaparyante ˘aÒtri¸˜ad-

aÔgulaparyante v‡ sam‡pti˛. atra recake prayatn‡ti˜aye sati n‡bhy‡diprade˜ak˘o-

bheı‡ntani˜cetu¸ ˜akyam; bahi˜ ca sÂk˘ma¸ tÂla¸ dhÁtv‡ tac c‡lanena ni˜cetavya¸.

seya¸ de˜apar„k˘‡.

25. recakak‡le praıavasy‡vÁttayo da˜a vi¸˜atis tri¸˜adity‡dik‡lapar„k˘‡. asmin

m‡se pratidina¸ da˜a recak‡˛ ‡g‡mim‡se vi¸˜ati˛, uttaram‡se

tri¸˜adity‡dik‡lapar„k˘‡. atha sa¸khy‡par„k˘‡ yathoktade˜ak‡lavi˜i˘Ò‡˛ pr‡ı‡y‡m‡

3.4 19) tasmin sati: B1 om. sati | 20) tasmin sati ni˛-: B1 adds in margin tasmin sati ‡sane

sati ni˛- | ni˛˜v‡sapra˜v‡sayor: P2 B3 PGh Adyar ‚nSS ni˛˜v‡socchv‡sayor | pr‡ı‡y‡ma˛.: P1 B2Adyar ‚nSS pr‡ı‡y‡ma˛. iti. | 22) svabh‡vam‡trasiddh‡y‡˛: P2 B3 PGh Adyar ‚nSS om. -m‡tra- |24) antaravÁtti˛: P1 B2 ‚nSS ‡bhyantaravÁtti˛ | abhy‡sena tu krameıa: P1 B2 abhy‡sen‡nukrameıa >B2 sh cor. | atra recake: P1 B2 tatra recake | bahi˜ ca: P1 B2 ‚nSS bahi˜ tu | ni˜cetavya¸: P2 B3 PGhni˜cetavya˛ | 25) da˜avi¸˜atis tri¸˜adity‡dik‡lapar„k˘‡.: Adyar da˜avi¸˜atis tri¸˜adity‡dibhi˛ k‡la-par„k˘‡. |

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ekasmin dine da˜a vi¸˜atis tri¸˜ad ity‡dibhi˛. sa¸khy‡par„k˜‡ pÂrake 'py eva¸

yojan„yam.

26. yady api kumbhake de˜avy‡ptivi˜e˘o n‡vagamyate, tath‡pi

k‡lasa¸khy‡vy‡ptir avagamyate eva. yath‡ ghan„bhÂtastÂlapiıÛa˛ pras‡ryam‡ıo

d„rgho viralatay‡ sÂk˘ma˜ ca bhavati, tath‡ pr‡ıo 'pi de˜ak‡lasa¸khy‡dhikyen‡-

bhyasyam‡no d„rgho durlak˘atay‡ sÂk˘ma˜ ca sa¸padyate.

27. recak‡dibhyas tribhyo 'nya¸ prak‡ra¸ sÂtrayati:

b‡hy‡bhyantaravi˘ay‡k˘ep„ caturtha˛ | [YS 2.51] iti.

28. yath‡˜akti sarva¸ v‡yu¸ virecy‡nantara¸ kriyam‡ıo bahi˘kumbhaka˛ yath‡˜akti

v‡yum ‡pÂry‡nantara¸ kriyam‡ıo' nta˛kumbhaka˛, iti recakapÂrak‡v an‡dÁtya

kevalakumbhako 'bhyasyam‡na˛ pÂrvatray‡pek˘ay‡ caturtho bhavati. nidr‡tandr‡di

prabalado˘ayukt‡n‡¸ recak‡ditrayam; do˘arahit‡n‡¸ caturtha iti viveka˛. 29.

pr‡ı‡y‡maphala¸ sÂtrayati:

tata˛ k˘„yate prak‡˜‡varaıam | [YS 2.52] iti.

prak‡˜asya sattvasy‡varaıam tamo nidr‡lasy‡dihetu˛, tasya k˘ayo bhavati. 30.

phal‡ntara¸ sÂtrayati:

dh‡raı‡su ca yogyat‡ manasa˛ | [YS 2.53] iti.

31. ‡dh‡raı‡bhicakrahÁdayabhrÂmadhyabrahmarandhr‡dide˜avi˜e˘e cittasya sth‡pa-

na¸ dh‡raı‡,

3.4 25) -ity‡dik‡lapar„k˘‡. atha sa¸khy‡par„k˘‡ yatho-: P1 P2 B2 B3 PGh ‚nSS Adyartri¸˜adity‡dhibhi˛ sa¸khy‡par„k˘‡. yatho- |26) de˜avy‡ptivi˜e˘o: P2 B3 de˜avi˜e˘o | 26) d„rghoviralatay‡: P2 B3 om., PGh viralatay‡ d„rgha˛ | sÂk˘ma˜ ca: PGh sÂk˘ma eva | sa¸padyate: P2 PGhsa¸bhavati, B3 bhavati | 27) b‡hy‡bhyantaravi˘ay‡k˘ep„: P2 B3 b‡hy‡bh‡¸tara˛ purvatray‡pek˘‡cathurtha iti > P2 sh cor. b‡hy‡bhya¸taravi˘ay‡k˘ep„, PGh b‡hy‡bhya¸tara purvatray‡pek˘opi, P1 B2-vi˘ay‡pek˘opi > P1 sh cor. -vi˘ay‡k˘ep„, B1 -vi˘ay‡pek˘„ | 28) kevalakumbhako: P1 P2 B2 B3 PGhkevala¸, Adyar ‚nSS kevala˛ kumbhako | nidratandr‡di: P1 B2 ‚nSS nidratandry‡di | 30)phal‡ntara¸: P2 B3 Adyar add ksayo sati phal‡ntara¸ | 31) -vi˜e˘e citta-: P2 B3 PGh Adyar -vi˜e˘evikÁ˘ya citta- | cittasya sth‡-: P2 B3 cittasth‡- |

390

de˜abandhascittasya dh‡raı‡ | [YS 3.1]

iti sÂtraı‡t. 32. ˜ruti˜ ca:

mana˛ sa¸kalpaka¸ dhy‡tv‡ sa¸k˘ipy‡tmani buddhim‡n |dh‡rayitv‡ tath‡tm‡na¸ dh‡raı‡ parik„rtit‡ || [AmnU 15] iti.

pr‡ı‡y‡mena rajoguıak‡ry‡c c‡§caly‡t tamoguıak‡rit‡d ‡lasy‡de˜ ca niv‡rita¸ manas

tasy‡¸ dh‡raı‡y‡¸ yogya¸ bhavati.

33. pr‡ı‡y‡madÁÛh‡bhy‡sair yukty‡ ca gurudattay‡ | [LYV 5.10.122ab]

ity atratyena yukti˜abdena yogijanaprasiddham ˜irorÂpameruc‡lanam, jihv‡greıa

ghaıÒik‡bhramaıam, n‡bhicakre hÁdaye jyotir dhy‡nam, vismÁtipradau˘adhasev‡ cety

evam‡dika¸ gÁhyate.

3.5 [sam‡dhir a˘Ò‡Ôgayoga˜ ca]

1. tad evam adhy‡tma vidy‡s‡dhu sa¸gama v‡san‡k˘aya pr‡ıanirodh‡˜ cittan‡˜op‡y‡

dar˜it‡˛. atha tadup‡yabhÂta¸ sam‡dhi¸ vak˘y‡ma˛. pa§cabhÂmy upetasya cittasya

bhÂmitraya ty‡gen‡va˜i˘Òa¸ bhÂmidvaya¸ sam‡dhi˛. 2. bhÂmaya˜ ca

yogabh‡˘yakÁt‡ dar˜it‡˛:

k˘ipta¸ mÂÛa¸ vik˘iptam ek‡gra¸ niruddham iti cittabhÂmaya˛ | [YSBh 1.1]iti

3. ‡surasa¸pal loka˜‡stradehav‡san‡su vartam‡na¸ cittam k˘ipta¸, nidr‡-

tandr‡digrasta¸ mÂÛha¸, k‡d‡citkadhy‡nayukta¸ k˘ipt‡d vi˜i˘Òatay‡ vik˘iptam. tatra

k˘iptamÂÛayo˛ sam‡dhi˜aÔkaiva n‡sti. vik˘ipte tu cetasi vik˘epopasarjan„bhÂta˛

sam‡dhir yogapak˘e na vartate. vik˘ep‡ntargatatay‡ dahan‡ntargatab„javat sa sadya

3.4 31) de˜abandhacittasya dh‡raıa: P1 B2 de˜abandhacittadh‡raıa > B2 sh cor. | 32)tamoguıak‡rit‡d: P1 P2 B2 B3 Adyar tamoguı‡k‡ry‡d, PGh tamoguı‡k‡rim‡d | 33)ghaıÒik‡bhramaıam: P1 B2 ‚nSS ghaıÒik‡kramaıa¸ | n‡bhicakre hÁdaye jyotir: P1 B2 Adyarn‡bhicakre hÁdaye ca jyotir, P2 B3 PGh n‡bhicakrahÁdaye, ‚nSS om. hÁdaye |

3.5 1) cittan‡˜op‡y‡ dar˜it‡˛: PGh cittan‡˜e dar˜it‡˛ | 2) iti cittabhÂmaya˛: Adyar iti pa§cacittasya bhÂmaya˛ |

391

eva vina˜yati. yas tv ek‡gre cetasi sa¸bhÂtam artha¸ dyotayati, k˘iıoti ca kle˜‡n,

karmabandhan‡ni ˜lathayati nirodham abhimukh„karoti sa sa¸praj§‡tayoga ity

‡khyayate. sarvavÁttinirodhe tv asa¸praj§‡tasam‡dhi˛. 4. tatra sa¸praj§‡tasam‡dhi-

bhÂmim ek‡grat‡¸ sÂtrayati:

˜‡ntoditau tulyapratyayau cittasyaik‡grat‡pariı‡ma˛ | [YS 3.12] iti.

5. ˜‡nto 't„ta˛. udito vartam‡na˛. pratyaya˜ cittavÁtti˛. at„ta˛ pratyayo ya¸ pad‡rtha¸

gÁhı‡ti tam eva ced udito gÁhı„y‡t tad‡ t‡v ubhau tulyau bhavata˛. t‡dÁ˜a˜ cittasya

pariı‡ma ek‡gratety ucyate. 6. ek‡grat‡bhivÁddhilak˘aıa¸ sam‡dhi¸ sÂtrayati:

sarv‡rthataik‡gratayo˛ k˘ayodayau cittasya sam‡dhipariı‡ma˛ | [YS 3.11] iti.

7. rajoguıena c‡lyam‡na¸ citta¸ krameıa sarv‡n pad‡rth‡n gÁhı‡ti. tasya

rajoguıasya nirodh‡ya kriyam‡ıena yogiprayatnavi˜e˘eıa dine dine sarv‡rthat‡

k˘„yate, ek‡grat‡ codeti. t‡dÁ˜a˜ cittasya pariı‡ma˛ sam‡dhir ity ucyate.

8. tasya sam‡dher a˘Ò‡Ôge˘u yamaniyam‡sanapr‡ı‡y‡mapraty‡h‡r‡˛ pa§ca bahir-

aÔg‡ni. tatra yam‡n sÂtrayati:

ahi¸s‡saty‡steyabrahmacary‡parigrah‡ yam‡˛ | [YS 2.30] iti.

hi¸s‡dibhyo ni˘iddhadharmebhyo yogina¸ yamayant„ti yam‡˛. 9. niyam‡n sÂtrayati:

˜aucasa¸to˘atapa˛sv‡dh‡ye˜varapraıidh‡n‡ni niyam‡˛ | [YS 2.32] iti.

3.5 3) sa¸bhÂtam: P1 P2 B2 B3 PGh sadbhÂtam | pradyotayati: PGh Adyar ‚nSS

dyotayati | karmabandhan‡ni ˜lathayati nirodham: P1 B2 -karmabandhan‡d„n ˜lathayati nirodham, B1karmabandha cittanirodha¸ > sh cor. -bandhan‡ni ˜lathayati cittanirodha¸ | 7) nirodh‡ya: P1 B2nirodh‡t | yogiprayatna-: P1 B2 Adyar ‚nSS yogina˛ prayatna-, P2 B3 PGh yogin‡ prayatna- > P2 shcor. yogina˛ prayatna- | t‡dÁ˜a˜ cittasya: P2 B3 PGh t‡dÁ˜acittasya | 8) a˘Ò‡Ôge˘u: Adyar a˘Òasv aÔge˘u |8) ni˘iddhadharmebhyo: P1 B2 ni˘iddhakarmabhyo | yamayant„ti yam‡˛: P1 P2 B1 B2 om iti, B3yamaya¸ti nivartaya¸ti yam‡˛ |

392

janmaheto˛ k‡myadharm‡n nivartya mok˘ahetau ni˘k‡madharme niyamayanti

prerayant„ti niyam‡˛. 10. yamaniyamayor anu˘Òh‡navailak˘aıya¸ smaryate:

yam‡n kurv„ta satata¸ na kury‡n niyam‡n budha˛ |yam‡n pataty akurv‡no niyam‡n keval‡n bhajan || [MDh 4.204]

11. patati niyamav‡n yame˘v asaktona tu yamav‡n niyam‡laso 'vas„det |

iti yamaniyamau sam„k˘ya buddhy‡yamabahule˘v anusa¸dadh„ta buddhim || iti.

12. yamaniyamaphal‡ni sÂtrayati:

tatsa¸nidhau vairaty‡ga˛ | [YS 2.35]

13. kriy‡phal‡˜rayatvam | [YS 2.36]

14. ratnopasth‡nam | [YS 2.37]

15. v„ryal‡bha˛ | [YS 2.38]

16. janmakatha¸t‡sa¸bodha˛ | [YS 2.39]

17. ˜auc‡t sv‡Ôgajugups‡ parair asa¸sarga˛ | [YS 2.40]

18. sattva˜uddhisaumanasyaik‡gryendriyajay‡tmadar˜anayogyatv‡ni | [YS2.41]

bhavanti.

19. sa¸to˘‡d anuttama˛ sukhal‡bh‡˛ | [YS 2.42]

20. k‡yendriyabuddhi˜uddhip‡pak˘ayas tapasa˛ | [YS 2.43]

21. sv‡dhy‡y‡d i˘Òadevat‡sa¸prayoga˛ | [YS 2.44]

22. sam‡dhisiddhir „˜varapraıidh‡n‡t | [YS 2.45] iti.

23. ‡sanapr‡ı‡y‡mau vy‡khy‡tau. praty‡h‡ra¸ sÂtrayati:

3.5 11) -bahule˘v anu-: P2 bahule hy anu- | 14) ratnopasth‡nam: P2 B3 PGh Adyar ‚nSS

sarvaratnopasth‡nam | After 16 Adyar ‚nSS add janan‡dibhay‡bh‡va˛ > P1 B2 om. > sh adds in both |18) bhavanti: P2 bhavanti ca, P1 B2 ca bhavanti, Adyar ‚nSS ca sa¸bhavanti | 20) -˜uddhip‡pak˘ayas:P2 B3 -˜uddhip‡pak˘ay‡t, P2 sh cor. -˜uddhir ˜uddhik˘ay‡t, PGh -˜uddhi˛ p‡pak˘ayas B1 om. > sh cor.-˜uddhir a˜uddhik˘ayas, Adyar ‚nSS -˜uddhir a˜uddhik˘ay‡t |

393

svavi˘ay‡sa¸prayoge cittasvarÂp‡nuk‡ra ivendriy‡ı‡¸ praty‡h‡ra˛ | [YS2.54] iti.

˜abdaspar˜arÂparasagandh‡divi˘ay‡s tebyo nivartit‡˛ ˜rotr‡daya˜ cittasvarÂpam

anukurvanta iv‡vati˘Òhante. 24. ˜rutis ca bhavati:

˜abd‡divi˘ay‡ pa§ca mana˜ caiv‡tica§calam |cintayed ‡tmano ra˜m„n praty‡h‡ra˛ sa ucyate || [AmnU 5] iti.

˜abd‡dayo vi˘ay‡ ye˘‡¸ ˜rotr‡d„n‡¸ te ˜rotr‡daya˛ pa§ca; mana˛˘a˘Ò‡n‡m ete˘‡m

an‡tmarÂpebhya˛ ˜abd‡dibhyo nivartanam ‡tmara˜mitvena cintanam; praty‡h‡ra˛ sa

ityartha˛. 25. praty‡h‡raphala¸ sÂtrayati:

tata˛ param‡ va˜yatendriy‡ı‡m | [YS 2.55] iti.

26. dh‡raı‡dhy‡nasam‡dh„n sÂtrais tribhi˛ sÂtrayati:

de˜abandha˜ cittasya dh‡raı‡ | [YS 3.1]

27. tatra pratyayaikat‡nat‡ dhy‡nam | [YS 3.2]

28. tad ev‡rtham‡tranirbh‡sa¸ svarÂpa˜Ânyam iva sam‡dhi˛ | [YS 3.3] iti.

29. ‡dh‡r‡dide˜‡˛ pÂrvamukt‡˛. de˜‡ntara¸ ˜rÂyate:

mana˛ sa¸kalpaka¸ dhy‡tv‡ sa¸k˘ipy‡tmani buddhim‡n |dh‡rayitv‡ tath‡tm‡na¸ dh‡raı‡ parik„rtit‡ || [AmnU 15] iti.

30. yat sarvavastusa¸kalpaka¸ mana˛, tad ‡tm‡nam eva sa¸kalpayatu na tv anyat ity

eva¸vidha˛ prayatna ‡tmani sa¸k˘epa˛. pratyayasyaikat‡nat‡ ekatravi˘aya˛

prav‡ha˛. sa ca dvividha˛ vicchidya vicchidya j‡yam‡na˛, sa¸tata˜ ceti. t‡v ubhau

krameıa dhy‡nasam‡dh„ bhavata˛. 31. tad ubhaya¸ sarv‡nubhavayogin‡

dar˜itam:

cittaik‡gry‡d yato j§‡nam ukta¸ samupaj‡yate |

3.5 23) svavi˘ay‡-: P2 B3 svasvavi˜ay‡- | cittasvarÂp‡-: P2 B3 PGh cittasya svarÂp‡- | 24)vi˘ay‡: P2 B3 PGh Adyar ‚nSS vi˘ay‡n | e˘‡m: P1 P2 B2 B3 Adyar ‚nSS ete˘‡m | nivartanam ‡tma-: P2 B3 nivartam‡nam ‡tma-, PGh nivartam‡n‡tma- | 28) sam‡dhi˛ iti: P2 B3 PGh om. iti | 30)ekatravi˘aya˛: P2 B3 PGh Adyar ‚nSS tattvaika˘aya˛, P1 B2 -aikat‡nat‡ dhy‡na¸. tattvaikavi˘aya˛ |

394

tats‡dhanam ato dhy‡na¸ yath‡vad upadi˜yate || [MukU 2.49]

32. vil‡pya vikÁti¸ kÁtsn‡¸ sa¸bhavavyatyayakram‡t |pari˜i˘Òa¸ ca sanm‡tra¸ cid‡nanda¸ vicintayet || [MukU 2.50] iti.

33. brahm‡k‡ramanovÁttiprav‡ho 'ha¸kÁti¸ vin‡ |sa¸praj§‡tasam‡dhi˛ sy‡t dhy‡n‡bhy‡saprakar˘aja˛ || [MukU 2.53] iti ca.

34. ta¸ ca bhagavatp‡d‡ ud‡jahru˛:

dÁ˜i˜varÂpa¸ gaganopama¸ paramsakÁdvibh‡ta¸ tv ajam ekam ak˘aram |

alepa¸ sarvagata¸ yad advaya¸tad eva c‡ha¸ satata¸ vimukta au¸ || [US 10.1]

35. dÁ˜is tu ˜uddho 'hamavikriy‡tmakona me 'sti ka˜cid vi˘aya˛ svabh‡vata˛ |

puras tira˜ cordhvam adha˜ casarvata˛ sa¸pÂrıabhÂm‡ tv aja ‡tmani sthita˛ || [US 10.2]

36. ajo 'mara˜ caiva tath‡jaro'mÁta˛svaya¸ prabha˛ sarvagato'ham advaya˛ |

na k‡raıa¸ k‡ryam at„va nirmala˛sadaiva tÁpta˜ ca tato vumukta aum || [US 10.3] iti.

37. nanu sa¸praj§‡tasam‡dhir aÔg„. sa katha¸ dhy‡n‡nantarabh‡vino '˘Òam-

‡Ôgasya sam‡dhe˛ sth‡ne ud‡hriyate?

38. n‡ya¸ do˘a˛, atyantabhed‡bh‡v‡t. yath‡ vedam adh„y‡no m‡ıavaka˛ pade

pade skhalan puna˛ puna˛ sam‡dadh‡ti, adh„tavedas s‡vadh‡no skhalati, adhy‡pako

niravadh‡nas tandr‡¸ kurvann api na skhalati; tath‡ vi˘ayaikye 'pi

parip‡kat‡ratamyena dhy‡nasam‡dhisa¸praj§‡t‡n‡m av‡ntarabhedo 'vagantavya˛. 39.

dh‡raı‡ditraya¸ manovi˘ayatv‡t sa¸praj§‡te 'ntaraÔgam. yam‡dipa§caka¸ tu

bahiraÔgam. 40. tad etat sÂtrayati:

trayam antaraÔga¸ pÂrvebhya˛ | [YS 3.7] iti.

3.5 33) -prakar˘ata: P2 B3 Adyar -prakar˘aja˛ | iti: Adyar iti ca | 34) vimukta: P2 vimukta¸,B1 vimukto | 37) sth‡ne: Adyar ‚nSS sth‡na | 38) adh„tavedas: Adyar adh„tavedas tu | 39) dh‡raı‡di-traya¸: P2 B3 PGh dhy‡nadh‡rann‡sam‡dhitraya¸ | 39) sa¸praj§‡te 'ntaraÔgam: P2 B3 PGh Adyarsa¸praj§‡tasam‡dher antaraÔgam |

395

tata˛ ken‡pi puıyen‡ntaraÔge prathama¸ labdhe bahiraÔgal‡bh‡ya n‡tipray‡sa˛

kartavya˛.

41. yady api pata§jalin‡ bhautikabhÂtatanm‡trendriy‡ha¸k‡r‡divi˘ay‡˛ sa¸-

praj§‡tasavikalpasam‡dhayo bahudh‡ prapa§cit‡˛, tath‡pi te˘‡m antardh‡n‡disiddhi-

hetutay‡ muktihetusam‡dhivirodhitv‡n n‡sm‡bhis tatr‡dara˛ kriyate. 42. tath‡ ca

sÂtritam:

te sam‡dh‡v upasarg‡ vyutth‡ne siddhaya˛ | [YS 3.38] iti.

43. sth‡nyupanimantraıe saÔgasmay‡karaıa¸ punar ani˘ÒaprasaÔg‡t | [YS3.51] iti ca.

sth‡nino dev‡˛. udd‡lako devair ‡mantrito 'py avaj§‡ya t‡n dev‡n nirvikalpasam‡dhim

eva cak‡rety up‡khy‡yate. 44. pra˜nottar‡bhy‡m apy evam ev‡vagamyate:

˜r„r‡ma˛:j„vanmukta˜ar„r‡ı‡¸ katham ‡tmavid‡¸ vara |˜aktayo neha dÁ˜yante ‡k‡˜agaman‡dik‡˛ || [LYV 5.10.1]

45. vasi˘Òha˛:an‡tmavid amukto 'pi nabhoviharaı‡dikam |dravyamantrakriy‡k‡layukty‡pnoty eva r‡ghava || [LYV 5.10.2]

46. n‡tmaj§asyai˘a vi˘aya ‡tmaj§o hy ‡tmam‡tradÁk |‡tman‡tmani sa¸tÁpto n‡vidy‡m anudh‡vati || [LYV 5.10.3]

47. ye kecana jagadbh‡v‡s t‡n avidy‡may‡n vidu˛ |katha¸ te˜u kil‡tmaj§as tyakt‡vidyo nimajjati || [LYV 5.10.5]

48. dravyamantrakriy‡k‡la˜aktaya˛ s‡dhusiddhid‡˛ |param‡tmapadapr‡ptau nopakurvanti k‡˜cana || [LYV 5.10.7]

49. sarvecch‡j‡lasa¸˜‡nt‡v ‡tmal‡bhodayo hi ya˛ |

3.5 40) labdhe bahir-: P2 B3 labdhe sati bahir- | 41) -savikalpasam‡dhayo: P2

-nirvikalpasam‡dhayor, B3 -nirvikalpasam‡dhayo | 43) avaj§‡ya dev‡n: Adyar avaj§‡ya t‡n dev‡n | 44)eva¸: PGh om. | 45) -mukto 'pi: P1 P2 B2 B3 PGh mukto hi | -k‡layukty‡pnoty: Adyar-k‡la˜akty‡pnoty | nabhoviharaı‡dikam: B3 PGh siddhij‡t‡ni v‡¸chati | dravyamantrakriy‡k‡la˜akty‡-pnoty eva r‡ghava: P2 anim‡dya˘Òa˜akt„n‡¸ siddhij‡tv‡bhiv‡¸chati | 49) sarvecch‡j‡la-: P1 B2sarvecchalabha- |

396

sa katha¸ siddhiv‡§ch‡y‡¸ magnacittena labhyate || [LYV 5.10.9]

50. na kecana jagadbh‡v‡s tattvaj§a¸ ra§jayanty am„ |n‡gara¸ nagar„k‡nta¸ kugr‡malalan‡ iva || [LYV 4.5.34] iti,

51. api ˜„taruc‡varke sut„k˘ıe cendumaıdale |apy adha˛ prasaraty agnau j„vanmukto na vis¸ay„ || [LYV 5.9.66]

52. cid‡tmana im‡ ittha¸ prasphurant„ha ˜aktaya˛ |ity asy‡˜ caryaj‡le˘u n‡bhyudeti kutÂhalam || [LYV 5.9.67] iti ca.

53. ‡tmavi˘ayas tu sa¸praj§‡tasam‡dhir v‡san‡k˜ayasya nirodhasam‡dhe˜ ca

hetu˛. tasm‡d atr‡dara˛ kÁta˛

3.6 [nirodhasam‡dhi˛]

1. atha pa§camabhÂmirÂpo nirodhasam‡dhir nirÂpyate. 2. ta¸ ca nirodha¸ sÂtrayati:

vyutth‡nanirodhasa¸sk‡rayor abhibhavapr‡durbh‡vaunirodhak˘aıacitt‡nvayo nirodhapariı‡ma˛ | [YS 3.9] iti.

vyutth‡nasa¸sk‡r‡˛ sam‡dhivirodhina˛. 3. te codd‡lakasya sam‡dh‡v ud‡hÁt‡˛:

kad‡ha¸ tyaktamanane pade paramap‡vane |cira¸ vi˜r‡ntim e˘y‡mi meru˜ÁÔga iv‡mbuda˛ || [LYV 5.6.29]

4. iti cint‡parava˜o bal‡d udd‡lako dvija˛ |puna˛ punas tÂpavi˜ya dhy‡n‡bhy‡sa¸ cak‡ra ha || [LYV 5.6.35]

5. vi˘ayair n„yam‡ne tu citte markaÒaca§cale |na sa lebhe sam‡dh‡ne prati˘Òh‡¸ pr„tid‡yin„m || [LYV 5.6.36]

6. kad‡cid b‡hyasa¸spar˜aparity‡g‡d anantaram |tasy‡gacchac cittakapir ‡ntaraspar˜asa¸cay‡n || [LYV 5.6.37]

7. kadacid ‡ntaraspar˜‡d b‡hya¸ vi˘ayayam ‡dade |tasyoÛÛ„ya mano y‡ti kad‡cit trastapak˘ivat || [LYV 5.6.38]

8. kad‡cid udit‡rk‡bha¸ teja˛ pa˜yati vistÁtam |

3.5 49) labhyate: P2 B3 PGh labhyate iti | 50) PGh om. all > sh adds in margin | iti: P2 B3om. | 51) cendumaıdale: P2 B3 PGh Adyar 'p„ndumaıÛale | 52) im‡ ittha¸: P2 ras‡drasya¸ > sh addsin margin | After 52, P2 Adyar ‚nSS add yas tu v‡ bh‡vit‡tm‡pi siddhij‡l‡ni v‡§chati | sasiddhis‡dhakair dravyaist‡ni s‡dhayati kram‡t || [LYV 5.10.6] > B1 sh adds in margin |

3.6 3) tyaktamanane: P2 B3 PGh muktamanane > P2 sh cor. | 4) punas tÂpavi˜ya: P2 B3PGh punar upavi˜ya | 5) -ca§cale: PGh -ca¸cale˛ |

397

kad‡cit kevala¸ vyoma kad‡cin nibiÛa¸ tama˛ || [LYV 5.6.39]

9. ‡gacchato yath‡k‡ma¸ pratibh‡s‡n puna˛ puna˛ |acchinan manas‡ ˜Âra˛ khaÛgeneva raıe ripÂn || [LYV 5.6.109]

10. vikalpaughe sam‡lÂne so 'pa˜yad dhÁday‡mbare |tama˜channa¸ vivek‡rka¸ lolakajjalamecakam || [LYV 5.6.110]

11. tam apy uts‡day‡m ‡sa samyagj§‡navivasvat‡ |tamasy uparate sv‡nte teja˛pu§ja¸ dadar˜a sa˛ ||tal lul‡va sthal‡bj‡n‡¸ vana¸ b‡la¸ iva dvipa˛ || [LYV 5.6.111]

12. tejasy uparate tasya ghÂrıam‡na¸ mano mune˛ |ni˜‡bjavad ag‡n nidr‡¸ t‡mapy ‡˜u lul‡va sa˛ || [LYV 5.6.112]

13. nidr‡vyapagame tasya vyomasa¸vitsamudhayau |vyomasa¸vidi na˘Ò‡y‡¸ mÂÛa¸ tasy‡bhavan mana˛ ||moham apy e˘a manasas ta¸ mam‡rja mah‡˜aya˛ || [LYV 5.6.113]

14. tatas tejastamonidr‡moh‡diparivarjit‡m |k‡m apy avasth‡m ‡s‡dya vi˜a˜r‡ma mana˛ k˘aıam || [LYV 5.6.114] iti.

15. ta ete vyutth‡nasa¸sk‡r‡ nirodhahetun‡ yogiprayatnena pratik˘aıa¸

c‡bhibhÂyante; tadvirodhina˜ ca nirodhasa¸sk‡r‡˛ pr‡durbhavanti. tath‡ sati nirodha

ekaikasmin k˘aıe cittam anugacchati. so 'yam „dÁ˜a˜ cittasya nirodhapariı‡mo

bhavati.

16. nanu

pratik˘aıapariı‡nino hi bh‡v‡ Áte citi˜akte˛ |

iti ny‡yena cittasya sarvad‡ pariı‡maprav‡ho vaktavya˛.

17. b‡Ûha¸. tatra vyutthitacittasya vÁttiprav‡ha˛ sphuÒa˛;

18. niruddhacittasya tu katham?

19. ity‡˜aÔkyottara¸ sÂtrayati:

3.6 9) acchinanmanas‡: P2 achidanmanas‡, B3 PGh achidatmanas‡ | 10) sam‡lÂne: P2 B3

PGh sam‡l„ne | channa¸ vivek‡rka¸: Adyar ‚nSS channavivek‡rka¸ | 11) tam apy: Adyar tad apy |13) -sa¸vidi: P1 P2 B2 B3 PGh -sa¸vidvi | 15) yogiprayatnena pratik˘aıa¸: P1 B2 Adyar ‚nSSyogiprayatnena pratidina¸ pratik˘aıa¸ | sati nirodha: P2 B3 PGh sati nirodhe | 17) sphuÒa˛: P2sphuÒa¸ |

398

tata˛ pra˜‡ntav‡hit‡ sa¸sk‡r‡t | [YS 3.10] iti.

yath‡ samid‡jy‡hutiprak˘epe vahnir uttarottaravÁddhy‡ prajvalati, samid‡dik˘aye

prathamak˘aıe ki¸cic ch‡myati, uttarottarak˘aıe ˜‡ntir vardhate. tath‡ niruddhicitta-

syottarottar‡dhika˛ pra˜ama˛ pravahati. tatra pÂrvapÂrvapra˜amajanita˛ sa¸sk‡ra

evottarottarapra˜amasya k‡raıam. 20. t‡m et‡¸ pra˜‡ntav‡hit‡¸ bhagav‡n

vispa˘Òam ud‡jah‡ra:

yad‡ viniyata¸ cittam ‡tmany ev‡vati˘Òhate |ni˛spÁha˛ sarvak‡mebhyo yukta ity ucyate tad‡ || [BhG 6.18]

21. yath‡ d„po niv‡tastho neÔgate sopam‡ smÁt‡ |yogino yatacittasya yu§jato yogam‡tmana˛ || [BhG 6.19]

22. yatroparamate citta¸ niruddha¸ yogasevay‡ |yatra caiv‡tman‡tm‡na¸ pa˜yan n‡tmani tu˘yati || [BhG 6.20]

23. sukham ‡tyantika¸ yat tad buddhigr‡hyam at„ndriyam |vetti yatra na caiv‡ya¸ sthita˜ calati tattvata˛ || [BhG 6.21]

24. ya¸ labdhv‡ c‡para¸ l‡bha¸ manyate n‡dhika¸ tata˛ |yasmin sthito na du˛khena guruı‡pi vic‡lyate || [BhG 6.22]

25. ta¸ vidy‡d du˛khasa¸yogaviyoga¸ yogasa¸j§itam |sa ni˜cayena yoktavyo yogo 'nirviııacetas‡ || [BhG 6.23] iti.

26. nirodhasam‡dheh s‡dhana¸ sÂtrayati:

vir‡mapratyay‡bhy‡sapÂrvaka˛ sa¸sk‡ra˜e˘o 'nya˛ | [YS 1.18] iti.

vir‡mo vÁttyuparama˛, tasya pratyaya˛ k‡rana¸ vÁttyuparamartha˛ puru˘aprayatna˛,

tasy‡bhy‡sa˛ pauna˛punyena sa¸p‡danam, tatpÂrvakas tajjanya˛, anantar‡t„tasÂtre

sa¸praj§‡tasam‡dher uktatv‡t tadapek˘ay‡nyo 'sa¸praj§‡tasam‡dhi˛. tatra

3.6 19) pravahati: P1 B2 pravardhate > B2 sh cor. | pÂrvapÂrvapra˜amajanita˛: P2 B3 PGh

pÂrvapra˜amajanita˛ | evottarottarapra˜‡masya k‡raıam: P1 B2 evottarottarapra˜amak‡raıam | 26)-j§‡tasam‡dhi˛: Adyar ‚nSS -j§‡ta˛ sam‡dhi˛ |

399

vÁttirahitasya durlak˘yatv‡t sa¸sk‡rarÂpeıa citta¸ ˜i˘yate. 27. vir‡mapratyaya-

janyatva¸ bhagav‡n vispa˘Òam ‡ha:

sa¸kalpaprabh‡v‡n k‡m‡¸s tyaktv‡ sarv‡n a˜e˘ata˛ |manasaivendriyagr‡ma¸ viniyamya samantata˛ || [BhG 6.24]

28. ˜anai˛ ˜anair uparamed buddhy‡ dhÁtigÁh„tay‡ |‡tmasa¸stha¸ mana˛ kÁtv‡ na ki¸cid api cintayet || [BhG 6.25]

29. yato yato ni˜carati mana˜ ca§calam asthiram |tatas tato niyamyaitad ‡tmany eva va˜a¸ nayet || [BhG 6.26] iti.

30. k‡myam‡n‡˛ srakcandanavanit‡putramitragÁhak˘etr‡dayo mok˘a˜‡stra-

ku˜alavivekijanaprasiddhair bahubhir do˘air upet‡ apy an‡dyavidyay‡ t‡n do˘‡n

‡cch‡dya te˘u vi˘aye˘u samyaktva¸ kalpayati. tasm‡c ca sa¸kalp‡d ida¸ me sy‡d ity

eva¸rÂp‡˛ k‡m‡˛ prabhavanti. 31. tath‡ ca smaryate:

sa¸kalpamÂla˛ k‡mo vai yaj§‡˛ sa¸kalpasa¸bhav‡˛ | [MDh 2.3ab]

32. k‡ma j‡n‡mi te mÂla¸ sa¸kalp‡t kila j‡yase |na tv‡¸ sa¸kalpayi˘y‡mi samÂlas tva¸ vinaÔk˘yasi || [MBh 12.171.25] iti.

33. tatra vivekena vi˘ayado˘e˘u s‡k˘‡tkÁte˜u ˜un‡ v‡nte p‡yasa iva k‡m‡s

tyajyante. srakcandanavanit‡divi˘aye˘v iva brahmalok‡di˘v aıim‡dya˘Òai˜varye˘u ca

k‡m‡s ty‡jy‡ ity abhipretya sarv‡n ity uktam. m‡sopav‡savratin‡ tasmin m‡se 'nne

tyakte 'pi k‡ma˛ puna˛ punar udeti tadvan m‡ bhÂd ity a˜e˘ata ity uktam. k‡matyage

mana˛pÂrvakapravÁttyabh‡ve 'pi cak˘ur‡d„n‡¸ rÂp‡di˘u svabh‡vasiddh‡ y‡ pravÁtti˛

s‡pi prayatnayuktena manasaiva niyantavy‡. devat‡dar˜an‡di˘v apy anusaraı‡ya

3.6 26) -rahitasya: P2 B3 PGh -rahitacittasya, P1 B2 Adyar ‚nSS -rahitasya cittasvarÂpasya |durlak˘yatv‡t: Adyar durlak˘atv‡t | ˜i˘yate: P1 vi˜i˘yate | ‡ha: P1 B2 ud‡jah‡ra | 30) apy: P1 P2 B2B3 PGh om. > B2 sh adds in margin | an‡dyavidyay‡: P1 B2 Adyar ‚nSS an‡dyavidy‡va˜‡t |vi˘aye˘u: P1 B2 om. > B2 sh cor. | samyaktva¸ kalpayanti: Adyar samyaktva¸ mana˛ kalpayati > B2sh cor. | tasm‡c ca: P1 B2 yasm‡c ca > B2 sh cor. | 32) samÂlo vina˜i˘yasi: P2 B3 PGh Adyar ‚nSSsamÂlas tva¸ vinaÔk˘yasi | 33) srakcandanavanit‡divi˘aye˘v: P1 B2 Adyar ‚nSS srakcandan‡di˘v |aıim‡dya˘Òai˜: P2 B3 PGh aıimadyai˜ | m‡se 'nne tyakte 'pi: P1 B2 m‡se tyaktopy anna | rÂp‡di˘usvabh‡va-: P2 B3 PGh rÂp‡digrahaıasvabh‡va-, Adyar rÂp‡di˘u y‡ svabh‡va- | -siddh‡ y‡ pravÁtti˛:Adyar ‚nSS -siddh‡ pravÁtti˛ | anusaraıav‡raı‡ya: P2 B3 PGh Adyar ‚nSS ananusaraı‡ya |

400

samantata ity uktam. bhÂmik‡jayakrameıoparamasya vivak˘itatv‡c chanai˛ ˜anair ity

uktam.

3.7 [catasra˛ bhÂmik‡˛. manasi vaÔniyama˛]

1. t‡s ca bhÂmik‡˜ catasra˛ kaÒhavall„˘u ˜rÂyate:

yacched v‡Ô manas„ pr‡j§as tad yacchej j§‡na ‡tmani |j§‡nam ‡tmani mahati niyacchet tad yacchec ch‡nta ‡tmani || [KU 3.13] iti.

2. v‡gvy‡p‡ro dvividha˛ laukiko vaidika˜ ca. laukiko jalp‡dirÂpo vaidiko

jap‡dirÂpa˜ ceti. tatra laukikasya bahuvik˘epakaratv‡d vyutth‡nak‡le 'pi yog„ ta¸

parityajet. 3. ata eva smaryate:

mauna¸ yog‡sana¸ yogas titik˘aik‡nta˜„lat‡ |ni˛spÁhatva¸ samatva¸ ca saptait‡ny ekadaıÛina˛ || [NpU pp. 159–160] iti.

4. jap‡dika¸ tu nirodhasam‡dhau parityajet. seya¸ v‡gbhÂmi˛ pratham‡. t‡¸

bhÂmi¸ prayatnam‡treıa katipayair dinair m‡sair vatsarair v‡ dÁÛha¸ vijitya pa˜c‡d

dvit„y‡y‡¸ manobhÂmau prayateta. anyath‡ bahubhÂmik‡pr‡s‡davat prathama-

bhÂmik‡p‡tenaivoparitanayogabhÂmayo vina˜yeyu˛. yady api cak˘ur‡dayo

niroddhavy‡˛ tath‡pi te˘‡¸ v‡gbhÂmau manobhÂmau v‡ntarbh‡vo dra˜Òavya˛.

5. nanu "v‡ca¸ manasi niyacched" [3.7.1, KU 3.13] ity anupapannam na

h„ndriyasyendriy‡ntare prave˜o 'sti.

3.6 33) -oparamasya viva-: P2 B3 PGh ‚nSS -oparamaviva- |3.7 1) kaÒhavall„˘u: P2 kaÒhavaly‡¸ | 2) laukiko jalp‡dirÂpo vaidiko jap‡dirÂpa˜ceti: P1 B2

B3 PGh om., P2 alaukiko jalp‡dirÂpa˛ vaidiko jap‡dirÂpa˛, Adyar ‚nSS jalp‡dirÂpo laukika˛jap‡dirÂpo vaidika˛ | 3) yogas titik˘aik‡nta-: P2 PGh yoga˛ sthitir ek‡¸ta- > P2 sh cor., B3 yoga¸sthitir ek‡¸ta- | 4) jap‡dika¸ tu nirodhasam‡dhau: P2 B3 PGh vaidika¸ jap‡dika¸ da¸Û„nirodhasam‡dau, P1 Adyar ‚nSS om. tu | dinair m‡sair: P1 B2 dinair v‡ m‡sair |bahubhÂmik‡pr‡s‡davat: B3 PGh bahubhÂmipray‡s‡t, P1 B2 bahubhÂmik‡pray‡s‡t, ‚nSSbahubhÂmik‡˛(k‡) prayas‡t | 4) -bhÂmik‡p‡tenaivo-: P2 Adyar ‚nSS -bhÂmip‡tenaivo- | bhÂmayovina˜yeyu˛: P2 Adyar -bhÂmaya˛ sarv‡ vina˜yayu˛ | manobhÂmau: P2 om. |

401

6. maivam, prave˜asy‡vivak˘itatv‡t. n‡n‡vik˘epak‡riıor v‡Ômanasayor madye

prathamato v‡gvy‡p‡raniyamanena manovy‡p‡ram‡tra pari˜e˘a iha vivak˘ita˛.

3.8 [j§‡n‡tmani manoniyama˛]

1. gomahi˘‡˜v‡d„n‡m iva v‡Ôniyame sv‡bh‡vike sa¸panne tato j§‡n‡tmani mano

niyacchet. ‡tm‡ trividha˛, j§‡n‡tm‡ mah‡tm‡ ˜‡nt‡tm‡ ceti. j‡n‡ty atra sthita ‡tmeti

j§‡tÁtvop‡dhir aha¸k‡ro 'tra j§‡na˜abdena vivak˘ita˛, karaıasya manaso

niyamyatvena pÁthagup‡ttatv‡t. aha¸karo dvividha˛ vi˜e˘arÂpa˛ s‡m‡nyarÂpa˜ ceti.

ayam aham etasya putra ity eva¸ vyaktim abhimanyam‡no vi˜e˘arÂpa˛. asmi ity

et‡vanm‡tram abhimanyam‡na˛ s‡m‡nyarÂpa˛. sa ca sarvavyakti˘u vy‡ptatv‡t mah‡n

ity ucyate. t‡bhy‡m aha¸k‡r‡bhy‡¸ dv‡bhy‡m upahitau dv‡v ‡tm‡nau. nirup‡dhika˛

˜‡nt‡tm‡. tad etat sarvam antarbahirbh‡vena vartate. ˜‡nta ‡tm‡ sarv‡ntara˜

cidekarasa˛.

2. tasminn ‡˜rita¸ jaÛa˜aktirÂpam avyakta¸ mÂlaprakÁti˛. s‡ ca prathama¸

s‡m‡ny‡ha¸k‡rarÂpeıa mahattattva¸ n‡ma dhÁtv‡ vyakt„bhavati. tato

bahirvi˜e˘‡ha¸k‡rarÂpeıa tato bahirmanorÂpeıa tato bahirv‡g‡d„ndriyarÂpeıa. 3. tad

etad abhipretyottarottaram ‡ntaratva¸ vivinakti ˜ruti˛:

indriy‡ıi par‡ıy ‡hur indriyebhya˛ para¸ mana˛ |manasas tu par‡ buddhir buddher ‡tm‡ mah‡n para˛ || [KU 3.10]

4. mahata˛ paramavyaktam avyakt‡t puru˘a˛ para˛ | [KU 3.11ab] iti.

3.8 1) mano niyacchet: P2 mana˛ yachet | s‡m‡nyarÂpa˜ ceti: P1 B2 s‡m‡nyarÂpa˜ ca |

vyaktim: P2 B3 PGh vaktum, P1 B2 Adyar ‚nSS vyaktam | vy‡ptatv‡t mah‡n: P2 vy‡ptanmah‡n |aha¸k‡r‡bhya¸ dv‡bhy‡m: P1 B2 dv‡bhy‡m aha¸k‡r‡bhy‡¸ | 2) -aha¸k‡rarÂpeıa mahat: P2 B3PGh -aha¸k‡rarÂp‡mahat | -tattva¸ n‡ma dhÁtv‡ vyakt„-: P1 B2 -tattva¸ n‡ma ca dhÁtv‡ vyakt„-,Adyar -tattvan‡mn‡ vyakt„- | 3) indriy‡ıi par‡ıy ‡hur indriyebhya˛ para¸ mana˛: P1 B2 Adyar ‚nSSindriyebhya˛ par‡ hy arth‡ arthebhya˜ ca para¸ mana˛ | After 4, P2 B3 PGh Adyar ‚nSS add puru˘‡nna para¸ ki¸cit s‡ k‡˘Òh‡ s‡ par‡ gati˛. [KU 3.11cd] |

402

5. eva¸ saty atra n‡n‡vidhasa¸kalpavikalpas‡dhana¸ karaıarÂpa¸ mano

'ha¸kartari niyacchet. manovy‡p‡r‡n parityajay‡ha¸k‡ram‡tra¸ ˜e˘ayet. 6. na caitad

a˜akyam iti v‡cyam

tasy‡ha¸ nigraha¸ manye v‡yor iva sudu˘karam || [BhG 6.34]

iti vadantam arjuna¸ prati bhagavatottar‡bhidh‡n‡t:

7. asa¸˜aya¸ mah‡b‡ho mano durnigraha¸ calam |abhy‡sena tu kaunteya vair‡gyeıa ca gÁhyate || [BhG 6.35]

8. asa¸yat‡tman‡ yogo du˘pr‡pa iti me mati˛ |va˜y‡tman‡ tu yatat‡ ˜akyo 'v‡ptum up‡yata˛ || [BhG 6.36] iti.

abhy‡savair‡gye pata§jalisÂtrod‡haraıena vy‡khy‡syete. pÂrvapÂrvabhÂmi-

d‡rÛhyarahito 'sa¸yat‡tm‡. tatsahito va˜y‡tm‡. 9. up‡yata˛ pr‡pti¸

gauÛap‡d‡cary‡˛ sadÁ˘Ò‡ntam ‡hu˛:

utseka udadher yadvat ku˜‡greıaikabindun‡ |manaso nigrahas tadvad bhaved aparikhedata˛ || [GK 3.41] iti.

10. atra sa¸prad‡yavida ‡khy‡yik‡m ‡cak˘ate: kasyacit kila pak˘iıo 'ıÛ‡ni

t„rasth‡ny udadhir utseken‡pajah‡ra. ta¸ ca samudra¸ ˜o˘ay‡m„ti pravÁtta˛ sa ca

pak˘„ svamukh‡gr‡greıaikaika¸ jalabindu¸ bahi˛ prak˘ipati sma. tad‡ bahubhi˛

pak˘ibhir bandhuvargair v‡ryam‡ıo 'py anuparata˛ pratyuta t‡n api sahak‡riıo vavre.

t‡¸˜ ca patanotpatan‡bhy‡¸ bahudh‡ kli˜yata˛ sarv‡n avalokya kÁp‡lur n‡rado

garuÛa¸ sam„pe pre˘ay‡m ‡sa. tato garuÛa pak˘av‡tena ˜u˘yan samudro bh„tas t‡ny

aıÛ‡ny ‡n„ya pak˘iıe dadau.

3.8 5) -s‡dhana¸ karaıa-: P1 B3 PGh -s‡dhanakaraıa- | 8) asa¸yat‡tman‡: P1 P2 B2 B3

asa¸yat‡tmano | du˘pr‡pa: P2 PGh du˘pr‡pya, B3 du˛pr‡pya | abhy‡savair‡gye: PGh abhy‡se vair‡gye| va˜y‡tm‡.: P1 B2 va˜y‡tm‡ ca | 9) ku˜‡grenaika: P1 ku˜‡greıaiva | After 9, Adyar ‚nSS addbahubhir viroddhavyameken‡pi bal„yas‡ sa par‡bhavam ‡pnoti samudra iva ÒiÒÒabh‡t. [Untraced] | 10)udadhir: P1 B2 udadher | 10) prak˘ipati sma : P1 P2 B2 B3 PGh om. sma > B2 sh adds | dadau: P1 B2pradadau |

403

11. evam akhedena manonirodhe paramadharme pravartam‡na¸ yoginam „˜varo

'nugÁhı‡ti. akheda˜ ca madhye madhye tad anukÂlavy‡p‡rami˜raıena sa¸padyate

yathaudana¸ bhu§j‡nas tad gr‡s‡ntare co˘yalehy‡d„n‡ sv‡dayati tadvat. 12. idam

ev‡bhipretya vasi˘Òha ‡ha:

cittasya bhogair dvau bh‡gau ˜‡streıaika¸ prapÂrayet |guru˜u˜r¢ay‡ bh‡gam avyutpannasya satkrame || [LYV 5.3.36]

13. ki¸cid vyutpattiyuktasya bh‡ga¸ bhogena prapÂrayet |guru˜u˜r¢ay‡ bh‡gau bh‡ga¸ ˜‡str‡rthacintay‡ || [LYV 5.3.37]

14. vyutpattim anuy‡tasya pÂrayec cetaso 'nvaham |dvau bh‡gau ˜‡stravair‡gyair dvau dhy‡nagurupÂjay‡ || [LYV 5.3.38] iti.

bhoga˜abden‡tra j„vanhetur bhik˘‡vy‡p‡ro varı‡˜ramocitavy‡p‡ra˜ cocyate.

15. ghaÒik‡m‡tra¸ muhÂrta¸ v‡ yath‡˜akti yogam abhyasya tato muhÂrta¸

˜‡stra˜ravaıena paricaryay‡ v‡ gurÂn anugamya muhÂrta¸ svadeham anusÁtya

muhÂrta¸ yoga˜‡stra¸ pary‡locya puna rmuhÂrta¸ yogam abhasyet. eva¸ yoga-

pr‡dh‡nyena vy‡p‡r‡ntar‡ıi melaya¸s t‡ni dr‡g abhyasya ˜ayanak‡le taddinagat‡n

yogamuhÂrt‡n gaıayet. tata˛ paredyur v‡ parapak˘e v‡ param‡se v‡ yogamuhÂrt‡n

vardhayet. tath‡ caikaikasmin muhÂrte ekaikak˘aıayoge 'pi sa¸vatsaram‡treıa

bhÂy‡n yogak‡lo bhavati.

16. na caiva¸ yogaika˜araıatve vy‡p‡r‡ntar‡ıi lupyeran, luptetarakÁtsna-

vy‡p‡rasyaiva yog‡dhik‡r‡t. ata eva vidvatsa¸ny‡so 'pek˘yate. tasm‡t tadekani˘Òha˛

pum‡n adhyetÁvaıig‡divat krameıa yog‡rÂÛo bhavati. yath‡dhyet‡ m‡ıavaka˛

3.8 11) 'nugÁhı‡ti.: PGh 'nugÁhı‡t„ti | yathaudana¸: P2 B3 PGh yathodana¸ | bhu§j‡nastad gr‡s‡ntare: Adyar bhu§j‡nas tat tad gr‡s‡ntare | 12) satkrame: PGh ‚nSS satkrama˛ | 13) bhogena:P1 B2 Adyar ‚nSS bhogai˛ | prapÂrayet: PGh pÂrayet | 14) bhik˘‡vy‡p‡ro: P1 B2 bhik˘‡divy‡p‡ro >P2 sh cor., Adyar ‚nSS bhik˘‡Òan‡divy‡p‡ro | 15) paricaryaya v‡: P1 B2 paricaryaya > B2 sh cor. | anugamya: P1 B2 PGh upagamya | melaya¸s t‡ni: P1 B2 melayet. t‡ni | tata˛: Adyar tato | paredyurv‡: P1 B2 paredyur | 15) caikaikasmin muhÂrte: Adyar ‚nSS caikaikasmin muhÂrta | 16) lupyeran.lupteta-: P1 B2 ‚dyar ‚nSS lupyerann iti ˜aÔkan„yam, luptetara- | yog‡dhik‡r‡t: P1 B2 ‚dyar ‚nSSyoge 'dhik‡r‡t |

404

p‡d‡¸˜a¸ p‡dam ardharcam Ácam Ágdvaya¸ varga¸ ca krameıa paÒhan

da˜adv‡da˜avar˘air adhy‡pako bhavati. yath‡ ca v‡ıijya¸ kurvann ekani˘ka-

dvini˘k‡dikrameıa lak˘apati˛ koÒipatir v‡ bhavati, tath‡ t‡bhy‡¸ vaıigadhyetÁbhy‡¸

sahaivopakramya matsaragrasta iva yu§j‡nas t‡vat‡ k‡lena kuto na yogam ‡rohet?

tasm‡t puna˛ puna˛ pr‡pyam‡ı‡n sa¸kalpavikalp‡n udd‡lakavat pauru˘aprayatnena

parityajy‡ha¸kartari j§‡n‡tmani mano niyacchet.

3 . 9

[mah‡tmani ˜‡nt‡tmani ca niyama˛]

1. t‡m et‡¸ dvit„yabhÂmik‡¸ vijitya b‡lamÂk‡divan nirmanastve sv‡bh‡vike sati, tato

vi˜e˘‡ha¸k‡rarÂpa¸ vispa˘Òa¸ j§‡n‡tm‡namaspa˘Òe s‡m‡ny‡ha¸k‡re mahattattve

niyacchet. yath‡ svalp‡¸ tandr‡¸ pr‡ptavato vi˜e˘‡ha¸k‡ra˛ svata eva sa¸kucati,

tath‡ vinaiva tandr‡¸ vismaraıe prayatam‡nasy‡ha¸k‡rasa¸koco bhavati. seya¸

lokaprasiddhay‡ tandray‡t‡rkik‡bhimata nirvikalpakaj§‡nena ca sam‡n‡ mahattattva-

m‡tra pari˜e˘‡vasth‡ tÁt„y‡ bhÂmi˛.

2. asy‡¸ c‡bhy‡sap‡Òavena va˜„kÁt‡y‡¸ tam eta¸ s‡m‡ny‡ha¸k‡rarÂpa¸

mah‡ntam ‡tm‡na¸ nirup‡dhitay‡ ˜‡nte cidekarasasvabh‡ve niyacchet.

mahattattva¸ tiraskÁtya cinm‡tra¸ pari˜e˘ayet |

3. atr‡pi pÂrvoktavismÁtiprayatna eva tato 'py ati˜ayenop‡yat‡m ‡padyate. yath‡

˜‡str‡bhy‡se pravÁttasya vyutpatte˛ pr‡kpratigranthavy‡khy‡n‡pek˘‡y‡m api

3.8 16) p‡damardharcam: P1 P2 B2 B3 PGh p‡damardham | da˜adv‡sa˜avar˘air: P2

dv‡da˜avar˘air | lak˘apati˛ koÒipatir v‡ bhavati: P2 lak˘apati bhavati, ‚nSS lak˘apati˛ kroÛapatir v‡,P1 B2 lak˘apati˛ koÒipatir bhavati | tath‡ t‡bhy‡m vaıig-: P2 B3 PGh tath‡ ca vanig- | ‡rohet: P1 B2arohayet > B2 sh cor. |

3.9 1) -bhÂmik‡¸: P1 B2 -bhÂmi¸ | tath‡ vinaiva tandr‡¸: P2 B3 PGh Adyar ‚nSSvinaiva tandr‡¸ tath‡ | tandray‡: P1 P2 B2 PGh ‚nSS ta¸dry‡, B3 ta¸dr‡ | 2) cidekarasa-: P1 P2 B2B3 PGh cidaikarasa- | ˜‡str‡bhy‡se pravÁttasya: Adyar ‚nSS ˜‡str‡bhy‡sapravÁttasya |

405

vyutpannasya svata evottaragranth‡rtha˛ pratibh‡ti, tath‡ samyagva˜„kÁtapÂrabhÂmer

yogina uttarabhÂmyup‡ya˛ svata eva pratibh‡ti. 4. tad ‡ha yogabh‡˘yak‡ra˛:

yogena yogo j§‡tavyo yogo yog‡t pravartate |yo 'pramattas tu yogena sa yog„ ramate ciram || [YSBh 3.6; SauU 2.1] iti.

5. nanu mahattattva˜‡nt‡tmanor madhye mahattattvop‡d‡nam avyakt‡khya¸

tattva¸ ˜rutyod‡hÁtam. tatra kuto niyamana¸ n‡bhidh„yata iti cet,

6. na, layaprasaÔg‡d iti brÂma˛. yath‡ ghaÒo 'nup‡d‡ne jale nirupadhyam‡no na

l„yate, up‡d‡nabhÂt‡y‡¸ tu mÁdi l„yate, tath‡ mahattattvam ‡tmani na l„yate, avyakte tu

l„yate. 7. na ca svarÂpalaya˛ puru˘‡rtha˛, ‡tmadar˜an‡nupayog‡t,

dÁ˜yate tvagryay‡ buddhy‡ sÂk˘may‡ sÂk˘madar˜ibhi˛ | [KU 3.12]

iti pÂrvavakye ‡tmadar˜ana¸ abhidh‡ya, sÂk˘matvasiddhaye nirodhasy‡bhidh‡n‡t,

layasya pratidina¸ su˘uptau svata˛ siddhatvena prayatnavaiyarth‡c ca.

8. nanu dh‡raı‡dhy‡nasam‡dhis‡dhyasa¸praj§‡tasyaik‡gravÁttirÂpatvena

dar˜anahetutve 'pi ˜‡nt‡tmany avaruddhasy‡sa¸praj§‡tasam‡dhim ‡pannasya cittasya

vÁttirahitatvena su˘uptivan na dar˜antahetutvam iti cet,

9. na, svata˛ siddhasya dar˜anasya niv‡rayitum a˜akyatv‡t. 10. yata˛

˜reyomarge 'bhihitam:

‡tm‡n‡tm‡k‡ra¸ svabh‡vato 'vasthita¸ sad‡ cittam |‡tmaik‡k‡ratay‡ tiraskÁt‡n‡tmadÁ˘Òi¸ vidadh„ta || iti.

11. yath‡ ghaÒa utpadyam‡na˛ svato viyatpÂrıa evotpadhate, jalataıÛul‡di-

pÂraıa¸ tÂtpanne ghaÒe pa˜c‡t puru˘aprayatnena bhavati. yath‡ tatra jal‡dau ni˛s‡rite

3.9 4) yog„: P2 B3 PGh yoge | 5) -op‡d‡nam avyakt‡-: PGh -op‡d‡na 'vyakt‡- | 6)

layaprasaÔg‡d-: P1 B2 vilayaprasaÔg‡d- | 7) -‡nupayogat: P2 B3 PGh -‡nupayogyatv‡t | abhidh‡ya:Adyar vidh‡ya | 8) -sam‡dhis‡dhyasa¸-: P2 B3 PGh sam‡dhis‡dhyasya sa¸- , P1 B2 Adyar ‚nSS-sam‡dhibhi˛ s‡dhyasya sa¸- | -aik‡gra-: P2 B3 PGh Adyar ‚nSS -aik‡grya- | su˘uptivan: PGhsu˘uptavan | 10) yata˛: P2 B3 PGh ata˛, P1 B2 Adyar ‚nSS ata eva | tiraskÁt‡n‡tmadÁ˘Òi¸: P1tiraskÁty‡n‡tmadÁ˘Òi, B2 tiraskÁt‡n‡tmadÁ˘Òir | 11) tatra jal‡dau: P2 B3 PGh Adyar yath‡ tatra jal‡dau |

406

'pi na viyan ni˛s‡rayitu¸ ˜akyate, mukhapidh‡ne 'py antarviyadavati˘Òha eva; tath‡

cittam utpadyam‡nam ‡tmacaitanyapÂrıam evotpadyate. utpanne citte pa˜c‡n m¢‡-

ni˘iktadrutat‡mravad ghaÒapaÒarÂparasasukhadu˛kh‡divÁttirÂpatva¸ bhogahetu-

dharm‡dharm‡diva˜‡d bhavati.

12. tatra rÂparas‡dyan‡tm‡k‡re niv‡rite 'pi nirnimitta˜ cid‡tm‡k‡ro na niv‡rayitu¸

˜akyate. tato nirodhasam‡dhin‡vÁttikena sa¸k‡ram‡tra˜e˘atay‡ sÂk˘meıa cid‡tma-

m‡tr‡bhimukhatv‡d ek‡greıa cittena nirvaghnam‡tm‡ 'nubhÂyate. 13. anenaiv‡bhi-

pr‡yeıa v‡rttikak‡rasarv‡nubhavayogin‡v ‡hatu˛:

ghaÒadu˛kh‡dirÂpitva¸ dhiyo dharm‡dihetuta˛ |nirhetutv‡tmasa¸bodharÂpatva¸ vastuvÁttita˛ || [B‡UBhV 1.1.544]

14. pra˜‡ntavÁttika¸ citta¸ param‡nandad„pakam |asa¸praj§‡tan‡m‡ya¸ sam‡dhir yogin‡¸ priya˛ || [MukU 2.54]

‡tmadar˜asya svata˛siddhatve 'py an‡tmav‡raı‡ya nirodh‡bhy‡sa˛. 15. ata evoktam:

‡tmasa¸stha¸ mana˛ kÁtv‡ na kimcid api cintayet | [BhG 6.25] iti.

3.10 [sa¸praj§‡t‡sa¸praj§‡tayo˛ svarÂpa˛ s‡dhana¸ ca]

1. yoga˜‡strasya cittacikitsakasam‡dhim‡tre pravÁttatv‡n, nirodhasam‡dh‡v

‡tmadar˜ana¸ tatra na s‡k˘‡d uktam. 2. bhaÔgy antareıa tv abhyupagamyate:

yoga˜ cittavÁttinirodha˛ | [YS 1.2]

iti sÂtrayitv‡,

3. tad‡ dra˜Òu˛ svarÂpe 'vasth‡nam | [YS 1.3]

iti sÂtraı‡t.

3.9 11) dharm‡dharm‡diva˜‡d: PGh dharm‡diva˜‡d | 12) an‡tm‡k‡re: P2 B3 an‡tm‡k‡ra |nirnimitta˜: PGh animitta˜ | cid‡tm‡k‡ro: P2 B3 PGh Adyar ‚nSS cid‡k‡ro | -sam‡dhin‡vÁttikenasa¸-: Adyar ‚nSS -sam‡dhin‡ nirvÁttikena sa¸-, P1 B2 -sam‡dhin‡ nivÁttisa¸- | sÂk˘matveıa: AdyarsÂk˘meıa | ghaÒadu˛kh‡di-: P2 B3 PGh Adyar ‚nSS sukhadu˛kh‡di | 14) priya˛: P1 B2 Adyar ‚nSSpriya˛ iti. | an‡tmav‡raı‡ya: B2 Adyar ‚nSS an‡tmadar˜anav‡raı‡ya |

3.10 3) svarÂpe 'vasth‡nam: Adyar svarÂpeı‡vasth‡na¸ > B1 sh cor. |

407

4. yady api nirvik‡ro dra˘Ò‡ sad‡ svarÂpa ev‡vati˘Òhate, tath‡pi

vÁtti˘Âtpadyam‡n‡su tatra citich‡y‡y‡¸ pratibimbit‡y‡¸ tadavivek‡d asvastha iva

dra˘Ò‡ bhavati. 5. tad apy anantarasÂtreıoktam:

vÁttis‡rÂpyam itaratra | [YS 1.4] iti.

6. anyatr‡pi sÂtritam:

sattvapuru˘ayor atyant‡sa¸k„rıayo˛ pratyay‡vi˜e˘o bhoga˛ par‡rthatv‡t | [YS3.35] iti.

7. citer apratisa¸kram‡y‡s tad‡k‡r‡pattau svabuddhisa¸vedanam | [YS 4.22]iti ca.

8. nirodhasam‡dhin‡ ˜odhite tva¸pad‡rthe s‡k˘‡tkÁte 'pi tasya brahmatva¸

gocarayitu¸ mah‡v‡kyena brahmavidy‡n‡maka¸ vÁttyantaram utpadyate. na ca

˜uddhatva¸ pad‡rthas‡k˘‡tkare nirodhasam‡dhir eka evop‡ya˛. ki¸ tu cijjaÛa-

viveken‡pi pÁthakkÁte tats‡k˘‡tk‡rasa¸bhav‡t. 9. ata eva vasi˘Òha ‡ha:

dvau kramau cittan‡˜asya yogo j§‡na¸ ca r‡ghava |yogas tadvÁttirodho hi j§‡na¸ samyag avek˘aıam || [LYV 5.9.72] iti.

10. as‡dhya˛ kasyacid yoga˛ kasyacij j§‡nani˜caya˛ |prak‡rau dvau tato devo jag‡dparame˜vara˛ || [LYV 6.1.60] iti ca.

11. nanu viveko 'pi yoge paryavasyati, dar˜anavel‡y‡m ‡tmam‡tragocar‡y‡

ek‡gravÁtte˛ k˘aıikasa¸praj§‡tarÂpatv‡t.

12. b‡Ûham. tath‡pi sa¸praj§‡t‡sa¸praj§‡tayo˛ svarÂpata˛ s‡dhanata˜ c‡sty eva

mahad vailak˘aıyam. vÁttyavÁttibhy‡¸ sphuÒa˛ svarÂpabheda˛. s‡dhana¸ tu

3.10 4) citich‡y‡y‡¸: Adyar ‚nSS citich‡y‡y‡¸ | 5) tad apy: P1 B2 etad apy | 6)

par‡rthatv‡t iti: All mss omit sv‡rthasa¸yam‡t puru˘aj§‡nam the received text of YS 3.35 | 7) citer: P1citter | svabuddhi: P2 B3 PGh sabuddhi > P2 sh cor. | 8) utpadyate: B3 PGh utp‡dyate | 8)tats‡k˘‡tk‡ra-: Adyar tatra s‡k˘‡tk‡ra- | sa¸bhav‡t : B3 PGh sa¸bhava˛ | 12) tath‡pi: P2 B3 PGh tath‡sati | c‡sty eva: B3 PGh c‡stv eva |

408

sa¸praj§‡tasya saj‡t„yatv‡d d‡raı‡ditrayam antaraÔgam, asa¸praj§‡tasya tv

avÁttikasya vij‡t„yatv‡d bahiraÔgam. 13. tath‡ ca sÂtram:

tad api bahiraÔga¸ nirb„jasya | [YS 3.8] iti.

14. vij‡t„yatve 'pi bahuvidh‡n‡tmavÁttiniv‡raıenopak‡ritay‡ bahiraÔgatvam

aviruddham. 15. tad evopak‡ritva¸ vi˜adayitu¸ sÂtrayati:

˜raddh‡v„ryasmÁtisam‡dhipraj§‡pÂrvaka itare˘‡m | [YS 1.20] iti.

16. ke˘‡¸cid dev‡d„n‡¸ pÂrvasÂtre janmanaiva sam‡dhim uktv‡ manu˘y‡n praty etad

ucyate. mam‡ya¸ yoga eva paramapuru˘‡rthas‡dhanam iti pratyaya˛ ˜raddh‡. s‡

cotkar˘a˜ravaıenopaj‡yate. 17. tadutkar˘a˜ ca smaryate:

tapasvibhyo 'dhiko yog„ j§‡nibhyo 'pi mato 'dhika˛ |karmibhya˜ c‡dhiko yog„ tasm‡d yog„ bhav‡rjuna || [BhG 6.46] iti.

18. uttamalokas‡dhanatv‡t kÁcchrac‡ndr‡yaı‡ditapaso jyoti˘Òom‡dikarmaıa˜ ca

yogo 'dhika˛. j§‡na¸ praty antaraÔgatv‡c cittavisr‡ntihetutay‡ ca j§‡n‡d apy

adhikatva¸. eva¸ j§‡nato yoge ˜raddh‡ j‡yate. tasy‡¸ ca ˜raddh‡y‡¸ v‡stit‡y‡¸

v„ryam uts‡ho bhavati sarvath‡ yoga¸ sa¸p‡dayi˘y‡m„ti. etadÁ˜enots‡hena

tad‡nu˘Òhey‡ni yog‡Ôg‡ni smaryante. tay‡ smÁty‡ samyaganu˘Òhitasam‡dher

dhy‡tmapras‡de saty Áta¸bhar‡ praj§odeti. tatpraj§‡pÂrvakas tatpraj§‡k‡raıako

'sa¸praj§‡tasam‡dhir itare˘‡¸ dev‡dibhyo 'rv‡c„n‡n‡¸ manu˘y‡ı‡¸ sidhyati.

19. t‡¸ ca praj§‡¸ sÂtrayati:

Áta¸bhar‡ tatra praj§‡ | [YS 1.48] iti.

3.10 12) -asya tv avÁtti-: P2 B3 PGh ‚nSS -asy‡vÁtti- | 16) s‡ : P2 B3 PGh sa | tapaso: P2

B3 PGh tapasa˛ | 18) adhikatva¸: Adyar adhika˛ | tad‡nu˘Òhey‡ni: P1 Adyar ‚nSS tad‡tad‡nu˘Òhey‡ni, P2 B3 PGh tad anu˘Òhey‡ni | tay‡: P1 P2 B2 B3 tath‡ ca, PGh tath‡, Adyar ‚nSS tay‡ca | samyaganu˘Òhita-: P2 B3 PGh sayanupati˘Òhata˛ | -pÂrvakas tat-: B3 -pÂrvaka¸ tat- | sam‡dhyutkar˜a-: P1 B2 sam‡dher utkar˜a- |

409

20. Áta¸ satya¸ vastuy‡th‡tmya¸ bibharti prak‡˜ayat„ti Áta¸bhar‡. tatra tasmin

sam‡dhyutkar˜ajanye 'dhy‡tmapras‡de sat„tyartha˛. 21. Áta¸bharatvopapatti¸

sÂtrayati:

˜rut‡num‡napraj§‡bhy‡m anyavi˘ay‡ vi˜e˘‡rthatv‡t | [YS 1.49] iti.

22. sÂk˘mavyavahitaviprakÁ˘Òavastu˘v ayogipratyak˘a¸ na pravartate. ‡gam‡-

num‡n‡bhya¸ t‡ni vastÂny ayogibhir j§‡yante. te ca ˜‡str‡num‡najanye praj§e

vastus‡m‡nyam eva gocarayata˛. ida¸ tu yogipratyak˘a¸ vi˜e˘avastugocaratv‡d

Áta¸bharakam.

23. tasya ca yogipratyak˘asy‡sa¸praj§‡tasam‡dhau bahiraÔgatvasiddhyartham

upak‡ritva¸ sÂtrayati:

tajja˛ sa¸sk‡ro 'nyasa¸sk‡rapratibandh„ | [YS 1.50] iti.

24. asa¸praj§‡tasam‡dher bahiraÔgas‡dhanam uktv‡ tannirodhaprayatnasy‡-

ntaraÔgas‡dhanat‡¸ sÂtrayati:

tasy‡pi nirodhe sarvanirodh‡n nirb„ja˛ sam‡dhi˛ | [YS 1.51] iti.

25. so 'ya¸ sam‡dhi˛ su˘uptisam‡na˛ s‡k˘icaitanyen‡nubhavitu¸ ˜akya˛. na c‡sau

sarvadh„vÁttir‡hity‡t su˘uptir eveti ˜aÔkan„yam, mana˛svarÂpasadasattv‡bhy‡¸

vi˜e˘‡t.

26. tad ukta¸ gauÛap‡d‡c‡ryai˛:

nigÁh„tasya manaso nirvikalpasya dh„mata˛ |prac‡ra˛ sa tu vij§eya˛ su˘upt‡nyo na tatsama˛ || [GK 3.34]

27. l„yate hi su˘uptau tannigÁh„ta¸ na l„yate |

3.10 21) anyavi˘ay‡: P1 P2 B2 B3 PGh s‡m‡nyavi˘ay‡ | 22) vi˜e˘avastu-: Adyar

vastuvi˜e˘a- | Áta¸bharakam: P1 P2 B2 B3 PGh ‚nSS Áta¸bharatva¸, Adyar Áta¸bharam | 25) nac‡sau: P2 B3 PGh tad‡sau | ˜aÔkan„yam: P2 B3 PGh na ˜aÔkan„yam | mana˛svarÂpasadasattv‡bhy‡¸:P2 B3 PGh Adyar mana˛svarÂpasya sadasattv‡bhy‡¸, P1 B2 manasa˛ svarÂpasadasattv‡bhy‡¸ | 26)su˘upt‡nyo: P2 ‚nSS su˘upty anyo, Adyar su˘upte 'nyo |

410

tad eva nirbhaya¸ brahma j§‡n‡loka¸ samantata˛ || [GK 3.35]

28. m‡ıÛÂkya˜‡kh‡yam api ˜ruyate:

dvaitasy‡grahaıa¸ tulyam ubhayo˛ pr‡j§atur yayo˛ |b„janidr‡yuta˛ pr‡j§a˛ s‡ ca turye na vidyate || [GK 1.13]

29. svapnanidr‡yut‡v ‡dyau pr‡j§as tv asvapnanidray‡ |na nidr‡¸ naiva ca svapna¸ turye pa˜yanti ni˜cit‡˛ || [GK 1.14]

30. anyath‡ gÁhıata˛ svapno nidr‡ tattvam aj‡nata˛ |vipary‡se tayo˛ k˘„ıe tur„ya¸ padam a˜nute || [GK 1.15] iti.

31. ‡dyau vi˜vataijasau. advaitasya vastuno 'nyath‡grahaıa¸ n‡ma dvaitarÂpeıa

pratibh‡sa˛. sa ca vi˜vataijasayor vartam‡na˛ svapna ucyate. tattvasy‡j§‡na¸ nidr‡.

s‡ ca vi˜vataijasapr‡j§e˘u vartate. tayo˛ svapnanidrayo˛ svarÂpabhÂtayor vipary‡so

mithy‡j§‡nam. tasmin vidyay‡ k˘„ıe sati tur„ya¸ padam advaita¸ vastv a˜nute.

32. nanv astv evam asa¸praj§‡tasam‡dhisu˘uptyor mah‡n bheda˛. tatra

tattvadidÁk˘or dar˜anas‡dhanatvena sam‡dhyapek˘‡y‡m api dÁ˘Òatattvasya

j„vanmuktaye n‡sti tadapek˘‡, r‡gadve˘‡dikle˜abandhasya su˘upt‡v api nivÁtte˛.

33. maivam. ki¸ pratidina¸ svata˛ pr‡pt‡ k‡d‡citk„ su˘uptir bandhanirvartik‡,

ki¸ v‡bhy‡sena nirantaravartin„? ‡dye 'pi ki¸ su˘uptik‡l„nasya kle˜abandhasya

nivÁtti˛, ki¸ v‡ k‡l‡ntaravartina˛? n‡dya˛, aprasakte˛. na hi mÂÛh‡n‡m api su˘uptau

kle˜abandha˛. na dvit„ya˛ asambhav‡t. na hy anyak‡l„nay‡ su˘upty‡ k‡l‡ntara-

vartina˛ kle˜asya k˘aya˛. n‡pi su˘upter nairantaryam abhyasitu¸ ˜akyam, tasy‡˛

3.10 27) j§an‡loka¸: P2 j§‡ne loka¸ | samantata˛: Adyar samantata˛ iti. | 28)

m‡ıÛÂkya˜‡kh‡yam api ˜ruyate: Adyar om. | s‡ ca: P2 B3 PGh s‡ tu | na vidyate: P1 B2 na yujyate >B2 sh cor. | 30) iti: Adyar iti ca | 31) advaitasya vastuno': P1 B2 advaitavastuno' | vi˜vataijasayor: P2B3 PGh -tejasayor | ucyate: P1 B2 PGh Adyar ‚nSS ityucyate | pravartate: P2 B3 PGh Adyar ‚nSSvartate | a˜nute: P2 B3 PGh Adyar a˜nute 'nubhavat„tyartha˛ | 32) su˘upt‡v api: P1 B2 Adyar ‚nSSsu˘upty‡pi | 33) k‡d‡citk„: B3 PGh k‡d‡citka | ‡dye: P1 P2 B2 Adyar ‚nSS ‡dye 'pi | mÂÛh‡n‡m api:P1 B2 om. api | kle˜abandha˛: P1 B2 om kle˜a- | After kle˜abandha˛: P2 B3 PGh Adyar ‚nSS insertanyath‡y‡sa˛ prasajyeta, P1 B2 insert prasajyeta | su˘upter: Adyar ‚nSS su˘uptau |

411

karmak˘ayanimittatv‡t. tasm‡t tattvavido 'pi kle˜ak˘ay‡y‡sty ev‡sa¸praj§‡ta-

sam‡dhyapek˘‡.

34. tasya ca sam‡dher gav‡˜v‡di˘v iva v‡Ônirodha˛ pratham‡ bhÂmi˛.

b‡lamÂÛh‡di˘v iva nirmanastva¸ dvit„y‡. tandr‡y‡m iv‡ha¸k‡rar‡hitya¸ tÁt„y‡.

su˘upt‡v iva mahattattvar‡hitya¸ caturth„. 35. tad etad bhÂmicatu˘Òayam abhipretya

"˜anai˛ ˜anair uparamet" [3.6.28; BhG 6.25] ityuktam.

36. atra coparame dhÁtigÁh„t‡ buddhir y‡ s‡ s‡dhanam [cf. 3.6.28; BhG 6.25].

mahadaha¸k‡ramanov‡g‡d„n‡¸ svata eva t„vravegeıa bahi˛ pravahat‡¸ kÂla¸ka˘‡y‡

nady‡ iva nirodhe dhairya¸ mahad apek˘itam. buddhir viveka˛.

37. pÂrv‡ bhÂmir jit‡ na veti par„k˘ya jit‡y‡m uttarabhÂmyupakrama˛; ajit‡y‡¸ tu

saiva punar abhyasan„yeti tad‡ tad‡ vivi§cy‡t. "‡tmasa¸stham" [3.6.28; BhG 6.25]

ity‡din‡ s‡rdha˜lokena caturthabhÂmyabhy‡so 'pi smÁta˛. 38. gauÛap‡d‡c‡ry‡

‡hu˛:

up‡yena nigÁhı„y‡d vik˘ipta¸ k‡mabhogayo˛ |suprasanna¸ laye caiva yath‡ k‡mo layas tath‡ || [GK 3.42]

39. du˛kha¸ sarvam anusmÁtya k‡mabhog‡n nivartayet |aja¸ sarvam anusmÁtya j‡ta¸ naiva tu pa˜yati || [GK 3.43]

40. laye sa¸bodhayec citta¸ vik˘ipta¸ ˜amayet puna˛ |saka˘‡ya¸ vij‡n„y‡t samapr‡pta¸ na c‡layet || [GK 3.44]

41. n‡sv‡dayet sukha¸ tatra ni˛saÔga˛ praj§ay‡ bhavet |ni˜cala¸ ni˜cara¸ cittam ek„kury‡t prayatnata˛ || [GK 3.45]

42. yad‡ na l„yate citta¸ na ca vik˘ipyate puna˛ |aniÔganam an‡bh‡sam ni˘panna¸ brahma tat tad‡ || [GK 3.46] iti.

3.10 33) -‡sty ev‡: P1 -‡stv ev‡- | 34) gav‡˜v‡di˘v: P1 P2 B2 B3 PGh ‚nSS gav‡di˘v | 36)

y‡ s‡: P1 P2 B2 PGh Adyar‚nSS om., B3 om. y‡ | nady‡ iva: P2 B1 B3 PGh iva nady‡ | 37) jit‡ naveti: Adyar jit‡ v‡ na veti | vivicy‡t: Adyar vivi§cy‡t | 41) ni˜cala¸ ni˜cara¸: P1 P2 B2 B3 PGhni˜cara¸ ni˜cala¸,Adyar ni˜cala¸ ni˜carac, B1 ni˜cala¸ ni˜cara¸˜ > sh cor. ni˜cala¸ ni˜carac | 42)aniÔganam: P1 P2 B2 B3 PGh ‚nSS ali¸ganam |

412

43. layavik˘epaka˘‡yasamapr‡ptaya˜ catasra˜ cittasy‡vasth‡˛. tatra

nirudhyam‡na¸ citta¸ vi˘ayebhyo vy‡vÁtta¸ sat pÂrv‡bhy‡sava˜‡d yadi lay‡ya

su˘uptaye 'bhimukha¸ bhavet, tad‡n„m utth‡naprayatnena layak‡raıaniv‡raıena v‡ tac

citta¸ samyak prabodhayet. layahetavo nidr‡˜e˘‡j„rıabahva˜ana˜ram‡˛. 44. ata

ev‡hu˛:

sam‡payya nidr‡¸ suj„rı‡lpabhoj„ ˜ramaty‡gy ab‡dhe vivikte prade˜e |sad‡s„ta nistÁ˘ıa ev‡pr‡yatno 'tha v‡ pr‡ıarodho nij‡bhy‡sam‡rg‡t || [SauU 2.2] iti.

45. lay‡d utth‡pita¸ citta¸ daina¸dinaprabodh‡bhy‡sava˜‡d yadi k‡mabhogayor

vik˘ipyeta tad‡ vivekijanaprasiddhabhogyavastugatasarvadu˛kh‡nusmaraneıa

˜‡straprasiddhajanm‡dirahit‡dvit„yabrahmatattv‡nusmaraıapÂrvakeıa bhogyavastu-

dar˜anena ca puna˛ punar vik˜ep‡c cittam ˜amayet.

46. ka˘‡yas cittado˘a˛ t„vrar‡gadve˘‡div‡san‡. tay‡ grasta¸ citta¸ kad‡cit

sam‡hitam iva layavik˘eparahita¸ du˛khaik‡gram avati˘Òhate. t‡dÁ˜a¸ tac citta¸

"vij‡n„y‡t" [3.10.40; GK 3.44], sam‡hitacitt‡d viveken‡vagacchet. asam‡hitam etad ity

avagamya layavik˘epavat ka˘‡yasya prat„k‡ra¸ kury‡t.

47. sama˜abdena brahm‡bhidh„yate:

sama¸ sarve˘u bhÂte˘u ti˘Òhanta¸ parame˜varam | [BhG 13.27ab]

iti smÁte˛.

48. layavik˘epaka˘‡ye˘u parihÁte˘u pari˜e˘‡c cittena sama¸ brahma pr‡pyate. tac

ca "samapr‡pta¸" ka˘‡yalayabhr‡ntay‡ "na c‡layet." [3.10.40; GK 3.44] sÂk˘may‡

3.10 43) utth‡na-: P2 B3 PGh Adyar ‚nSS utth‡pana- | v‡ tac citta¸: ‚nSS om tac |

-bahva˜ana˜ram‡˛: P1 B2 -bahvann‡˜ana˜ram‡˛ | 44) sam‡payya: P2 B3 PGh sam‡r‡dhya > P2 sh cor.| suj„rı‡lpabhoj„: P1 B2 suj„rı‡nnabhoj„ | pr‡ıarodho: PGh pr‡ıanirodho, Adyar pr‡ıarodh„ | -vastudar˜anena: ‚nSS -vastvadar˜anena | 46) ka˘ayas cittado˘as: P2 B3 PGh Adyar ‚nSS ka˘‡yast„vra˜ cittado˘a˛ | v‡san‡. tay‡: Adyar -v‡sanay‡, P2 v‡san‡ | 48) samapr‡pta¸ ka˘‡yalaya: Adyarsamapr‡pta¸ citta¸ layaka˘‡ya- |

413

buddhy‡ layaka˘‡yapr‡pt„ vivicya tasy‡¸ samapr‡pt‡v atiprayatnena citta¸ sth‡payet.

sth‡pite tasmin brahmasvarÂpabhÂta˛ param‡nanda˛ samyag ‡virbhavati. 49. tath‡

cod‡hÁtam:

sukham ‡tyantika¸ yat tad buddhigr‡hyam at„ndriyam | [BhG 6.21] iti.

50. ˜ruti˜ ca:

bhavati sam‡dhinirdhÂtamalasya cetaso nive˜itasy‡tmani yat sukha¸ bhavet |na ˜akyate varıayitum gir‡ tad‡ svaya¸ tad anta˛karaıena gÁhyate || [Mtr‡U 4.9] iti.

51. nanu sam‡dhy‡virbhÂtasya brahm‡nandasya buddhigr‡hayatva¸ ˜rutismÁti-

bhy‡m abhihitam ‡c‡ryais tu "n‡sv‡dayet sukha¸ tatra" [3.10.41; GK 3.45] iti

buddhigr‡hyatva¸ prati˘idhyate.

52. n‡yam do˜a˛. tatra nirodhasukha¸ buddhigr‡hya¸ na prati˘dhyate, ki¸ tu

sam‡dhivirodhino vyutth‡narÂpasya par‡mar˜asyaiva prati˘edh‡t. yath‡ nid‡gha-

divase˘u madhy‡hne j‡hnav„hrade nimagnen‡nubhÂya¸‡nam api ˜aityasukha¸ tad‡

vaktum a˜akya¸ pa˜c‡d unmagnen‡bhidh„yate yath‡ v‡ su˘upt‡v avidy‡vÁttibhir

atisÂk˘m‡bhir anubhÂyam‡nam api svarÂpasukha¸ tad‡n„¸ savikalpaken‡-

nta˛karaıavÁttij§‡nena gÁh„tum a˜akya¸, prabodhak‡le tu smÁty‡ vispa˘Òa¸

par‡mÁ˜yate. tath‡ sam‡dhau vÁttirahitena sa¸sk‡ram‡tra˜e˘atay‡ suk˘meıa v‡ cittena

sukh‡nubhava˛ ˜rutismÁtyor vivak˘ita˛.

53. mahad ida¸ sam‡dhisukham anvabhÂvam ityet‡dÁ˜o vyutthitasya

savikalpaka˛ par‡mar˜o 'tr‡sv‡danam; tad ev‡c‡ryai˛ prati˘idhyate. 54. tam eva

3.10 48) citta¸: Adyar ‚nSS cira¸ | sth‡pite tasmin: B3 PGh sth‡pite 'smin | 51)

‡virbhÂtasya brahma-: P2 B3 PGh ‚nSS ‡virbhÂtabrahma- | ˜rutismÁtibhy‡m abhihitam: P1 B2˜rutismÁtyabhihitam | prati˘idhyate: P2 B3 PGh Adyar prati˘idhyata iti cet | 52) tatra nirodha-: P1 B2nirodha- | j‡hnav„hrade nim-: P1 B2 j‡hnav„hradanim- | 52) gÁh„tum: Adyar ‚nSS grah„tum | 53)par‡mar˜o 'tr‡sv‡danam: P2 B3 PGh par‡mar˜a ‡svadana¸ |

414

sv‡bhipr‡ya¸ prakaÒayitum "ni˛saÔga˛ praj§ay‡ bhaved" ity uktam. 55. pakÁ˘Òa¸

savikalpaka¸ j§‡na¸ praj§‡; tay‡ saha saÔga¸ parityajet. yad v‡ pÂrvokt‡ dhÁtigÁh„t‡

buddhi˛ [cf. 3.6.28; BhG 6.25] praj§‡, tad‡tmakena s‡dhanena sukh‡sv‡dana

tadvarıan‡dirÂp‡m ‡sakti¸ varjayet.

56. sam‡dhau brahm‡nande nimagna¸ citta¸ yadi kad‡cit sukh‡sv‡dan‡ya v‡

˜„tav‡tama˜ak‡dyupadraveıa v‡ ni˜caret. tad‡ ni˜carat tac citta¸ puna˛ punar

ni˜cala¸ yath‡ bhavati tath‡ parabrahmaı‡ sahaik„kury‡t. tatra ca nirodhaprayatna eva

s‡dhanam.

57. ek„bh‡va eva "yad‡ na liyate cittam" [3.10.42; GK 3.46] ity anena ˜lokena

spa˘Ò„kriyate. 58. "aniÔganam an‡bh‡sam" [3.10.42; GK 3.46] ity‡bhy‡¸

pad‡bhy‡¸ ka˘‡yasukh‡sv‡dau prati˘idhyete. layavik˘epaka˘‡yebhyo citta¸

vighnena brahmaıy avasthita¸ bhavati. 59. etad ev‡bhipretya kaÒhavall„˘u

paÒhyate:

yad‡ pa§c‡vati˘Òhante j§‡n‡ni manas‡ saha |buddhi˜ ca na vice˘Òeta t‡m ‡hu˛ param‡¸ gatim || [KU 6.10]

60. t‡¸ yogam iti manyante sthir‡m indriyadh‡raı‡m |apramattas tad‡ bhavati yogo hi prabhav‡pyayau || [KU 6.11] iti.

3.11 [yog‡bhy‡sa˛]

1. upek˘ito yoga indriyapravÁtt„n‡¸ prabhava¸ karoti. anu˘Òhitas tu t‡s‡¸ layahetu˛.

2. ata eva yogasya svarÂpalak˘aıa¸ sÂtrayati:

3.10 56) ni˜carat tac citta¸: P2 B3 PGh ni˜carita¸ citta¸ > P2 sh cor. ni˜carat citta¸, B1

ni˜cara¸˜ citta¸ > sh cor. ni˜carac citta¸ | puna˛ punar ni˜cala¸ yath‡ bhavati tath‡: P2 B3 PGhpunar ni˜calam bhavati tad‡ > P2 sh cor. | 57) ek„bh‡va eva yad‡ : P2 B3 PGh ek„bh‡ve yad‡ > P2 shcor. ek„bh‡ve eva yad‡ | 58) aniÔganam-: P2 B2 (P1?) B3 PGh ‚nSS aliÔganam | -sukh‡sv‡dau: B3PGh Adyar sukh‡sv‡dau dvau ca | prati˘idhyete: P2 B3 PGh ni˘idhyete | layavik˘epaka˘‡yebhyo: B2‚nSS Adyar layavik˘epaka˘‡yasukh‡sv‡debhyo, P2 B3 PGh -sukh‡sv‡dibhyo | -ebhyo rahita¸ citta¸:Adyar -ebhyo vinirmukta¸ citta¸ | vighnena: Adyar vicchedena | 59) paÒhyate : B2 ˜ruyate |vice˘Òeta: P2 B2 Adyar vice˘Òati |

415

yoga˜ cittavÁttinirodha˛ | [YS 1.2] iti.

3. vÁtt„n‡m ‡nanty‡n nirodho '˜akya ity ˜aÔk‡¸ v‡rayitum iyatt‡¸ sÂtrayati:

vÁttaya˛ pa§catayya˛ kli˘Ò‡ akli˘Ò‡˛ | [YS 1.5] iti.

4. r‡gadve˘‡dikle˜arÂp‡ ‡suravÁttaya˛ kli˘Ò‡˛. r‡g‡dirahit‡ daivavÁttayo 'kli˘Ò‡˛.

yady api pa§casv eva kli˘Ò‡n‡m akli˘Ò‡n‡¸ c‡ntarbh‡va˛, tath‡pi kli˘Ò‡ eva.

niroddhavy‡ iti mandabuddhi¸ v‡rayitu¸ t‡bhi˛ sah‡kli˘Ò‡ apy ud‡hÁt‡˛.

5. n‡madheyalak˘aı‡bhy‡¸ t‡ vÁtt„r vi˜adayitu¸ sÂtra˘aÒkam ‡ha:

pram‡ıaviparyayavikalpanidr‡smÁtaya˛ | [YS 1.6]

6. pratyak˘‡num‡n‡gam‡˛ pram‡ı‡ni | [YS 1.7]

7. viparyayo mithy‡j§‡nam atadrÂpaprati˘Òham | [YS 1.8]

8. ˜abdaj§‡n‡nup‡t„ vastu˜Ânyo vikalpa˛ | [YS 1.9]

9. abh‡vapratyay‡lamban‡ vÁttir nidr‡ | [YS 1.10]

10. anubhÂtavi˘ay‡sa¸pramo˘a˛ smÁti˛ | [YS 1.11] iti.

11. vastvabh‡va˛ prat„yate yasmi¸s tamasy ‡varake sati tat tamo'bh‡vapratyaya˛.

tamoguıa¸ vi˘ay„kurvat„ vÁttir nidrety ucyate. anubhÂtavi˘ayasy‡sa¸pramo˘as

tadanubhavajanyam anusa¸dh‡nam. 12. pa§cavidhavÁttinirodhas‡dhana¸ sÂtrayati:

abhy‡savair‡gy‡bhy‡¸ tannirodha˛ | [YS 1.12] iti.

13. yath‡ t„vravegopeta¸ nad„prav‡ha¸ setubandhanena niv‡rya kuly‡-

praıayanena k˘etr‡bhimukha¸ tiryakprav‡h‡ntaram utp‡dyate, tath‡ vair‡gyeıa

cittanady‡ vi˘ayaprav‡ha¸ niv‡rya sam‡dhyabhy‡sena pra˜‡nta˛ prav‡ha˛

samp‡dyate.

3.11 1) indriyapravÁtt„n‡¸: P2 B2 Adyar ‚nSS indriyavÁtt„n‡¸ | 4) c‡ntarbh‡va˛: P2 B3

PGh antarbh‡va˛ | 5) vÁtt„r: ‚nSS vÁtti¸, Adyar t‡ vÁtt„r | 6) praty-: P2 B3 PGh tatra praty- | 11)vastvabh‡va˛: B3 PGh na svabh‡va˛ | vi˘ay„kurvat„: P2 B3 PGh ‚nSS vi˜aya¸ kurvat„ | 13)kuly‡praıayanena: P2 B3 PGh kuly‡nayanena | -mukha¸ tiryak-: P2 B3 PGh -mukhatiryak- |pra˜‡nta˛ prav‡va˛: P2 B3 PGh pra˜‡ntapravaha˛ |

416

14. mantrajapadevat‡dhy‡n‡d„n‡¸ kriy‡rÂpatven‡vÁttilak˘aıo 'bhy‡sa˛

sa¸bh‡vyate. sarvavy‡p‡roparamarÂpasya sam‡dhe˛ ko n‡m‡bhyasa?

15. iti ˜aÔk‡¸ v‡rayitu¸ sÂtrayati:

tatrasthitau yatno 'bhy‡sa˛ | [YS 1.13] iti.

16. sthitir nai˜calya¸ nirodha˛. yatno m‡nasa uts‡ha˛. svata eva bahi˘prav‡ha˜„la¸

citta¸ sarvath‡ nirodhayi˘y‡m„ty eva¸vidha uts‡ha ‡vartyam‡no 'bhy‡sa ity ucyate.

17. ayam abhy‡sa id‡n„¸ pravÁtta˛ svayam adÁÛha˛ sann an‡dipravÁtt‡

vyutth‡nav‡san‡˛ katham abhibhaved?

18. ity ‡˜aÔk‡m apavaditu¸ sÂtrayati:

sa tu d„rghak‡lanairantaryasatk‡rasevito dÁÛhabhÂmi˛ | [YS 1.14] iti.

19. lok‡ hi mÂÛhasya vacanam ud‡haranti vidyam‡n‡˜ catv‡ra eva ved‡˛, t‡n

adhyetu¸ gatasya m‡ıavakasya pa§ca divas‡ at„t‡ ady‡py asau n‡gata iti. t‡dÁ˜a

ev‡ya¸ yog„ tad‡ sy‡t yad‡ divasair v‡ m‡sair v‡ yogasiddhi¸ v‡§chet. tasm‡t

sa¸vatsarair janmabhir v‡ d„rghak‡la¸ yoga ‡sevitavya˛. 20. tath‡ ca smaryate:

anekajanmasa¸siddhas tato y‡ti para¸ gatim || [BhG 6.45] iti.

21. ciram ‡sevyam‡no 'pi yadi vicchidya sevyeta, tarhy utpadyam‡n‡n‡¸

yogasa¸sk‡r‡ı‡¸ samanantarabh‡vibhir vicchedak‡l„nair vyutth‡nasa¸sk‡rair

abhibhave sati khaıÛanak‡roktany‡ya ‡patet:

22. agre dh‡van pa˜c‡l lupyam‡no vismaraıa˜„la˜rutavat kim ‡lambeta | [Khaı1.9.32] iti.

3.11 14) sam‡dhe˛ ko: P2 B3 PGh sam‡dhe˛ s‡dhaka˛ ko | 16) nirotsy‡m„ty: P2 B3 PGh

Adyar nirodhayi˘y‡m„ty, ‚nSS nirodhay‡m„ty | 19) ady‡py asau n‡gata iti : P1 B2 n‡dy‡py asausam‡gata iti | 19) yoga ‡sevitavya˛: P2 B3 PGh yog‡bhy‡sa˛ sevitavya˛, P1 B2 yoga¸ ‡sevitavya˛ |21) yadi vicchidya: P1 P2 B2 B3 PGh vicchidya vicchidya yad‡, Adyar ‚nSS yadi vicchidya vicchidya |vicchedak‡l„nair vyutth‡nasa¸sk‡rair: P2 B3 PGh vicchedak‡l„nai˛ sa¸sk‡rair, Adyar vicchedak‡ribhirvyutth‡nak‡l„nai˛ sa¸sk‡rair | 22) lupyam‡no: P2 B3 PGh l„yam‡no |

417

tasm‡n nirantaram ‡sevitavya˛.

23. satk‡ra ‡dara˛. an‡dareıa sevyam‡ne vasi˘Òhoktany‡ya ‡patet:

akartÁkurvad apy etac ceta˜ cet k˘„ıav‡sanam |dÂra¸gataman‡ jantu˛ kath‡sa¸˜ravaıe yath‡ || [LYV 5.7.13] iti.

24. an‡daro layavik˘epaka˘‡yasukh‡sv‡dan‡n‡m aparih‡ra˛. tasm‡d ‡dareıa

sevitavya˛. d„rghak‡l‡ditraividhyena sevitasya sam‡dher dÁÛhabhÂmitva¸ n‡ma

vi˘ayasukhav‡sanay‡ du˛khav‡sanay‡ v‡ c‡layitum a˜akyatvam. 25. tac ca

bhagavat‡ dar˜itam:

ya¸ labdhv‡ c‡para¸ l‡bha¸ manyate n‡dhika¸ tata˛ |yasmin sthito na du˛khena guruı‡pi vic‡lyate || [BhG 6.22] iti.

26. aparal‡bhasy‡n‡dhikya¸ kacavÁtt‡ntena vasi˘Òha ud‡jah‡ra:

kaca˛ kad‡cid utth‡ya sam‡dhe˛ pr„tam‡nasa˛ |ek‡nte samuv‡cedam eko gadgaday‡ gir‡ || [LYV 4.5.37]

27. ki¸ karomi kva gacch‡mi ki¸ gÁhı‡mi tyaj‡mi kim ||‡tman‡ pÂrita¸ sarva¸ mah‡kalp‡mbun‡ yath‡ || [LYV 4.5.38]

28. sab‡hy‡bhyantare dehe hy adha Ârdhva¸ ca dik˘u ca |ita ‡tm‡ tatheh‡tm‡ n‡sty an‡tmamaya¸ jagat || [LYV 4.5.39]

29. na tad asti na yatr‡ha¸ na tad asti na yan mayi |kim anyad abhiv‡§ch‡mi sarva¸ sa¸vinmaya¸ tatam || [LYV 4.5.40]

30. sph‡rabrahm‡mal‡mbhodhiphen‡˛ sarve kul‡cal‡˛ |cid‡dityamah‡tejo mÁgatÁ˘ı‡ jagacchriya˛ || [LYV 4.5.35] iti.

31. gurudu˛khen‡py avic‡lyatva¸ ˜ikhidhvajasya vatsaratrayasam‡dhivÁtt‡nteno-

d‡jah‡ra:

3.11 23) gataman‡: P2 B3 PGh gatamano > P2 sh cor. | 24) an‡daro: P2 B3 PGh an‡dare |

sukh‡sv‡dan‡n‡m: P2 B3 PGh Adyar sukh‡sv‡d‡n‡m | v‡ c‡layitum: P2 B3 PGh v‡ v‡rayitum | 26)pr„tam‡nasa˛: P1 P2 B2 B3 PGh ˜‡¸tam‡nasa˛ | eko: Adyar ‚nSS eva¸ | 27) sarva¸: Adyar ‚nSSvi˜va¸ | 28) jagat: Adyar kvacit | 29) sa¸vinmaya¸: P1 B2 saccinmaya¸ | tatam: P2 B3 PGh tata˛ |30) -bhodhiphen‡˛: Adyar -bhodhe˛ phen‡˛ | jagacchriya˛: P2 jagat sthita˛ | 31) vatsara-: P2 B3 PGhsa¸vatsara- |

418

nirvikalpasam‡dhistha¸ tatr‡pa˜yan mah„patim |r‡j‡na¸ t‡vad etasm‡d bodhay‡mi par‡t pad‡t || [LYV 6.9.447]

32. iti sa¸cintya cÂÛ‡l‡ si¸han‡da¸ cak‡ra s‡ |bhÂyo bhÂya˛ prabhor agre vanecarabhayapradam || [LYV 6.9.448]

33. na cac‡la tad‡ r‡ma yad‡ n‡dena tena sa˛ |bhÂyo bhÂya˛ kÁten‡pi tad‡ s‡ ta¸ vyac‡layat || [LYV 6.9.449]

34. c‡lita˛ p‡tito 'py e˘a tad‡ no bubudhe budha˛ || [LYV 6.9.450] iti.

35. prahl‡davÁtt‡nten‡py etad evod‡jah‡ra:

iti sa¸cintayann eva prahl‡da˛ parav„rah‡ |nirvikalpapar‡nandasam‡dhi¸ samup‡yayau || [LYV 5.4.92]

36. nirvikalpasam‡dhistha˜ citr‡rpita iv‡babhau |pa§ca var˘asahasr‡ıi p„n‡Ôgo 'ti˘Òhad ekadÁk || [LYV 5.4.93]

37. mah‡tman sa¸prabudhyasvety eva¸ vi˘ıur ud‡harat |p‡§cajanya¸ pradadhmau ca dhvanayan kakubh‡¸ gaıam || [LYV 5.4.106]

38. mahat‡ tena ˜abdena vai˘ıavapr‡ıajanman‡ |babhÂva sa¸prabuddh‡tm‡ d‡nave˜a˛ ˜anaih ˜anai˛ || [LYV 5.4.107] iti.

39. eva¸ v„tahavy‡d„n‡m api sam‡dhir ud‡haraı„ya˛.

40. vair‡gya¸ dvividham apara¸ para¸ ceti. yatam‡navyatirekaikendriya-

va˜„k‡rabhedair apara¸ caturvidham. 41. tatr‡dya¸ trayam arth‡t sÂtrayan s‡k˘‡c

caturtha¸ sÂtrayati:

dÁ˘Ò‡nu˜ravikavi˘ayavitÁ˘ıasya va˜„k‡rasa¸j§‡vair‡gyam | [YS 1.15] iti.

srakcandanavanit‡putramitrak˘etradhan‡dayo dÁ˘Ò‡˛. vedokt‡˛ svarg‡daya

‡nu˜ravik‡˛.

42. tatrobhayatra saty‡m api tÁ˘ı‡y‡¸ vivekat‡ratamyena yatam‡n‡di-

vair‡gyatraya¸ bhavati. asmi§ jagati ki¸ s‡ra¸ kim as‡ram iti guru˜‡str‡bhy‡¸

3.11 33) na ca c‡la tad‡ r‡ma yad‡ n‡dena tena sa˛: P1 B2 na ca c‡la ˜ilev‡drau (?) yad‡ n‡denatena sa˛ | 34) p‡tito 'py: P1 B2 p‡tito hy | 36) p„n‡¸ so 'ti˘Òhad: Adyar ‚nSS p„n‡Ôgo 'ti˘Òhad | 37)sa¸prabudhyasevety: P1 P2 B2 B3 PGh sa¸prabuddhasevety | 39) api: P1 B2 om. | 41)-vi˘ayavitÁ˘ıasya : B3 -vi˘aya ca vitÁ˘ıasya |

419

j§‡sy‡m„ty udyogo yatam‡natvam. svacitte pÂrva¸ vidyam‡n‡m‡¸ do˘‡ı‡¸ madhye

'bhyasyam‡nena vivekenait‡vanta˛ pakv‡ et‡vanto 'va˜i˘Ò‡ iti vivecana¸ vyatireka˛.

dÁ˘Ò‡nu˜ravikavi˘ayapravÁtter du˛kh‡tmakatvabodhena t‡¸ pravÁtti¸ parityajya

manasa˜ caitsukyam‡treıa vitÁ˘ı‡vasth‡panam ekendriyatvam. vitÁ˘ıatva¸ va˜„k‡ra˛.

tad idam apara¸ vair‡gyam a˘Ò‡Ôgayogapravartakatvena sa¸praj§‡tasy‡ntaraÔgam,

asa¸praj§‡tasya tu bahiraÔgam. 43. tatr‡ntaraÔga¸ para¸ vair‡gya¸ sÂtrayati:

tatpara¸ puru˘akhy‡ter guıavaitÁ˘ıya¸ | [YS 1.16] iti.

44. sa¸praj§‡tasam‡dhip‡Òavena guıatray‡tmak‡t pradh‡n‡d viraktasya puru˘asya

khy‡ti˛ s‡k˘‡tk‡ra utpadyate. tasm‡c ca s‡k˘‡tk‡r‡d a˜e˘aguıatrayavyavah‡re yad

vaitÁ˘ıya¸ tat para¸ vair‡gyam.

45. tasya t‡ratamyena sam‡dher ˜„ghratvat‡ratamya¸ sÂtrayati:

t„vrasa¸veg‡n‡m ‡sanna˛ sam‡dhil‡bha˛ | [YS 1.21] iti.

sa¸vego vair‡gyam. tadbhed‡d yoginas trividh‡˛. mÁdusa¸veg‡ madhyasa¸veg‡s

t„vrasa¸veg‡˜ ceti. ‡sanno 'lpenaiva k‡lena sam‡dhir labhyate ityartha˛. 46.

t„vrasa¸vege˘v eva sam‡dhit‡ratamya¸ sÂtrayati:

mÁdumadhy‡dhim‡tratv‡t tato 'pi vi˜e˘a˛ | [YS 1.22] iti.

47. mÁdut„vro madhyat„vro 'dhim‡trat„vra iti. te˘v apy uttarottarasya tvaray‡ siddhir

dra˘Òavy‡. uttamottam‡ janakaprahl‡d‡dayo 'dhim‡trat„vr‡˛ muhÂrtam‡travic‡reıa

dÁÛhasam‡dhil‡bh‡t. adham‡dham‡ udd‡lak‡dayo mÁdusa¸veg‡˛ cirapray‡sena tal-

l‡bh‡t. evam anye 'pi yath‡yogam unney‡˛.

3.11 42) j§‡syam„ty: P2 PGh j‡n‡m„ty | pÂrva¸: P2 pÂrve | pravÁtter: P2 pravÁttir, B3 PGhpravÁtti du˛- | du˛kh‡tmakatvabodh-: P1 P2 B3 PGh Adyar ‚nSS du˛kh‡tmatvabodh- , P2 B3 PGh -‡tmabodh- P2 sh cor. | manasa˜ caitsukya-: P1 B2 manasy autsukya- | vitÁ˘ı‡-: P1 P2 B3 PGh ‚nSStÁ˘ı‡- | -‡vasth‡panam: P2 B3 PGh Adyar ‚nSS -‡vasth‡nam | pravartakatvena: P1 pravartakena | 44) p‡Òavena: P2 B3 PGh parip‡Òavena | 45) sam‡dher: P1 B2 sam‡dhau | 46) -adhim‡tratv‡t: P1 -‡dhimatÁtv‡t | 47) -t„vra iti. te˘v: P1 B2 -t„vra˜ ca te˘v | dÁÛhasam‡dhi-: P2 B3 PGh dÁksam‡dhi- > P2sh cor. |

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48. tad evam adhim‡trat„vrasya dÁÛhabhum‡v asa¸praj§‡tasam‡dhau labdhe sati

punar vyutth‡tum a˜akta¸ san mamo na˜yati. manon‡˜ena ca v‡san‡k˘aye rak˘ite sati

j„vanmukti˛ suprati˘Òhat‡ bhavati.

3.12 [sarÂpo manon‡˜a˛]

1. na ca manon‡˜ena videhamuktir eva na tu j„vanmuktir iti ˜aÔkan„yam,

pra˜nottar‡bhy‡¸ tannirıay‡t.

˜r„r‡ma˛vivek‡bhyuday‡c cittasvarÂpe 'ntarhite mune |maitry‡dayo guı‡˛ kutra j‡yante yogin‡¸ vada || [LYV 5.10.15]

2. vasi˘Òha˛dvividha˜ cittan‡˜o 'sti sarÂpo 'rÂpa eva ca |j„vanmuktau sarÂpa˛ sy‡d arÂpo 'dehamuktiga˛ || [LYV 5.10.16]

3. pr‡kÁta¸ guıasa¸bh‡ra¸ mameti bahu manyate |sukhadu˛kh‡dyava˘Òabdha¸ vidham‡na¸ mano vidu˛ || [LYV 5.10.18ab&19ab]

4. cetasa˛ kathit‡ satt‡ may‡ raghukulodvaha |asya n‡˜am id‡n„¸ tva¸ ˜Áıu pra˜navid‡¸ vara || [LYV 5.10.20]

5. sukhadu˛khada˜‡ dh„ra¸ s‡my‡n na proddharanti yam |ni˛˜v‡s‡ iva ˜ailendra¸ tasya citta¸ mÁta¸ vidu˛ || [LYV 5.10.21]

6. ‡patk‡rpaıyam uts‡ho mado m‡ndya¸ mahotsava˛ |ya¸ nayanti na vairÂpya¸ tasya na˘Òa¸ mano vidu˛ || [LYV 5.10.22]

7. cittam ‡˜‡nidh‡na¸ hi yad‡ na˜yati r‡ghava |maitry‡dibhir guıair yukta¸ tad‡ sattvam udety alam |bhÂyojanmavinirmukta¸ j„vanmuktasya tan mana˛ || . [LYV 5.10.23ab–24]

8. sarÂpo 'sau manon‡˜o j„vanmuktasya vidyate | [LYV 5.10.25ab]

3.11 47) yath‡yogam: P1 B2 yath‡yogyam | unney‡˛: P1 B2 ud‡haraı„y‡˛ | 48)

manon‡˜ena ca v‡san‡k˘aye rak˘ite sati: P1 B2 tena ca manon‡˜ena v‡san‡k˘aye sati | 3.12 1) vada: P1 B2 vara | 2) vasi˘Òha˛: P2 B3 PGh vasi˘Òha uvaca | 3) -ava˘Òabdha¸: P2

B3 PGh Adyar -ava˘Òabhya | 5) sukhadu˛kada˜‡: P2 B3 PGh sukhadu˛kh‡dayo | s‡my‡n: B3 PGhsam‡n |

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9. arÂpas tu manon‡˜o yo mayokto raghudvaha |videhamukt‡v ev‡sau vidyate ni˘kal‡tmaka˛ || [LYV 5.10.26]

10. samagr‡gryaguı‡dh‡ram api sattva¸ pral„yate |videhamukt‡v amale pade param ap‡vane || [LYV 5.10.27]

11. sa¸˜‡ntadu˛kham ajaÛ‡tmakam ekarÂpam‡nandamantharam apetarajastamo yat |

‡k‡˜ako˜atanavo 'tanavo mah‡ntastasmin pade galitacittalav‡ vasanti || [LYV 5.10.32] iti.

12. tasm‡t sarÂpo manon‡˜o j„vanmuktis‡dhanam iti.

13. iti j„vanmuktis‡dhanamanon‡˜aprakaraıa¸.

3.12 11) -mantheram: P1 B2 -mak˘aram | After 11, Adyar ‚nSS add: j„vanmukt‡ na

muhyanti sukhadu˛kharasasthitau. pr‡kÁten‡rthak‡reıa ki¸cit kurvanti v‡ na v‡. [LYV 3.9.126] | 12)iti: P2 B2 Adyar ‚nSS iti sthitam. |

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[atha caturtha¸ svarÂpasiddhiprayojanaprakaraıam]

4.1 [j§‡narak˘‡]

1. keya¸ j„vanmukti˛ ki¸ v‡ tatra pram‡ıam katha¸ v‡ tatsiddhi˛ ity etasya

pra˜natrayasyottara¸ nirÂpitam. siddhy‡ v‡ ki¸ prayojanam ity asya

caturthapra˜nasyottaram id‡n„m abhidh„yate j§‡narak˘‡tapovisa¸v‡d‡bh‡vadu˛kha-

n‡˜asukh‡virbh‡v‡˛ pa§ca prayojan‡ni.

2. nanu pram‡ıotpannasya tattvaj§‡nasya ko n‡ma b‡dhaprasaÔgo yena rak˘‡

apek˘yata iti cet,

3. ucyate: cittavi˜r‡ntyabh‡vesa¸˜aya viparyayau prasajyey‡t‡m. tath‡ hi

tattvavido r‡ghavasya vi˜r‡nte˛ pÂrva¸ sa¸˜aya¸ vi˜v‡mitra ud‡jah‡ra:

na r‡ghava tav‡sty anyaj j§eya¸ j§‡navat‡¸ vara |svayaiva sÂk˘may‡ buddhy‡ sarva¸ vij§‡tav‡n asi || [LYV 1.3.17]

4. bhagavadvy‡saputrasya ˜ukasyeva matis tava |vi˜r‡nti m‡tram ev‡tra j§‡taj§ey‡py apek˘ate || [LYV 1.3.18] iti.

5. ˜ukas tu svayam ev‡dau tattva¸ viditv‡ tatra sa¸˜ay‡na˛ pitara¸ pÁ˘Òv‡

pitr‡pi tathaiv‡nu˜i˘Òas tatr‡pi sa¸˜ay‡no janakam upasadya ten‡pi tathaiv‡nu˜i˘Òas

tam praty evam uv‡ca,

6. svayam eva may‡ pÂrvam etaj j§‡ta¸ vivekata˛ |etad eva hi pÁ˘Òena pitr‡ me samud‡hÁtam || [LYV 1.3.43]

7. bhavat‡py e˘a ev‡rtha˛ kathito v‡gvid‡¸ vara |e˘a eva ca v‡ky‡rtha˛ ˜‡stre˘u paridÁ˜yate || [LYV 1.3.44]

8. yath‡ya¸ svavikalpottha˛ svavikalpaparik˘ay‡t |

4.1 1) siddhy‡: P2 B3 PGh siddhau | -virbh‡v‡˛ pa§ca: P2 B3 PGh Adyar -virbh‡v‡˛ santi

pa§ca | 3) cittavi˜ranty: P2 B3 PGh cittavi˜ranter | prasajyet‡t‡m: P2 B3 PGh prasajjey‡t‡m | 5)pitr‡pi: P1 P2 B2 om. api | up‡s‡dya: Adyar upasadya | 6) svayam: Adyar ‚nSS add ˜r„˜uka˛ svayam| hi: P1 B2 ‚nSS ca |

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k˘„yate dagdhasa¸s‡ro ni˛s‡ra iti ni˜caya˛ || [LYV 1.3.45]

9. tatkim etan mah‡b‡ho satya¸ bruhi mam‡calam |tvatto vi˜r‡ntim ‡pnomi cetas‡ bhr‡mita¸ jagat || [LYV 1.3.46]

10. janaka˛:

n‡ta˛ parata˛ ka˜cin ni˜cayo 'sty aparo mune |svayam eva tvay‡ j§‡ta¸ guruta˜ ca puna˛ ˜rutam || [LYV 1.3.47]

11. avyucchinna˜ cid‡tmaika˛ pum‡n ast„ha netara˛ |svasa¸kalpava˜‡d baddho ni˛sa¸kalpas tu mucyate || [LYV 1.3.48]

12. tena tvay‡ sphÂÒa¸ j§‡ta¸ j§eya¸ svasya mah‡tmana˛ |bhogebhyo 'py aratir j‡t‡ dÁ˜y‡d v‡ sakal‡d iha || [LYV 1.3.49]

13. pr‡pta¸ pr‡ptavyam akhila¸ bhavat‡ pÂrıacetas‡ |na dÁ˜ye yatasi brahman muktastva¸ bhr‡ntim utsÁja || [LYV 1.3.50]

14. anu˜i˘Òa˛ sa ity eva¸ janakena mah‡tman‡ |vi˜a˜r‡ma ˜ukas t¢ı„¸ svasthe paramavastuni || [LYV 1.3.51]

15. v„ta˜okabhay‡y‡so nir„ha˜ chinnasa¸˜aya˛ |jag‡ma ˜ikhara¸ mero˛ sam‡dhyartham aninditam || [LYV 1.3.52]

16. tatra var˘asahasr‡ıi nirvikalpasam‡dhin‡ |da˜a sthitv‡ ˜a˜‡m‡s‡v ‡tmany asnehad„pavat || [LYV 1.3.53] iti.

17. tasm‡d vidite 'pi tattve vi˜r‡ntirahitasya ˜ukar‡ghavayor iva sa¸˜aya

utpadyate. sa c‡j§‡nam iva mok˘asya pratibandhaka˛. 18. ata eva bhagavatotkam:

aj§a˜ c‡˜raddadh‡na˜ ca sa¸‡y‡tm‡ vina˜yati |n‡ya¸ loko 'sti na paro na sukha¸ sa¸˜ay‡tmana˛ || [BhG 4.40] iti.

19. a˜raddh‡ viparyaya˛. sa cottaratrod‡hari˘yate. aj§‡naviparyayau mok˘a-

m‡travirodhinau, sa¸˜ayas tu bhogamok˘ayor ubhayor api virodh„ tasya paraspara-

viruddhakoÒidvay‡valambitv‡t. yad‡ sa¸s‡rasukh‡ya pravÁttis tad‡ mok˘am‡rge

4.1 9) vi˜r‡ntim ‡pnoti: P2 B3 PGh ‚nSS vi˜r‡mam ‡pnoti, P1 B2 Adyar vi˜r‡ntim ‡pnomi

| 11) avyucchinna˜: P2 avicchinna˜ | netara˛: P1 B2 ‚nSS netarat | 12) tena: P2 B3 PGh Adyar mune| bhogebhyo 'py aratir: P2 bhogebhyoparatir, Adyar ‚nSS bhogebhyo viratir | 13) yatasi: P1 B2 Adyaryatase > ‚nSS yatasi(se) | da˜a: P2 B3 PGh dÁÛham, P1 B2 de˜e | 18) c‡˜radda-: PGh c‡˜raddha- | 19)cottaratro-: P2 B3 PGh tÂttaratro- | -‡valambitv‡t: P1 B2 -‡la¸bitatv‡t |

424

buddhis t‡¸ niruıaddhi. yad‡ ca mok˘am‡rge pravÁttis tad‡ sa¸s‡rabuddhis t‡¸

pratibadhn‡ti. tasm‡t sa¸˜ay‡tmano na ki¸cit sukham ast„ti mumuk˘uı‡ sarvath‡

sa¸˜aya˜ chettavya˛. 20. ata eva ˜rÂyate: " chidhante sarvasa¸˜ay‡˛" [1.2.41; MuıU

2.2.8] iti.

21. viparyayasy‡pi nid‡gha ud‡haraıam. Ábhu˛ paramakaruıay‡ nid‡ghasya

gÁham etya bahudh‡ ta¸ bodhayitv‡ nirjag‡ma. buddhe 'pi tadupadi˘Òavastuny

a˜raddadh‡no nid‡gha˛ karm‡ıy eva paramapuru˘‡rthahetur iti viparyaya¸ pr‡pya

karm‡nu˘Òh‡ne yath‡pÂrva¸ pravÁtte. so 'pi ˜i˘yasya paramapuru˘‡rthabhra¸˜o m‡

bhÂd iti kÁpay‡ guru˛ punar ‡gatya bodhay‡m‡sa. tad‡pi viparyaya¸ na jahau.

tÁt„yena tu bodhanena viparyaya¸ parityajya vi˜r‡ntim alabhata.

sa¸sayaviparyay‡bhy‡m asa¸bh‡van‡vipar„tabh‡van‡rÂp‡bhy‡¸ tattvaj§‡nasya

phala¸ pratibadhyate. 22. tad ukta¸ par‡˜areıa:

maıimantrau˘adhair vahni˛ sud„pto 'pi yathendhanam |pradagdhu¸ naiva ˜akta˛ sy‡t pratibaddhas tathaiva ca ||

23. j§‡n‡gnir api sa¸j‡ta˛ sud„pta˛ sudÁÛho 'pi ca |pradagdhu¸ naiva ˜akta˛ sy‡t pratibaddhas tu kalma˘am || [P‡U 14.4]

24. bh‡van‡ vipar„t‡ y‡ y‡ c‡sa¸bh‡van‡ ˜uka |kurute pratibandha¸ s‡ khalu j§‡nasya n‡param || [P‡U 14.5] iti.

25. tasm‡d avi˜r‡ntacittasya sam˜ayaviparyayaprasaÔgena tattvaj§‡nasya

phalapratibandhalak˘aı‡d b‡dh‡d rak˘‡pek˘yate. vi˜r‡ntacittasya tu manon‡˜ena yad‡

jagad eva pral„yate tad‡ sa¸˜ayaviparyayayo˛ ka˛ prasaÔga˛.

4.1 21) viparyayasy‡pi: P1 B2 om. -api | vastuny a˜radda-: P2 B3 vastuni a˜raddha, PGh

vastuni ‡˜raddha-, B1 vastuni a˜radda- | karm‡ıy eva: ‚nSS karm‡ıy | pravÁtta˛: B1 pravÁtte |param‡rthahetubhra¸˜o: P1 P2 B2 PGh puru˘‡rthabhra¸˜o, B3 Adyar ‚nSSparamapuru˘‡rthabhra¸˜o | 23) sud„pta˛: Adyar ‚nSS prad„pta˛ | 24) ˜uka: P2 B3 PGh om. | khaluj§‡nasya: Adyar ‚nSS tattvaj§‡nasya |

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26. jagatpratibh‡sarahitasya brahmavido dehavyavah‡ro 'pi vinaiva svaprayatna¸

parame˜varapreritena pr‡ıav‡yun‡ ni˘p‡dyate. 27. ata eva chandog‡ ‡mananti:

nopajana¸ smarann ida¸ ˜ar„ra¸ sa yatha prayogya ‡caraıe yukta evamev‡yam asmi§ ˜ar„re pr‡ıo yukta˛ | [ChU 8.12.3] iti.

28. upajana¸ jan‡n‡¸ sam„pe vartam‡nam ida¸ ˜ar„ra¸ na smaran brahmavid vartate.

p‡r˜vasth‡ jan‡ eva tattvavida˛ ˜ar„ra¸ pa˜yanti. svaya¸ tu nirmanaskatv‡n mad„yam

ida¸ ˜ar„ram iti na smarati. prayogyo ratha˜akaÒ‡divahane prayoktum arha˛ ˜ik˘ito

'˜vabal„vard‡di˛ sa yath‡ s‡rathin‡ m‡rgasy‡caraıe prerita˛ puna˛ puna˛

s‡rathiprayatnam anapek˘ya svayam eva ratha˜akaÒ‡dika¸ purovartigr‡ma¸ nayati

evam ev‡ya¸ pr‡ıav‡yu˛ parame˜vareı‡smi§ ˜ar„re niyukta˛ saty asati v‡

j„vaprayatne vyavah‡ra¸ nirv‡hayati. 29. bh‡gavate 'pi smaryate:

deha¸ vina˜varam avasthitam utthita¸v‡ siddho na pa˜yati yato 'dhyagamat svarÂpam |

daiv‡d upetam atha daivava˜‡d apeta¸v‡so yath‡ parikÁta¸ madir‡mad‡ndha˛ || [BhP 11.13.36] iti.

30. vasi˘Òho 'py ‡ha:

p‡r˜vasthabodhit‡˛ santa˛ pÂrv‡c‡rakram‡gatam |‡c‡ram ‡caranty eva suptabuddhavad ak˘at‡˛ || [LYV 1.3.127] iti.

31. siddho na pa˜yaty ‡c‡ram ‡carat„ty ubhayo˛ para˜paravirodha iti cet,

32. na, vi˜r‡ntit‡ratamyena vyavasthopapatte˛. 33. tad eva t‡ratamyam abhipretya

˜ruyate:

‡tmakr„Ûa ‡tmarati˛ kriy‡v‡n e˘a brahmavid‡¸ vari˘Òha˛ | [MuıU 3.1.4] iti.

34. atra catv‡ra˛ prat„yante brahmavit prathama˛ brahmavid varo dvit„ya˛

brahmavidvar„y‡¸s tÁt„yo brahmavidvari˘Òha˜ caturtha˛. ta ete saptasu yogabhÂmi˘u

4.1 29) bhagavate 'pi: P2 B3 PGh bhagavate | atha: P1 B2 uta | 31) ‡c‡ram‡carat„ty: P1 P2B2 ‡c‡ram‡cara¸t„ty | ubhayo˛: P1 B2 anayo˛ | prathama˛: B3 PGh prathama¸ | 34) brahmavid-var„y‡¸s tÁt„yo brahmavidvari˘Òha˜ caturtha˛: P1 B2 ‚nSS var„y‡¸s tÁt„ya˛, vari˘Òha˜ caturtha˛ |

426

caturth„¸ yogabhÂmim ‡rabhya krameıa bhÂmicatu˘Òaya¸ pr‡pt‡ ity avagantavyam.

35. bhÂmaya˜ ca vasi˘Òhena dar˜it‡˛:

j§‡nabhÂmi˛ ˜ubhecch‡khy‡ pratham‡ samud‡hÁt‡ |vic‡raı‡ dvit„y‡ sy‡t tÁt„y‡ tanum‡nas‡ || [LYV 3.9.113]

36. sattv‡patti˜ caturth„ sy‡t tato 'sa¸saktin‡mik‡ |pad‡rth‡bh‡vin„ ˘a˘Òh„ saptam„ turyag‡ smÁt‡ || [LYV 3.9.114] iti.

37. sthita˛ ki¸ mÂÛha ev‡smi prek˘e 'ha¸ ˜‡strasajjanai˛ |vair‡gyapÂrvam iccheti ˜ubhecchety ucyate budhai˛ || [LYV 3.9.116]

38. ˜‡strasajjanasa¸parkavair‡gy‡bhy‡sapÂrvakam |sadvic‡rapravÁttiry‡ procyate s‡ vic‡raı‡ || [LYV 3.9.117]

39. vic‡raı‡˜ubhec ch‡bhy‡m indriy‡rthe˘v asaktat‡ |yatra s‡ tanut‡m eti procyate tanum‡nas‡ || [LYV 3.9.118]

40. bhÂmik‡tritay‡bhy‡s‡c citte 'rthavirater va˜‡t |sattv‡tmani sthita˛ ˜uddhe sattv‡pattir ud‡hÁt‡ || [LYV 3.9.119]

41. da˜‡catu˘Òay‡bhy‡s‡d asa¸sargaphal‡ tu y‡ |rÂÛhasattvacamatk‡r‡ prokt‡ sa¸saktin‡mik‡ || [LYV 3.9.120]

42. bhÂmik‡pa§cak‡bhy‡s‡t sv‡tm‡r‡matay‡ bhÁ˜am |‡bhyantar‡ı‡¸ b‡hy‡n‡¸ pad‡rth‡n‡m abh‡san‡t || [LYV 3.9.121]

43. paraprayuktena cira¸ prayatnen‡vabodhanam |pad‡rth‡vin„ n‡ma ˘a˘Òh„ bhavati bhÂmik‡ || [LYV 3.9.122]

44. bhÂmi˘aÒkacir‡bhy‡s‡d bhedasy‡nupalambhan‡t |yat svabh‡vaikani˘Òhatva¸ s‡ j§ey‡ turyag‡ gati˛ || [LYV 3.9.123] iti.

45. atra bhÂmik‡tritaya¸ brahmavidy‡y‡˛ s‡dhanam eva na tu vidy‡koÒ‡v

antarbhavati, bhÂmitraye bhedasatyatvabuddher anivartitatv‡t. ata evaitaj j‡garaıam iti

vyapadi˜yate. 46. tad uktam:

4.1 35) ˜ubhecch‡khy‡ prathama: P1 P2 B2 B3 PGh ‚nSS ˜ubhech‡ sy‡t prathama | dvit„y‡

sy‡t tÁt„y‡: P1 B2 dvit„y‡ tu tÁt„y‡ | 37) vair‡gyapÂrvam iccheti ˜ubhecchety ucyate: P2 var‡gyapÂrvamicheti pratham‡ procyate, B3 PGh vair‡gya ˜ubhayor icch‡ pratham‡ procyate | 39) indriy‡rthe˘v: B3PGh indriy‡rthepy | 42) -bh‡san‡t: P1 B2 -bh‡van‡t | 44) gati˛: Adyar sthita˛ | 45) bhÂmitraye: P1P2 B2 B3 PGh om. |

427

bhÂmik‡tritaya¸ tv etad r‡ma j‡grad iti sthitam |yath‡vad bhedabuddhyeda¸ jagaj j‡grati dÁ˜yate || [LYV 6.15.62] iti.

47. caturthabhÂmau sarvajagadup‡d‡nasya brahmaıo v‡stavam advit„yasatta-

svabh‡va¸ ni˜citya tasmin brahmaıy ‡ropitayor jagacchabd‡bhidheyayor n‡marÂpa-

yor mithy‡tvam avagacchati. mumuk˘o˛ pÂrvokta¸ j‡garaıam apek˘ya seya¸

bhÂmi˛ svapna˛. 48. tad ‡ha:

advaite sthairyam ‡y‡te dvaite pra˜amam ‡gate |pasyanti svapnaval loka¸ caturth„¸ bhÂmik‡m it‡˛ || [LYV 6.15.70]

49. vicchinna˜aradabhr‡¸˜avilaya¸ pravil„yate |satt‡va˜e˘a ev‡ste caturth„¸ bhÂmik‡m ita˛ || [LYV 6.15.71]

so 'ya¸ caturth„bhÂmik‡¸ pr‡pto yog„ brahmavid ity ucyate.

50. pa§camy‡dayas tisro bhÂmayo j„vanmukter av‡ntarabhed‡˛. te ca

nirvikalpakasam‡dhyabhy‡sakÁtena vi˜r‡ntit‡ratamyena sa¸padyante. pa§cama-

bhÂmau nirvikalpak‡t tad‡ svayam eva vyutti˘Òhati. so 'ya¸ yog„ brahmavidvara˛.

˘a˘Òabhumau p‡rsvasthair bodhito vyutti˘Òati. so 'yam brahmavidvar„y‡n. tad etad

bhÂmidvaya¸ su˘uptir g‡Ûhasu˘uptir iti c‡bhidh„yate. 51. tad ‡ha:

pa§cam„¸ bhÂmik‡m etya su˘uptipadan‡mik‡m |˜‡nt‡˜e˘avi˜e˘‡¸˜as ti˘Òhaty advaitam‡trake || [LYV 6.15.73]

52. antarmukhaty‡ nitya¸ bahirvÁttiparo 'pi san |pari˜r‡ntatay‡ nitya¸ nidr‡lur iva lak˘yate || [LYV 6.15.75]

53. kurvann abhy‡sam etasy‡¸ bhÂmik‡y‡¸ viv‡san‡˛ |

4.1 47) After 46, P2 PGh Adyar ‚nSS add tato ved‡ntav‡ky‡n nirvikalpako

brahm‡tmaikyas‡k˘‡tk‡ra˜ caturth„ bhÂmik‡ phalarÂp‡ sattv‡patti˛. | tasmin: Adyar ‚nSS om. |pÂrvokta¸ j‡garaıam apek˘ya seya¸ bhÂmi˛: ‚nSS pÂrvoktaj‡garaıam apek˘ya bhÂmi˛ | 48) tad ‡ha:P1 B2 om. > B2 sh cor. | pra˜amam ‡gate: P1 P2 B2 B3 PGh ca pra˜ama¸ gate, Adyar ‚nSScoparati¸ gate | 49) vicchinna˜arada-: P2 B3 PGh vicchinna¸ ˜arada-, B1 Adyar citta¸ tu ˜arada- > B1sh cor. | -vilaya¸: P2 B3 PGh -vil‡pya¸ | After 49ab, ‚nSS adds: svasvetara¸ ca sanm‡tra¸ yatprabodh‡d up‡sate. yogina˛ sarvabhÂte˘u sadrÂp‡nnaumi ta¸ harim., all mss. and Adyar om. |caturth„bhÂmik‡¸: P2 B3 PGh caturthabhÂmi¸, Adyar ‚nSS caturth„¸ bhÂmik‡¸ | 50) j„vanmukterav‡ntar-: P1 B2 j„vanmukty av‡ntar- | nirvikalpakasam‡dhy-: P1 nirvikalpaka¸ sam‡dhy, Adyar ‚nSSnirvikalpasam‡dhy- | -abhy‡sakÁtena: ‚nSS -abhy‡balena | tad‡: Adyar om. | Twice vyutti˘Òati: Adyarboth vyutti˘Òate |

428

˘a˘Òh„¸ g‡Ûhasu˘upty‡khy‡¸ kram‡t patati bhÂmik‡m || [LYV 6.15.76]

54. yatra n‡san na sadrÂpo n‡ha¸ n‡pyanaha¸kÁti˛ |kevala¸ k˘„ıamanana ‡ste dvaitaikyanirgata˛ || [LYV 6.15.77]

55. anta˛ ˜Ânyo bahi˛ ˜Ânya˛ ˜Ânya˛ kumbha iv‡mbare |anta˛ pÂrıo bahi˛ pÂrıa˛ pÂrıakumbha iv‡rıave || [LYV 6.15.78] iti.

56. g‡Ûha¸ nirvikalpasam‡dhi¸ pr‡ptasya sa¸sk‡ram‡tra˜e˘asya cittasya

manor‡jaya¸ kartu¸ b‡hyapad‡rth‡n grah„tu¸ v‡ s‡marthyabh‡v‡d ‡k‡˜‡vasthita-

kumbhavad; antarbahi˛ ˜Ânyatvam svaya¸prak‡˜asaccid‡nandaikarase brahmaıi

nimagnatvena bahi˜ ca sarvatra brahmadÁ˘Òy‡ samudram adhyasth‡pitajalapÂrıa-

kumbhavad antarbahi˛pÂrıatvam.

57. tur„y‡bhidh‡¸ saptamabhÂmi¸ pr‡ptasya yogina˛ svata˛ parato v‡

vyutth‡nam eva n‡sti. „dÁ˜am evoddi˜ya "deha¸ vina˜varam avasthitam utthitam v‡"

[4.1.29; BhP 11.1.36] ity‡dibh‡gavatav‡kya¸ pravÁttam. asa¸praj§‡tasam‡dhi-

pratip‡dak‡ni yoga˜‡str‡ıy atraiva paryavasit‡ni. so 'yam „dÁ˜o yog„ pÂrvod‡hÁta-

˜rutau brahmavidvari˘Òha ity ucyate. tad eva¸ p‡r˜vasthabodhita˛ siddho na pa˜yat„ty

anayor bhÂmidvaye vyavasthitatv‡n na ko 'pi virodha˛.

58. tatr‡ya¸ sa¸graha˛. pa§camy‡dibhÂmitrayarÂp‡y‡¸ j„vanmuktau samp‡dya-

m‡n‡y‡¸ dvaitapratibh‡s‡bh‡vena sa¸˜ayaviparyaprasaÔg‡bh‡v‡d utpanna¸

tattvaj§‡nam ab‡dhena rak˘ita¸ bhavati. seya¸ j§‡narak˘‡ j„vanmukte˛ prathama¸

prayojanam.

4.1 54) nirgata˛: Adyar varjita˛ | 56) grah„tu¸: P1 P2 B2 gÁh„tu¸ | bahi˜ ca sarvatra

brahmadÁ˘Òy‡: P2 B3 PGh om., P1 B2 -tvena a¸ta bahi˜ca | 57) saptamabhÂmi¸: Adyar ‚nSSsaptam„¸ bhÂmi¸ | „dÁ˜am: P2 B3 PGh Adyar t‡dÁ˜am | 58) pa§camy‡di: P2 B3 PGh Adyar ‚nSStatr‡ya¸ sa¸graha˛. pa§camy‡di > P2 adds in margin: sa¸graha˛. caturtha bhÂmik‡j§‡ne tisra˛ syu˛s‡dhana¸ pur‡. j„vanmukte svasth‡stu par‡stistra˛ prak„rtit‡˛. |

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4.2 [tapas]

1. tapo dvit„ya¸ prayojanam. yogabhÂm„n‡¸ devatv‡dipr‡ptihetutay‡ tapastva¸

dra˘Òavyam. tad dhetutva¸ c‡rjunabhagavato˛ ˜r„r‡mavasi˘Òhayo˜ ca

pra˜nottar‡bhy‡m avagamyate.

2. arjuna uv‡ca:ayati˛ ˜raddhayopeto yog‡c calitam‡nasa˛ |apr‡pya yogasa¸siddhi¸ k‡¸ gati¸ kÁ˘ıa gacchati || [BhG 6.37]

3. kaccinnobhayavibra˘Òa˜ chinn‡bhram iva na˜yati |aprati˘Òho mah‡b‡ho vimuÛho brahmaıa˛ pathi || [BhG 6.38]

4. bhagav‡n uv‡ca:pr‡pya puıyakÁt‡¸ lok‡n u˘itv‡ ˜‡˜vat„˛ sam‡˛ |˜uc„n‡¸ ˜r„mat‡¸ gehe yogabhra˘Òo 'bhij‡yate || [BhG 6.41]

5. athav‡ yogin‡m eva kule bhavati dh„mat‡m |etad dhi durlabhatara¸ loke janma yadidÁ˜‡m || [BhG 6.42]

6. tatra ta¸ buddhisa¸yoga¸ labhate paurvadehikam |yatate ca tato bhÂya˛ sa¸siddhau kurunandana || [BhG 6.43] ityadi.

7. ˜r„r‡ma uv‡ca:ek‡m atha dvit„y‡¸ v‡ tÁt„y‡¸ bhÂmik‡m uta |‡rÂÛhsasya mÁtasy‡tha k„dÁ˜„ bhagavan gati˛ || [LYV 6.15.53]

8. vasi˘Òha uv‡ca:yogabhÂmikayotkr‡ntaj„vitasya ˜ar„riıa˛ |bhÂmik‡¸˜‡nus‡reıa k˘„yate pÂrvadu˘kÁtam || [LYV 6.15.57]

9. tata˛ suravim‡ne˘u lokap‡lapure˘u ca |merupavanaku§je˘u ramate ramaı„sakha˛ || [LYV 6.15.58]

10. tata˛ sukÁtasa¸bh‡re du˘kÁte ca pur‡ kÁte |bhogak˘ayaparik˘„ıe j‡yante yogino bhuvi || [LYV 6.15.59]

11. ˜uc„n‡¸ ˜r„mat‡¸ gehe gupte guıavat‡¸ sat‡¸ | [LYV 6.15.60]tatra pr‡gbh‡van‡bhasta¸ yogabhÂmitraya¸ budha˛ |

4.2 2) arjuna uvaca: P1 B2 om. uvaca | After 3, Adyar ‚nSS add eta¸ me sa¸˜aya¸ kr˘ıa

chettum arhasya ˜e˘ata˛. tvadanya˛ sa¸˜ayasy‡sya chett‡ na hy upapadyate. [BhG 6.39], and: p‡rthanaiveha n‡mutra vin‡˜astasya vidyate. na hi kaly‡ıakÁt ka˜cid durgati¸ t‡ta gacchati. [BhG 6.40] | 7)ek‡matha: Adyar ‡dy‡matha | bhÂmik‡muta: PGh bhÂmik‡mute | 10) tata˛ sukÁta: P2 B3 PGh bhuktesukÁta | pur‡ kÁte: P2 B3 PGh par‡ kÁte |

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spÁsÒvopari pataty uccair uttara¸ bhÂmik‡kramam || [LYV 6.15.61] iti.

12. astv eva¸ yogabhÂm„n‡¸ devaloka pr‡ptihetutvam t‡vat‡ tapastva¸ kuta iti

cet,

13. ˜ruter iti brÂma˛. tath‡ ca taittir„y‡ ‡mananti:

tapas‡ dev‡ devat‡m agra ‡yan tapas‡ Á˘aya˛ suranvavindan | [TB 3.12.3] iti.

14. tatvaj§‡n‡t pr‡c„nasya bhÂmik‡trayasya tapastve sati tattvaj§‡nasyottarak‡l„nasya

nirvikalpasam‡dhirÂpasya pa§camy‡dibhÂmik‡trayasya tapastva¸ kaimutikany‡ya-

siddham. 15. ata eva smaryate:

manasa˜ cendriy‡n‡¸ ca aik‡grya¸ para¸ tapa˛ |taj jy‡ya˛ sarvadharmebhya˛ sa dharma˛ param ucyate || [MBh 12.242.4] iti.

16. yady apy anena ny‡yena tapas‡ p‡pya¸ janm‡ntara¸ n‡sti tath‡pi loka-

sa¸grah‡yeda¸ tapa upayujyate. 17. ata eva bhagav‡n ‡ha:

lokasa¸graham ev‡pi sa¸pa˜yan kartum arhasi || [BhG 3.20] iti.

18. sa¸gr‡hya˜ ca lokas trividha˛ ˜i˘yo bhaktas taÒastha˜ ceti. tatra

˜i˘yasy‡ntarmukhe yogini gurau pr‡m‡ıikatvabuddhyati˜ayena tad upadi˘Òe tattve

prama¸ vi˜v‡sa¸ pr‡pya citta¸ sahas‡ vis‡myati. 19. ata eva ˜rÂyate:

yasya deve par‡ bhaktir yath‡ deve tath‡ gurau |tasyaite kathit‡ hy arth‡˛ prak‡˜ante mah‡tman‡ || [¯vU 6.23] iti.

20. smaryate ca:

˜raddh‡v‡¸l labhate j§‡na¸ tatpara˛ sa¸yatendriya˛ |j§‡na¸ labdhv‡ par‡¸ ˜‡ntim acireı‡dhigacchati || [BhG 4.39] iti.

4.2 11) spÁsÒvopari pataty: P2 B3 PGh yukt‡˛ paripataty, Adyar pÁsÒvopari pataty, ‚nSS

dÁ˘Òvopari pataty | 13) ‡yan: B3 PGh ‡san | tapas‡ Á˘aya˛: B3 PGh Adyar ‚nSS tapasar˘aya˛ > B2 shcor. | suranvavindan: B2 B3 PGh Adyar svaranvavindan | 14) tapastve sati tattva-: P2 B3 PGhtapastvena tatva- | -ny‡yasiddham: P2 B3 PGh -ny‡yena siddham | 16) tapa upayujyate: B3 PGh tapaprayujyate, B2 ‚nSS tapa ucyate | 18) lokas: P2 B3 PGh loke |

431

21. annaprad‡naniv‡sasth‡nakalpan‡din‡ yogina¸ sevam‡no bhaktas tad„ya¸

tapa˛ svayam ev‡datte. 22. tath‡ ca ˜rÂyate:

tasya putr‡ d‡yam upayanti suhÁda˛ s‡dhukÁty‡¸ dvi˘anta p‡pakÁty‡¸ | [Cf.BSBh 3.3.26 & 4.1.16] iti.

23. taÒastho 'pi dvividha˛ ‡stiko n‡stika˜ ceti. tatr‡stiko yogina˛

sanm‡rg‡caraıa¸ dÁ˘Òv‡ svayam api sanm‡rge pravartate. 24. tath‡ ca smÁti˛:

yad yad ‡carati ˜re˜thas tat tad evetaro jana˛ |sa yat pram‡ıa¸ kurute lokas tad anuvartate || [BhG 3.21] iti.

n‡stiko 'pi yogin‡ dÁ˘Òa˛ p‡p‡n mucyate. 25. tad uktam:

yasy‡nubhavaparyant‡ tattve buddhi˛ pravartate |taddÁ˘Òigocar‡˛ sarve mucyante sarvap‡takai˛ || [SÂS 2.20.44] iti.

26. anena prak‡reıa sarvapr‡ıyupak‡ritva¸ yogino vivak˘itv‡t paÒhyate:

kula¸ pavitra¸ janan„ kÁt‡rth‡ vasu¸dhar‡ puıyavat„ ca tena |ap‡rasa¸vit sukhas‡gare 'smi¸l l„na¸ pare brahmaıi yasya ceta˛ || [SÂS 2.20.45] iti.

27. na kevala¸ yogina˛ ˜‡str„yavyavah‡rasy‡ 'pi tapastvam ki¸ tu sarvasyaiva

laukikavyavah‡rasy‡pi. tath‡ ca taittir„y‡˜‡kh‡y‡¸ ‡mananti. yen‡nuv‡kena vidu˜o

mahim‡nam ‡mananti. 28. tasmi¸˜ c‡nuv‡ke pÂrvabh‡ge yogino 'vayav‡

yaj§‡Ôgadravyatven‡mn‡t‡˛:

tasyaiva¸ vidu˘o yaj§asy‡tm‡ yajam‡na˛ ˜raddh‡ patn„ ˜ar„ram idhmam urovedir lom‡ni barhir veda˛ ˜ikh‡ hÁdaya¸ yÂpa˛ k‡ma ‡jya¸ manyu˛ pa˜us

4.2 20) j§‡na¸ (...) -gacchati: B2 (P1?) om. | 23) -‡caraıa¸ dÁ˘Òv‡ svayam api: P2 B3 PGh

-‡caraı‡d eva svayam | 24) tath‡ ca smÁti˛: P2 B3 PGh tath‡ ca smaryate, B2 (P1?) tad uktam |mucyate: B2 (P1?) pramucyate | 25) paryant‡ tattve: B2 (P1?) paryant‡ dÁ˘Òistatve | 26) vivak˘itv‡tpaÒhyate: B2 (P1?) Adyar ‚nSS vivak˘itv‡ paÒhyate, B3 PGh vivak˘itv‡d ‡paÒhyate | After paÒhyateAdyar ‚nSS add: sn‡ta¸ tena samasta t„rtha salile sarv‡pi datt‡va niryaj§‡n‡¸ ca sahasram i˘Òam akhil‡dev‡˜ ca sa¸pÂjit‡˛. sa¸s‡r‡c ca samuddhÁt‡˛ svapitaras trailokya pÂjyo'pyasau yasya brahmavic‡raıek˜aıam api sthairya¸ mana˛ pr‡pnuy‡t. [LYV 6.16.34] | vasu¸dhar‡: P2 B3 Adyar ‚nSSvi˜va¸bhar‡ | 27) vyavah‡rasy‡ 'pi: B2 (P1?) Adyar ‚nSS vyavah‡rasyaiva, P1 B3 PGh vyavah‡rasya| taittir„y‡˜‡kh‡y‡¸ ‡mananti. yen‡nuv‡kena: B2 (P1?) taittir„ya˜‡ky‡y‡m antim ev‡nuv‡kena, Adyar‚nSS taittir„y‡˛ sva˜‡kh‡y‡¸ n‡r‡yaıasy‡ntim ev‡nuv‡kena | vidu˜o: B2 (P1?) B3 PGh Adyar ‚nSSvidu˜o 'pi |

432

tapo 'gnir dama˛ ˜amayit‡ dak˘iı‡ v‡g ghot‡ pr‡ıa udg‡t‡ cak˘ur adhvaryurmano brahm‡ ˜rotram agn„t. [MNU 80] iti.

29. atra ca d‡na¸ dak˘iıeti padam adhy‡hartavyam,

atha yat tapo d‡nam ‡rjavam ahi¸s‡ satya vacanam [ChU 3.17.4]

iti t‡ asya dak˘iı‡˛ iti chandogair ‡mn‡tatv‡t.

30. ukt‡nuv‡ke madhyamabh‡gena yogivyavah‡r‡s tajj„vanak‡l‡˜ ca jyoti˘Òom‡-

vayavakriy‡rÂpatvenottareıa sarvayaj§‡vayavakriy‡rÂpatvena c‡mn‡t‡˛:

y‡vad dhriyate s‡ d„k˘‡ yad a˜n‡ti tad dhavir yat pibati tad asya somap‡na¸yad ramate tad upasado yat sa¸caraty upavi˜aty utti˘Òhate ca sa pravargyo yanmukha¸ tad ‡havan„yo y‡ vy‡hÁtir ‡hutir yad asya vij§‡na¸ taj juhotiyats‡ya¸ pr‡tar atti tat samidha¸ yat pr‡tar madhya¸ dina¸ s‡ya¸ ca t‡nisavan‡ni ye ahor‡tre te dar˜apÂrıam‡sau yo 'rdham‡s‡˜ ca m‡s‡˜ ca tec‡turm‡sy‡ni ya Átavas te pa˜ubandh‡ ye sa¸vatsar‡˜ ca parivatsar‡˜ ca te'hargaı‡˛ sarvavedasa¸ v‡ etat sattra¸ yan maraıa¸ tad avabhÁtha˛. [MNU80] iti.

31. sarvavedasa¸ sarvasvadak˘iı‡kam. atraitacchabdena prakÁt‡hor‡tr‡di-

parivatsar‡nta¸ sarvak‡lasama˘Òyupalak˘ita¸ yogina ‡yur vivak˘yate. yad ‡yus tat

sarvasvadak˘iıopeta¸ sattram ityartha˛.

32. ukt‡nuv‡ke caramabh‡gena sarvayaj§‡tmaka¸ yoginam up‡s„nasya

kramamuktirÂpa¸ sÂry‡candramaso˛ k‡ryak‡raıabrahmaıos t‡d‡tmyalak˘aıa¸

phalam ‡mn‡yate:

33. etad vai jar‡maryam agnihotra¸ satra¸ ya eva¸ vidv‡n udagayenapram„yate dev‡n‡m eva mahim‡na¸ gatv‡dityasya s‡yujya¸ gacchaty atha yodak˘iıe pram„yate pitÈı‡m eva mahim‡na¸ gatv‡ candramasa˛ s‡yuyja¸salokat‡m ‡pnoty etau vai sÂry‡candramasor mahim‡nau br‡hmaıo vidv‡n

4.2 28) ˜amayit‡: B3 PGh damayit‡ | agn„t iti : P2 PGh agnir iti | 29) dak˘iıeti padam

adhy‡-: P1 B2 dak˘iıeti vaktavye d‡napadam adhy‡-, Adyar ‚nSS dak˘iıeti d‡napadam adhy‡- |-avamahi¸s‡: P2 B3 PGh av‡hi¸s‡ | t‡ asya: P2 B3 PGh v‡ asya | 30) ukt‡nuv‡ke: P2 B3 PGhukt‡nuv‡kena | -kriy‡rÂpeıottara sarva-: B1 -kriy‡-(om.)-rÂpatvena c‡mn‡ta˛, Adyar -rÂpatvenauttarabh‡geıa sarva- | yaj§‡vayavakriy‡rÂpatvena: P1 B2 yaj§‡rÂpeıa > B2 sh cor. | tadasya soma-: P1B2 tatsoma- | 30) samidha¸: B3 PGh samidho | v‡ etat: B3 PGh v‡yu˛ etat | avabhÁtha˛ iti: P2 B3PGh avadhÁtham iti | 32) ukt‡nuvake: P2 B3 PGh uttar‡nuv‡kena | 33) gatv‡dityasya s‡yujya¸gacchaty: B3 PGh -aditya s‡yujyam salokata¸ gacchaty |

433

abhijayati tasm‡d brahmaıo mahim‡nam ‡pnoti tasm‡d brahmaıo mahim‡namity upani˘at | [MNU 80] iti.

34. jar‡maraı‡vadhika¸ yad yogicaritam asti tad vedokt‡gnihotr‡disa¸vat-

sarasatr‡ntakarmasvarÂpam ityevam up‡s„nobh‡van‡ti˜ayena sÂry‡candramaso˛

s‡yujya¸ t‡d‡tmya¸ prapnoti. bh‡van‡m‡ndyena sam‡naloka¸ pr‡pya tasmi¸l loke

sÂry‡candramasor vibhÂtim anubhÂya tata Ârdhva¸ satyaloke caturmukhasya

brahmaıo mahim‡nam ‡pnoti. tatrotpannatattvaj§‡nas tata urdhva¸ satyaj§‡n‡-

nandarÂpasya parabrahmaıo mahim‡na¸ pr‡pnoti. ity upani˘ad ity anena

yathoktavidy‡y‡s tatpratip‡dakagranthasyopasa¸h‡ra˛ kriyate. tad eva¸ j„vanmuktes

taporÂpa¸ dvit„ya¸ prayojana¸ siddham.

4.3 [visa¸v‡d‡bh‡va˛]

1. visa¸v‡d‡bh‡vas tÁt„ya¸ prayojanam. na khalav antarmukhe b‡hyavyavah‡ram

apa˜yati yog„˜vare laukikas tairthiko v‡ ka˜cid visa¸vadate. visa¸v‡do dvividha˛

kalaharÂpo nind‡rÂpa˜ ca. tatra krodh‡dirahitena yogin‡ saha katha¸ n‡ma laukika˛

kalah‡yate. 2. tad r‡hitya¸ ca smaryate:

krudhyanta¸ na pratikrudhyed ‡kru˘Òa˛ ku˜ala¸ vadet |ativ‡d‡¸s titik˘eta n‡vamanyeta ka¸cana | [MDh 6.48.47] iti.

3. nanu j„vanmukte˛ pr‡c„no vidvatsa¸ny‡sas tato 'pi pr‡c„na¸ tattvaj§‡na¸

tasm‡d api pr‡c„no vividi˘‡sa¸ny‡sa˛. tatraite krodh‡dir‡hity‡dayo dharm‡ atraite

krodhar‡hity‡dayo dharm‡˛ katha¸ smÁt‡ iti cet,

4.2 34) vibhÂtim: P1 B2 vibhÂt„˛ | tattv‡j§‡nas: P2 B3 PGh tattvaj§‡nena | pr‡pnoti:

pr‡pnoti: P2 B3 PGh kaivalyam ‡pnoti, Adyar ‚nSS kaivalyam pr‡pnoti | -granthasyopa-: P1Adyar ‚nSS -granthasya copa- |

4.3 1) ‡bh‡vas tÁt„ya¸: P1 B2 ‡bh‡vas tasy‡s tÁt„ya¸ | vyavah‡ramapa˜yati: Adyarvy‡p‡ramapa˜yati | visa¸vadate: PGh visa¸vadete | visa¸v‡do: P2 B3 PGh Adyar laukikovisa¸v‡do | 3) tatraite krodh‡dir‡hity‡dayo dharm‡: P1 P2 B3 PGh ‚nSS om. | atraitekrodhar‡hity‡dayo dharm‡˛: B2 Adyar om. |

434

4. b‡Ûham. ata eva j„vanmuktasya krodh‡ya˛ ˜aÔkitum apy a˜aky‡˛. atyarv‡c„ne

pade vividi˘‡sa¸ny‡se 'pi yad‡ krodh‡dayo na santi tadottamapade tattvaj§‡ne kutas te

syu˛ kutastar‡¸ ca vidvatsa¸ny‡se kutastam‡¸ ca j„vanmuktau ato na yogin‡ saha

laukikasya kalaha˛ sa¸bhavati. n‡pi nind‡rÂpo visa¸v‡da˛ ˜aÔkan„ya˛. nindyatva-

sy‡ni˜citatv‡t. 5. tath‡ ca smaryate:

ya¸ na santa¸ na c‡santa¸ n‡˜ruta¸ na bahu˜rutam |na suvÁtta¸ na durvÁtta¸ veda ka˜cit sa vai yati˛ || [VDh 6.44; NpU p.161] iti.

sadasttve uttam‡dhamaj‡t„.

6. tairthako 'pi ki¸ ˜‡straprameye visa¸vadate ki¸ v‡ yogicarite. ‡dye na t‡vad

yog„ para˜‡straprameya¸ d¢ayati,

7. tam evaika¸ j‡natha ‡tm‡nam any‡ v‡co vimu§catha | [MuıU 2.2.5]

8. n‡nudhy‡y‡d bah§ chabd‡n v‡co vigl‡pana¸ hi tat | [B‡U 4.4.21]

ity‡di˜rutyanurodhena.

9. n‡pi sva˜‡straprameya¸ prativ‡dino 'gre samarthayate,

pal‡lam iva dh‡ny‡rth„ tyajed grantham a˜e˘ta˛ | [AmbU 18]

10. para¸ brahma vij§‡ya ulk‡vat t‡ny athotsÁjet | [AmnU 1]

ity‡di˜rutyarthaparatv‡t.

11. yad‡ yog„ prativ‡dinam api sv‡tmatay‡ v„k˘ate tad‡ vijig„˘‡y‡˛ k‡ kath‡? n‡pi

lok‡yatikavyatirikta˛ sarvo 'pi tairthiko mok˘am aÔg„kurvan. yogicarite 'pi

visa¸vaditum arhati, ‡rhatabauddhavai˜e˘ikanaiy‡yika˜aivavai˘ıava˜‡ktas‡¸khya-

4.3 4) ˜aÔkitum: Adyar ˜aÔkitum apy | atyarv‡c„ne pade: P2 B2 B3 PGh atyarvacina pade, P1

ityarvacina pade | 5) ya¸ na santa¸ na c‡santa¸: B3 ya¸ na santa¸ na v‡santa¸, PGh ye na santa¸ nav‡santa¸ | 6) ‡dye na t‡vad yog„: P2 B3 PGh ‡dyena tu yog„, P1 B2 ‡dye 'pi na t‡vad yog„ | 7) j‡natha:P2 B3 PGh j‡n„tha | 8) n‡nudhy‡y‡d: PGh ‚nSS n‡nudh‡yet | v‡co vigl‡pana¸ hi tat: P1 B2 om. |anurodhena: P2 B3 PGh Adyar ‚nSS anurodh‡t, P1 arthat‡ anurodh‡t, B2 arthat‡ paryavatv‡t > sh cor.anurodh‡t | 11) yad‡ yog„ prati-: P1 P2 B2 B3 PGh ‚nSS yad‡ prati- > B2 sh cor. | k‡ kath‡: P1 B2kaiva kath‡ | lok‡yatika: Adyar lauk‡yatika | ‡rhata-: P2 B3 PGh ‡rha¸ta |

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yog‡dimok˘a˜‡straprameyasya n‡n‡vidhitve 'pi mok˘as‡dhanasya yamaniyam‡-

dya˘Ò‡Ôgayogasyaikavidhatv‡t. tasm‡d avisa¸v‡dena sarvasa¸mato yog„˜vara˛. 12.

etad ev‡bhipretya vasi˘Òha ‡ha:

yasyeda¸ janma p‡˜c‡ttya¸ tam ‡˜v eva mah‡mate |vi˜anti vidy‡ vimal‡ mukt‡ veıum ivottamam || [LYV 5.1.9]

13. ‡ryat‡ hÁdyat‡ maitr„ saumyat‡ muktat‡ j§at‡ |sam‡˜rayanti ta¸ nityam anta˛puram iv‡Ôgan‡˛ || [LYV 5.1.10]

14. pe˜al‡c‡ramadhura¸ sarve v‡§chanti ta¸ jan‡˛ |veıu¸ madhuranidhv‡na¸ vane vanamÁg‡ iva || [LYV 5.1.11]

15. su˘uptavat pra˜amitabh‡va vÁttin‡ sthita˛ sad‡ j‡grati yena cetas‡ |kal‡nvito vidhur iva ya˛ sad‡ budhair ni˘evyate mukta it„ha sa smÁta˛ || [LYV 5.2.36] iti.

16. m‡tar„va ˜ama¸ y‡nti vi˘am‡ıi mÁdÂni ca |vi˜v‡sam iha bhÂt‡ni sarv‡ıi ˜ama˜‡lini || [LYV 2.1.62]

17. tapasvi˘u bahuj§e˘u y‡jake˘u nÁpe˘u ca |balavatsu guı‡Ûhye˘u ˜amav‡n eva r‡jate || [LYV 2.1.66] iti.

18. tadevam ab‡dha¸ j„vanmukter visa¸v‡d‡bh‡varÂpa¸ tÁt„ya¸ prayojana¸

siddham.

4.4 [du˛khan‡˜a˛ sukh‡virbh‡va˜ ca]

1. du˛khan‡˜asukh‡virbh‡varÂpacaturthapa§camarÂpe prayojane vidy‡nand‡tmakena

brahm‡nandagatena caturth‡dhy‡yena nirÂpite. 2. tadubhayam atra sa¸k˘ipyocyate:

‡tm‡na¸ ced vij‡n„y‡d ayam asm„ti pÂru˘a˛ |kim icchan kasya k‡m‡ya ˜ar„ram anu sa¸jvaret || [B‡U 4.4.12; PD 14.5]

4.3 11) mok˘a˜‡straprameyasya: P1 P2 B2 B3 PGh Adyar ‚nSS mok˘a˜‡stre˘u pratip‡dya

prameyasya | 12) tam ‡˜v eva: B1 tam‡seva > sh cor. | vidy‡ vimala mukta: P2 vidy‡ sarv‡st‡ mukt‡,PGh vimal‡ vidy‡ mukt‡ | 13) muktat‡: P2 PGh yuktat‡ | 14) pe˜al‡-: P1 B2 pe˜atv‡ > B2 sh cor. | 15) sthita˛ sad‡: P1 B2 sthita¸ sad‡ | 18) visa¸v‡d‡bh‡va-: P2 PGh viv‡d‡bh‡va- |

4.4 1) -bh‡varÂpacaturthapa§camarÂpe prayojane: P1 B2 Adyar ‚nSS -bh‡varÂpe caturtha-pa§camaprayojane | vidy‡nand‡tmakena brahm‡nandagatena caturth‡dhy‡yena: P1 B2 vidy‡nand‡-tmake brahm‡nandagate caturth‡dhy‡ye |

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iti ˜ruty‡ du˛khasyaihikasya vin‡˜a ukta˛.

3. eta¸ ha v‡va na tapati kim aha¸ s‡dhu n‡karava¸ kim aha¸ p‡pamakaravam | [TU 2.9]

ity‡di˜rutaya ‡mu˘mikahetupuıyap‡pacint‡rÂpasya du˛khasya n‡˜am ‡hu˛.

4. sukh‡virbh‡vas tredh‡ sarvak‡m‡v‡pti˛ kÁtakÁtyatva¸ pr‡ptapr‡ptavyatva¸

ceti. sarvak‡m‡v‡ptis tredh‡ sarvas‡k˘itva¸ sarvatr‡k‡mahatatva¸ sarvabhoktÁ-

rÂpatva¸ ceti. hiraıyagarbh‡disth‡var‡nte˘u dehe˘v anugata¸ s‡k˘icaitanyarÂpa¸

yad brahma tad ev‡ham asm„ti j‡nata˛ svadeha iva paradehe˘v api

sarvak‡mas‡k˘itvam asti. 5. tad etad abhipretya ˜rÂyate:

so '˜nute sarv‡n k‡m‡n saha brahmaı‡ vipar˜cit‡ | [TU 2.1] iti.

6. loke bhukte˘u bhoge˘v ak‡maharatva¸ yat tat k‡mapr‡ptir ity ucyate. tath‡ ca

sarvabhogado˘adar˜inas tattvavida˛ sarvatr‡k‡mahatatv‡d asti sarvak‡m‡v‡pti˛. ata

eva s‡rvabhaumopakrame˘u hiraıyagarbhaparyante˘Âttarottara˜ataguıe˘v ‡nande˘u

"˜rotriyasya c‡k‡mahatasya" [TU 2.8] iti ˜rutam. 7. sadrÂpeıa cidrÂpeı‡nandarÂpeıa

sarvatr‡vasthita¸ sv‡tm‡nam anusa¸dadhata˛ sarvabhoktÁtvam ast„ty abhipretyaiva¸

˜ruyate:

aham annam aham annam aham annam | aham ann‡do 'ham annodo 'hamannada˛ | iti. [TU 3.10]

8. kÁtakÁtyatva¸ tu smaryate:

j§‡n‡mÁtena tÁptasya kÁtakÁtasya yogina˛ |naiv‡sti ki¸cit kartavyam asti cen na sa tattvavit || [JdU 1.23; LP 1.86.105cd.106ab]

9. yas tv ‡tmaratir eva sy‡d ‡tmatÁpta˜ ca m‡nava˛ |

4.4 2) iti ˜ruty‡: P2 PGh Adyar ‚nSS ity‡di˜ruty‡ | 4) anugata¸ s‡k˘i-: P2 PGhanugatasak˘i- | tadev‡ham asm„ti: P2 PGh tadev‡sm„ti > P2 sh cor. | sarvak‡mas‡k˘itvam: P1 P2 B2PGh om. sarva- | 6) yat s‡k‡ma-: P1 P2 B2 PGh yat tatsarvak‡ma, Adyar ‚nSS yat tatk‡ma- | ˜rutam:P2 B3 PGh ˜rute˛ | 7) -rÂpeıa sarva-: P1 B2 Adyar ‚nSS -rÂpeıa ca sarva- |

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‡tmany eva ca sa¸tu˘Òastasya k‡rya¸ na vidyate || [BhG 3.17] iti.

10. pr‡ptapr‡pyat‡pi ˜ruyate:

abhaya¸ vai janaka pr‡pto 'si | [B‡U 4.2.4] iti.

11. tasm‡t tat sarvam abhavat | [B‡U 1.4.10] iti.

12. brahma veda brahmaiva bhavati | [MuıU 3.2.9] iti ca.

13. nanv etau dvau du˛khavin‡˜asukh‡virbh‡vau tattvaj§‡nenaiva siddhatv‡n na

j„vanmuktiprayojanat‡m arhata˛.

14. maivam surak˘itayos tayor atra vivak˘itatv‡t. yath‡ tattvaj§‡na¸ pÂrvam

evotpannam api j„vanmukty‡ surak˘ita¸ bhavati evam et‡v api surak˘itau bhavata˛.

4.5 [yog„˜varas tattvavic ca]

1. nanv eva¸ j„vanmukte˛ pa§caprayojanatve sati sam‡hito yog„˜varo

lokavyavah‡ra¸ kurvatas tattvavido 'pi ˜re˘Òha iti vaktavyam. 2. tac ca

pra˜nottar‡bhy‡¸ nir‡kÁta¸:

˜r„r‡ma˛:bhagavan bhÂtabhavye˜a ka˜cij j‡tasam‡dhika˛ |prabuddha iva vi˜r‡nto vyavah‡raparo 'pi san || [LYV 5.7.5]

3. kascid ek‡ntam ‡˜ritya sam‡dhiniyatasthita˛ |tayos tu katara˛ ˜rey‡n iti me bhagavan vada || [LYV 5.7.8]

4. vasi˘Òha˛:ima¸ guıasam‡h‡ram an‡tmatvena pa˜yata˛ |anta˛˜„talat‡ y‡sau sam‡dhir iti kathyate || [LYV 5.7.7]

5. dÁ˘yair na mama sa¸bandha iti ni˜citya ˜„tala˛ |ka˜cit sa¸vyavah‡rastha˛ kascid dhy‡napar‡yaıa˛ || [LYV 5.7.8]

4.4 10) pr‡ptapr‡pyat‡ 'pi: P2 B2 B3 PGh pr‡ptapraptavyat‡ > B2 sh cor., P1 pr‡pya-

pr‡ptyat‡, Adyar ‚nSS pr‡ptapr‡ptavyat‡pi | 12) brahma veda brahmaiva: P2 B3 PGh brahmavidbrahmaiva | 13) tattvaj§‡nenaiva: P1 B2 tatvaj§‡naiva > P1 sh cor. | 14) j„vanmukty‡: P2 B3 PGhj„vanmuktau | tac ca pra˜nottar‡bhy‡¸: P1 B2 Adyar ‚nSS tac ca r‡mavasi˘Òhayo˛ pra˜nottar‡bhy‡¸ |

4.5 2) j‡tasam‡dhika˛: P2 B3 PGh Adyar j‡tu sam‡hita˛ | 3) -niyatasthita˛: P1 P2 B2 B3PGh -niyamasthita˛, Adyar ‚nSS -niyame sthita˛ | 4) vasi˘Òha˛: P2 B3 PGh vasi˘Òha uvaca |

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6. dv‡v etau r‡ma susam‡v anta˜ cet pari˜„talau |anta˛˜„talat‡ y‡ sy‡t tad anantatapa˛phalam || [LYV 5.7.9] iti.

7. nai˘a do˘a˛. atra v‡san‡k˘ayarÂpam anta˛˜„talatvam ava˜ya¸ sa¸p‡dan„yam

ity et‡vad eva sa¸p‡dyate. na tu tadanantarabh‡vino manon‡˜asya ˜re˘Òhatva¸

niv‡ryate. 8. ˜„talatva¸ tÁ˘ı‡y‡˛ ˜amanam iti t‡dÁ˜„¸ vivak˘‡¸ svayam eva

spa˘Ò„cak‡ra:

anta˛˜„talat‡y‡¸ tu labdh‡y‡¸ ˜„tala¸ jagat |antastÁ˘ıopatapt‡n‡¸ d‡vad‡ham ida¸ jagat || [LYV 5.7.24] iti.

9. nanu sam‡dhinind‡ vyavah‡rapra˜a¸s‡ c‡tropalabhyate:

sam‡dhisth‡nakasthasya ceta˜ ced vÁttica§calam |tat tasya tu sam‡dh‡na¸ samam unmattat‡ıÛavai˛ || [LYV 5.7.10]

10. unmattat‡ıÛavasthasya ceta˜ cet k˘„ıav‡sanam |tad asyonmattanÁtya¸ tu sama¸ brahmasam‡dhin‡ || [LYV 5.7.11] iti.

11. maivam. atra hi sam‡dhipr‡˜astyam ev‡Ôg„kÁtya v‡san‡ nindyate. iyam atra

vacanavyakti˛: yady api vyavah‡r‡t sam‡dhi˛ pra˜asta˛ tath‡py asau sav‡sana˜ cet

tad‡ nirv‡san‡d vyavah‡r‡d adhama eva. yad‡ sam‡hitavyavahart‡r‡vubh‡v apy

atattvaj§au sav‡sanau ca, tad‡ sam‡dher uttamalokapr‡ptihetupuıyatvena pra˜astyam.

yad‡ tÂbhau j§‡nani˘Òhau nirv‡sanau ca tad‡pi v‡san‡k˘ayarÂp‡¸ j„vanmukti¸

parip‡layann aya¸ manon‡˜arÂpa˛ sam‡dhi˛ pra˜asta eva. tasm‡d yog„˜varasya

˜re˘Òhatv‡t pa§caprayojanopet‡y‡ j„vanmukter na ko 'pi vighna iti siddham.

4.5 6) pari˜„talau: P1 asu˜„talau | 7) -rÂpam anta˛-: P2 PGh -rÂpatve sa¸ty a¸ta˛- > P2 sh

cor., B3 -rÂpatve saty a¸ta˛- | -˜„latvam ava˜yam: B3 PGh ˜„latv‡va˜ya¸ | ity et‡vad eva sa¸p‡dyate:P2 B3 PGh ity eva sa¸p‡dyate > P2 sh cor. sa¸pratip‡dyate, P1 B2 Adyar ‚nSS ity et‡vad evapratip‡dyate | 8) ˜amanam it t‡dÁ˜„¸: P1 B2 Adyar ‚nSS pra˜amanam ity et‡dÁ˜„¸ | vivak˘‡¸: P1 B2vyavastha¸ > B2 sh cor. | ida¸: Adyar aya¸ | 9) -opalabhyate: Adyar -opalabhyete | 10)tadasyonmatta: ‚nSS tattasyonmatta | 11) -pr‡˜astyam: P2 B3 PGh -pr‡ptyabh‡vam | atra vacana-: P2atra ca vacana- | vyavah‡r‡t sam‡dhi˛: P2 B3 PGh vyavah‡r‡t tu sam‡dhi˛ | nirv‡san‡d vyavah‡r‡d: P1P2 B2 B3 PGh nirv‡sanavyavah‡r‡d | eva.: P1 B2 eva sa v‡sana˛ sam‡dhi˛., B3 PGh eva sa v‡sanasam‡dhi˛., P2 eva sam‡dhi˛., eveti sa na sam‡dhi˛. | yad‡: P2 B3 PGh yadi | iti siddham: P2 om. all,B3 PGh iti |

439

12. iti svarÂpapram‡ıas‡dhanaprayojanair j„vanmuktir nirÂpit‡. atha tad

upak‡riıa¸ vidvatsa¸ny‡sa¸ nirÂpay‡ma˛.

4.5 12) iti svarÂpapram‡ıas‡dhanaprayojanair j„vanmuktir nirÂpit‡: P2 B3 PGh iti

j„vanmuktiprakaraıe svarÂpapram‡ıas‡dhanaprayojanair j„vanmuktir nirÂpit‡, P1 om. all |

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[atha pa§cama¸ vidvatsa¸ny‡saprakaraıam]

5.1 [yogin‡¸ paraha¸s‡n‡¸ marga˛]

1. vidvatsa¸ny‡sa˜ ca paramaha¸sopani˘adi pratip‡dita˛. t‡¸ copani˘adam anÂdya

vy‡khy‡sy‡ma˛. 2. tatr‡dau vidvatsa¸ny‡sayogya¸ pra˜nam avat‡rayati:

atha yogin‡¸ paramaha¸s‡n‡¸ ko 'ya¸ m‡rgas te˘‡¸ k‡ sthitiriti n‡rado bhavantam upagatyovaca | [PhU 1 p. 45] iti.

3. yady apy atha˜abd‡pek˘ita ‡nantaryapratiyog„ na ko 'py atra pratibh‡ti tath‡pi

pra˘Òavy‡rtho 'tra vidvatsa¸ny‡sa˛. tasmi¸˜ ca viditatattvo lokavyavah‡rair

vik˘ipyam‡ıo manovi˜r‡nti¸ k‡mayam‡no 'dhik‡r„. tatas t‡dÁgadhik‡rasa¸patty-

‡nantaryam atha˜abd‡rtha˛.

4. kevalayogina¸ kevala¸ paramaha¸sa¸ ca v‡rayitu¸ padadvayam uktam.

kevalayog„ tattvaj§‡n‡bhavena trik‡laj§‡n‡k‡˜agaman‡di˘u yogai˜varyacamatk‡ra-

vyavah‡re˘v ‡sakta˛ sa¸yamavi˜e˘ais tatra tatrodyuktas, tata˛ paramapuru˘‡rth‡d

bhra˘Òo bhavati. 5. tasminn arthe sÂtra¸ pÂrvam evod‡hÁtam:

te sam‡dh‡v upasarg‡ vyutth‡ne siddhaya˛ | [YS 3.38] iti.

6. kevalaparamaha¸sas tu tattvavivekenai˜varye˘v as‡rat‡¸ buddhv‡ virajyati. 7.

tad apy ud‡hÁtam:

cid‡tmana im‡ ittha¸ prasphurant„ha saktaya˛ |ity asy‡˜caryaj‡le˘u n‡bhyudeti kutÂhalam || [LYV 5.9.67] iti.

virakto 'py asau brahmavidy‡bhareıa vidhini˘edh‡v ullaÔghayati. 8. tad uktam:

nistraiguıye pathi vicarat‡¸ ko vidhi˛ ko ni˘edha˛ | iti.

5.1 4) tatra tatrodyuktas, tata˛: P2 B3 PGh Adyar tatra tatrodyuÔkte. tata˛, P1 B2 tatratatrodyuÔkte. sa¸˜ayaviparyair na conmuktas tata˛, ‚nSS tatropayuÔkte. tata˛ | 5) tasminn: P1 B2Adyar ‚nSS asminn | sÂtra¸: P1 B2 om > P1 sh cor. | 7) prasphurant„ha: P2 B3 PGh prasphuranti hi |-vidy‡bhareıa: P2 B3 PGh -vidy‡dareıa | vidhini˘edh‡v ull-: P2 B3 PGh vidhini˘edh‡n ull- | 8)taduktam: P2 B3 PGh om. |

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9. tath‡ ca ˜raddh‡lava˛ ˜i˘Ò‡s tam eva¸ nindanti:

sarve brahma vadi˘yanti sa¸pr‡pte ca kalau yuge |n‡nuti˘Òhanti maitreya ˜i˜nodarapar‡yaı‡˛ || iti.

10. yogini tu paramaha¸se yathokta¸ do˘advaya¸ n‡sti. anyo 'py asy‡ti˜aya˛

pra˜nottar‡bhy‡¸ dar˜ita˛:

˜r„r‡ma˛:eva¸ sthite 'pi bhagava§ j„vanmuktasya sanmate˛ |apÂrvo 'ti˜aya˛ ko 'sau bhavaty ‡tmavid‡¸ vara || [LYV 6.14.1]

11. vasi˘Òha˛:j§asya kasmi¸˜cid ev‡Ôga bhavaty ati˜aye na dh„˛ |nityatÁpta˛ pra˜‡nt‡tm‡ sa ‡tmany eva ti˘Òhati || [LYV 6.14.2]

12. mantrasiddhais tapa˛siddhair yogasiddhai˜ ca bhÂri˜a˛ |kÁtam ‡k‡˜ay‡n‡di tatra k‡ sy‡d apÂrvat‡ || [LYV 6.14.3]

13. eka eva vi˜e˘o 'sya na samo mÂÛhabuddhibhi˛ |sarvatr‡sth‡parity ‡g‡n n„r‡gam amala¸ mana˛ || [LYV 6.14.5]

14. et‡vad eva khalu liÔgam aliÔgamÂrte˛sa¸˜‡ntasa¸sÁticirabhramanirvÁtasya |

tajj§asya yan madanakopavi˘‡damoha-lobh‡pad‡manudina¸ nipuıa¸ tanutvam || [LYV 6.14.6] iti.

15. anen‡ti˜ayenopet‡n‡¸ do˜advayarahit‡n‡¸ m‡rgasthit„ pÁcchyete.

ve˘abh‡˘‡dirÂpo hi b‡hyavyavah‡ro m‡rga˛. cittoparama ‡ntaro dharma˛ sthiti˛.

bhagav‡¸˜ caturmukho brahm‡. 16. yathokta¸ pra˜nottaram avat‡rayati:

ta¸ bhagavan ‡ha | [PhU 1 p. 45] iti.

17. vak˘yam‡ıam‡rge ˜raddh‡ti˜ayam utp‡dayitu¸ ta¸ ¸‡rga¸ pra˜a¸sati:

so 'ya¸ paramaha¸sam‡rgo loke durlabhataro na tu b‡hulya˛ |[PhU 1 p. 45] iti.

5.1 9) ca: Adyar ‚nSS tu | 10) -ha¸se do˘a-: Adyar ‚nSS -ha¸se yathokta¸ do˘a- | 11)

vasi˘Òha˛: P2 B3 PGh vasi˘Òha uvaca | ev‡Ôga: P2 B3 PGh Adyar apy e˘‡ | 12) yogasiddhai˜: ‚nSStantrasiddhai˜ | 14) bhramanirvÁtasya: P2 B3 PGh ˜ramanirvÁtasya | 15) anen‡-: Adyar ‚nSS eten‡- |ve˘a-: P2 B3 PGh de˜a- > P2 sh cor. | -rÂpo hi bahyavyavah‡ro: P2 B3 PGh Adyar ‚nSS -rÂpo hivyavah‡ro | cittoparama ‡ntaro: Adyar ‚nSS cittoparamarÂpa ‡ntaro |

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18. ya˛ pÁ˘Òa˛ so 'yam iti yojan‡. ayam ity uttaragranthe vak˘yam‡ıa

‡cch‡dan‡di˛ sva˜ar„ropabhogena lokopak‡reıa ca nirapek˘o mukhyo m‡rga˛

par‡mÁ˜yate. t‡dÁ˜asya paramak‡˘Òh‡¸ pr‡ptasya vair‡gyasy‡dÁ˘Ò‡caratv‡t tasya

m‡rgasya durlabhataratvam. na cait‡vat‡tyant‡bh‡va˛ ˜aÔkan„ya ity abhipretya tam eva

prati˘edhati na tv iti. liÔgavyatyata˜ ch‡ndasa˛.

19. nanv aya¸ m‡rgo durlabhatara˜ cet tarhi tadarthapray‡so na kartavya˛ tena

prayojan‡bh‡v‡d ity, ‡˜aÔky‡ha:

20. yady eko 'pi bhavati sa eva nityapÂtastha˛ sa eva vedapuru˘aiti vidu˘o manyante | [PhU 1 45–46] iti.

21. manu˘y‡ı‡¸ sahasre˘u ka˜cid yatati siddhaye |yatat‡m api siddh‡n‡¸ ka˜cin m‡¸ vetti tattvata˛ || [BhG 7.3]

22. iti ny‡yena yatra kv‡pi yad‡ kad‡cid yog„ paramaha¸so ya˛ kascil labhyate tarhi

sa eva nityapÂtastho bhavati. 23. nityapÂta˛ param‡tm‡ "ya ‡tm‡pahatap‡pm‡" [ChU

8.7.1] iti ˜rute˛.

24. evak‡reıa kevalayogikevalaparamaha¸sau vy‡vartyate. kevalayog„ nitya-

pÂta¸ na j‡n‡ti. kevalaparamaha¸so j‡nann api cittavi˜r‡ntyabhav‡d bahirmukho

brahmaıi na ti˘Òhati. vedapratip‡dya˛ puru˘o vedapuru˘a˛. vidu˘o vidv‡¸so

brahm‡nubhavacittavi˜r‡ntipratip‡daka˜‡strap‡ra¸gat‡ yogina˛. paramaha¸sasya

brahmani˘Òhatva¸ sarve jan‡ manyante. yathokt‡ vidv‡¸sas tu tad apy asaham‡n‡

brahmatvam eva manyate. 25. tath‡ ca smaryate:

5.1 17) so 'ya¸: P2 B3 PGh yoya¸ > B1 same, sh cor. yoya¸ | paramaha¸sam‡rgo: Adyar‚nSS paramaha¸s‡n‡¸ m‡rgo | 18) ‡cc‡dan‡di˛ sva-: P2 B3 ‡cchadan‡di˘u sva- | abhipretya tam eva:P1 P2 B2 B3 PGh Adyar ‚nSS abhipretya b‡hulyam eva | prati˘edhati: P1 P2 B2 B3 PGhprati˘edhyate | na tv iti. liÔgavyatyata˜ ch‡ndasa˛: P2 B3 PGh na tv b‡hulya iti li¸gavyatyaya˜ch‡¸dasa˛, P1 B2 Adyar ‚nSS na tv iti b‡hulyam iti vaktavye liÔgavyatyata˜ ch‡ndasa˛ | 20) eko'pi :P2 B3 PGh om. 'pi | 22) kad‡cid yog„: P1 B2 kad‡cid kevala yog„ > B2 sh cor. | 22) ya˛: Adyar ‚nSSyadi | 23) param‡tm‡ "ya ‡tm‡pahatap‡pm‡": B3 PGh param‡tm‡tha apahatap‡pma, P2 param‡tm‡apahatap‡pma | 24) kevalayogi-: B1 kevalayog„-‚nSS om. | -ha¸sau vy‡-: P1 P2 B3 PGh -ha¸so vy‡-, Adyar ‚nSS ha¸sa˜ ca vy‡- |

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dar˜an‡dar˜ane hitv‡ svaya¸ kevalarÂpata˛ | yas ti˘Òhati sa tu brahman brahma na brahmavit svayam | [PD 4.68; MukU 2.64] iti.

ato na prayojan‡bh‡va˛ ˜aÔkitum api ˜akyate.

26. nityapÂtasthatva¸ vedapuru˘atva¸ ca mukhato vi˜adayann arth‡t "k‡ sthiti˛"

iti pra˜nasyottara¸ sÂtrayati:

mah‡puru˘o yac citta¸ tat sad‡ mayy ev‡vati˘Òhate tasm‡d aha¸ca tasminn ev‡vasthita˛ | [PhU 1 p. 46] iti.

27. vaidikaj§‡nakarm‡dhik‡ripuru˘e˘u madhye yogina˛ paramaha¸sasy‡tyantam

uttamatv‡n mah‡puru˘atvam. sa ca mah‡puru˘o yac citta¸ svak„ya¸ tat sad‡ mayy

ev‡vasth‡payati sa¸s‡ragocar‡ı‡¸ tad„yacittavÁtt„n‡m abhy‡savair‡gy‡bhy‡¸

niruddhatv‡t. ata eva bhagav‡n praj‡pati˛ ˜‡strasiddha¸ param‡tm‡na¸

sv‡nubhavena par‡mÁ˜an may„ti vyapadi˜ati. yasm‡d yog„ mayy eva citta¸ sth‡payati

tasm‡d aham api param‡tmasvarÂpatvena tasminn eva yoginy avirbhÂto 'vasthito 'smi

netare˘v aj§‡ni˘u te˘‡m avidy‡vÁtatv‡t.

28. tattvavitsv apy ayogini˘u b‡hyacittavÁttibhir ‡vÁtatv‡n n‡sty ‡virbh‡va˛.

id‡n„¸ ko 'ya¸ m‡rga iti pÁ˘Òa¸ m‡rgam upadi˜ati:

asau svaputramitrakalatrabandhv‡d„§ chikh‡yaj§opav„tesv‡dhy‡ya¸ ca sarvakarm‡ıi sa¸nyasy‡ya¸ brahm‡ıÛa¸ cahitv‡ kaup„na¸ daıÛam ‡cch‡dana¸ ca sva˜ar„ropabhog‡rth‡yaca lokasyopak‡r‡rth‡ya ca parigrahet | [PhU 1 p. 46] iti.

29. yo gÁhastha˛ pÂrvajanmasa¸citapuıyapu§je paripakve sati m‡tÁpitÁj‡ty‡din‡

nimittena vividi˘‡sa¸ny‡sarÂpa¸ paramaha¸s‡˜ramam asv„kÁtyaiva ˜ravaı‡di-

5.1 26) mukhato: P2 B3 PGh mukhyato > P2 sh cor. | sÂtrayati : P1 P2 B2 B3 PGh ‚nSS

sÂcayati | tatsad‡: P1 P2 B2 tatsarvad‡ | ev‡vati˘Òhate: Adyar ev‡vasth‡payati | 27) -‡dhik‡ripuru˘e˘u:P2 B3 PGh Adyar ‚nSS -‡dhik‡ri˘u puru˘e˘u | sa ca: ‚nSS sa tu | tat sad‡: P1 P2 B2 tat sarvad‡ |yog„ mayy eva citta¸: P1 P2 B2 yog„ citta¸ mayy eva | svarÂpatvena: P1 B2 svarÂpeıa | 28)-bhog‡rth‡ya ca lokasyo-: Adyar om. ca | -opak‡r‡rth‡ya ca: P1 B2 -opak‡r‡ya ca | 29)matÁpitÁj‡ty‡din‡: ‚nSS matÁpitÁj§‡ty‡din‡ > B1 sh cor., Adyar matÁpitr‡j§‡din‡ |

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s‡dhan‡ny anu˘Òh‡ya tattva¸ samyag avagacchati, tato g‡rhasthyapr‡ptair laukika-

vaidikavyavah‡rasahasrai˜ citte vik˘ipte sati vi˜r‡ntisiddhaye vidvatsa¸ny‡sa¸

cik„r˘ati, ta¸ prati svaputramitrety‡dyupade˜a˛. pÂrvam eva vividi˘‡sa¸ny‡sa¸ kÁtv‡

tattva¸ viditavato vidvatsa¸ny‡sa¸ cik„r˘o˛ kalatraputr‡diprasaÔg‡bh‡v‡t.

30. nanv aya¸ vidvatsa¸ny‡sa˛ kim itarasa¸ny‡savat prai˜occ‡raı‡dividhyukta-

prak‡reıa sa¸p‡dan„ya˛, ki¸ v‡ j„rıavastrasopadravagr‡m‡dity‡gaval laukikaty‡ga-

m‡trarÂpa˛. n‡dya˛ tattvavida˛ kartÁtvar‡hityena vidhini˜edh‡nadhik‡r‡t. ata eva

smaryate:

j§‡n‡mÁtena tÁptasya kÁtakÁtyasya yogina˛ |naiv‡sti ki¸cit kartavyam asti cen na sa tattvavit || [JdU 1.23] iti.

na dvit„ya˛. kaup„nadaıÛ‡dy‡˜ramaliÔgavidh‡na˜ravaı‡t.

32. nai˘a do˘a˛ pratipattikarmavad ubhayarÂpatvopapatte˛. tath‡ hi jyoti˘Òome

d„k˘itasya d„k˘‡Ôganiyam‡nu˘Òh‡nak‡le kaıÛÂyitu¸ hasta¸ prati˘idhya kÁ˘ıavi˘‡ı‡

vihit‡:

33. yad dhastena kaıÛÂyeta p‡m‡na¸bh‡vuk‡˛ praj‡˛ syur yat smayetanagna¸bh‡vuk‡˛ | [TS 6.1.3] iti.

34. kÁ˘ıavi˘‡ıay‡ kaıÛÂyate | [TS 6.1.3] iti ca.

tasy‡˜ ca kÁ˘ıavi˘‡ı‡y‡˛ sam‡pte niyame prayojan‡bh‡v‡d voÛhum a˜akyatv‡c ca

ty‡ga˛ svata eva pr‡pta˛. 35. ta¸ ca ty‡gaprak‡ra¸ vedo vidadh‡ti:

n„t‡su dak˘iı‡su c‡tv‡le kÁ˘ıavi˘‡ı‡¸ pr‡syati | [TS 6.1.3] iti.

tad ida¸ pratipattikarma laukika¸ vaidika¸ cety ubhayarÂpam. eva¸ vidvatsa¸ny‡so

'py ubhayarÂpa˛.

5.1 g‡rhasthya-: P2 B3 PGh Adyar gÁhasthasya | citte: PGh cittair | upade˜a˛: P1 B2upany‡sa˛ | kalatraputr‡di-: P2 B3 PGh Adyar putrakalatr‡di- | 33) p‡m‡na¸-: P2 B2 PGhp‡pam‡na¸ > P2 sh cor. | yat smayeta nagna¸bh‡vuk‡˛ iti: P2 B3 PGh om. | 34) iti ca: P2 B3 PGhom. ca | 35) ty‡gaprak‡ra¸: B2 Adyar ‚nSS ty‡ga¸ saprak‡ra¸ |

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36. na ca tattvavidi kartÁtvasy‡tyant‡bh‡va˛ ˜aÔkan„ya˛ cid‡tmany ‡ropitasya

kartÁtvasya vidyay‡pohitatve 'pi cicch‡yopete 'nta˛karaıop‡dhau vikriy‡sahasrayukte

svata˛siddhasya kartÁtvasya y‡vad dravyabh‡vitay‡napohitatv‡t. na ca "j§‡n‡mÁtena"

ity‡dismÁtivirodha˛, saty api j§‡ne vi˜r‡ntirahitasya tÁptyabh‡vena vi˜r‡ntisa¸p‡dana-

lak˘aıakartavya˜e˘asadbhavena kÁtakÁtyatv‡bh‡v‡t.

37. nanu tattvavido vidhyaÔg„k‡re sati ten‡pÂrveıa deh‡ntaram ‡rabhyeta.

38. maivam. tasy‡pÂrvasya cittavi˜r‡ntipratibandhaniv‡raıalak˘aıasya dÁ˘Òa-

phalasya sa¸bhave saty adÁ˘Òakalpan‡y‡ any‡yyatv‡t. anyath‡ ˜ravaı‡dividhi˘v api

brahmaj§‡nopattipratibandhanirv‡raıarÂpa¸ dÁ˘Òaphalam upek˘ya janm‡ntara-

hetutva¸ kalpyeta. tasm‡d vidhyaÔg„k‡re do˘‡bh‡vad vidvidi˘ur iva vidv‡n api

gÁhastho n‡nd„mukha˜r‡ddhopav‡saj‡garaı‡dividhim anusÁtyaiva sa¸nyasyet.

39. yady apy atra ˜r‡ddh‡dika¸ nopadi˘Òa¸ tath‡py asya vidvatsa¸ny‡sasya

vividi˘‡sa¸ny‡savikÁtitv‡t "prakÁtivad vikÁti˛ kartavy‡" iti ny‡yena tad„y‡ dharm‡˛

sarve 'py atra pr‡pnuvanti yath‡gni˘tomasya vikÁti˘v atir‡tr‡di˘u tad„yadharmapr‡ptis

tadvat. tasm‡d itarasa¸ny‡savad atr‡pi prai˘amantreıa putramitr‡dity‡ga¸

sa¸kalpayet.

40. bandhv‡d„n ity ‡di˜abdena bhÁtyapa˜ugÁhak˘etr‡dilaukikaparigrah‡divi˜e˘‡˛

parigÁhyante. sv‡dhy‡ya¸ ceti cak‡reıa tadarthanirıayopayukt‡ni padav‡kya-

pram‡ıa˜‡str‡ıi vedopabÁ¸hak‡ı„tih‡sapur‡ı‡d„ni ca samuccinoti. autsukyanivÁtti-

5.1 36) cicch‡yopete 'nta˛: B3 PGh cich‡yopet‡¸ta˛ | 37) tattvavido: P2 B3 PGh Adyar

tattvavido'pi | pratibandhaniv‡raıa-: P2 B3 PGh pratibandhav‡raıa- | 38) adÁ˘Òakalpan‡y‡: P2 B3 PGhAdyar ‚nSS adÁ˘Òaphalakalpan‡y‡ | any‡yyatv‡t. anyath‡: P1 B2 add any‡yyatv‡tpratiba¸dhaniv‡raıasya cittavi˜r‡¸titv‡t. anyath‡ | kalpyeta: P1 B2 parikalpyeta | 40) parigÁhya¸te:P2 B2 B3 PGh Adyar ‚nSS (P1?) sa¸gÁhya¸te |

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m‡traprayojan‡n‡¸ k‡vyan‡Òak‡d„n‡¸ ty‡gah kaumutikany‡yasiddha˛. sarva-

karm‡ı„ti sarva˜abdena laukikavaidikanityanaimittikani˘iddhak‡my‡ni gÁhyante.

41. putr‡dity‡genaihikabhoga˛ parihÁta˛. sarvakarmaty‡gena c‡mu˘mikabhog‡˜‡

cittavik˘epak‡riı„ parihÁt‡. ayam iti ch‡ndasa¸ vibhaktiliÔgavyatyayeneda¸

brahm‡ıÛam iti yojan„yam. brahm‡ıdaty‡go n‡ma tatpr‡ptihetor vir‡Ûup‡sanasya

ty‡ga˛. brahm‡ıÛa¸ ceti cak‡reıa sÂtr‡tmapr‡ptihetor hiraıyagarbhop‡sanasya

tattvaj§‡nahetÂn‡¸ ˜ravaı‡d„n‡¸ ca samuccaya˛. svaputr‡dihiraıyagarbho-

p‡san‡ntam aihikam ‡mu˘mika¸ ca sukhas‡dhana¸ sarva¸ prai˘amantrocc‡ranena

parityajya kaup„n‡dika¸ parigÁhı„y‡t. ‡cch‡dana¸ ceti cak‡reıa p‡duk‡d„ni

samuccinoti. 42. tath‡ ca smÁti˛:

kaup„nayugala¸ v‡sa˛ kanth‡¸ ˜„taniv‡riı„m |p‡duke c‡pi gÁhı„y‡t kury‡n n‡nyasya sa¸graham || [LVS 4.7; LHS 6.7cd–8ab] iti.

43. sva˜ar„ropabhogo n‡ma kaup„nena lajj‡vy‡vÁtti˛. daıÛena gosarp‡dy-

upadravaparih‡ra˛. ‡cch‡danena ˜„t‡diparih‡ra˛. cak‡r‡t p‡duk‡bhy‡m ucchi˘Òa-

de˜aspar˜‡diparih‡ra¸ samuccinoti. lokasyopak‡ro n‡ma daıÛ‡diliÔgenaiva tad„yam

uttam‡˜rama¸ parij§‡ya taducit‡bhivandanabhik˘‡prad‡n‡dipravÁtty‡ sukÁtasiddhi˛.

cak‡r‡bhy‡m ‡˜ramamary‡d‡y‡˛ ˜i˘Ò‡c‡rapr‡pt‡y‡˛ p‡lana¸ samuccinoti.

44. kaup„n‡diparigrahasy‡nukÂlyatvam abhipreya mukhyatva¸ prati˘edhati:

tac ca na mukhyo 'sti | [PhU 1 p. 47] iti.

5.1 40) sarva˜abdena: P2 B3 PGh om. sarva- | gÁhyante: P2 B2 B3 PGh Adyar ‚nSS (P1?)sa¸gÁhya¸te | 41) ty‡genaihika- : B2 (P1?) ty‡genaivaikita- | c‡mu˘mika: P2 B3 PGh amu˘mika >om. ca | ch‡ndasa¸ vibhakti-: P2 B2 B3 PGh Adyar ‚nSS (P1?) ch‡ndasavibhakti- |vibhaktivyatyayeneda¸: Adyar ‚nSS -vibhaktiliÔgavyatyayeneda¸ | p‡duk‡d„ni: B2 (P1?) p‡duk‡d„n| 42) tath‡ ca smÁti˛: P2 B3 PGh om. tath‡ ca | 43) cak‡r‡t: B2 (P1?) cak‡rena | cak‡r‡bhy‡m ‡˜rama-:Adyar cak‡reı‡˜rama- | 44) -‡nukÂlyatvam: P2 B2 B3 PGh (P1?) -‡nukalpatvam, Adyar -‡nukÂlatvam> ‚nSS cor. | mukhyatva¸: P2 B3 PGh mukhatva¸ | prati˘edhati: B2 (P1?) ni˘edhati |

447

45. yat kaup„n‡diparigrahaıam asti tad apy asya yogina˛ paramaha¸sasya mukhya˛

kalpo na bhavati ki¸ tv anukalpa eva. vividi˘‡sa¸ny‡sinas tu daıÛagrahaıa¸

mukhyam iti kÁtv‡ daıÛaviyogasya ni˘edha˛ smaryate:

46. daıÛ‡tmanos tu sa¸yoga˛ sarvadaiva vidh„yate |na daıÛena vin‡ gacched i˘uk˘epatraya¸ budha˛ || [SU p. 252] iti.

pr‡ya˜cittam api daıÛan‡˜e pr‡ı‡y‡ma˜ata¸ smaryate: "daıÛaty‡ge ˜ata¸ caret" iti.

5.2 [yogina˛ paramaha¸sasya mukya˛ kalpa˛]

1. yogina˛ paramaha¸sasya mukhya¸ kalpa¸ pra˜nottar‡bhy‡¸ dar˜ayati:

ko 'ya¸ mukhya iti ced aya¸ mukhyo na daıÛa¸ na ˜ikha¸ nayaj§opav„ta¸ n‡cch‡dana¸ carati paramaha¸sa˛ | [PhU 1–2 p. 47]iti.

na ˜ikham iti ch‡ndaso liÔgavyatyayo 'nusa¸dheya˛.

2. yath‡ vividi˘u˛ paramaha¸sa˛ ˜ikh‡yaj§opav„t‡bhy‡¸ rahito mukhyas tath‡

yog„ daıÛ‡cch‡dan‡bhy‡¸ rahita˛ san mukhyo bhavati daıÛasya vaiıavatv‡di-

lak˘aıam ‡cchadanasya kanth‡tv‡dilak˘aıa¸ ca par„k˘itu¸ daıÛ‡dika¸

sa¸p‡dayitu¸ rak˘itu¸ ca citte vy‡pÁte sati vÁttinirodhalak˘aıo yogo na sidhyed iti.

tac ca na yuktam na hi varavigh‡t‡ya kanyodv‡ha˛ iti ny‡y‡t.

3. ‡cch‡dan‡dyabh‡ve ˜„t‡dib‡dh‡y‡˛ ka˛ prat„k‡ra ity ‡˜aÔky‡ha:

4. na ˜„ta¸ na co˘ıa¸ na sukha¸ na dukha¸ na m‡n‡vam‡ne ca˘aÛÂrmivarjam | [PhU 2 p. 47–48] iti.

5. niruddh‡˜e˘acittavÁtter yogina˛ ˜„ta¸ n‡sti tatpratyay‡bh‡v‡t. yath‡ l„l‡y‡m

‡saktasya b‡lasy‡cch‡dan‡dirahitasy‡pi hemanta˜i˜irayo˛ pr‡ta˛k‡le 'pi ˜„ta¸ n‡sti

5.1 45) apy: P2 B3 PGh om. | anukalpa: P2 PGh anukÂlya | 46) -k˘epatraya¸: B3-k˘epatraka¸, PGh -k˘epaıaka¸ |

5.2 1) mukhyo: Adyar ‚nSS mukhya˛ | 2) -‡bhy‡¸ rahito: B2 (P1?) -‡bhy‡¸ api rahita˛ |vy‡pÁte: P2 B3 PGh ‚nSS vy‡vÁte | vÁttinirodha-: P2 B2 B3 PGh ‚nSS (P1?) cittavÁttinirodha-, AdyarcittavÁttir nirodha- | 4) na m‡n‡vam‡ne ca: P2 B3 PGh om. na > P2 sh cor., Adyar na m‡n‡vam‡nau ca|

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tath‡ param‡tmany ‡saktasya yogina˛ ˜„t‡bh‡va˛. gharmak‡le u˘ı‡bh‡vas

tathaiv‡vagantavya˛. var˘‡bh‡vasamuccay‡rtha˜ cak‡ra˛. ˜„to˘ıayor aprat„tau

tajjanyayo˛ sukhadu˛khayor abh‡va upapanna˛. nid‡ghe ˜„ta¸ sukhajanaka¸

hemante du˛khajanakam. uktaviparyaya u˘ıe dra˘Òavya˛. m‡na˛ puru˘‡ntareıa

sa¸p‡dita˛ satk‡ra˛. avam‡nas tirask‡ra˛. yad‡ yogina˛ sv‡tmavyatirikta¸

puru˘‡ntaram eva na prat„yate tad‡ m‡n‡vam‡nau dÂr‡pastau. cak‡ra˛

˜atrumitrar‡gadve˘‡didvandv‡bh‡va¸ samuccinoti. ˘aÛÂrmaya˛ k˘utpip‡se

˜okamohau jar‡maraıe ca. te˘‡¸ tray‡ı‡¸ dvandv‡n‡¸ krameıa pr‡ıamanodeha-

dharmatv‡d ‡tmatattv‡bhimukhasya yoginas tadvarjana¸ yujyate.

6. nanv astv eva¸ sam‡dhida˜‡y‡¸ ˜„t‡dyabh‡va˛ vyutth‡nada˜‡y‡¸ tu

nind‡dikle˜a˛ sa¸s‡riıam ivaina¸ b‡dhata evety ‡˜aÔky‡ha:

7. nind‡garvamatsaradambhadarpecch‡dve˘asukhadu˛khak‡ma-krodhalobhamohahar˘‡sÂy‡ha¸k‡r‡d„¸˜ ca hitv‡ | [PhU 2 p. 48] iti.

8. virodhibhi˛ puru˘ai˛ svasminn ‡p‡dit‡ do˘oktir nind‡. anyebhyo 'dhiko 'ham

iti cittavÁttir garva˛. vidy‡dhan‡dibhir any‡sadÁ˜o bhav‡m„ti buddhir matsara˛.

pare˘‡m agre japadhy‡n‡diprakaÒana¸ dambha˛. bhartsan‡di˘u dÁÛhabuddhir darpa˛.

dhan‡dyabhil‡˘a icch‡. ˜atruvadh‡dibuddhir dve˘a˛. anukÂladravy‡dil‡bhena buddhi-

sv‡sthya¸ sukham. tadviparyayo du˛kham. yo˘id‡dyabhil‡˘a˛ k‡ma˛.

k‡mit‡rthavigh‡tajanyo buddhik˘obha˛ krodha˛. labdhasya dhanasya ty‡g‡-

5.2 5) tatpratyay‡bh‡v‡t: P1 B2 Adyar ‚nSS tatprat„ty abh‡v‡t | ‡saktasya: P2 B3 PGh‡saktacittasya | -kale 'pi: P1 P2 B2 B3 PGh ‚nSS om. 'pi | gharmakale u˘ı‡bh‡va˛ tathaiva-: P1gharmak‡len¢ı‡bh‡va˛ tathaiva-, PGh gharmak‡lenu˘ı‡bh‡va˜ ca tathaiva-, P2 gharmak‡let¢ı‡bh‡va˜ ca tathaiva-, B3 gharamk‡le u˘ıabh‡va˜ ca tathaiva-, Adyar ‚nSS gharamk‡la u˘ıabhava˜ca tathaiva- | var˘‡bh‡va-: Adyar var˘‡su tadabh‡va- | aprat„tau : P2 B3 PGh apan„tayos, P1 B2 apr„tau| upapanna˛: P2 B3 PGh upalabdha˛ | dÂr‡p‡stau: B3 PGh ‚nSS dÂr‡dapetau, P1 P2 B2 AdyardÂrapetau > P2 sh cor. dÂr‡dapetau | tu: P1 B2 om. | b‡dhata evety: Adyar b‡dhetaivety | 8)virodhibhi˛: P2 B3 PGh vividhai˛ | anyasadÁ˜o: P1 P2 B2 B3 PGh asya sadÁ˜o, Adyar ananyasadÁ˜o |-‡di buddhir: P2 B3 PGh ‚nSS -‡di˘u buddhir, P1 B2 Adyar -‡di˘u dÁÛhabuddhir |

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sahi˘ıutva¸ lobha˛. hite ahitabuddhir ahite ca hitabuddhir moha˛. cittagatasukh‡-

bhivya§jik‡ mukhavik‡ry‡dihetur dh„vÁttir har˘a˛. parak„yaguıe˘u do˘atv‡ropaıam

asÂy‡. dehendriy‡disa¸gh‡te˘v ‡tmatvabhramo 'ha¸k‡ra˛. ‡di˜abdena bhogyavastu˘u

mamak‡rasam„c„natv‡dibuddhayo gÁhyante. cak‡ro yathoktanind‡divipar„ta¸

stuty‡dika¸ samuccinoti. et‡n sarv‡n nind‡d„n hitv‡ pÂrvoktav‡san‡k˘ay‡bhy‡sena

parityajy‡vati˘Òheteti ˜e˘a˛.

9. nanu vidyam‡ne svadehe tatparityago na sa¸bhavat„ty ‡˜aÔky‡ha:

10. svavapu˛ kuıapam iva dÁ˜yate yatas tad vapur apadhvastam |[PhU 2 p. 48] iti.

11. pÂrva¸ yat svak„ya¸ vapus tad id‡n„¸ yogin‡ sv‡tmacaitany‡t pÁthag-

bhÂtatvena kuıapam iv‡valokyate. yath‡ ˜raddh‡lu˛ spar˜anabh„ty‡ ˜avadeha¸ dÂre

sthito 'valokyati tath‡ya¸ yog„ t‡d‡tmyabhr‡ntyudayabh„ty‡ s‡vadh‡no deha¸

cid‡tmana˛ sak‡˜‡n niranta¸ vivinakti. yata˛ k‡raı‡t tad vapur ‡c‡ryopade˜‡gam‡-

nubhavair apadhvasta¸ cid‡tmana˛ sak‡˜‡n nir‡kÁtam, tata˜ caitanyaviyuktasya

˜avatulyatay‡ dÁ˜yam‡natv‡t saty api dehe nind‡dity‡go ghaÒata ity abhipr‡ya˛.

12. nanÂtpanno digbhrama˛ sÂryodayadar˜anena vina˘Òo 'pi yath‡ katha¸cid

anuvartate tath‡ deh‡tmasa¸˜ay‡dyanuvÁttau nind‡dikle˜a˛ puna˛ puna˛ prasajyetety

‡˜aÔky‡ha:

5.2 8) hite ahitabuddhir ahite: P1 P2 B2 B3 PGh Adyar ‚nSS hite˘v ahitabuddhir ahite˘u |

mukhavik‡ry‡di-: P1 P2 B3 PGh mukhavik‡˜‡di-, Adyar mukhavik‡s‡di-, ‚nSS sukhavik‡˜‡di- |guıe˘u: P2 B3 PGh guıe | ‡tmatvabhramo: P1 B2 ‡tmatv‡ropaıam, Adyar ‡tmabhramo |-sam„c„natv‡di-: P2 -sam„c„n‡dayo, B3 PGh ‚nSS -sam„c„natv‡dayo | 9) svadehe: P2 B3 PGh dehe |tatparityago: P2 B3 PGh parityago | 11) yat: P2 B3 PGh ya˛ > P2 sh cor. | yogin‡: P2 B3 PGh om. |deha¸ cid-: P1 B2 deha¸ pÁtagbhÂtatvena cid- | 11) -‡gam‡nubhavair: P1 B2 -‡gam‡num‡n‡nubhavair| viyuktasya: P2 B3 PGh vimuktasya dehasya, P1 B2 viyuktadehasya, Adyar ‚nSS viyuktasya dehasya| 12) katha¸cid: P1 P2 B2 B3 PGh Adyar ‚nSS kad‡cid | tath‡ deh‡tma-: P1 P2 B2 B3 PGh Adyartath‡ kad‡cid ‡tmani deh‡tma-, ‚nSS tath‡ cid‡tmani deh‡tma- | deh‡tmasa¸-: P1 B2 B3 PGh ‚nSSdeh‡tmatvasa¸- |

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13. sa¸˜ayavipar„tamithy‡j§‡n‡n‡¸ yo hetus tena nityanivÁtta˛ |[PhU 2 p. 48] iti.

14. ‡tm‡ kartÁtv‡didharmopetas tadrahito vety‡dika¸ sa¸˜ayaj§‡nam.

deh‡dirÂpa ev‡tmeti vipar„taj§‡nam. etad ubhaya¸ bhoktÁvi˘ayam. mithy‡j§‡na¸ tu

bhogyavi˘ayam atra vivak˘itam. 15. tac ca:

anekavidham sa¸kalpaprabhav‡n k‡m‡n | [BhG 6.24]

ity atra spa˘Ò„ kÁtam. 16. tad dhetu˜ caturvidha˛:

anity‡˜ucidu˛kh‡n‡tmasu nitya˜ucisukh‡tmakhy‡tir avidy‡ | [YS 2.5]

iti sÂtraı‡t. 17. anitye girinad„samudr‡dau nityatvabhr‡ntir ek‡. a˜ucau

putrabh‡ry‡di˜ar„re ˜ucitvabhr‡ntir dvit„y‡. du˛khe kÁ˘iv‡ıijy‡dau sukhatvabhr‡ntis

tÁt„y‡. gauıamithy‡tmani putrabh‡ry‡d‡v annamay‡d‡v an‡tmani mukhy‡tmatva-

bhr‡nti˜ caturth„.

18. ete˘‡¸ sa¸˜ay‡d„n‡¸ hetur advit„yabrahm‡tmatattv‡varakam aj§‡na¸

tadv‡san‡ ca. tatr‡j§‡na¸ yogina˛ paramaha¸sasya mah‡v‡ky‡rthabodhena nivÁttam.

v‡san‡ tu yog‡bhy‡sena nivÁtt‡. ud‡hÁt‡y‡¸ digbhr‡nt‡v aj§‡ne nivÁtte 'pi v‡san‡y‡˛

sadbh‡v‡d yath‡pÂrva¸ bhr‡ntivyavah‡ra˛. yoginas tu bhr‡ntihetudvayar‡hity‡t kuta˛

sa¸˜ay‡d„ny anuvarteran. tam enam anuvÁttyabh‡vam abhiprety‡nena hetudvayena

yog„ nityanivÁtta ity uktam. saty‡m apy aj§‡natadv‡san‡nivÁttau tannivÁtter

vin‡˜‡bh‡v‡n nityatva¸ dra˘Òavyam.

5.2 14) bhoktÁvi˘ayam: P2 B3 PGh kartÁtvabhoktÁtvavi˘ayam | bhogyavi˘ayam atra viva-:

P1 P2 B2 B3 PGh bhogyavi˘ayamiti viva-, B2 sh cor. bhoktÁvi˘ayam iti, B1 bhoktÁvi˘ayam atra viva-> sh cor. mohavi˘ayam atra viva- | 17) putrabh‡ry‡d‡v annamay‡d‡v an‡tmani: P1 P2 B2 B3 PGhputrabh‡ry‡dau annamay‡dau an‡tmani, Adyar putrabh‡ry‡d‡v annamay‡dike c‡n‡tmani, ‚nSSputrabh‡ry‡d‡v annamay‡dike 'n‡tmani | 18) tatr‡j§‡na¸: P2 B3 PGh Adyar ‚nSS tac c‡j§‡na¸, P1atr‡j§‡nam | ud‡hÁt‡y‡¸: B1 sh adds kevalaparamaha¸sasya tu ud‡hÁt‡y‡¸ | yoginas tu bhr‡nti: P2 B3PGh yogino bhr‡nti, B1 sh adds paramaha¸sa yoginas tu bhr‡nti | abhiprety‡nena: P1 B2 abhipretyatena | tannivÁtter: P1 B2 Adyar ‚nSS tasy‡ nivÁtter, P2 B3 PGh nivÁtter

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19. tasmin nityatve hetum ‡ha:

tannityabodha˛ | [PhU 2 p. 48] iti.

sarvan‡matv‡t prati˘iddh‡rthav‡c„ tac chabdo 'tra sarvaved‡ntaprasiddha¸

param‡tm‡nam ‡ca˘Òe. tasmin param‡tmani nityo bodho yasya yogina˛ so 'ya¸

tannityabodha˛.

20. yog„ hi

tam eva dh„ro vij§‡ya praj§‡¸ kurv„ta | [B‡U 4.4.21]

iti ˜rutim anusÁtya cittavik˘ep‡n yogena parihÁtya nairanatyaryeıa param‡tmavi˘ay‡m

eva praj§‡¸ karoti. ato bodhasya nityatv‡d bodhavin‡˜yayor aj§‡natadv‡sanayor

nivÁttir nityety artha˛.

21. budhyam‡nasya param‡tmanas t‡rkake˜varavat taÒasthatva˜aÔk‡¸ v‡rayati:

tat svayam ev‡vasthita˛ | [PhU 2 p. 48–49] iti.

yad ved‡ntavedya¸ para¸ brahm‡sti tat svayam na tu svasm‡d anyad ity eva¸

ni˜citya yogino 'vasthitir bhavati.

22. tasya yogino 'nubhavaprak‡ra¸ dar˜ayati:

ta¸ ˜‡ntam acalam advay‡nandavij§‡naghana ev‡smi tad evamama parama¸ dh‡ma | [PhU 2 p. 49] iti.

23. tamity‡dipadatraye dvit„y‡ pratham‡rthe dra˘Òavy‡. ya˛ param‡tm‡ ˜‡nta˛

krodh‡divik˘eparahita˛, acalo gaman‡dikriy‡rahita˛ svagatasaj‡t„yavij‡t„yadvaita-

˜Ânya˛, saccid‡nandaikaraso 'sti sa ev‡ham asmi. tad eva brahmatattva¸ mama

5.2 19) tasmin nityatve: B2 Adyar ‚nSS tan nityatve > B2 sh cor. | 20) tam eva dh„ro: P1 B2

B3 PGh om. | kurv„ta. iti: Adyar AnSS kurv„ta br‡hmaıa˛. iti | 21) tatsvayam na tu sva-: P1 B2 Adyar‚nSS tatsvayam na tu sva-, P2 B3 PGh tatsvayam na ca sva- > P2 sh cor. tatsvayam eva na ca | 22)yogino 'nubhava-: P1 B2 Adyar ‚nSS yogino brahm‡nubhava- | 23) -vij‡t„yadvaita-: P2 B3 PGhAdyar ‚nSS -vij‡t„yabheda- | -aikaraso'sti sa: P2 B3 PGh -aikarasa˛ sa |

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yogina˛ parama¸ dh‡ma v‡stava¸ svarÂpam. na tv etat kartÁtvabhoktÁtv‡diyuktam

etasya m‡y‡kalpitatv‡t.

24. nanv ‡tmana˛ parabrahmatva ‡nand‡v‡ptir id‡n„¸ kuto nety atr‡nand‡v‡pti˛

sadÁ˘Ò‡ntam ukt‡bhiyuktai˛:

25. gav‡¸ sarpi˛ ˜ar„rastha¸ na karoty aÔgapo˘aıam |tad eva karmaracita¸ punas tasyaiva bhe˘ajam || [KT 6.77]

26. eva¸ sarva˜ar„rastha˛ sarpirvat parame˜vara˛ |vin‡ cop‡san‡¸ devo na karoti hita¸ nÁ˘u || [KT 6.78] iti.

27. yadi yogina˛ pÂrv‡˜ramaprasiddh‡ ‡c‡ryapitÁbhr‡tr‡daya˛ karmiıa˛

˜raddh‡jaÛ‡˛ ˜ikh‡yaj§opav„tasa¸dhy‡vandan‡dir‡hityena p‡khaıÛitvam ‡ropya

vy‡mohayeyus tad‡ vy‡moh‡dyanutpattaye yogino vartam‡nani˜caya¸ dar˜ayati:

28. tad eva ca ˜ikh‡ tad evopav„ta¸ ca param‡tm‡tmanorekatvaj§‡nena tayor bheda eva vibhagna˛ s‡ sa¸dhy‡ | [PhU 2 p.49] iti.

29. yad ved‡ntavedyasya parabrahmaıo j§‡na¸ tad eva karm‡ÔgabhÂtab‡hya-

˜ikh‡yaj§opav„tasth‡n„yam. anye ca mantradravyalak˘aıe karm‡ÔgabhÂte cak‡r‡-

bhy‡¸ samucc„yete. ˜ikh‡dyaÔgas‡dhyai˛ karmabhir utpanna¸ yat svarg‡disukha¸

tat sarva¸ brahmaj§‡nenaiva labhyate vi˘ay‡nandasya sarvasya brahm‡nandale˜atv‡t.

30. etasyaiv‡nandasy‡ny‡ni bhÂt‡ni m‡tr‡m upaj„vanti | [B‡U 4.3.32]

iti ˜rute˛. 31 etad ev‡bhiprety‡tharvaıik‡ brahmopani˘ady ‡mananti:

sa˘ikha¸ vapana¸ kÁtv‡ bahi˛sÂtra¸ tyajed budha˛ |yad ak˘ara¸ para¸ brahma tat sÂtram iti dh‡rayet || [BU 2 p. 85]

5.2 23) na tv etat kartÁtvabhoktÁtv‡di yuktam: P2 B3 PGh yat kartÁtvabhoktÁtv‡di tat na

yukta¸ | 24-26) nanv (...) nÁ˜u. iti: P1 P2 B2 B3 PGh om. all > P1 sh cor. | 27) p‡khaıÛitvam: P1 B2Adyar p‡˘aıÛatvam | tad‡: P1 B2 tad‡n„¸ | vy‡moh‡dy anu-: P1 B2 moh‡nu-, Adyar vy‡moh‡nu- |yogino vartam‡nani˜caya¸: P1 B2 yogini vartam‡na¸ ni˜caya¸, Adyar ‚nSS yogino vartam‡na¸ni˜caya¸ | 28) vibhagna˛: P2 B3 PGh vibhinna˛ | 29) cak‡r‡bhya¸: P1 B2 cak‡r‡t | 30) iti ˜rute˛:Adyar iti ˜ruti˛ |

453

32. sÂcan‡t sÂtram ity ‡hu˛ sÂtra¸ n‡ma para¸ padam |tat sÂtra¸ vidita¸ yena sa vipro vedap‡raga˛ || [BU 2 p. 85]

33. yena sarvam ida¸ prota¸ sÂtre maıigaı‡ iva |tat sÂtra¸ dh‡rayed yog„ yogavit tattvadar˜iv‡n || [BU 2 p. 86]

34. bahi˛sÂtra¸ tyajed vidv‡n yogam uttamam ‡sthita˛ |brahmabh‡vam ida¸ sÂtra¸ dh‡rayed ya˛ sa cetana˛ |dh‡raı‡t tasya sÂtrasya nocchi˘Òo n‡˜ucir bhavet || [BU 2 p. 86]

35. sÂtram antargata¸ ye˘‡¸ j§‡nayaj§opav„tin‡¸ |te vai sÂtravido loke te ca yaj§opav„tina˛ || [BU 3 p. 86]

36. j§‡na˜ikhino j§‡nani˘Òh‡ j§‡nayaj§opav„tina˛ |j§‡nam eva para¸ te˘‡¸ pavitra¸ j§‡nam ucyate || [BU 3 p. 86–87]

37. agner iva ˜ikh‡ n‡ny‡ yasya j§‡namay„ ˜ikh‡ |sa ˜ikh„ty ucyate vidv‡n netare ke˜adh‡riıa˛ || [BU 3 p. 87]

38. karmaıy adhikÁt‡ ye tu vaidike br‡hmaı‡daya˛ |ebhir dh‡ryam ida¸ sÂtra¸ karm‡Ôga¸ tad dhi vai smÁtam || [BU 3 p. 87]

39. ˜ikh‡ j§‡namay„ yasya upav„ta¸ tu tanmayam |br‡hmaıya¸ sakala¸ tasya iti brahmavido vidu˛ || [BU 3 p. 87]

40. ida¸ yaj§opav„ta¸ ca parama¸ yat par‡yaıam |vidv‡n yaj§opav„t„ sy‡t tajj§‡s ta¸ yajvina¸ vidu˛ || [BU 3 p. 87–88] iti.

41. tasm‡d yogina˛ ˜ikh‡yaj§opav„te vidyete. tathaiva sa¸dhy‡pi vidyate. ya˛

˜‡stragamya˛ param‡tm‡ ya˜ c‡ha¸ pratyayagamyo j„van‡tm‡, tayor ekatvaj§‡nena

mah‡v‡kyajanyena bhr‡ntiprat„to bhedo vi˜e˘eıa bhagna eva. punar bhr‡ntyanudayo

bhaÔgasya vi˜e˘ah. yeyam ekatvabuddhi˛ seyam ubhayor ‡tmano˛ sa¸dhau

j‡yam‡natv‡t sa¸dhyety ucyate. ahor‡trayo˛ sa¸dh‡v anu˘Òey‡ kriy‡ yath‡ sa¸dhy‡

tadvat. eva¸ ca sati yog„ ˜raddh‡jaÛair na vy‡mohayitu¸ ˜akya˛.

5.2 33) yena : B1 sh cor. yasmin | 36) j§‡na˜ikhino: Adyar ‚nSS j§‡na˜ikh‡ | 38) ebhir

dh‡ryam: P1 B2 tebhir dh‡ryam, P2 B3 PGh Adyar ‚nSS tair vidh‡ryam | karm‡Ôga¸: P1 P2 B2 B3PGh kriy‡Ôga¸ | 39) yasya upav„ta¸ tu tanmayam: P1 B2 yasya upav„ta¸ ca cinmayam, P2 B3 PGhyasyopav„ta¸ ca tanmayam, Adyar ‚nSS yasyopav„ta¸ c‡pi tanmayam | 40) ca: P1 P2 B2 B3 PGh tu |41) -opav„te vidyete: P2 Adyar ‚nSS -opav„te yath‡ vidyete | bhagna eva. punar: P2 B3 PGh bhagnaeva¸ punar | bhaÔgasya: P1 P2 B2 B3 PGh bhagnasya > B2 sh cor. |

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5.3 [yogina˛ paramaha¸sasya j§‡nadaıÛa˛]

1. ko 'ya¸ m‡rga iti pra˜nasya asau svaputrety‡dinottaram uktam. k‡ sthitir ity etasya

mah‡puru˘a ity‡din‡ samk˘ipyottaram uktv‡ sa¸˜ayavipar„tety‡din‡ tad eva

prapa§cyed‡n„m upasa¸harati:

sarv‡n k‡m‡n parityajya advaite param‡ sthiti˛ | [PhU 3 p. 50] iti.

2. krodhalobh‡d„n‡¸ k‡mapÂrvakatv‡t k‡maparity‡gena cittado˘‡˛ sarve 'pi

parityajyante. 3. etad ev‡bhipretya v‡jasaneyibhir ‡mn‡ta¸:

atho khalv ‡hu˛ k‡mamaya ev‡ya¸ puru˘a˛ | [B‡U 4.4.5] iti.

ato ni˘k‡masya yogicittasy‡dvaite nirvighn‡ sthitir upapadyate.

4. nanu daıÛagrahaıavidhiv‡sanayopet‡ viviÛ˘‡sa¸ny‡sino yogina¸

d‡ıÛarahita¸ paramaha¸sa¸ n‡bhyupagacchant„ty ‡˜aÔky‡ha:

5. j§‡nadaıÛo dhÁto yena ekadaıÛ„ sa ucyate ||

6. k‡˘ÒhadaıÛo dhÁto yena sarv‡˜„ j§‡navarjita˛ |sa y‡ti narak‡n ghor‡n mah‡rauravasa¸j§ak‡n ||

7. titik˘‡j§‡navair‡gya˜am‡diguıavarjita˛ |bhik˘‡m‡treıa yo j„vet sa p‡p„ yativÁttih‡ ||

8. idam antara¸ j§‡tv‡ sa paramaha¸sa˛ | [PhU 3 p. 50] iti.

9. paramaha¸sasya yo 'yam ekadaıÛa˛ sa dvividha˛ j§‡nadaıÛa˛ k‡˘ÒhadaıÛa˜

ceti. yath‡ tridaıÛino v‡gdaıÛo manodaıÛa˛ karmadaıÛa˜ ceti traividhya¸ tadvat.

10. v‡gdanÛayo manun‡ smaryante:

v‡gdaıÛo 'tha manodaıÛa˛ karmadaıÛas tathaiva ca |yasyaite niyat‡ buddhau sa tridaıÛ„ti cocyate || [MDh 12.10]

5.3 1) parityajya advaite: P1 P2 B2 B3 parityaj‡dvaite | param‡: P2 B2 B3 PGh parame, P1

parama | 3) etad ev‡-: P2 B3 PGh tad ev‡- | 4) -vasanopet‡: ‚nSS -balenopet‡ | 6) sa y‡ti (...)sa¸j§‡k‡n.: P1 B2 om. | 8) idam: P1 B2 add sa yati (...) sa¸j§‡k‡n. idam | 9) karmadaıÛa˜: P1 P2B2 B3 PGh ‚nSS k‡yadaıÛa˜ | 10) P1 B2 transpose MDh 12. 10 and 11 |

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11. trikaıÛam etan nik˘ipya sarvabhÂte˘u m‡nava˛ |k‡makrodhau tu sa¸yamya tata˛ siddhi¸ nigacchati || [MDh 12.11] iti.

12. te˘‡¸ svarÂpa¸ dak˘a˛ smarati:

vagdaıÛo 'tha manodaıÛa˛ karmadaıÛas tathaiva ca |yasyaite niyat‡ daıÛ‡s tridaıÛ„ti sa ucyate || [NpU p. 192; VaP 17.6]

13. v‡gdaıÛe maunam ‡ti˘Òhet karmadaıÛe tv an„hat‡m |m‡nasaya tu daıÛasya pr‡ı‡y‡mo vidh„yate || [DSm 7.30; SU p. 272] iti.

14. karmadaıÛo 'lpabhojanam iti smÁtyantarap‡Òha˛.

15. „dÁ˜a¸ tridaıÛatva¸ paramaha¸sasy‡py asti. tad etad abhipretya pit‡maha˛

smarati:

yati˛ paramaha¸sas tu tury‡khya˛ ˜ruticodita˛ |yamai˜ ca niyamair yukto vi˘ıurÂp„ tridaıÛabhÁt || iti.

16. eva¸ sati maun‡d„n‡¸ r‡g‡didamanahetutv‡d yath‡ daıÛatva¸

tathaiv‡j§‡natatk‡ryadamanahetor j§‡nasya daıÛatvam. aya¸ j§‡nadaıÛo yena

paramaha¸sena dhÁta˛ sa eva mukhya ekadaıÛ„ty ucyate. m‡nasasya j§‡nadaıÛasya

kad‡cic cittavik˘epeıa vismÁti˛ prasajyeteti tanniv‡raı‡rtha¸ sm‡raka˛ k‡˘ÒadaıÛo

dhriyate.

17. tad etac ch‡str‡rtharahasyam abuddhv‡ ve˘am‡treıa puru˘‡rthasiddhim

abhipretya k‡˘ÒhadaıÛo yena paramaha¸sena dhÁta˛ sa puru˘o bahuvidhay‡tano-

petatv‡d ghor‡n mah‡rauravasa¸j§ak‡n narak‡n ‡pnoti. tatra hetur ucyate.

paramaha¸save˘a¸ dÁ˘Òv‡ j§‡nitvabhr‡nty‡ sarve jan‡˛ svasvagÁhe ta¸ bhojayanti.

aya¸ ca jihv‡lampaÒo varjy‡varjyavivekam akÁtv‡ sarvam annam a˜n‡ti. tena

5.3 11) etan: P2 B3 PGh ‚nSS eva¸ | nigacchati: P2 B3 PGh ‚nSS niyacchati | 13) tu: P2

B3 PGh ‚nSS ca | 16) r‡g‡di-: P2 B3 PGh Adyar ‚nSS vag‡di- | 17) -‡rtharahasyam: P1 B2 -‡rtharak˘aıasyasvarÂpam; B2 sh cor. -‡rtharahasyasvarÂpam | abuddhv‡: Adyar abuddh‡ | ve˘a-: P1 P2B2 B3 PGh ‚nSS veıu- | puru˘‡rthasiddhim: P1 puru˘‡rthasm‡raka˛ siddhim | -opetatv‡d ghor‡n: P1P2 B2 B3 PGh -opet‡n ghor‡n | ‡pnoti: P1 B2 pr‡pnoti | svasvagÁhe: P1 B2 svasvagÁhe˘u |jihv‡lampaÒo: P2 B3 PGh bhik˘alampaÒo | sarvam annam a˜n‡ti: ‚nSS sarvam a˜n‡ti, P2 B3 PGhsama˜n‡ti > P2 sh cor. sarvam a˜n‡ti |

456

pratyav‡ya¸ pr‡pnoti. yani tu "n‡nnado˘eıa maskar„" "c‡turvarıya¸ cared

bhaik˘am" ity‡dismÁtivacan‡ni t‡ni j§‡nivi˘ay‡ıi. aya¸ ca j§‡navarjita ity yukto 'sya

naraka˛. 18. ata eva j§‡nah„nasya yater bhik˘‡niyamam ‡ha manu˛:

na cotp‡tanimitt‡bhy‡¸ na nak˘atr‡Ôgavidyay‡ |n‡nu˜‡sanav‡d‡bhy‡¸ bhik˘‡¸ lipseta karhicit || [MDh 6.50]19. ekak‡la¸ cared bhaik˘‡¸ na prasajyate vistare |bhaik˘e prasakto hi yatir vi˘aye˘v api sajjati || [MDh 6.55] iti.

20. j§‡n‡bhy‡sina¸ prati tv evam smaryate:

ekav‡ra¸ dviv‡ra¸ v‡ bhu§j„ta paraha¸saka˛ |yena kena prak‡reıa j§‡n‡bhy‡s„ bhavet sad‡ || iti.

21. eva¸ j§‡nadaıÛak‡˘ÒhadaıÛayor yad antaram uttam‡dhamatvarÂpa¸ tad idam

avagatyottama¸ j§‡nadaıÛa¸ yo dh‡rayati sa eva mukhya˛ paramaha¸sa ity

abhyupagantavyam.

5.4 [yogina˛ paramaha¸sasya cary‡]

1. nanv astv abhij§asya paramaha¸sasya j§‡nadaıÛo m‡ bhÂt

k‡˘ÒhadaıÛanirbandha itar‡ tu cary‡ sarv‡ k„dÁ˜„ty ‡˜aÔky‡ha:

2. ‡˜‡mbaro nirnamask‡ro na sv‡h‡karo na svadh‡k‡ro nanind‡stutir y‡dÁcchiko bhaved bhik˘ur n‡v‡hana¸ na visarjana¸na mantra¸ na dhy‡na¸ nop‡sana¸ ca na lak˘ya¸ n‡lak˘ya¸ napÁthaÔ n‡pÁthaÔ na c‡ha¸ na tva¸ na sarva¸ c‡niketasthitir evasa bhik˘u˛ sauvarı‡d„n naiva parigrahen na loka¸ n‡valoka¸ ca| [PhU 4 p. 50–52] iti.

5.3 17) yani tu n‡nna-: P1 B2 ‡j§‡t‡ni yani n‡nna- | aya¸ ca j§‡na-: P1 B2 aya¸ tu j§‡na- |

19) vistare: P2 B3 PGh vistarai˛ | bhaik˘e: P1 P2 B2 bhaik˘ye | 21) eva¸ j§‡-: P1 P2 B2 B3 PGh‚nSS eva¸ sati j§‡-, Adyar eva¸ ca sati j§‡- | yad antaram: P2 B3 PGh ‚nSS yat t‡ratamyam |uttam‡dhamatvarÂpam: P2 B3 PGh uttam‡dhamarÂpa¸, Adyar uttamatv‡dhamatvarÂpa¸ |

5.4 1) nanv astv abhij§asya parama-: P2 B3 PGh ‚nSS nanv amu˘ya parama- |paramaha¸sasya j§‡nadaıÛo m‡bhÂt : P1 B2 paramaha¸sasya sa¸ny‡sino m‡bhÂt, P2 B3 PGhparamaha¸sasya sa¸ny‡so m‡bhÂt, ‚nSS paramaha¸sasy‡stu j§‡nadaıÛo m‡¸ bhÂt | 2)nirnamask‡ro: P1 B2 Adyar na namask‡ro | na sv‡h‡karo: P1 B2 P2 B3 PGh Adyar ‚nSS om. |nind‡stutir: P1 B2 P2 B3 PGh Adyar ‚nSS nind‡ na stutir | nop‡sana¸ ca: P1 B2 Adyar om. ca | nasarva¸: P2 B3 PGh Adyar ‚nSS na ca sarva¸ | sarva¸ c‡niketa: Adyar ‚nSS sarva¸ na c‡niketa | sabhik˘u˛: P1 B2 om. sa | sauvarı‡d„n: B3 PGh sauvarı‡d„n‡¸ | parigrahen na loka¸: B3 PGhparigrahet tal loka¸ | n‡valoka¸: P1 B2 n‡valokana¸ ceti, P2 B3 PGh n‡valokayec ceti > P2 sh cor. |

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3. ‡˜‡ di˜a˛ t‡ ev‡mbara¸ vastram ‡cch‡dana¸ yasy‡s‡v ‡˜‡mbarah. 4. yat tu

smÁtivacanam:

janvor Ârdhvam adho n‡bhe˛ paridh‡yaikam ambaram |dvit„yam uttara¸ v‡sa˛ paridh‡ya gÁh‡n aÒet ||

iti tad idam ayogivi˘ayam. ata eva pÂrvam "tac ca na mukhyo 'sti" [5.1.44; PhU 1 p.

47] ity uktam.

5. yat tu smÁtyantaram:

yo bhavet pÂrvasa¸ny‡s„ tulyo vai dharmato yadi |tasmai praı‡ma˛ kartavyo netar‡ya kad‡cana || [YU p. 314; YDhS p. 105] iti.

tasy‡py ayogivi˘ayatv‡n n‡sya namask‡ra˛ kartavyo 'sti. 6. ata eva br‡hmaıalak˘aıe

"nirnamask‡ram astutim" [1.9.6; MhB 12.237.24] ity ud‡hÁtam. gay‡pray‡g-

‡dit„rthe˘u ˜raddh‡j‡Ûy‡t pr‡pta˛ "svadh‡k‡ro" ni˘idhyate. pÂrvatra "nind‡garva"

[5.2.7; PhU 2 p. 48] ity‡div‡kye parai˛ kÁtay‡ svaninday‡ kle˜o niv‡rita˛; atra tu

svakartÁke paravi˜aye nind‡stut„ ni˘idhyete.

7. y‡dÁcchikatva¸ nirbandhar‡hityam. na kvacid api vyavah‡re nirbandha¸

kury‡t. 8. yas tu devapÂj‡y‡¸ nirbanda˛ smaryate:

bhik˘‡Òana¸ japa˛ ˜auca¸ sn‡na¸ dhy‡na¸ sur‡rcanam |kartavy‡ni ˘aÛ et‡ni sarvath‡ nÁpadaıÛavat || iti.

tasy‡yogivi˘ayatvam abhipretya n‡v‡hanam ity‡dy ‡mn‡tam. 9. sakÁt smaraıa¸

dhy‡nam nairantaryeı‡nusmaraıam up‡sanam iti tayor bheda˛.

5.4 3) vastram‡cch‡dana¸: P1 B2 vastrasthan„ya¸ ‡cch‡dana¸ | 4) dvit„yam uttara¸: B3

PGh dvit„ya¸ottaram, P2 dvit„yamaittaram | 4) pÂrvam: P1 B2 pÂrvatra | 5) yat tu: B2 Adyar yady api> B2 sh cor. | 5) tasy‡py ayogivi˘ayatvan: P2 B3 PGh ‚nSS tasy‡py anyavi˘ayatv‡n, Adyar tath‡pitasy‡yogivi˘ayatv‡n | namask‡ra˛: B3 PGh namask‡ra¸ | 6) -v‡kye parai˛ kÁtay‡: Adyar -v‡kyenaparakÁtay‡ | paravi˜aye: Adyar anyavi˘aye | 7) y‡dÁcchikatva¸: P2 B3 PGh yadÁcchika¸ > P2 sh cor. |8) tasy‡yogi-: P1 B2 P2 B3 PGh Adyar ‚nSS tasy‡py ayogi- |

458

10. yath‡ yogina˛ stutinind‡dilaukikavyavah‡r‡bh‡va˛ yath‡ v‡ devapÂj‡di-

dharma˜‡stravyavah‡r‡bh‡va˛ tath‡ lak˘yatv‡dij§‡na˜‡stravyavah‡ro 'pi n‡sti. yat

s‡k˘icaitanyam tad idam "tat tvam asi" [ChU 6.8.7–16.3] itiv‡kye tva¸padena

lak˘yam. deh‡divi˜i˘Òa¸ caitanya¸ lak˘yam na bhavati ki¸ tu v‡cyam. tac ca v‡cya¸

tatpad‡rth‡t pÁthak lak˘ya¸ tv apÁthak. svadehani˘Òho v‡cyo 'rtho 'ham iti

vyavah‡r‡rha˛ paradehani˘Òhas tvam iti vyavah‡r‡rha˛. lak˘ya¸ v‡cyam ity

ubhayavidha¸ cetanopetam, anyaj jaÛa¸ jagat sarvam iti vyavah‡r‡rham, ityet‡dÁ˜o

vikalpo na ko 'pi yogino 'sti tad„yacittasya brahmaıi vi˜r‡ntatv‡t.

11. ata eva sa bhik˘ur aniketasthitir eva. yadi niyataniv‡s‡rtha¸ ka¸cin maÒha¸

sa¸p‡dayet tad‡n„¸ tasmin mamatve sati tad„yah‡nivÁddhyo˜ citta¸ vik˘ipyeta. 12.

etat sarvam abhipretya gaudap‡d‡c‡ry‡ ahu˛:

ni˛stutir nirnamask‡ro ni˛svadh‡k‡ra eva ca |cal‡calaniketa˜ ca yatir y‡dÁcciko bhavet || [GK 2.37] iti.

13. yath‡ maÒho na parigrah„tavyas tath‡ suvarıar‡jat‡d„n‡¸ bhik˘‡caman‡di-

p‡tr‡ı‡m ekam api na gÁhı„y‡t. 14. tad ‡ha yama˛:

hiraımay‡ni p‡tr‡ıi k‡r˘ı‡yasamay‡ni ca |yat„n‡¸ t‡ny ap‡tr‡ıi varjayet t‡ni bhik˘uka˛ || iti.

15. manur api:

ataijas‡ni p‡tr‡ıi tasya syur nirvraı‡ni ca |

5.4 10) yath‡ v‡: P1 P2 B2 B3 yath‡ ca | lak˘yatv‡dij§‡-: B2 Adyar AnSS lak˘yatv‡-

lak˘yatv‡dij§‡- | s‡k˘icaitanyam tad: P1 B2 P2 B3 PGh Adyar ‚nSS s‡k˘icaitanyam asti tad | pÁthaklak˘ya¸: P2 B3 PGh ‚nSS pÁthak tallak˘yam | 10) paradehani˘Òhas tvam iti vyavah‡r‡rha˛. ubaya-:P2 B3 PGh paradehani˘Òhatvam pad‡rtha˛ tvam iti vyavah‡r‡ha˛. lak˘ya¸ v‡cyam ity ubaya-, P1 B2pradehani˘Òho v‡cy‡rthatvam iti vyavah‡r‡rha˛. lak˘ya¸ v‡cyam ity ubaya-, Adyar paradehani˘Òhastvam iti vyavah‡r‡rha˛. lak˘yam v‡cyam ity ubaya-, ‚nSS lak˘ya¸ v‡cyam ity ubaya- > om.paradehani˘Òhas tvam iti vyavah‡r‡rha˛ | cetanopetam: Adyar caitanyopetam |11) ka¸cin: Adyar ki¸cin| vÁddhyo˜ citta¸: P1 P2 B3 vÁddhau citta¸, B2 PGh vÁddho citta¸ | vik˘ipyeta: B3 PGh vik˘ipyete |13) parigÁh„tavyas: Adyar ‚nSS parigrah„tavyas | suvarıa-: P2 B3 PGh Adyar sauvarıa- | gÁhı„y‡t: P1B2 parigÁhı„y‡t | 14) kÁ˘ı‡ya: P2 B3 PGh Adyar ‚nSS k‡r˘ı‡ya | yat„n‡¸ t‡ny ap‡traıi: P1 B2yat„n‡m t‡mrap‡traıi, B1 yat„n‡¸ c‡ny ap‡traıi |

459

te˘‡m adbhi˛ smÁta¸ ˜auca¸ camas‡n‡m iv‡dhvare || [MDh 6.53]

16. al‡bud‡rup‡tra¸ v‡ mÁnmaya¸ vaiıava¸ tath‡ |et‡ni yatip‡tr‡ni manu˛ sv‡ya¸bhuvo 'brav„t || [MDh 6.54] iti.

17. baudh‡yano 'pi

svayam ‡hÁtaparıe˘u svaya¸˜„rıe˘u v‡ puna˛ |bhu§j„ta na vaÒ‡˜vatthakara§j‡n‡¸ ca parıake ||

18. ‡pady api na k‡¸sye˘u mal‡˜„ k‡¸syabhojana˛ |sauvarıe r‡jate t‡mre mÁnmaye trapus„sayo˛ || iti.

19. tath‡ loka¸ jana¸ ˜i˘yavarga¸ na gÁhı„y‡t. tad ‡ha manu˛:

eka eva caren nitya¸ siddhyartham asah‡yaka˛ |siddhim ekasya pa˜yan hi taj jah‡ti na h„yate || [MDh 6.42] iti.

20. medh‡tithir api:

‡sana¸ p‡tralopa˜ ca sa¸caya˛ ˜i˘yasa¸graha˛ |div‡sv‡po vÁth‡l‡po yater bandhakar‡ıi ˘aÒ || [SU pp. 268-269]

21. ek‡h‡t parato gr‡me pa§c‡h‡t parata˛ pure |var˘‡bhyo 'nyatra yat sth‡nam ‡sanam tad ud‡hÁtam ||

22. ukt‡l‡bv‡dip‡tr‡ı‡m ekasy‡pi na sa¸graha˛ |bhik˘or bhaik˘yabhuja˜ c‡pi p‡tralopa˛ sa ucyate ||

23. gÁh„tasya tu daıÛ‡der dvit„yasya parigraha˛ |k‡l‡ntaropabhog‡rtha¸ sa¸caya˛ parik„rtita˛ ||

24. ˜u˜r¢‡l‡bhapÂj‡rtha¸ ya˜o 'rtha¸ v‡ parigraha˛ |˜i˘y‡ı‡¸ na tu k‡ruıy‡t sa j§eya˛ ˜i˘yasa¸graha˛ ||

25. vidy‡ dina¸ prak‡˜atv‡d avidy‡ r‡trir ucyate |vidy‡bhy‡se pram‡do ya˛ sa div‡sv‡pa ucyate ||

26. ‡dhy‡tmik„¸ kath‡¸ muktv‡ bhaik˘acary‡¸ surastutim |anugraha¸ pathipra˜n‡n vÁth‡l‡po 'nya ucyate || [SU pp. 269] iti.

5.4 15) te˘‡m adbhi˛ : P1 B1 B2 Adyar te˘‡¸ mÁdbhi˛ | 17) ca: P1 B2 tu | 19) pa˜yan: P2 B3

PGh ‚nSS sa¸pa˜yan | 20) p‡tralopa˜: B3 PGh p‡tralobha˜ | 22) ukt‡labv‡di: B3 PGh uktal‡¸v‡di |ekasy‡pi: B3 PGh ekaikasy‡pi | bhaik˘ya-: Adyar ‚nSS bhaik˘a- | p‡tralopa˛: B3 PGh p‡tralobha˛ |26) bhaik˘ya-: Adyar ‚nSS bhaik˘a- | surastutim: P2 narastutim > B2 sh cor. | anugraha¸pathipra˜n‡n: P1 P2 B2 anugraha pathipra˜n‡n, B3 PGh anugraham atha pra˜no, Adyar ‚nSS anugraha˛pathipra˜no | vÁth‡l‡po 'nya ucyate: P1 B2 vÁth‡jalyo'nya ucyate, P2 B3 PGh Adyar ‚nSS vÁth‡l‡pa˛sa ucyate |

460

27. loka¸ ˜i˘yajanarÂpa¸ na gÁhı„y‡d ity et‡vad eva na bhavati ki¸ tu tasya

lokasy‡valoka¸ dar˜anam api na kury‡t tasya bandhahetutv‡t. na cety anen‡nyad api

smÁtini˘iddha¸ na kury‡d ity abhipretam. 28. tac ca ni˘iddha¸ medh‡tithir

dar˜ayati:

sth‡vara¸ jaÔgama¸ b„ja¸ taijasa¸ vi˘am ‡yudham |˘aÛ et‡ni na gÁhı„y‡d yatir mÂtrapur„˘avat || [SU p. 271]

29. ras‡yana¸ kriy‡v‡da¸ jyoti˘a¸ krayavikrayam |vividh‡ni ca ˜ilp‡ni varjayet parad‡ravat || iti.

30. yogino laukikavaidikavyavah‡ragat‡ni y‡ni b‡dhak‡ni santi te˘‡¸ varjanam

abhihitam. 31. atha pra˜nottar‡bhy‡m atyantab‡dhaka¸ pradar˜ya tadvarjanam ‡ha:

‡b‡dhaka˛ ka iti ced ‡b‡dhako 'sty eva | yasm‡d bhik˘urhiraıya¸ rasena dÁ˘Òa¸ cet sa brahmah‡ bhavet | yasm‡d bhik˘urhiraıya¸ rasena spÁ˘Òa¸ cet sa paulkaso bhavet | yasm‡d bhik˘urhiraıya¸ rasena gr‡hya¸ cet sa ‡tmah‡ bhavet | tasm‡d bhik˘urhiraıya¸ na dÁ˘Òa¸ na spÁ˘Òa¸ na gr‡hya¸ ca | [PhU 4 p. 52–53]iti.

32. ‡k‡ro 'bhivy‡ptyartha˛ "‡Ô„˘adarthe 'bhivy‡ptau" ity abhihitatv‡t. abhivy‡pto

b‡dhako 'tyantab‡dhakas tasya sadbh‡va¸ pratij§‡ya hiraıyasya tath‡vidhab‡dhaka-

tvam ucyate. rasen‡bhil‡˘ayukten‡dareıa hiraıya¸ yadi dÁ˘Òa¸ sy‡t tad‡n„¸ sa dra˘Ò‡

bhik˘ur brahmah‡ bhavet. hiraıy‡sakty‡ tatsa¸p‡danarak˘aıayo˛ sarvad‡ prayata-

m‡nas tadvaiyarthyaparih‡r‡ya prapa§camithy‡tvapratip‡dak‡n ved‡nt‡n d¢ayitv‡ tat-

satyatvam avalambate. tata˛ ˜‡strasiddham advit„ya¸ brahma tena bhik˘uı‡ hatam

eva bhavati. tasm‡d asau brahmah‡ bhavet. 33. tath‡ ca smaryate:

5.4 27) ˜i˜yajanarÂpa¸: P1 B2 ˜i˘ya¸ananurÂpa¸ | tu lokasy‡-: P2 B3 PGh Adyar ‚nSS tu

tasya lokasy‡-, P1 B2 tu tasya janasy‡- | 29) kriy‡v‡da¸: P2 B3 PGh kriy‡c‡ram | 30) yogino: P1 B2e˘‡¸ yogin‡¸ | 31) ced ‡b‡dhako: P1 B2 cet b‡dhako | paulkaso: P2 B3 PGh pauskaso | hiraıya¸ nadÁ˘Òa¸: P2 B3 PGh Adyar ‚nSS hiraıya¸ rasena na dÁ˘Òa¸ | na dÁ˘Òa¸ na spÁ˘Òa¸ na gr‡hya¸ ca: P1B2 na dÁ˘Òa¸ na ca spÁ˘Òa¸ na ca gr‡hya¸ ca, B3 Adyar ‚nSS na dÁ˘Òa¸ ca na spÁ˘Òa¸ ca na gr‡hya¸ ca| 32) artha˛: B3 PGh ‚nSS ‡rtha˛ | 'bhivy‡ptau ity abhi-: P1 B2 P2 B3 PGh 'bhivy‡ptav api abhi- |hatam eva: P2 B3 PGh hatam iva |

461

brahma n‡st„ti yo brÂy‡d dve˘Òi brahmavida¸ ca ya˛ |abhÂtabrahmav‡d„ ca trayas te brahmagh‡tak‡˛ || iti.

34. brahmah‡ sa tu vij§eya˛ sarvadharmabahi˘kÁta˛ | iti ca.

35. abhil‡˘apÂrvaka¸ hiraıya¸ spÁ˘Òa¸ cet tad‡ sa spra˘Ò‡ bhik˘u˛ patitatv‡t

paulkaso mlecchasadÁ˜o bhavet. 36. p‡titya¸ ca smaryate:

pataty asau dhruva¸ bhik˘ur yasya bhik˘or dvaya¸ bhavet |dh„pÂrva¸ reta utsargo dravyasa¸graha eva ca || iti.

37. abhil‡˘apura˛sara¸ hiraıya¸ gÁh„ta¸ cet tad‡ sa bhik˘ur dehendriy‡di-

s‡k˘iıam asaÔga¸ cid‡tm‡na¸ hatav‡n bhavet asaÔgatvam apohya sv‡tmano

hiraıy‡didravya¸ prati bhoktÁtvena pratipannatv‡t. 38. tasy‡nyath‡pratipatte˛

sarvap‡parÂpatva¸ smaryate:

yo 'nyath‡ santam ‡tm‡nam anyath‡ pratipadyate |ki¸ tena na kÁta¸ p‡pa¸ coreı‡tm‡pah‡riı‡ || [MhB 1.68.26] iti.

39. ki¸ c‡tmagh‡tina˛ sukhale˜en‡pi rahit‡ bahuvidhadu˛khen‡vÁt‡ lok‡˛ ˜ruyante:

asury‡ n‡ma te lok‡ andhena tamas‡vÁt‡˛ |t‡¸s te prety‡bhigacchanti ye ke c‡tmahano jan‡˛ || [‰˜‡U 3] iti.

40. dÁ˘Òa¸ cety anena cak‡reıa ˜ruta¸ ca samucc„yate. spÁ˘Òa¸ cety anena

kathita¸ ceti. gr‡hya¸ cety anena vyavahÁta¸ ceti samuccaya˛. dar˜ana-

spar˜anagrahaıavad abhil‡˘apÂravak‡ hiraıyavÁtt‡nta˜ravaıatadrÂpakathanatad„ya-

kriy‡divyavah‡r‡ api pratyav‡yahetava ity artha˛. yasm‡t s‡bhil‡˘ahiraıya-

5.4 33) abhÂta ... gh‡tak‡˛: P1 B2 om. > B2 sh cor. | 34) brahmah‡ ... kÁtha˛: P2 B3 PGh

om. | 35) tad‡ sa spra˘Ò‡: P1 P2 B2 B3 tad‡ spra˘Ò‡, PGh tad‡ ta¸ spra˘Ò‡, Adyar tad‡ tatspra˘Ò‡ |paulkaso: P2 B3 PGh pauskaro | 37) hiraıya¸ gÁh„ta¸: Adyar ‚nSS hiraıya¸ na gr‡hyam. gÁh„ta¸ |38) tasy‡nyath‡-: P1 B2 Adyar ‚nSS tasy‡˜ c‡nyath‡-, P2, B3, PGh tasm‡c c‡nyath‡- | coreı‡-: P1 P2B3 PGh caureı‡- | 40) spÁ˘Òa¸ cetyanena kathita¸ ceti: P1 B2 P2 B3 PGh Adyar spÁ˘Òa¸ cetyanenakathitasya samuccaya˛, ‚nSS om. all | gr‡hya¸ ... samuccaya˛: B2 Adyar gr‡hya¸ (...) samucc„yate,‚nSS om. all | -tadrÂpakathana-: P2 B3 PGh Adyar ‚nSS -tadguıakathana-, P1 -tatkathanena, B2 -tatkathana- | -kriy‡di-: Adyar -kray‡di- | s‡bhil‡˘ahiraıyadar˜an‡dayo: B1 s‡bhil‡˘a¸ hiraıy‡dayo, P1P2 s‡bhil‡sapÂrvaka¸ hiraıyadar˜an‡dayo |

462

dar˜an‡dayo do˘ak‡riıas tasm‡d bhik˘uı‡ hiraıyadar˜an‡dayo varjan„y‡ ityartha˛.

41. hiraıyavarjanasya phalam ‡ha:

sarve k‡m‡ manogat‡ vy‡vartante du˛khe nodvigna˛ sukheni˛spÁhas ty‡ge r‡ge sarvatra ˜ubh‡˜ubhayor n‡bhisneho nadve˘Òi na modate ca sarve˘‡m indriy‡ı‡¸ gatir uparamate ya‡tmany ev‡vasth„yate | [PhU 4 pp. 53–54] iti.

42. putrabh‡ry‡gÁhak˘etr‡dik‡m‡n‡¸ sarve˘‡¸ hiraıyamÂlatv‡d dhiraıye

parityakte sati te k‡m‡ manogat‡ manasy avasth‡n‡d vy‡vartante vy‡vÁtt‡ bhavanti.

k‡manivÁttau saty‡¸ karmapr‡ptayo˛ sukhadu˛khayo˛ udvegaspÁhe na bhavata˛.

etac ca sthitapraj§aprast‡ve prapa§citam.

43. aihikayo˛ sukhadu˛khayor vik˘epakatven‡mu˘mikavi˘ayar‡ge 'pi ty‡go

bhavati. aihikasukhaspÁh‡yukto hi taddÁ˘Ò‡nten‡bhimata ‡mu˘mike sukhe r‡gav‡n

bhavati. tasm‡d aihike ni˛spÁhasy‡mu˘mike r‡g‡bh‡vo yujyate. eva¸ sati sarvatra

lokadvaye 'pi yau ˜ubh‡˜ubh‡v anukÂlapratikÂlavi˘ayau tayor anabhisneha˛.

44. etac ca dve˘ar‡hityasy‡py upalak˘aıam. t‡dÁ˜o vidv‡n a˜ubhak‡riıa¸

ka¸cid api puru˘a¸ na dve˘Òi. ˜ubhak‡riıa¸ ca dÁ˘Òv‡ na moda¸ pr‡pnoti.

dve˘amodarahito ya˛ pum‡n ‡tmany eva sarvad‡vati˘Òhate tasya sarve˘‡m indriy‡ı‡¸

gati˛ pravÁttir uparamate. indriyoparatau na kad‡cid api nirvikalpakasam‡dher vighno

bhavati. te˘‡¸ k‡ sthitir iti pra˜nasya sa¸k˘epavistar‡bhy‡m uttara¸ pÂrvam uktam.

tad ev‡tra punar api hiraıyani˘edhaprasaÔgena spa˘Ò„kÁtam.

5.4 41) ty‡ge r‡ge: P1 B2 ty‡go r‡ga˛ | na modate ca: P2 B3 PGh na moda¸ ca | uparamate:

Adyar uparamati | ev‡vasth„yate: Adyar ev‡vati˘Òhate | 42) avasth‡n‡d: P1 B2 anavasth‡n‡d | sukhadu˛khayor: P2 B3 PGh Adyar du˛khasukhayor | 43) -yor vik˘epaka-: P2 B3 PGh -yor navik˘epaka- | vik˘epaktven‡mu˘mika: P2 B3 PGh -tve saty ‡mu˘mika, P1 adhik˘epakatve satiamu˘mika, B2 adhik˘epekÁte sati amu˘mika | vi˘ayar‡ge: P1 B2 vi˘ayabhoge | -‡yukto hi tad-: P1 B2 -‡yuktas tad- | -‡bhimata: P1 B2 P2 B3 PGh Adyar ‚nSS -‡numita | -aihike ni˛spÁhasy‡-: P1 B2-aihike sukha ni˛- | anukÂlapratikÂlavi˘ayau: P1 B2 anukÂlapratikÂlau vi˘ayau | 44) -k‡riıa¸ ca dÁ˘Òv‡na moda¸: P2 B3 PGh ‚nSS -k‡riıa¸ ca dÁ˘Òv‡ na ca moda¸, P1 B2 -k‡riıa¸ ca dÁ˘Òv‡ moda¸, Adyar-k‡riıa¸ dÁ˘Òv‡ na ca moda¸ | uparamate: Adyar uparamati |

463

45. atha vidvatsa¸ny‡sam upasa¸harati:

yat pÂrı‡nandaikabodhas tad brahm‡ham asm„ti kÁtakÁtyo bhavatikÁtakÁtyo bhavati | [PhU 4 p. 55] iti.

46. yad brahma ved‡nte˘u pÂrı‡nandaikabodha˛ param‡tmeti nirÂpita¸ tad

brahm‡ham asm„ty eva¸ sarvad‡nubhavann aya¸ yog„ paramaha¸sa˛ kÁtakÁtayo

bhavat„ti. 47. tath‡ ca smaryate:

j§‡n‡mÁtena tÁptasya kÁtakÁtyasya yogina˛ |naiv‡sti ki¸cit kartavyam asti cen na sa tattvavit || [JdU 1.23] iti.

48. j„vanmuktivivekena bandha¸ h‡rda¸ niv‡rayan |pumartham akhila¸ dey‡d vidy‡t„rthamahe˜vara˛ ||

49. iti ˜r„matparamaha¸saparivr‡jak‡c‡rya˜r„madvidy‡raıyamuniviracito j„vanmukti-

viveka˛ sam‡pta˛.

5.4 45) kÁtakÁtyo bhavati kÁtakÁtyo bhavati: P1 P2 B2 B3 PGh om. second kÁtakÁtyo bhavati

> B2 sh cor. | 46) yog„: Adyar om. | 47) tath‡ ca: Adyar yath‡ ca | 48) tamo: Adyar ‚nSS bandha¸ |49) iti ˜r„mat paramaha¸sa parivr‡jak‡c‡rya ˜r„mad vidy‡raıyamuni viracito j„vanmuktiviveka˛sam‡pta˛: P2 iti ˜r„ j„vanmktiviveka vidy‡raıya kÁta samapti˛, P1 B2 B3 PGh iti j„vanmuktiviveka˛sam‡pta˛, Adyar sa¸pÂrıo'ya¸ ˜r„madvidy‡raıya-praı„to j„vanmukiviveka˛ | ‚nSS iti ˜r„matparamaha¸sa parivr‡jak‡c‡rya ˜r„bh‡rat„t„rthabhamavac-chi˘ya ˜r„mad vidy‡raıyaguruvara viracitoj„vanmuktiviveka˛ sa¸pÂrıa˛ |

464

Appendix One: Index of Sources

This index lists where in the JMV Vidy‡raıya cites a particular source whetheror not he names the text or author. Whenever I could determine it, I noted in the textand translation whether a particular passage appears in more than one source. Inthose few instances I indexed the same numbers under two or more sources. Pagenumbers for the introduction are preceded by "i." Other numbers refer to thesection and paragraph numbering system of the text and translation. Sanskritalphabetical order is not followed.

AmbU

AmnU

‚rU

BhG

BhMP

BhP

BS

BSBh

B‡BhV

B‡U

BÁS

BU

ChU

2.3.17-19, 3.3.8, 4.3.9.

3.4.2, 3.4.13-15, 3.4.32, 3.5.24, 3.5.29, 4.3.10.

1.2.25-26.

1.2.43, 1.6.2, 1.6.7, 1.6.9, 1.6.12, 1.6.14, 1.6.16, 1.6.19-20, 1.6.22,1.6.23, 1.6.25, 1.7.2-3, 1.7.6-10, 1.8.1, 1.8.3-7, 1.9.19, 1.9.31, 2.3.10-14,2.3.23, 2.3.77-81, 2.4.5, 2.4.12-14, 2.4.21-38, 2.4,61-65, 2.6.8, 2.6.10-12,2.6.15, 2.7.12, 2.11.34-35, 2.11.37-38, 3.2.16,. 3.3.9-10, 3.6.20-25,3.6.27-29, 3.8.6-8, 3.9.15, 3.10.17, 3.10.47, 3.10.49, 3.11.20, 3.11.25,4.1.18, 4.2.2-6, 4.2.17, 4.2.20, 4.2.24, 4.5.9, 5.1.21, 5.2.17, i53.

2.2.7.

1.9.7, 1.9.25, 1.9.29, 2.4.75, 4.1.29, 42.57.

2.3.49, 2.3.53.

1.4.6, 2.3.3, 2.4.68, 4.2.22, i53, i42, i35 n.11, ch.2 n.58.

1.9.22, 2.9.14.

1.0.1, 1.0.13, 1.1.2, 1.1.3-7, 1.1.13, 1.2.3-6, 1.2.8, 1.2.10, 1.2.12, 1.4.5,1.6.18, 1.9.2, 1.9.11, 2.3.34, 2.3.47, 2.3.65-66, 2.3.76, 2.4.16, 2.4.66,2.5.2, 2.5.4, 2.5.6, 2.9.2, 2.9.8, 2.9.22-23, 3.4.5-6, 4.3.8, 4.4.2, 4.4.10-11,5.2.20, 5.2.30, 5.3.3.

1.2.34.

5.2.31-40

2.2.8, 2.3.30, 2.3.50, 2.4.55, 2.4.69, 2.10.2, 4.1.27, 4.2.29, 5.1.23, 5.4.10,i40.

465

DSm

GK

‰˜‡U

JdU

JU

J§‡n‡Ôku˜a

KaiU

KauU

KU

KT

Khaı

K˘U

LVS

LYV

MBh

MDh

MNU

Mtr‡U

1.9.13-14, 5.3.13.

2.3.35, 3.2.15,3.8.9, 3.10.26-30, 3.10.38-42,3.10.51, 5.4.12, I 2 p. 35, i63.

1.9.44, 5.4.39, i32n.6, h1 n.25.

4.4.8, 5.1.31, 5.1.36, 5.4.47.

1.0.3, 1.2.17, 1.2.20-22, 1.9.4.

2.10.6-8

1.1.2, 3.3.6.

2.4.66, 2.10.26.

1.4.2, 1.4.5, 1.10.24, 2.2.8,2.2.12, 2.3.9, 2.3.29, 2.3.46, 2.3.63, 2.3.84,2.4.52, 2.5.19, 2.11.2-3, 3.7.1, 3.7.5, 3.8.3-4, 3.9.5, 3.9.7, 3.10.59-60.

5.2.25-26.

3.11.22, i3.

3.4.11.

5.2.42.

1.3.11, 1.3.15-26, 1.3.28-29, 1.3.31-33, 1.4.7-10, 1.4.13, 1.4.15, 1.4.17,1.4.19, 1.4.21, 1.4.23, 1.4.25, 1.5.2, 1.5.4, 1.5.6, 1.6.4-5, 2.1.3-5, 2.1.7-9,2.1.2.2, 2.2.7, 2.2.9, 2.2.14-15, 2.3.4-6, 2.3.8, 2.3.54, 2.4.4, 2.4.8-11,2.4.17-19, 2.4.25, 2.4.33, 2.4.41, 2.4.56, 2.4.82-84, 2.5.17, 2.5.21-25,2.6.2-5, 2.8.2-5, 2.9.28, 2.10.16-26, 2.10.31-32, 2.11.5-6, 2.11,10,2.11,17-24, 2.11.26-37, 3.1.4-14, 3.1.17-18, 3.2.3-6, 3.2.12-13, 3.2.15-24, 3.3.1, 3.4.3, 3.4.17-18, 3.4.33, 3.5.43-52, 3.6.3-14, 3.7.12-14, 3.10.9-10, 3.11.23, 3.11.26-39, 3.12.1-11, 4.1.3-4,4.1.6-16, 4.1.30, 4.1.35-44,4.146, 4.1.48-49, 4.1.51-55, 4.1.57, 4.2.7-11, 4.3.12-17, 4.5.2-6, 4.58,4.5.9-10, 5.1.7, 5.1.10-14, i30, i32, i36, i45, i48, i49, i50, i54, i56, i60.

1.2.17, 1.9.1, 1.9.5, 1.9.15, 1.9.33, 1.9.42, 2.4.74, 2.10.39, 3.6.32, 5.4.6,5.4.38.

1.9.38, 2.2.16, 3.5.10, 3.6.31, 4.3.2, 5.3.10-11, 5.3.18-19, 5.4.15-16,5.4.19.

4.2.27, 4.2.29, 4.2.33.

1.0.1, 2.5.78-79, 3.2.9, 3.10.50.

466

MuıU

MukU

NÁPU

NkS

NPS

NpU

P‡U

PD

PK

PhU

Ppd

P‡s

Prm

RV

R‡m

¯vU

SÂS

Sarv‡nubhava

SauU

SK

SU

¯reyom‡rga

1.2.41, 1.9.10, 2.3.41-43, 2.3.83, 2.4.57-60, 4.1.20, 4.1.33, 4.3.7, 4.4.12,ch.1 n.4, ch.2 n.57.

1.9.17, 2.4.53-54, 2.4.73, 2.4.76, 2.11.26, 3.5.31-33, 3.9.14, 5.1.25.

2.3.67.

1.7.11, 2.3.13, 2.7.17, 2.9.11, 2.9.13.

1.9.32.

1.1.9, 1.2.34-35, 1.9.39-40, 2.4.72, 2.4.83, 2.10.40-46, 2.10.48, 3.7.3,4.3.5, 5.3.124.1.22-25.

2.3.26, 2.10.10, 2.10.27-29, 4.4.2, 5.1.25.

1.4.16.

1.2.27-31, 1.9.4, 1.9.9, 5.1.2, 5.1.16-17, 5.1.20, 5.1.26, 5.1.28, 5.1.44,5.2.1, 5.2.4, 5.2.7, 5.2.10, 5.2.13, 5.2.19, 5.2.21, 5.2.22, 5.2.28, 5.3.1,5.3.5-8, 5.4.2, 5.4.31, 5.4.41.

2.3.59.

2.3.74, 2.10.27.

1.3.13.

2.1.6.

2.4.44-45.

2.3.28, 2.3.32, 2.3.45, 2.3.72, 3.3.7, 3.3.11-12, 4.2.19, i58.

1.9.17, 1.10.1-23, 2.4.76, 2.4.86, 4.2.25-26.

3.5.31-33, 3.9.14

3.9.4, 3.10.44.

2.5.9, I 2 n. 8.

5.3.13-14, 5.3.46, 5.4.20-26, 5.4.28

1.6.28-30, 3.9.10

467

T‚

TB

TS

TU

US

VaP

Vcm

VDh

ViP

VU

V‡vÁ

YDhS

Y¯U

YS

YSBh

YU

1.1.12, 2.3.38, 2.3.67.

2.4.50, 4.2,13.

2.4.74, 5.1.33-35.

2.3.44, 2.4.69, 2.7.9, 4.4.3, 4.4.5-6, 4.4.7.

1.2.40, 1.9.23, 2.9.10, 3.5.34-36

5.3.12.

1.9.17.

2.10.39, 4.3.5.

1.9.36, 2.4.56. 2.4.72, 2.5.13, 2.10.8, 4.1.21.

1.9.27, 2.9.18, 2.9.29.

2.3.51-52.

1.9.8, 1.9.20, 1.9.27, 1.10.40, 2.7.8, 5.4.5.

3.4.11.

2.2.4, 2.7.1-3, 2.7.15, 2.11.12-13, 3.3.1-3, 3.4.20, 3.4.22, 3.4.27, 3.4.29-31, 3.5.4, 3.5.4, 3.5.6, 3.5.8-9, 3.5.12-23, 3.5.25-28, 3.5.40, 3.5.42-43,3.6.2, 3.6.19, 3.6.26, 3.10.2-3, 3.10.5-7, 3.10.13, 3.10.15, 3.10.19,3.10.21, 3.10.23-24, 3.11.2-3, 3.11.5-10, 3.11.12, 3.11.15, 3.11.18,3.11.41, 3.11.43,3.11.45-46, 5.1.5, 5.2.16.

3.5.2, 3.9.4.

1.9.20, 1.9.25, 2.10.11, 2.10.14, 2.10.16-29, 2.10.39.

468

Appendix Two: Index of Subjects

This index lists relevant topics and texts as they appear in the introduction and theJMV translation. Titles of works, names of authors, and characters are listed whenthey are mentioned directly in the text. Names of modern scholars mentioned in theintoduction and notes have not been indexed. Page numbers for the introduction arepreceded by "i". Other numbers refer to the section and paragraph numbering systemof the text and translation. Sanskrit alphabetical order is not followed. RosemaryWetherold deserves special recognition for her work in compiling this index.

abandonment, 1.6.21, 2.3.12, 2.11.14-24. See also under specific thingsabandoned

abhy‡sap‡Òava. See skillful practiceabsence, basis (pratyaya) of, 3.11.9,

3.11.11abuse, verbal, 1.4.22achieve. See all there is to achieveacting as one pleases, 5.4.2, 5.4.7, 5.4.12action(s), 1.2.41-42, 1.4.20, 2.3.40,

2.3.42, 2.4.16, 2.5.11, 2.7.17. Seealso effort; future action; operativeaction; ritual action; staff of action;uncommenced action(s)

activities, 1.10.8, 3.11.3-10, 3.11.12-13activity (pravÁtti) , 1.8.8, 2.5.7-9, ch.2

n.49activity, ordinary, as cause of living,

2.11.25-37adÁ˘Òa. See unseen subtletyadhik‡rin-s. See qualified to study, those

who areadhy‡sa, translation of term, ch.3 n.16admittance, allowing, 1.6.16-17adultery, 1.3.16, 1.3.24afflictions. See kle˜a-sagitation, 1.8.8, 1.9.16agni (god of fire), ch.4 n.9agnihotra sacrificial session, 4.2.33, ch.4

n.9Agni˘Òoma Soma sacrifice, 5.1.39agrah‡ra (land grant), i13, i15aha¸k‡ra. See ego; egoic consciousnessaim of human existence, 5.4.48Aitareya, commentary on, i8

Aj‡ta˜atru, 2.4.66akaıÛa. See offbeatak˘ep„. See transcendsalaukika. See renunciation; spiritual

meansAlepakamatabhaÔgav‡da`, i18all there is to achieve, i65, 4.4.4, 4.4.10-

12all there is to do, 4.4.4, 4.4.8-9, 5.1.31,

5.1.36, 5.4.45-47; having done(kÁtakÁtya), i45

All, 2.3.40alms, collecting, 5.3.18-19, 5.4.4. See

also beggingalms-giving, 2.3.11, 4.2.28-29, 5.1.43alone, 1.9.8, 1.9.42-43, 1.9.45amanast‡. See mindlessnessamanibh‡va¸, translation of term, ch.2

n.15ana, translation of as suffix, ch.2 n.26anabhisneha. See attachmentanalogical reasoning (upam‡na), i54analysis assessment (vyatireka), 3.11.40-

42, ch.3 n.37Ananta, 3.3.2, 3.3.5, ch.3 n.7anavasth‡. See infinite regressanger, delusion, 1.6.23; derived from

darkness, 1.6.11; freedom from,2.2.6, 2.2.23, 2.3.12, 4.3.1-4, 5.2.7-8; as impure latent tendency, 2.4.30,2.4.41; as quality of Demonicfortune, 2.3.14; remedy for, 2.10.9,2.10.11; twofold, 2.10.11-15

anguish, and suffering, 1.6.10anna. See food

469

annamaya. See food, made ofantary‡m„. See brahmaıa on the Inner

Controlleranta˛karaıa, ch.2 n.47. See also inner

organAnubhÂtiprak‡˜a, i8anubhava (experience), i42anubhÂyate (it is experienced), 1.1.8anukalpatvam (secondary nature), 5.1.44anukalpa˛ (secondary), 5.1.45anum‡na. See inferenceanusa¸dh‡na. See awarenessanusmarana. See remembrance,

sustainedanuvÁtti. See continuity, absence ofanvayavyatirekha (positive and negative

concomitance), translation of term,ch.2 n.48

anxiety, freedom from, 1.7.6anyony‡bh‡va (mutual non-existence),

ch.2 n.23an‡rabdhakarma (uncommenced action),

i32Aparok˘‡nubhÂti, commentary on, i8apÂrva, i36, 2.3.68, ch.2 n.24, 5.1.37-38apauru˘eya (not created by any person),

i42apav‡da (special rule), translation of

term, ch.2 n.44, ch.3 n.16. See alsospecial rule

appearance, false, 2.9.21apyaya. See dissolutionArjuna, 2.4.64; quoted, 1.6.2, 1.6.6,

1.8.1-2, 2.4.5, 3.1.16, 3.8.6; and theLord, dialogue between, 4.2.1-6

arrogance, as impure latent tendency,2.3.14, 2.4.29-30, 2.4.66, 2.8.1,2.10.1-9, 2.10.11

Artha, hindered by anger, 2.10.11artha. See purposearthav‡da (statement of praise), ch.2 n.7arts, 1.2.38, 1.4.23-24, ch.1 n.23asa¸praj§‡tasam‡dhi (enstasis-without-

conceptualization), i58, ch.1 n.36ascetic, practices of, 3.10.17-18; without

knowledge, 5.3.17-19Asipatra Hell, 2.4.83, ch.2 n.46

asleep, always, 1.10.22assault, one who does not engage in,

1.4.22association with good people

(s‡dhusa¸gama), i55, i56, 3.2.3,3.2.10, 4.1.38

asurasa¸pad (Demonic fortune), i49a˜uddhav‡san‡ (impure latent

tendencies), i49A˜vattha tree, ch.3 n.1a˘Ò‡Ôgayoga (eight-limb yoga), i58, i69

n.31Atharvaıic passage, regarding

attachment to ritual action, 2.4.57-60Atharvaıikas, quoted, 5.2.31-41Atir‡tra, rites such as, 5.1.39ativarı‡˜ramin. See beyond-the-castes-

and-ordersAtri, and abandoning sacred string,

1.2.18attachment (anabhisneha), 1.6.12-13,

1.6.22, 1.6.24, 1.7.9, 2.7.2, 2.7.4,2.7.11, 2.9.13-14

attentive (s‡vadhana), 3.5.38atyant‡bh‡va (total non-existence), ch.2

n.23austerity, 2.3.11, 3.5.9, 3.5.20, 4.1.1,

4.2, 5.1.12authoritative basis (pram‡ıa), for

liberation-in-life, 1.3.1-2authoritative texts, 2.3.15, 2.3.39, 2.3.63avagraha , ch.5 n.16avidy‡ (ignorance), i33avyabhic‡ribhakti. See devotion,

unswervingavyakta. See unmanifestawake, always, 1.10.22, 3.3.9; never,

1.4.15-16, 2.11.19; whileexperiencing deep sleep, 1.4.15-16,2.11.19

awakening, continual, 5.2.19-20awareness (anusa¸dh‡na), of the perfect

nature, ch.1 n.24awareness, impartial, 1.7.4; of things

(cetana), 2.5.7‡b‡dhaka. See impediment, great‡dara. See special attention

470

‡de˜a, translation of term, ch.3 n.16‡dh‡ra. See base‚dh‡rak‡rika, ch.2 n.63‡gama. See scripture‡havan„ya fire, 4.2.30, ch.4 n.6‚j‡ta˜atru, King, 2.10.2‡nanda. See bliss‚nandabodh‡c‡rya, quoted, 1.3.13‡rambha. See undertakings‚raıyakas, turning to the, 1.2.26‚ruıi, ch.3 n.16‚ruıi Upani˘ad, quoted, 1.2.24-26‚ry‡pa§ca˜„ti, quoted, 2.9.27‡sana, ch.3 n.8‡stika. See believer‡˜rama (order of society), i20, i45,

1.1.11, ch.1 n.2, 5.1.43, 5.2.27‡˜ramadharma-s (duties of the order),

obligatory, 1.2.25-26‚˜val‡yana, and Y‡j§avalkya, 1.2.2‡tman (Self), i22, ch.1 n.24, ch.2 n.27

bad, as cause of suffering, 1.6.13. Seealso good and bad

bad inclination (bh‡va), 1.3.22-24Badar‡yana, and merging into Brahman,

2.3.53bahÂdaka, i2, ch.1 n.6BahÂdaka status, 1.0.5, 1.0.9BahvÁcapari˜i˘ta, ch.5 n.32Bali and ¯ukra, dialogue between,

2.11.5-6Ball‡la III, i11bamboo, ch.1 n.13, 4.3.12, ch.4 n.11bathing, ritual, 1.2.26, 2.1.6, 2.4.70,

5.4.8Bauddhas, teachings on liberation of,

4.3.11Baudhy‡yana, regarding vessels for

ascetics, 5.4.17-18Baudh‡yana dharmasÂtra, i7b‡hulya˛ (common), 5.1.17B‡l‡ki, 2.4.66, 2.10.2beast, body of, 1.10.11begging, 1.4.14, ch.1 n.20, 3.8.14,

5.3.18-19. See also almsbegging-bowl, belly as, 1.2.22, ch.1 n.7

being, Self as, 1.10.16, 1.10.23believer (‡stika), 4.2.23-24benediction, 1.0benefit to the world, 5.1.28, 5.1.43beyond-castes-and-orders

(ativarı‡˜ramin), 1.4.7, 1.10Bhagavad G„t‡ , and yogic discipline, i1Bhagavad G„t‡, quoted, 1.6.1-2, , 1.7.1-

10, 1.8bhagavadbhakta. See devotee-of-the-

LordBhagavata Pur‡ıa, quoted, 4.1.29,

4.1.57, quoted, 1.9.7Bhagavatpada (¯aÔkara), quoted, 1.9.23,

3.5.34-36Bhag„ratha, 2.9.2, 2.9.28bhakti, i41, i67 n.13bhÂman. See plenitudebhaÔgav‡da-s, i26 n.6bhavabh‡van‡. See thinking about the

worldbh‡videha (future body), i32Bharadv‡ja, and addiction to study,

2.4.50Bh‡radv‡ja-gotra, i7Bh‡rat„t„rtha, i7, i9, i13-14, i16bh‡va. See bad inclinationbh‡van‡, translation of term, ch.2 n.30,

ch.2 n.34. See also brooding over;thinking

bh‡videha (future body), and subtlebody, i34-36

bh‡vite (cultivates), 2.4.41bh‡˘a (common language), ch.2 n.54birth, high or low, and "good or bad",

4.3.5births. See future births; rebirthblame, abandonment of, 5.2.7-8, 5.4.2,

5.4.6blessing, 1.9.15-16, 1.9.18blindness, 2.10.40.2.10.44bliss (‡nanda), ch.2 n.31bliss, attainment of, 5.2.24-26; of

Brahman, i64, 3.10.51, 3.10.56,4.1.56;complete, 5.4.45; deep,3.12.11; highest, 1.6.8, 1.6.19,1.9.43, 3.9.14; of liberation, 2.11.30-

471

32;manifestation of, 4.1.1, 4.4;meditation on , 3.5.32; nondual,5.2.22-23; perfect, 1.2.31; Self as,1.10.4, 1.10.16; sensory, 5.2.29;ultimate, 1.3.17, 3.1.8; unsurpassed,2.3.52

bodha. See understandingbodh‡nuvÁtti, translation of term, ch.2

n.34bodiless-liberation (videhamukti), i29,

i37, 1.0.2, 1.4.8-11, 1.5, 2.3.36-37,2.3.48-50, 2.3.54

body, i19, i34, 1.3.11, 1.5.1, 2.3.55,2.4.67-86, 4.1.27-29. See also causalbody; current body; future body;gross body; present body; subtlebody

bondage, 1.3.2-4, 2.3.9-10, 2.3.16-18,2.3.20, 2.3.48, 2.6.2. See alsointense bondage; weak bondage

books, abandonment of, 4.3.9-10bowl, loss of, 5.4.20, 5.4.22Brahma Upani˘ad, quoted, 5.2.31-41Brahmaloka, 1.0.10Brahman, attaining knowledge of, 1.1.9;

believing that one is not, 2.3.64; blissof, i64; as cause and effect, 4.2.32;direct realization of, 1.2.29; essentialnature of (brahmasvarÂpa), i63;fearless, 3.10.27; four-faced, 4.2.34;greatness of, 4.2.33-34; knowers of,2.9.22-25, 2.9.28; knowing, 1.2.36,2.3.40, 2.3.42, 2.3.44-45, 2.3.47,2.8.6-7, 2.9.3-11; nondual nature of,and fourth stage of yoga, 4.1.47-49;practice of, defined, 2.3.8; realizationof, 1.6.21; secondless reality of,2.2.8, 2.2.10; as unified essence,4.1.56; way of, 1.2.22; when a manknows (puru˘a), 2.3.45; worlds of,2.8.2; worship of, 2.3.39

Brahmanical householders, i19Brahmanism, Advaita, i16; renunciation

in, i25 n.2brahmaıa on the Inner Controller

(antary‡m„), regarding breath, 3.4.6

brahmasvarÂpa. See Brahman, essentialnature of

Brahm‡, four-faced, 5.1.15Brahm‡nanda, quoted, 2.10.27-29,

4.4.1-2Br‡hmaıa, 1.2.5-10, 1.2.18, 1.4.7, 1.9,

1.10.11breath (praıa) , ch.2 n.31breath retention, 3.4.14, 3.4.16-19,

3.4.21-22, 3.4.26-28breath-control (pr‡ıaspandanirodha,

pr‡ı‡y‡ma), i55, 3.3.11, 3.4,3.10.44, ch.3 n.5; and controlling themind, 3.2.3, 3.2.11-14, 3.2.17-21;for defiling the staff, 5.1.4; asexternal limb of enstasis, 3.5.8; andseeing as the light, 2.3.85; to still themind, 1.3.27; and yogas of postureand diet, 3.2.19

brooding over (bh‡van‡), 1.6.24, 3.2.22-24

BÁhad‡raıyaka, quoted, 1.1.1, 1.4.5,2.4.16

BÁhad‡raıyakav‡rtikas‡ra, i8Buddhists, i8, aversion to, 1.4.18Bukka I, i10, i15

calumny, removal of, 2.7.11capable, as quality of devotee-of-the-

Lord, 1.7.7capriciousness, absence of, as quality of

Divine fortune, 2.3.12Caraka, as incarnation of Lord ¯e˘a, ch.3

n.26care, unbounded, 2.4.23caste, of Br‡hmaıa, 1.2.7, 5.1.29,

5.4.35-36causal body (k‡raıadeha), i33causal complex (s‡magr„), i35-36, 2.3.61causality. See mutual causalitycause (karaıa), i40, 2.4.3c‡ndray‡na (lunar fast) , ch.3 n.31C‡rv‡kas, i8c‡tvala, 5.1.35censure, as opposition, 4.3.1, 4.3.4-9cessation, practice of basis (pratyaya) of,

3.6.26-27

472

cetana. See awareness of thingscharitable deeds (i˘ÒapÂrta), 2.4.60,

2.7.14, ch.2 n.40chastity, 3.5.8, 3.5.15Ch‡ndogya Upani˘ad, quoted, 2.4.55,

2.4.66, 2.4.69, 4.1.27, 4.2.29,commentary on, i8

children, craving for, 2.10.15, 2.10.27-29, 3.10.34

cidekarasa. See pure consciousnesscid‡tman. See pure consciousnesscinm‡tra. See pure consciousnesscitta. See mindcittacikitsaka (therapy for the mind), i68

n.25cittavÁtti-s (subjective mental activity),

i43cittavÁttinirodha˛ (suppression of mental

activity), i28cittibhumaya˛ (five stages of the mind),

i57cognition (j§‡na), heightened (pra-

kÁ˘Òam), 3.10.55cognition, ch.2 n.47, 3.5.30, 3.5.34-36cognitions (pratyaya), 3.5.4-5, ch.3 n.14cohesion (samanvaya), 2.3.49cold, absence of, 5.2.4-6cool, with regard to affairs, 1.4.25-26coming out of enstasis (vyutth‡na), i59,

i64, i68 n.28, 2.2.4-5company of people, pursuing, 1.9.42-43compassion, 1.7.2, 2.3.12, 2.7.1, 2.7.5-

6, 2.7.11conceit, 2.3.14, 3.1.10. See also self-

conceitconcentration (dh‡raı‡), i62, 3.4.30-32,

3.5.26, 3.5.29, 3.9.8concepts, forming of, and making

distinctions (sa¸kalpavikalpa), 3.8.5condemnation, 1.6.13, 2.4.46conduct, arrogance of, 2.8.1confidence, in life, 2.8.4confusion, 1.9.44, 1.10.18, 2.3.31,

2.4.20, 2.4.28, 5.2.12, 5.2.18conscious identification (sa¸yama), ch.3

n.28, ch.3 n.29, 5.1.4

consciousness, absolute, 1.10.4, 1.10.16;of Brahman, 4.1.56; levels of, i60;not stilled, 2.9.28; omnipresent(sarvagat‡ sa¸vit), 3.2.13; Selfconsisting in, 1.10.7; states of, i33;supreme, 5.4.10; unchanging, 3.10.7;unified, 5.4.45. See also egoicconsciousness; pure consciousness;self-illuminated consciousness;unitary consciousness; witness-consciousness

consecration. See religious consecrationconstancy in knowledge of highest Self,

2.3.81constant fullness, 2.11.31contentment, 1.6.7-8, 1.7.3, 1.7.10,

2.3.85, 2.7.1, 2.11.28, 2.11.30,3.5.9, 3.5.19

continuance (tasmin nityatve), as incontinual awakening, 5.2.19

continuity, absence of (anuvÁtti), 5.2.18control, four stages of, 3.7; in Great Self

and in Tranquil Self, 3.9; of speech,3.7, 3.8.1, 3.10.34, 3.10.36. See alsomental control; mind, control of;sense control

coolness, inward, 4.5.4-8cordiality, of master yogin, 4.3.13corpse, viewing body as, 5.2.10correlation (vy‡pti), of distance and

breath retention, 3.4.26craving, as eating, 1.4.17-18, 2.10.15,

3.11.41-44crowd, dislike for, 1.9.33-34, 2.3.80cruelty, 2.4.31curiosity, 1.2.38, 2.4.3, 3.5.52current body, and operative action,

2.3.69customs of families, 2.4.15CuÛ‡la, 3.11.31-33

daivasa¸pad (Divine fortune), i49Dak˘a, quoted, 5.3.12-13dance. See mad dancedaıÛa (staff), translation of term, ch.5

n.21

473

darkness (tamoguıa), 1.6.10-11; asattachment, 1.6.13; covering powerof, 3.4.29, 3.11.11; and Demonicfortune, 2.5.14; and laziness, 3.4.32;light of lights beyond, 2.4.38; mentalactivity consisting in, 2.3.22; andmental activities, 1.6.15; as quality ofthe mind, 2.5.7, 2.5.10-14, 2.5.16,2.5.18, 2.5.20. See also qualities,three

dar˜ana-s (philosophical schools), i8dÁÛhabh‡vanay‡. See strong feelingday, three junctures of (trisa¸dhy‡-s),

1.2.26D‡˜Âra, 2.4.56deafness, 2.10.40.2.10.45death, 2.3.40, 2.3.45, 2.3.50, 3.4.4deceit, 2.3.77, 2.4.42, 2.4.87, 2.6.6,

2.7.21deep sleep (su˘upti), i33, i62, i69 n.32,

1.4.12, ch.1 n.40, 3. 10.25-27,3.10.32-33, 3.10.36; and breathing,3.4.7-8; experiencing while awake,2.11.19-20; as fifth stage of yoga,4.1.50-52; ignorance during,3.10.52; knower in, 1.10.22;remaining awake while experiencing,1.4.15-16; and the three qualities,1.8.8

dejection, 1.4.13-14, 1.4.20, 1.5.5delight (rati), 2.3.8, 5.4.41, 5.4.44delusion (moha) , 1.6.10, 1.6.23-24,

2.4.28, 2.5.7-10, ch.2 n.49, 5.2.7-8Demonic activities, 3.11.4Demonic fortune (asurasa¸pad), i49,

2.3.9-11, 2.3.14-15, 2.3.20, 2.4.42;accumulation of, 2.5.20; anddarkness, 2.5.14; eradication of, i52;and latent tendencies, 2.4.87, 2.6.6,2.10.49, ch.2 n.36, ch.2 n.46; andpride, 2.7.12; and yogins, 3.4.1

Demonic latent tendencies, 2.3.76Demonic people, 2.4.12-14Demonic wombs, 2.4.31demonic worlds, 5.4.39derision, 2.10.3, 2.10.5, 2.10.8

desirable things, associated with defects,3.6.30

desire, abandonment of, 2.2.15-16,5.2.7-8; and actions, 3.5.9; andanger, 1.6.22; as cause of rebirth,2.9.17; as cause of world withouttruth, 2.4.13; chains of, 2.4.24; withdetachment, 4.1.37; for good, asstage of yoga, 4.1.35, 4.1.37; asimpure latent tendency, 2.4.30,2.4.41; for liberation (mumuk˘utva);overcoming by practice of yoga,1.3.34; for pleasure, withered,3.1.10; self as, 2.4.62; and will,2.4.16. See also desires

desires, abandonment of, 1.6.7-8,2.11.21-22, 5.3.1-3; attaining all,4.4.4-5; concealed in the mind,5.4.41-42; consisting only in latenttendencies, 1.6.8; discarding fromafar, ch.2 n.9; enjoyment of, 2.3.44,2.4.23-24; external and internal,defined, 1.6.8; freedom from underall circumstances, 4.4.4, 4.4.6;gratification of, 2.4.28; involving theBrahma world and superhumanpowers, 3.6.33; springing fromimagination, 3.6.27, 3.6.30, 3.6.31;types of, 1.6.8; web of all, 3.5.49.See also desire

despondent. See dispiriteddetachment (vair‡gya), 1.0.3-10, 1.6.3,

ch.2 n.58, 3.11.12-13, 3.11.40,3.11.43-44

deva, translation of term, ch.2 n.27Devadatta, 2.5.7devat‡dar˜ana. See godsdevotee-of-the-Lord (bhagavadbhakta),

1.4.7, 1.7devotees, 4.2.18, 4.2.21devotion, constant yoga of, 1.8.7; to the

Lord, as discipline, 3.5.9, 3.5.22;unswerving (avyabhic‡ribhakti), i41,1.8.8, 2.3.80

De˜ika, Ved‡nta, i18-20, i23, i27 n.20,i45-46, i66 n.2

Dharma, hindered by anger, 2.10.11-12

474

dharma-s. See duties; religious rites;virtues

dharma˜‡stra, and K‡lanirıaya, i7dharm‡dharma, 2.4.42dharm‡dharma. See right or wrong, what

isdhy‡na (meditation), i40, i52, i62, i68

n.27, ch.2 n.13, ch.5 n.27. See alsomeditation

dh‡raı‡. See concentrationdialects, 2.4.15diet, 3.2.19, 3, 3discernment (viveka), i46-47, i48, i50-

51, i63, 3.10.11; and absence ofqualities of darkness, 1.6.13; andabsence of sorrow and longing,1.6.11; according to the objective(prayojana), 2.3.9; and calming themind, 2.8.7; defined, 2.2.16; anddelusions, 1.6.10, 1.6.24; of eternaland non-eternal reality, 2.8.6;following knowledge, 2.9.1; andintellect, 3.10.36-37; and personaleffort, 2.2.15-16; practice of, 2.8

discipline, and restraint, 3.5.10-22disciplines, as external limb of enstasis,

3.5.8, 3.5.9discussion of affairs, 1.9.10-12, 1.9.14,

1.9.34, 1.9.45disgust, 1.2.39, 3.5.16dishonor, 1.9.35, 2.10.8disinterested, as quality of devotee-of-

the-Lord, 1.7.7dispirited, not feeling, 1.9.28-29disrespect, absence of, 5.2.4-5dissolution (apyaya), 3.10.60; (laya),

i62, i69,n.32, 3.10.38, 3.10.60;causes of, 3.10.43-44, , 3.10.58,3.11.24

distant, 1.5.4-5distinctions, making, 3.11.5, 3.11.8. See

also concepts, forming ofdistracted (k˘ipta), as stage of mind, i57,

3.5.2-3. See also occasionallydistracted

distraction (vik˘epa), i62, i63, i69 n.33

distraction, of mind, , 3.10.38, 3.10.40,3.10.42-43, 3.10.45; mind free from,3.10.58; not avoiding, 3.11.24

distress, freedom from, 1.7.7diversion, disciplined, 3.3.10Divine activities, 3.11.4Divine fortune (daivasa¸pad), i49,

2.3.9-13, 2.3.15, 2.5.14, 2.7.21Divine latent tendencies, 2.3.76d„k˘‡. See religious consecrationdoer, 1.3.2-4, 1.4.20, 1.8.8doubt(s), as taint of intellect, 1.2.44,

1.3.29-30, 2.2.8, 2.3.40, 2.3.42,2.4.3, 4.1.3-25

drama, giving up, 5.1.40dravya. See elemental substancedreaming, 3.10.29-31dreaming, state of consciousness

(svapna), i33, 1.8.8, 1.10.13, ch.1n.40, 4.1.47

drugs, that give forgetfulness, 3.4.33,ch.3 n.12

dÁgvastu. See true-seeingduality, perception of, 1.4.8, 1.6.30,

2.3.20, 3.10.28, 4.1.58dull-minded, 1.6.6duration test, of exhalation, 3.4.25-26Durv‡sa, 2.4.51duties (dharma-s), i4, i38, i45, 1.1.14,

1.2.24-43, 1.3.22, 1.9.20-21; of theorder (‡˜ramadharma-s), obligatory,1.2.25-26. See also religious rites;virtues

eating, yoga of, 3.3.8-10effects (vikÁti), complex of, , 3.5.32effort, for attaining means, 2.4.1-2; as

cause of suppression, 3.6.15; foreradication of latent tendencies andeliminating of mind, 2.4.6-7; asmental exertion, 3.11.15-16; ofothers, toward one's awakening,4.1.30, 4.1.43; of practicingelimination of the mind, 3.1.2-3;qualities existing without, 1.7.11;relaxation of, and posture, 3.3.2,3.3.4; sanctioned by ¯‡stra, 1.3.12-

475

17, 1.3.23. See also action; personaleffort

effort-of-suppression, to still the mind,3.10.56

ego (aha¸k‡ra), 1.4.19-20, 2.3.82, 3.8.1,3.8.5, 3.9.1-2, 3.10.34

egoic consciousness (aha¸k‡ra) , i60egoism, 1.10.16-17; abandonment of,

5.2.7-8; as cause of rebirth, 2.4.18;as impure latent tendency, 2.4.41;dense, 2.4.18, 2.4.25-28; disease of,2.5.22; indulging in, as impure latenttendency, 2.4.30; without, 1.7.2,2.3.78, 3.5.33

ejaculating semen, intentionally, 5.4.36ekatattv‡, translation of term, , ch.3 n.2ekendriya. See sensory unificationek‡grat‡. See one-pointednesselation, 1.4.13-14, 1.4.20, 1.5.5, 2.3.84;

not feeling, 1.9.29elemental substance (dravya), 2.2.3, ch.2

n.4elimination of the mind (manon‡˜a), i5,

i22, i38-39, i54-65, 1.2.16, 2.1,2.2.5, 2.2.16, 3.1-3.12

elixirs, used to gain supernatural powers,3.5.45, 3.5.48-49

emancipation, of master yogin, 4.3.13emblems of renunciation, i45, i46,

5.1.14, 5.1.31, 5.1.43enemies, 2.7.6, 2.7.11energy (rajas), quality of, 3.5.7energy (rajoguıa), quality of, and

suffering, 1.6.10energy, and attachment to action, 2.5.11;

and latent tendencies, 2.5.14; one'sown (uts‡ha), 1.3.19; as quality ofDivine fortune, 2.3.13; as quality ofthe mind, 2.5.7, 2.5.10-14, 2.2.5.16,2.5.18, 2.5.20. See also qualities,three

enjoyer of everything, 4.4.4, 4.4.6enjoyment, as begging, 3.8.12-14; of

desires, 2.3.44, 2.4.23-24; momentof, 2.11.30-37; of operative action,2.11.28-29; and swollen mind,2.5.25; and weak bondage, 2.3.22

enlightenment, practice of, 2.3.5enstasis (sam‡dhi), i28, i29, i52, i57,

i59, i69 n.31, ch.1 n.40; attainmentof, 3.5.22; and cognition, 3.5.30;defined, 3.5.28; and the eight limbsof yoga, 3.5; as eighth limb of yoga,i58-59, i61; and enstasis-with-conceptualization, 3.9.8; externallimbs of, 3.5.39; firmness in, 1.4.14;helpfulness of, 3.10.15; internallimbs of, 3.5.39-40; as interveningstate, ch.1 n.40; as inward coolness,4.5.4-8; long practice, 2.11.14; asmad dance, 4.5.9-10; and pureconsciousness, 2.11.11-13; realizingunion in the Self in, 1.2.26; resoluteintellect established in, 2.4.63; on theSelf, 2.3.84; stages of, 3.5.1; fortaking away lapses, 1.6.21; astherapy for mind, 3.10.1; and thethree qualities, 1.8.8; types of, i62;and uninterrupted practice, 2.11.14.See also coming out of enstasis;seedless enstasis; truth-bearingenstasis

enstasis-of-suppression, i59, i61, 3.5.53,3.6, 3.9.12, 3.10.1, 3.10.8

enstasis-with-conceptualization(sa¸praj§‡tasam‡dhi), i58, i62, i68n.26, 1.6.8, ch.1 n.35, 3.5.33,3.5.37-41, 3.9.8, 3.10, ch.3 n.7

enstasis-with-distinction(savikalpasam‡dhi), i59, ch.1 n.35

enstasis-without-conceptualization(asa¸praj§‡tasam‡dhi), i58, i59, i62,3.5.3-4, 3.6.26, 3.9.14, 3.10, ch.3n.7

enstasis-without-distinctions(nirvikalpasam‡dhi), i31, ch.3 n.7,4.1.50

enstatic transformation of the mind,3.5.5-7

envy, removal of, 2.7.11Epics, 5.1.40equal, referring to Brahman, 3.10.47equanimity, 2.7.1, 3.7.3

476

equilibrium, attainment of (samapr‡pti),i62, i63, 3.10.40, 3.10.43, 3.10.48

essential thread (sÂtr‡tman), breath as,3.4.6

eternal state, 1.3.21even-mindedness, constant, 2.3.79; even

in all things, 2.10.47evidence (pram‡ıa), i40, 2.4.3, 2.5.1evil deeds, 2.7.8-10excitation, 1.7.6excitement, 1.4.21-22, 5.2.7-8exhalation, 3.4.14-25, 3.4.27exhaustion, as form of death, 3.4.4existence, self-luminous, 4.1.56existence of the knower, 2.3.6-7existent and nonexistent (sadasat), ch.1

n.31experience (anubhava), i42-43experiencer. See witnessexternal limbs, of establishing enstasis,

3.10.12

faith, 1.9.9, ch.1 n.41, 2.8.2, 3.10.15-16,3.10.18

faithfulness, 4.2.19-20faiths, persons of all (tairthika-s), 4.3.11false appearances, recognition of, i51-52fame, 2.10.12family, arrogance of, 2.8.1fantasy, stilling, 2.11.1fast, lunar (c‡ndray‡na ) , 3.10.18, , ch.3

n.31fasting, 2.10.49, 5.1.38fate, 1.9.29fatigue (tandr‡), 3.9.1, 3.10.34fear, 1.4.21-22fear, absence of, 1.7.6; caused by

remaining alone, 1.9.43-44; derivedfrom darkness, 1.6.11; freedomfrom, 2.2.23, 2.3.65; as runningaway, 1.4.17-18

fearlessness, 2.3.11, 2.7.21, 3.1.15feeling. See strong feelingfires, doctrine of the five, 2.10.2flaws, examining, 2.9.28-29, 2.10.14,

2.10.30-33food, 4.4.7, 5.2.17

food (anna) , ch.2 n.31, ch.2 n.42, 3.3.8-10, ch.5 n.14

fools, 1.8.8, 3.2.6-7, 3.11.19foolishness, 2.10.40.2.10.46force, used to cause mind to move from

the bad, 1.3.25. See also effort;personal effort

forest-dwellers, 1.1.14, 1.10.1forgetfulness (vismaraıa), i60-61, 3.9.1,

3.9.3fortune. See Demonic fortune; Divine

fortunefourth stage, practice of, 3.10.37Fourth state (tur„ya), i33, i62Fourth state (turya), 1.8.8, 3.10.28,

3.10.31, 4.1.36, 4.1.44.1.57friendliness, and calm mind, 2.7.21;

cultivation of, 2.6.3, 2.7.1, 2.7.4,2.7.11; of master yogin, 4.3.13; mindentertained by, 2.6.10; and othervirtues, exercise of, 2.10.49-2.11.1,2.11.8-9, 3.12.1; toward all beings,1.7.2

fullness. See constant fullnessfutility (vaiyarthyam), ch.1 n.15future actions, and subtle body, i33future births, i34-35, 1.2.41-42, 1.2.45,

1.4.3, 1.4.4, 2.3.63, 2.4.42. See alsofuture body; rebirth

future body (bh‡videha), and subtlebody, i32, i34-36, 2.3.55, 2.3.62,2.3.64, 2.3.69, 2.3.73, ch.2 n.23. Seealso future births; rebirth

gaman‡gamanakriy‡ ("coming andgoing"), pattern of the mind, ch.2n.50

Ganges, 2.4.70, 2.10.18GaruÛa, 3.8.10GauÛap‡d‡c‡rya, i64; quoted, i2, 2.3.35-

36, 3.1.15, 3.8.9, 3.10.26-27,3.10.38-43, 3.10.51-55, 5.4.12

GauÛap‡d„ya K‡rik‡s, and yogicdiscipline, i2

g‡yatr„ (the question), 1.2.25, 3.4.13,ch.3 n.11

Gay‡, 5.4.6

477

gentleness, of master yogin, 4.3.13ghaÒik‡, translation of term, ch.3 n.23God, realizing the, 2.3.84godliness, attainment of, 4.2.1gods (devat‡dar˜ana), viewing, 3.6.33gods, contemplation of, 1.3.24golaka (sense organs), i54gold, 5.4.31-32, 5.4.35, 5.4.37, 5.4.44good, as cause of happiness, 1.6.13. See

also desire for goodgood and bad, 1.3.20-33;1.6.12-13. See

also right or wronggood deeds, 2.7.8-10, 2.7.13good qualities, error of developing,

2.4.67, 2.4.70, 2.4.74, 2.4.77, 2.4.80goodness (sattva), 3.10.6; attaining,

4.1.36, 4.1.40, 4.1.47-49goodness, and Divine fortune, 2.5.14;

and illumination, 2.5.15; andimagination, 2.5.20; as light, 3.4.29;as quality of the mind, 2.5.7, 2.5.10-20; established in, 1.9.31. See alsojoy and goodness; qualities, three

govrata, or "cow-vow", ch.1 n.7grahaıa , i68 n.29grah„tÁ, i68 n.29grasper, grasped, and grasping (grah„tÁ,

gr‡hya, grahaıa), i59, ch.3 n.7. Seealso grahaıa; grah„tÁ; grasping

grasping, 2.3.35, 3.5.6-7grass-bundle (prastara˛), 2.2.8, ch.2 n.7gr‡hya , i68 n.29Great Lord, 4.1.26, 4.1.28Great Principle (mahat, mahattattva), i60,

1.10.10, 3.8.3, 3.9.1-2, 3.9.5-6,3.7.1, 3.10.34, 3.10.36

Great Self (mah‡tman), , i60, 3.8.1-2,3.8.4, 3.9

Great Text (tat tvam asi), i40, 3.10.8,ch.5 n.29

Great Texts (mah‡v‡kya-s), of theUpani˘ads, i40, i61

Great Texts, 5.2.18, 5.2.41greed, 2.3.12, 2.5.10, 2.5.24, 2.10.9-10,

5.2.7-8gross body (sthÂla bhuk), in the waking

state, 1.5.5

gross body (sthÂla deha), i33guıa-s. See qualitiesguı‡t„ta. See transcended-the-qualities

hair, cutting, 5.2.31haÒha yoga or haÒha-yoga. See under

yogahappiness (sukha), relishing, i64,

3.10.41, 3.10.51-55, 3.10.57,3.11.24

happiness, arising from suppression,3.10.52; caused by good, 1.6.13; aseffect of goodness, 2.5.11; of mind,3.10.50; of one's own form(svarÂpa), 3.10.52; of others, 2.7.11;of the Self, 1.6.8; supreme, 3.10.48;ultimate, 3.6.23, 3.10.49;unsurpassed, 3.5.19

happy beings, friendliness toward, 2.7.4Harihara I, i10Harihara II, i26 n.10hate, abandonment of, 5.2.7-8hatred, 2.7.2-3; as aversion to Buddhists

and others, 1.4.17-18, 1.6.13, 1.7.2,2.4.30-31, 2.7.11, 5.4.41, 5.4.44;toward enemies, 2.7.6

ha¸sa, i2, ch.1 n.6ha¸sa state, 1.0.5, 1.0.10heart, 1.2.41-42, 2.3.18-19, 2.3.40,

2.3.42, 2.7.5, 3.2.7heat, absence of, 5.2.4-5heaven, 1.3.16, 1.3.20, 2.4.62, 3.11.41hell, 1.3.16, 2.4.28, 2.4.72, 2.4.83,

2.4.87, 2.7.17, ch.2 n.45, 5.3.6. Seealso names of hells

heroic, 2.4.44highest good (˜reya˛), ch.1 n.16highest happiness (param‡nanda), i63highest is the lower, 2.3.43, 4.1.20highest Self, contemplation of, 2.3.29highest state, and cultivation of the mind,

1.3.31Hindus, i9-11, i14, i15-16, i23, i27 n.19hiraıyagarbha

(comprehensive/macrocosmic aspectof dreaming state), i33, 4.4.4, 4.4.6,5.1.41

478

hoarding, 5.4.20, 5.4.23, 5.4.36homage, paying, 1.7.10, 1.9.15, 1.9.20-

21, 1.9.23-24, 5.4.5-6homeless, 1.9.33-34, 5.4.2, 5.4.11-12honor, shunning, 1.9.33-34hope. See vain hopehorn of black antelope, 5.1.32, 5.1.34-35householders, i19, 1.1.14, 1.10.1, 5.1.29Hoysa˚as, i11, i13hypocrisy, 2.3.14, 5.2.7-8

I, making an, (aha¸k‡ra) 1.2.43-44 Seealso ego, egoic consciousness

identification. See consciousidentification

ignorance (avidy‡), i33ignorance, and attachment, 2.9.13-14;

body created by, 2.3.37; andbondage, 2.3.48; born of darkness,2.5.10; as cause of rebirth, 2.9.17;covered by, 5.1.27; defined, 2.3.64,2.3.77-81; deluded by, 2.4.27; dense,2.4.18; destroying the totality of,1.3.5; devined, 5.2.16, 5.2.18; duringdeep sleep, 3.10.52; eliminated,2.4.3; expelled by practices, 2.4.3;knot of, 2.3.40-41; andmisapprehension, 4.1.19; as qualityof Demonic fortune, 2.3.14; removedby knowledge, 2.3.59, 2.3.62,2.3.64; that has no beginning, 1.2.42;walling in, 2.4.58-59; and worldlythings, 3.5.46-47

illumination (prak‡˜a), 2.5.7-10, 2.5.15,ch.2 n.49

illusion (m‡y‡), i33, 1.10.7, 1.10.9-10,1.10.13, 2.3.72-73, 3.1.14

imagination (sa¸kalpa, sa¸kalpaka),3.5.29, 3.6.27, 3.6.30, 3.6.31, ch.3n.20

imagination, 2.5.20, 3.1.5, 3.1.13, 4.1.8immortal, highest, 1.10.11, 1.10.23immortality, 1.1.12, 1.2.4, 1.4.5, 2.4.33,

2.3.66-67impartial (ud‡s„na), i41, 1.7.4, 1.7.7impartiality, 1.7.6, 1.8.3-6, 1.8.8, 2.4.1impediment, great (‡b‡dhaka), 5.4.31-32

implied, indirectly (lak˘ya), 5.4.10impotence, 2.10.40, 2.10.42, 3.1.1impurity, freedom from, 1.4.18inanimate (jaÛa), 3.10.8inanimate power (jaÛa˜akti), 3.8.2incantations, used to gain supernatural

powers, 3.5.45, 3.5.48-49indifference, 2.7.10, 5.1.18indigestion, i62, 3.10.43-44indignation, 1.4.21-22, 2.4.30, 5.2.7-8individual self (j„va), without effort of,

4.1.26, 4.1.28individual self, separate (tva¸pad‡rtha),

i61, 3.10.8individual self, purified (pad‡rtha),

3.10.8Indra, and Bharadv‡ja, 2.4.50indriya (external sense organ),

translation of term, ch.2 n.47inference (anum‡na), i54, 3.10.21-22infinite regress (anavasth‡), i53inhalation, 3.4.14-15, 3.4.19-25injunctions, beyond, 1.9.30inner ascetic heat (tapas), i56inner organ (anta˛karaıa), 2.2.3, 2.5.16,

ch.2 n.25, 3.10.50, 5.1.36insight, 2.3.78, 3.10.18-22insistence on traditions, and latent

tendencies, 2.4.15insolence, abandonment of, 5.2.7-8insults, with respect to one's native place,

2.4.46, 2.10.3-7integrity, and sacrificial fee, 4.2.29intellect, of an agreeable nature, 1.3.33;

called heart, 1.2.42; destruction of,1.6.23-24; resolute, 3.6.28, 3.10.36,3.10.55; subtle (sÂk˘may‡ buddhy‡),i63, 4.1.3; taint of, 1.2.43-44. Seealso mind

intelligence, of master yogin, 4.3.13intense attachment, 2.3.79, 2.3.82intense bondage, i50, 2.3.20, 2.3.22,

2.3.24internal limbs, of establishing enstasis,

3.10.12internal organ. See inner organintolerance, of another's virtues, 2.7.11

479

invisibility. See supernatural powersIslam, in South India, i14isolation. See perfect isolationi˘Òa (Vedic ritual), translation of term,

ch.2 n.40i˘ÒapÂrta, translation of term, ch.2 n.40.

See also charitable deeds„˜vara (comprehensive/macrocosmic soul

in deep sleep), i33, 1.5.5

jagadgurus of ¯Ágıeri, i13-14, i15, i16-18

Jaimin„yany‡yam‡l‡vistara, i7Jainas, i15, 4.3.11Janaka, i43, i67 n.16, 1.2.2, 1.2.18,

2.3.65, 2.8.7, 2.9.2, 3.11.47, 4.1.5,4.1.14; quoted, 2.8.2-5, 2.11.33-37,3.1.3-6, 4.1.10-13

jaÛa. See inanimate; unconsciousjaÛa˜akti. See inanimate powerJ‡b‡la Upani˘ad, and types of

renunciation, 1.2.18j‡garaıa (waking, state of

consciousness), i33j‡grat, ch.1 n.40J‡hanav„ (G‡ng‡), 3.10.52jealousy, 1.4.18, 2.7.11, 5.2.7-8j„va (soul), i33j„va. See individual selfj„vanmukta-s (persons liberated-in-life),

i4, i22-23, i25n.1, i69n.31j„vanmukti, i18, i20, i25 n.1, i37, 1.0.2.

See also liberation-in-lifeJ„vanmuktibhaÔgav‡da, i18J„vanmuktiviveka [JMV], style, content,

and historical context, i1-65JMV, authorship, i6-9; context of text,

i18-23; structure of (table ofcontents), i5-6

j§‡na, translation of term, ch.2 n.26. Seealso cognition; knowledge, i69 n.31

j§‡n‡tman. See knowing selfJ§‡n‡Ôku˜a, quoted, 2.10.6-8joy, freedom from, 2.3.29-31; and

goodness (s‡ttvik„), 1.6.10joyfulness, cultivation of, 2.7.10, 2.7.13,

2.7.20

Jyoti˘Òoma ritual, 2.3.68

Kahola, 2.9.2, 2.10.2Kahola Br‡hmaıa, quoted, 1.2.5kaivalya (perfect isolation), i33Kaivalya, commentary on, i8Kali Yuga, 5.1.9kalpyanti. See imaginekataka powder, i53, 2.11.16, ch.2 n.74KaÒhavalli, quoted, 1.4.1-3, 3.7.1,

3.10.59-60Kap‡likas, aversion to, 1.4.18karm‡dityaga. See rites, inward and

mental abandonment ofKarnataka, i1Kar„r„˘Òi rite, 1.3.10kar„r„˘Òi. See sacrifice, with bambookÁtakÁtya (done all there is to do), i45Kau˘„takins, quoted, 2.4.66, 2.9.26ka˘aya (taint), i62K‡lamukhas, i17K‡lanirıaya, i7K‡lasÂtra Hell, 2.4.83, ch.2 n.46K‡ma, hindered by anger, 2.10.11k‡raıa. See causek‡raıadeha (causal body), i33K‡va˘eya G„t‡, regarding attachment to

many ¯‡stras, 2.4.51kevalaparamaha¸sa. See paramaha¸sa,

mereKhaıÛanakhaıÛakh‡dya of ¯r„ Har˘a, i3khecar„mudr‡, ch.3 n.12killer, of Brahman, becoming, 5.4.31-34;

of the Self, 5.4.37-39killing another, 2.9.25-27kindness, as quality of Divine fortune,

2.3.12kle˜a-s (afflictions), bondage to, i46,

1.3.2knots of the heart, 1.2.41-42, 2.1.7,

2.3.40, 2.3.42knower of truth, and master yogin, 4.5knowers of Brahman, types of, 4.1.26-

27, 4.1.33-58, 4.1.49-50, 4.1.57,4.3.10

knowers of the Self, 2.9.9-12, 2.9.15-17

480

knowers, looking upon pleasure andwealth, 2.11.28-29

knowing mind (citta), ch.3 n.7knowing self (j§‡n‡tma, j§‡n‡tman) ,

i60, 3.7.1, 3.8.1knowledge (j§‡na, vidy‡), nondual, i1,

2.3.82knowledge, as activity, 3.11.5-6; born of

goodness, 2.5.10; of Brahman,3.10.8; defined, 2.3.77-81; definiteanalytical (vibhajyani˜caya˛), i47,2.2.16; doubtful or erroneous,5.2.13-14; establishment of, 1.6.27-20; illusory, 5.2.13-14; imparting,ch.1 n.41; indeterminate(nirvikalpaj§‡na), i31, i60-61; lightof, 3.10.27; and meditation, 1.8.8;persistence of, 2.4.6; person entitledto, 2.4.2; practice of, 2.3.4;safeguarding of, 4.1; of Self, 2.4.51-52, 3.2.3, 3.2.8; and yoga, i68-69n.31, 3.10.9-10. See also definiteanalytical knowledge

knowledge/perception (vij§‡na) , ch.2n.31

knowledge of truth (tatpuru˘a), i67 n.12knowledge of truth (tattvaj§‡na), i4, i5,

i38-44, i67 n.12, ch.2 n.2knowledge of truth, 2.1, 2.2.8, 2.2.16,

ch.2 n.2knowledge that is reality

(karmadh‡raya), i42, i67 n.12kÁccha (painful vow), , ch.3 n.31k˘ipta (distracted), i57KuıÛalini Yoga, i23kuÒ„caka status, 1.0.4, 1.0.9kuÒ„caka, in P‡M, i2,

Laghu-Yogav‡si˘Òha (LYV), and yogicdiscipline, i2,

lak˘ana (characteristic; figurativedescription), ch.1 n.39, ch.2 n.7

lak˘ya. See implied, indirectlylameness, 2.10.40.2.10.43lapses, occasional, 1.6.21, 1.6.24latent tendencies (v‡san‡), i19, i34, i48,

i60, i69 n.31, 1.3.17-18, 2.2.5

latent tendencies, abandonment of, 2.4.4,2.6.2-5, 2.6.7-10, 2.10.31-32, 3.2.3;and actions, 2.4.16; concerning thebody, 2.4.67-86, 2.6.6, 3.5.3; andenergy, 2.5.14; and havoc in theheart, 3.1.9; concerning learning,2.4.50-66, 2.6.6, 3.5.3; concerningthe mind, 2.4.87, 2.6.3, 2.6.6; andobstruction of knowledge, 1.9.16-17;concerning sense objects, 2.6.3,2.6.6; concerning society, 3.5.3;concerning the world, 2.4.43-49,2.4.85-86, 2.6.6; continuing withoutpersonal effort, 2.11.1; defined, i47-48, 2.4.8; eradication of(v‡san‡k˘aya), i4, i23, i38-39, i45-54, 1.2.16, 2.1-2.11; impure(a˜uddhav‡san‡), i49, 2.4.18, 2.4.29-32, 2.4.40, 2.4.42, 2.8.1, 2.9, 2.10;means of eradication of, 2.2.16;producing contrary, i47, 2.2.16;pure, i51, 2.4, 2.6.3, 2.7, 2.9.1; ofsuffering, 3.11.24; toward objects ofpleasure, 3.11.24; types of, i49-50,2.4.43-87

laukika. See ordinarylaukika ritual. See worldly rituallaukikatvam (worldly motive), 1.2.28laya. See dissolutionlaziness, 3.4.28, 3.4.32, 3.5.3learning, ch.1 n.23, 2.4.66, 2.4.85-86,

2.8.1, 3.4.1liberation, permanent, 1.4.4liberation-in-life (j„vanmukti), i1, i54,

1.0-1.10, 1.3, 1.4, 4.1.50liberation. See also means of liberationlibertinism, antinomian (svaira), i45life of action (pravÁtti), 1.2.35life-breath, 4.1.26, 4.1.28light, 2.4.38, 2.4.53, 3.4.29liÔgadeha (subtle body), i32-34L„la episode, of LYV, quoted, 2.3.4location test, of breath-control, from

navel or base (‡dh‡ra), 3.4.24, 3.4.26loincloth, 1.2.28-29, 1.9.8-9, ch.1 n.41,

5.1.28, 5.1.31, 5.1.41-45loka (world), 1.1.8

481

longing, 1.6.9-11, 2.2.23, 3.7.3, 5.4.41-43

Lord KÁ˘ıa, quoted, 2.3.10-15 Lord of the logicians, 5.2.21Lord ¯e˘a, incarnated as Caraka, ch.3

n.26; quoted, 2.3.74Lord, quoted, 2.4.21-24, 2.4.61-65,

3.3.9-10, 3.6.20-25, 3.6.27-29,3.8.7-8, 3.11.25, 4.2.17, 5.1.28

love, 2.6.4lower (par‡vara), highest state is, 1.2.41-

42lust, 5.2.7-8

macrocosm (sa¸a˘Òi), i33, 1.5.5mad dance, enstasis as, 4.5.9-10mÁdu yoga. See yoga, gentlemahat (Great Principle), i60mahat. See Great Principlemahattattva. See Great Principlemahotsava (great festival), i11, i13Mah‡deva, 2.4.51, 2.4.55Mah‡raurava hell, 5.3.6, 5.3.17mah‡t (next highest form of

consciousness after prakÁti), ch.1n.48

mah‡tma. See Great Selfmah‡tman. See Great Principlemah‡v‡kya-s (Great Texts), of the

Upani˘ads, i40Mah‡v„ci Hell, 2.4.83, ch.2 n.46Maitrey„, awakening of, 1.2.2-3; quoted,

1.1.13Maitrey„ Br‡hmaıa, quoted, 1.2.3Maitr‡yaı„ya ¯‡kh‡, quoted, 2.4.77-78mÂlaprakÁti. See Primal NatureMallapa I, i13manana. See reflection, internal; thinkmanana˜„latvam. See reflectionmanas. See mindmanifest (sa¸nihita˛), 1.2.11manon‡˜a. See elimination of the mindmantras, proclaimed together, 2.1.5,

3.11.14, 5.1.12Manu, quoted, 5.3.10-11, 5.3.18-19,

5.4.15-16, 5.4.19master yogin, 4.3, 4.5

mastery (va˜„k‡ra), 3.11.40-42matÁpitr‡j§‡din‡, ch.5 n.3material universe (pradh‡na), 3.11.44maÒha (monastic institution). See

¯ÁÔgeri maÒha; ¯aivite maÒhaM‡dhava. See M‡dhava-Vidy‡raıya;

Vidy‡raıyaM‡dhava-Vidy‡raıya, as author of

Par‡˜ara-M‡dhav„ya [P‡M], i2, , i7-8, i14, i15-16; political role of, i26n.13

M‡dhav‡c‡rya, i13M‡dhavamantrin, i13M‡ıÛÂkya ¯‡kha, quoted, 3.10.28-31m‡y‡ (illusion), i33means (s‡dhana-s), ch.1 n.39. ch.2 n.55means, the four, 2.8.7; of knowledge,

i22; of liberation, principal andsubsidiary, i4, i5, i28-65, i38-39,2.3; the three, 3.10.12. See also pairsof means; practice of means

Medh‡tithi, quoted, 5.4.20-26, 5.4.28-29meditation (bhakti), i67 n.13meditation (dhy‡na), i40, i52, i68 n. 27,

2.11.11-12, 5.4.8meditation (yoga), 3.7.3meditation, 5.4.2; on Brahman, 3.4.1;

Br‡hmaıa's devotion to, 1.9.8,1.9.10-12; and cognition, 3.5.30-33,3.5.38-39; meditation, defined,3.5.27; and elimination of mind,2.3.19, 2.3.83; emotional element of,i41; and enstasis-with-conceptualization, 3.9.8; on God,3.11.14; by intensity of reflection,4.2.34; and knowledge practicedtogether, 1.8.8; on the Lord, 3.5.22;mind disciplined by, 3.5.3; and non-yogin, 5.4.8; profound abstract(nididhy‡sana), i40-41; on the Self,yoga of, 3.6.21-22; in solitude,1.9.43-44; meditations in previouslives (pr‡gbh‡van‡), 4.2.11. See alsosymbol-oriented meditation

meditative identification with Ananta,3.3.2, 3.3.5

482

memory, 1.6.23-24, 3.10.15, 3.10.18,3.11.5, 3.11.10

mendicant, and control of sense, 2.10.40;and non-yogin, 5.4.8; one manconstitutes a, 1.9.13-14; and onewho is beyond-castes-and-orders,1.10.1; vow regarding begging-bowl, ch.1 n.7. See also mendicants

mendicants, Br‡hmaıas living as, 1.2.5,1.2.12; and discussion of affairs,1.9.34-36; types of, 1.2.17, ch.1 n.3.See also mendicant

mental activities, causing perception ofworld, 1.4.11-12; completedestruction of, 1.6.8; deriving fromdarkness, 1.6.15; external, coveredby, 5.1.27; freedom from in deepsleep, 1.4.16; mere non-arising of,1.4.4; overcoming, 1.3.4-6; seed offuture, 1.4.12; suppression of,1.3.11-12. See also mental activity

mental activity (vÁtti), ch.2 n.8mental activity, subjective (cittavÁtti-s),

i43mental changes (vikalpa), 1.4.22mental control (˜‡nti, ˜ama), i48, 1.1.9,

1.4.3, 2.2.6, 2.2.10. See alsotranquillity

mental preoccupation, relaxation of,3.3.4

mental quieting, 2.2.7. See alsoelimination of the mind; mentaltranquillity

mental refinement, as stage of yoga,4.1.35, 4.1.39

mental tranquillity, 2.2.7, 3.10.18,5.1.24, 5.1.38. See also eliminationof the mind; mental quieting

merit, 4.4.3, 5.1.29Meru, Mount, 2.44, 2.10.18, 3.4.33,

3.6.3, 4.1.15, 4.2.9metaphor, multiple (saÔgarupaka), ch.2

n.50methods (yukti), i54, 2.3.6, ch.2 n.13,

3.2.2-5, 3.4.33, ch.3 n.12microcosm (vya˘Òi), 1.5.5mind (citta), 2.5.7

mind (manas), 2.2.3, 2.5.7, ch.2 n.31mind, calm, 2.7.10, 2.8.7, 2.9.22;

changeable, 3.5.24; clear, 2.7.6;control of, 3.2.2-3, 3.2.5-6, 3.8;cultivating the, 1.3.31; dead, 3.12.5-6; defined, 2.5.2-3; dissolution of,3.10.38-43; enstatic transformationof, 3.5.5-7; as eternal substance,2.5.1, ch.2 n.48; evidence ofdefinition, 2.5.4-7; examining one'sown, 2.7.23; firmness of, 1.7.10;functioning, 3.10.26-27; and heart,2.3.18-19; mind, and illusion, 3.1.14;and imagination, 3.4.29, 3.4.32; asimagination, 3.1.5; and latenttendencies, 2.11.16-24; motionless,3.10.56; nature of and elimination of,2.5; nature of, as bondage, 1.3.2-4;quieting the, 3.10.45, 5.1.15;restrained by meditation onBrahman, 3.4.1; saintly, 3.1.12; staffof, 5.3.9-13; stages of(cittibhumaya˛), i57, 3.5.1-7; statesof, i62-64, 3.10.43; steady, 3.10.41-42; still, 1.3.25-27, 1.4.18, 2.11.18,2.11.33, 3.2.11, 3.6.14, 4.1.3-4,4.1.25, 5.4.10; subtle, 3.9.7, 3.9.12,3.10.52; swollen, 2.5.20-25; tree ofthe, 3.2.17-18; turbid, 2.7.1, 2.7.4;with and without a, 1.4.23-24; withsize of atom, 2.5.1, ch.2 n.48.Seealso elimination of the mind; intellect;mental

mindfulness, 2.3.46mindlessness, state of (amanast‡),

3.2.21, 3.2.24-25, 3.9.1, 3.10.34misapprehension, expelled by practices,

2.4.3, 3.11.5, 3.11.7, 4.1.3, 4.1.19modesty, as quality of Divine fortune,

2.3.12moha. See delusionMok˘a, hindered by anger, 2.10.11Mok˘opaya recension, i69 n.31Mount Meru. See under MerumuhÂrta, translation of term, ch.3 n.23mukhya˛ kalpa˛. See principal ruleMuktika Upani˘ad, i58

483

mumuk˘utva. See desire for liberationmuni (sage), 1.2.10Muslims, i10, i16, i27 n.19mutual causality (parasparakaraıatvam),

i38, i46, i48, , 2.1, 2.2.1-8, 2.2.11-14muÛha (stupefied), i57

nabhomudr‡, ch.3 n.12naimittika (occasional) rites, ch.1 n.1nairantaryen‡nusmarana. See

remembranceNai˘karmyasiddhi, quoted, 2.9.11Naiy‡yikas, i60, ch.2 n.47Nala, and suffering, 2.2.26N‡la, i49name and form (n‡marÂpa), of world,

4.1.47n‡ma (wordy knowledge), ch.1 n.42n‡marÂpa. See name and formN‡nd„mukha pitÁs, ch.5 n.8n‡nd„mukha˜r‡ddha. See offering, to the

ancestors with joyful facesN‡rada, 1.2.27, 2.4.51, 3.8.10, 5.1.2;

quoted, 1.9.32-34, 2.4.45N‡r‡yaıa, 1.9.18n‡stika. See nonbelievernature, defined as existence, 1.2.43-44;

fully perfect(paripÂrıasvarÂp‡nusa¸dh‡na),1.4.26; perfect (pÂrı‡tm‡), 1.4.25;purpose in attaining one's true, 4.1-4.5

negligence, born of darkness, 2.5.10-11Nid‡gha, 2.4.56, 4.1.21nididhy‡sana (profound abstract

meditation), i40-41nir‡h‡rasya (one who is not allowing

admittance), ch.1 n.37nirb„ja (seedless) enstasis, i59nirguıa Brahman, ch.4 n.8nirodha. See suppressionnirvikalpa, the yogin in, i31, ch.1 n.30nirvikalpaj§‡na. See knowledge,

indeterminatenirvikalpapratyak˘a (indeterminate

perception), i31

nirvikalpasam‡dhi (enstasis-without-distinctions), i31, ch.1 n.30, ch.1n.31, ch.1 n.36

nirvikalp‡ti˜aya. See no-distinctionsni˘Òh‡. See statenitya (permanent) rites, permanent, ch.1

n.1nivÁtta, forms of the term, ch.5 n.15nivÁttam (has been turned away from),

ch.5 n.15nivÁtti, ch.5 n.15niyama. See restrictionno-distinctions (nirvikalp‡ti˜aya), i31,

1.5.7nobility, of master yogin, 4.3.13non-acquisitiveness, 3.5.8, 3.5.16non-attachment, 2.3.79, 4.1.36, 4.1.41non-awareness of objects, 4.1.36, 4.1.43nonbeliever (n‡stika), 4.2.23-25nondual, uninterrupted state in, 5.3.1,

5.3.3nondual nature, of Brahman, 4.1.47-48nonexistence, 2.3.8, ch.2 n.23non-mind, and goodness, 2.5.17nonperception, of separateness, 4.1.44non-Self, worlds of the, 1.1.1-2non-stealing, 3.5.8, 3.5.14non-violence, 2.3.12, 2.3.77, 3.5.8,

3.5.12, 4.2.29NÁsi¸hottarat‡pini, commentary on, i8number test, of breath-control, 3.4.25-26Ny‡ya, i3, i4, 4.3.11

objective (prayojana), 2.3.9objects, gross material, 2.5.18obligations, absence of, 5.4.7obligatory (pr‡pta) activities, of

householder, 5.1.29occasionally distracted (vik˘ipta), as

stage of mind, i57, i69 n.33, 3.5.2-3offbeat (akaıÛa) dance, 2.8.6-7offering, faithful (˜r‡ddha), , 5.1.39,

ch.5 n.9; to the ancestors with joyfulfaces (n‡nd„mukha˜r‡ddha), 5.1.38,ch.5 n.8

OM, 3.4.25

484

one-pointedness (ek‡grat‡), i57-59, i63,3.5.2-7, 3.5.18, 3.5.31, 3.9.8, 3.9.12,3.10.11, ch.3 n.2, ch.3 n.14, 4.2.14

operative action (pr‡rabdhakarma), i22,i32, 1.3.5-12

operative action, and bodiless-liberation,2.3.68-75; bringing about senseobjects, 1.6.17; and happiness, ch.1n.12; and present body, 2.3.55,2.3.58; and subtle body, 2.3.61; ascause of the future body, ch.2 n.23;as cause of pleasure and suffering,1.6.11; course of events generatedby, 1.4.14; enjoyment of, 2.11.28-29; good and bad, 2.3.51, 2.3.54-55;powerful, and intense bondage,2.3.22; problem of, i28-37;producing experience, 2.4.3; weak,2.2.25

opposites, transcendence of, i51-52.Seealso impartiality; pairs of opposites

opposition, absence of (visa¸v‡da), i23,4.1.1, 4.3; kinds of, 4.3.1

order of society. See under ‡˜ramaordinary (laukika) means, to principal

posture, 3.3.4ordinary duties and activities

(vyavah‡ra), i53organ. See inner organothers, putting oneself in the place of,

2.7.6outcast, 1.10.11, 5.4.35outsider (taÒastha), 4.2.18, 4.2.23overeating, i62, 3.10.43-44

Padma, 3.3.4Padmap‡da, i1; quoted, 2.3.59, 2.3.64pad‡rtha. See individual self, purifiedpain, 1.6.17, 2.7.1, 2.7.3, 2.7.5, 2.7.7,

5.2.4-5, 5.2.7-8pains, taking, 3.11.18, 3.11.23-24pairs of means, 2.2pairs of opposites, 1.9.31, 1.10.23,

3.3.3, 3.3.5, 5.2.5pak˘a. See sidePa§cada˜„, ch.2 n.17Pa§cada˜„, i9

pa§cako˜a. See sheaths, fivePa§cap‡dika, teacher of the, quoted,

2.3.59, 2.3.64paramaha¸sa, i2, i4, , i28, ch.1 n.6,

1.0.12, 1.1.9, 1.1.15, 1.2.17-46;mere (kevalaparamaha¸sa), i51,5.1.4, 5.1.24

paramaha¸sa state, 1.0.5, 1.0.10-12Paramaha¸sa Upani˘ad, i5; quoted,

1.2.24, 1.2.27-32, 5.1paramaha¸sa yogin, i20, 1.2.27-31, 5.1,

5.2, 5.3, 5.4. See also yoginparamaha¸sa

param‡nanda (highest happiness), i63Param‡rthas‡ra, ch.2 n.63Parame˜vara, quoted, 1.10parasparakaraıatvam. See mutual

causalityPar‡˜ara, i7; quoted, 4.1.22-24Par‡˜ara-M‡dhav„ya [P‡M], description

of, i2Par‡˜arasmÁti, commentary on, i2, , i7,

1.0.11par‡vara (highest state is the lower),

1.2.41-42pariıama. See transformationparipÂrıasvarÂp‡nusa¸dh‡na. See

nature, fully perfectparivatsara. See yearly cyclesparyavasit‡ni (amount to), 4.1.57passion, 2.7.2; abandonment of, 5.4.41,

5.4.43; derived from darkness,1.6.11; freedom from, 2.2.23; onewho has gone beyond, 1.2.2

Pata§jali, and enstasis, i51, i58, ch.3n.26

Pata§jali quoted, on breath-control,3.4.20, 3.4.27, 3.4.29-31; onconcentration, meditation, andenstasis, 3.5.26-28; on disciplines,3.5.9-23; on enstasis-of-suppression,3.6.2, 3.6.26; on friendliness and theother virtues, 2.7.1; on limbs ofenstasis, 3.10.23-25; on meditationand enstasis, 2.11.12-13; on natureof yoga, 3.11.2-18; on one-pointedness, 3.5.4-7; on passion and

485

hatred, 2.7.2-3; on restraints anddisciplines, 3.5.8, 3.5.12-22; on rites,2.7.15; on the seer, 3.10.3-5; on thethree means, 3.10.13-15; ontransformation of suppression(nirodha), 2.2.4-5; on truth-bearinginsight, 3.10.19-21; on types ofdetachment, 3.11.41-47; on types ofenstasis, 3.5.40-43; on withdrawal ofthe senses, 3.5.23-28; on yogas ofposture and diet, 3.3.1-3

Pata§jali Yoga, i23, i57, i69 n.31patience (d‡nti, dama), i48, 1.7.2, 2.3.13,

2.3.77. See also sense controlp‡ıÛityab‡lyamauna (learning, living as

a simpleton, and remaining silent),1.2.7

p‡ram‡rthika (higher standpoint), ofrenouncer, i53

P‡ta§jal„ya YogasÂtras (YS), i1, i50,i57, i64

peace, 2.3.12perception, 1.4.11-12, 5.2.16-17, 3.10.9;

act of (sa¸vedana), 3.2.13-14. Seealso mental activity

perfect isolation (kaivalya), i33-35,2.3.36-37, 2.3.39-40, 2.3.52, 2.3.74

perishability of body, 3.2.20permutations (pariı‡ma), of the three

qualities, 1.8.2perseverance, 2.2.16personal effort (puru˘aprayatna), i46,

i50, 1.3.7-12, 1.3.15-17, 1.3.19,1.3.21-26, 2.2.15-16, 2.3.15, 2.11.1

personal (yogic) effort, i36. See alsoeffort

personal work (vy‡p‡ra), to opposesubjugation, 1.3.19

pilgrimages, and renunciation, 1.0.9,2.4.70, 5.4.6

piıÛa. See rice ballsPit‡maha, quoted, 5.3.15pleasure, 1.6.17, 1.6.9-11, 2.4.63, 2.7.1-

2, 2.7.4, 3.1.10, 5.2.4-5, 5.2.7-8plenitude (bhÂman), 3.5.35possessions, 1.9.1, 1.9.4-6, 5.1.40possessiveness, 1.7.2, 2.4.41, 2.5.22

posture, 3.2.19, 3.5.8, 3.7.3; yoga of, 3.3power, 2.4.30, 2.4.63. See also

supernatural powerspractice, of elimination of mind, 2.3.6-7;

of enlightenment, 2.3.5; oferadication of latent tendencies,2.3.6, 2.3.8; at a future time, 2.3.2-5;intense, of the single truth, 3.1.9; ofknowledge, 2.3.4; long, 2.1.3-5,2.1.7-8, 2.4.41, 2.10.49, 2.11.14,4.1.44; of means, simultaneous,2.1.3-6, 2.1.9, 2.31; as means ofsuppression, 3.11.12-24; steadfast,3.2.1; uninterrupted, 2.4.41, 2.10.49,2.11.41. See also skillful practice

practices, prohibited (dharma-s), 3.5.8pradh‡na (principal means of liberation;

Ultimate Cause of material universe),i4, ch.3 n.38. See also materialuniverse

pradhva¸s‡bh‡va (posterior non-existence), ch.2 n.23

Prahl‡da, 3.11.35-38, 3.11.47praise, prohibited, 1.9.26-27, 5.4.2,

5.4.6, 5.4.12prai˘a ritual formula, 1.1.11, ch.1 n.2,

2.6.10, 5.1.30, 5.1.39, 5.1.41Praj‡pati, 2.4.69; quoted, 1.1.25-31Praj‡pati, Lord, regarding the Highest

Self, 5.1.26-27praj§a. See wisdomprakaraıa. See treatiseprak‡˜a. See illuminationpra-kÁ˘Òam. 3.10.55 See cognition,

heightenedprakÁti, ch.1 n.48, ch.3 n.38. See also

pradh‡na,pram‡ıa, i3-4; (authoritative basis), for

liberation-in-life, 1.3.1-2; (evidence),i40; (scriptural basis), i4. See alsoevidence; pram‡ıa-s.

pram‡ıapramit‡ni. See tasks at handpram‡ıa-s (authoritative scriptural

passages), i20praıa. See breathpras‡da. See serenityprastara˛. See grass-bundle

486

pratipattikarman. See rite, concluding, ofa sacrifice

pratyaya (basis), ch.3 n.14, ch.3 n.34.See also cognitions

pravargya-homa, 4.2.30, ch.4 n.5Prav‡haıa, King, 2.10.2pravÁtti (life of action), 1.2.35, ch.1 n.10.

See also activitypr‡gabh‡va (prior non-existence),

translation of term, ch.2 n.23pr‡gbh‡van‡. See meditationspr‡j§a (individual/microcosmic soul in

deep sleep), i33, 1.5.5, 3.10.28,3.10.31

pr‡ıaspandanirodha. See breath-controlpr‡ıava, reciting, 3.4.13pr‡ı‡gnihotra, i56pr‡ı‡y‡ma. See breath-controlpr‡pta. See obligatorypr‡rabdhakarma. See operative actionPray‡ga, 5.4.6prayojana. See objectiveprayojana-s (purposes), i5present birth, 1.2.45present body, 2.3.55pride, abandonment of, 5.2.7-8; absence

of, 2.3.13, 2.3.77, 2.7.21; asDemonic fortune, 2.4.42, 2.9.11;generated by one's own happiness,2.7.11-12; as latent tendency, 2.4.29,2.4.87, 2.6.6; of learning, 3.4.1

Primal Nature (mÂlaprakÁti), 3.8.2principal rule (mukhya˛ kalpa˛)a,

5.1.45, 5.2Principle, ch.3 n.38private Vedic recitation. See under Vedic

recitationprohibitions, beyond, 1.9.30pupils, benefited by austerity, 4.2.18-20;

gathering, 5.4.2, 5.4.19-20, 5.4.24,5.4.27

Pur‡ıas, 5.1.40pure, always, 1.10.23, 2.3.46; eternally,

5.1.20-22, 5.1.26; as quality ofdevotee-of-the-Lord, 1.7.7

pure consciousness (cid‡tman), of abound person, 1.4.20, 2.4.20

pure consciousness (cidekarasa), andTranquil Self, 3.8.1

pure consciousness (cinm‡tra), as latenttendency, i52-53, i59-60, i64

pure consciousness, 2.11.10-11, 3.9.12;as latent tendency of, 2.6.4, 2.11;Self as, 1.10.23; as Tranquil Self,3.9.2

purification, 2.4.80-81, 3.5.9, 3.5.17-18,5.4.8

purified individual self (pad‡rtha), i61purity, 2.3.77; of body, 3.5.20; of

goodness, as quality, 2.3.11, 2.7.21;of mind, 3.5.18, 3.5.20; as quality ofDivine fortune, 2.3.13

purı‡tm‡, translation of term, ch.1 n.24purpose (artha), ch.2 n.49purposes (prayojana-s), five, for

attaining liberation-in-life, 4.1.1puru˘a. See Brahman, when a man

knows; Spiritpuru˘aprayatna. See personal effortpÂrı‡tm‡. See nature, perfectpÂrta (performing charitable deeds),

translation of term, ch.2 n.40PÂrvam„m‡¸s‡, i7pÂrvapak˘a-s (objections in the

dialogue), i4,pÂrv‡˜rama (before renouncing as an old

person), i7

qualified to study, those who are(adhik‡rin-s), 1.10.2

qualities (guıa-s), ch.2 n.49qualities, three (goodness, energy, and

darkness), 1.8, 2.5.7, 2.5.12quarreling, 4.3.1-4quiet, becoming, 3.6.28, 3.10.35-36

Raghava, 4.1.3-4, 4.1.17rajas, ch.3 n.27rajoguıa. See energyrasa (love), ch.2 n.68rasa. See also tasterati (delight), 2.3.8rational investigation (vic‡ra), i54, i69

n.31, 2.4.40-41, ch.2 n.13, ch.2 n.34

487

r‡ja-yoga. See under yogar‡jasa guıa, i47R‡ma, i49, 2.2.26, 2.4.45-46R‡ma, quoted. See Vasi˘Òha and R‡maR‡m‡nuja, i27 n.20reality (satyam) , 3.10.20reality, 2.4.41, 4.1.2, 4.1.14realization (s‡dhu), men of, 1.10.20-21rebirth(s), i33-34, 1.0.8, 1.1.11, 2.3.40,

2.3.46, 2.3.52, 2.4.17-19, 2.4.62,2.9.16-17

recoil, one who does not, 1.4.21-22reflection (manana˜„latvam), 1.2.11;

internal (manana), 2.5.7; as stage ofyoga, 4.1.35, 4.1.38

regress, infinite, 2.11.15-16rejoicing, absence of, 1.6.12-13religious consecration (d„k˘‡), 4.2.30, ,

ch.4 n.3religious practice, highest (dharma),

3.8.11religious rites (dharma-s), 5.4.34remembering once (sakÁtsmarana), 5.4.2,

5.4.8remembrance, sustained (anusmarana),

i45, 2.3.3; uninterrupted andsustained (nairantaryen‡nusmarana),5.4.8

remorse, 1.6.10renouncer prompted by desire for

knowledge (vividi˘‡sa¸ny‡sin), i4,i28

renouncer who is a knower(vidvatsa¸ny‡sin), i4, i5, i28

renouncers, i2, 1.9.22renunciant, lifestyle of, i22renunciant order, public

(sa¸ny‡s‡˜rama), ch.1 n.3renunciation, i21, i25n.2, 1.0.9-10,

1.2.17-46, ch.1 n.2; common(laukika), i21

renunciation-for-knowledge(vividi˘‡sa¸ny‡sa), i20, i21, 1.0.2,1.1, 1.2.5-46, ch.1 n.2

renunciation-of-the-knower(vidvatsa¸ny‡sa), i21, 1.0.2, 1.2,1.4.20, 5.1-5.4

requisites, acquiring the six (˘aÒsa¸patti)residual impressions (sa¸sk‡ra), i48,

i49, i59, i60, 1.3.17-18, 1.6.8, 2.2.4-5, 2.6.6, 3.6.2-15, 3.6.19, 3.6.26,3.10.52

resolve, 1.7.3, 2.3.13respect, 2.3.77, 5.2.4-5respective difference (vyavasth‡), i4,

2.3.1-2, ch.2 n.10rest, 1.5.4-5restraint, and discipline, 2.2.5, 3.2.7-8,

3.5.10-22. See also suppressionrestraints, as external limb of enstasis,

3.5.8restriction (niyama) , ch.2 n.49rice balls (piıÛa), ch.5 n.8right or wrong, what is (dharm‡dharma),

1.3.18-33, 2.4.42rite, to bring rain, ch.1 n.13; concluding,

of a sacrifice (pratipattikarman),5.1.32, 5.1.35, ch.5 n.5; ofrenunciation, ch.1 n.2. See alsorites;specific rites

rites, abandonment of, 1.1.10, 1.1.14,ch.1 n.1, ch.1 n.2, 5.1.28-29, 5.1.41;aimed at pleasure and power, 2.4.62;such as Atir‡tra, 5.1.39; black, white,and mixed, 2.7.14-19; that causebirth, disgust regarding, 1.2.39;characterized by the life of action,ch.1 n.10; to gain supernaturalpowers, 3.5.45, 3.5.48-49; inwardand mental abandonment of(karm‡dityaga), ch.1 n.3; notprescribed by the Veda, ch.5 n.11;occasional (naimittika) , ch.1n.1;permanent (nitya) , ch.1n.1;prohibited, 2.7.16-18; prompted bydesire, 2.7.14, 2.7.16; sm‡rta , ch.1n.1;˜rauta, ch.1 n.1. See also specificrites; ritual(s)

ritual actions, i7-8, 1.9.15, 1.9.30,2.3.38, 2.3.68, 2.4.50, 2.4.55-65

ritual details (dharma-s), 5.1.39ritual(s), 1.3.16. See also rite(s); specific

rituals and types of rituals

488

robe, 1.2.25, 1.2.28, 1.2.29, 1.9.9, ch.1n.8, 5.1.28, 5.1.43, 5.2.1

rta¸bhara (truth-bearing) enstasis, i59rudeness, as quality of Demonic fortune,

2.3.14rule. See special ruleËbhu, 4.1.21Áta. See truth

sacred string, abandoning, 1.2.18-19,1.2.25, 1.2.29, 1.2.36, 5.1.28, 5.2.1-2, 5.2.27-29

sacred words, recitation of, 3.7.2, 3.7.4sacrifice, Agni˘Òoma Soma, 5.1.39; with

bamboo (kar„r„˘Òi), ch.1 n.13; ascause of rebirth, 2.7.14; andcomponents of yogin, 4.2.28-34;fraudulent performance of, 2.4.29;interiorization of, i56; Jyoti˘Òoma,4.2.30; participants in, ch.2 n.39; asquality of Divine fortune, 2.3.11; andrenouncer's activity, i68 n.23; Soma,3.10.18

sacrificer (yajam‡na), 2.2.8, ch.2 n.7sacrificial fee, 4.2.28-29, 4.2.31. See

also alms-givingsacrificial fire, i56sacrificial session (satra¸), 4.2.30-31.

See also agnihotrasage (muni), 1.2.2, 1.2.10-16, 1.9.35;

with a steady mind, 1.6.9, 2.2.23saguıa Brahman, ch.4 n.8sakÁtsmarana. See remembering oncesamanvaya. See cohesionsamapr‡pti. See equilibrium, attainment

ofSamavartaka, a Brahma-knower, 1.2.20sam‡dhi. See enstasissam‡napratyayaprav‡hakaraıam

(causing a flow of similarcognitions), i40

sam‡patti, translation of term, ch.3 n.7sameness, 1.7.2, 1.7.4, 1.9.24-26. See

also impartiality; pairs of oppositessamvatsara. See years, fullSanatkum‡ra, and N‡rada, 2.4.55

SaÔgama brothers, i10-12, i13. See alsoBukka I; Harihara I; Mallapa I

SaÔgama mahotsava, i15SaÔgamas, i13-14, i16-17saÔgarupaka (multiple metaphor), ch.2

n.50SaÔkhya path of knowledge, i68-69

n.31, ch.3 n.29Sarvadar˜anasa¸graha, i8sarvagat‡ sa¸vit. See consciousness,

omnipresentSarv‡nubhava, quoted, 3.5.31-33, 3.9.14satra¸. See sacrificial sessionsattva. See goodnesssattvaguıa, good tendencies related to,

i47satyam. See realitysaurya. See sunsavikalpasam‡dhi. See enstasis-with-

distinctionsa¸a˘Òi (comprehensive/macrocosmic

aspect of consciousness), i33. Seealso macrocosm

sa¸dhya, translation of term, ch.5 n.20sa¸kalpa. See imaginationsa¸kalpaka. See imaginationsa¸kalpavikalpa. See concepts, forming

ofSa¸khya, teachings of, 4.3.11Sa¸khya ¯‡stra, quoted, 2.5.9sa¸nihita˛ (manifest), 1.2.11sa¸ny‡sa, i69 n.31sa¸ny‡s‡˜rama. See renunciant order,

publicsa¸pad: (fortune), i68 n.20sa¸praj§‡tasam‡dhi. See enstasis-with-

conceptualizationsa¸s‡ra, i37, 1.0.6, 2.10.13sa¸s‡ric existence, abandonment of,

1.5.3; afflictions of, 5.2.6; believingin, 2.5.23; defects of, 1.4.23-24; anddoubt, 4.1.19; of egoism, 1.10.17;and long practice, 2.1.8; mentalactivities relating to, 5.1.27; mindand, 3.1.4-5, 3.1.7; and personaleffort, 1.3.15; and rebirth, , 2.4.31;

489

remaining alone, 1.9.43; and thethree qualities, 1.8.2

sa¸sk‡ra. See residual impressionssa¸vedana. See perception, act ofsa¸yama. See conscious identifications‡dhana (liberation), i4; (strength of

disciplines), i66 n.8. See also meanss‡dhu. See realization; virtuouss‡dhusa¸gama. See association with

good peoples‡dÁ˜yokter, and variations of the term,

i30s‡magr„ (causal complex), i35-36s‡ttvik„. See joy and goodnesss‡vadhana. See attentiveS‡yaıa, i7, i15-16, i26 n.12,

commentaries on the Veda, i14scholar, living as a, 1.2.8scripture (‡gama), 3.10.21-22seclusion, habit of, of single-staffed

ascetic, 3.7.3second self, ch.5 n.13sedentariness, and bondage for the

ascetic, 5.4.20-21seedless (nirb„ja) enstasis, i59, i62seen, it is (lokyate), 1.1.8seer, 3.10.3-4Self (‡tman), i22Self, awakened to the arising of, 1.7.11;

as bliss, 1.9.43-45, 1.10.4, 1.10.16;as Brahman, knowing, 2.3.47;control of, 1.7.3; end in the, 4.1.16;experience of the world of the, i67n.15; happiness of, 1.6.8; highest,tranquillity of, 3.10.18, 3.10.20;individual (j„va), residualimpressions in, 1.3.18; knowing the,2.4.51-52, ch.2 n.8; knowing asGod, 2.3.28-32; mastery of, 1.6.25-26; possessed of the, 1.9.31; seeingin oneself, 2.3.76; service to theHighest, 1.8.8; sustained awarenessof, 1.6.30; taking to be in the non-Self, 2.5.21; vision of the, 3.9.6-9,3.10.1; world of the, i41-42, 1.1.1,1.1.3-8

self-conceit. See also conceit, 2.3.11,2.4.29

self-illuminated consciousness(svaprak‡˜acid), 1.6.8

Self-knower, 3.5.46-47self-restraint, 2.3.77self. See also Great Self; individual self;

knowing self; knowers of the Self;Tranquil Self

Selfhood, 2.4.67-69, 2.4.75-76, 2.4.82-84

seniority, examining another's, 1.9.20-21sense control (dama), i48, 1.4.3. See also

patiencesense control (d‡nti), 1.1.9, , 2.2.6,

2.2.10sense control, 2.3.85, 3.5.18, 3.5.25,

3.10.59-60sense objects, i49, 1.6.14-17, 1.6.22,

1.6.24-25, 2.3.16-18, 2.3.78, 3.5.23-24

sense organs (golaka), i54senses, discernment overwhelmed by

activity of, 2.10.33-35; functioningof, 5.4.41, 5.4.44; restraint of,2.10.36-49, 3.1.10; separated frompassion and hatred, 1.6.25-26;subdued, 1.6.20; tormenting, 1.6.20;withdrawal of, 1.6.14, 1.6.17. Seealso sense control, 1.3.27

sensory unification (ekendriya), 3.11.40-42

separation (viyoga), from suffering,3.6.25

serenity (pras‡da), 3.10.20serenity, as purity and freedom from

bondage, 1.6.25-26service to the teacher, 3.8.12-15sheaths, five, 2.4.20, ch.2 n.31Siddha G„t‡, Janaka listening to, 2.8.7side (pak˘a), of yoga, 3.5.3significance, one's, 2.8.5silence, 1.7.10, 2.10.49, 2.11.24, 3.7.3simpletons, living as a, 1.2.7-8, 2.4.59,

3.10.34

490

sin(s), 1.6.10, 2.3.49, 2.7.10, ch.2 n.19,4.2.22, 4.2.24-25, 4.4.3. See alsosinner(s)

sincerity, 2.3.77single-staff, taking up, 1.2.36single-staffed ascetic, 3.7.3, 5.3.5, 5.3.9,

5.3.17sinner(s), 2.7.10, 5.3.7. See also sin(s)six waves, 5.2.4-5S„t‡, 2.4.46skillful practice (abhy‡sap‡Òava), i52,

2.11.12slander, 2.3.12sleep, 3.10.29-31; as activity, 3.11.5,

3.11.9, 3.11.11; and breath-control,3.4.28; causes of, i62; disciplined,3.3.10; dreamless, 3.10.29; duringthe day, 5.4.20, 5.4.25; everyday,3.10.33; germinal, 3.10.28; lack ofproper, i62, 3.10.43-44; stilling,2.11.1; and stupefied mind, 3.5.3;too much, 3.3.9. See also deep sleep;very deep sleep

sm‡rta rites, ch.1 n.1smÁti, i26 n.8SmÁti, and JMV, i2solitude, 1.9.12-14, 1.9.43-44Soma sacrifice, 1.3.15, 4.2.30, ch.4

nn.3-5, 5.1.32son, as rebirth of father, ch.5 n.13sorrow, 1.6.9-11, 1.9.44, 2.3.23, 2.3.29-

31, 2.3.74, 2.3.84soul (j„va), i33, i34soul, embodied, 1.6.16special attention (‡dara), 2.4.1special rule (apav‡da), 2.4.74speech, in the mind, 3.7; staff of, 5.3.9-

13; Vedic, 3.7.2; worldly, 3.7.2Spirit (puru˘a), 3.8.4, 3.10.6, 3.11.43-44spiritual (alaukika) means, to principal

posture, 3.3.4staff, of action, 5.3.9-14; and Br‡hmaıa,

1.9.8-9; carrying the, 1.1.11, 1.1.15,5.1.43, 5.3.4; freedom from, 5.2.1;of knowledge, paramaha¸sa yogin's,5.3; taking up, 1.2.25, 1.2.28, ch.1

n.8, 5.1.28, 5.1.31, 5.1.45; wooden,5.3.6, 5.3.9, 5.3.16-17, 5.3.21, 5.4.1

standpoint, higher (p‡ram‡rthika), ofrenouncer, i53, i68 n.21; lower(vyavah‡rika), of renouncer, i53, i68n.21

state (ni˘Òh‡), of men of realization,1.10.20-21

steadfast wisdom, 2.10.37steadfastness, 2.3.11, 2.3.77steady-in-wisdom (sthitapraj§a), 1.4.7,

1.6, 2.9.15, 2.9.19, 5.4.42,stealing another's property, 1.3.16,

1.3.24sthitapraj§a. See steady-in-wisdomsthÂla bhuk. See gross bodysthÂla deha. See gross bodystillness, absolute, of yogin, i63;

attaining, 4.1.8, 4.1.21; controlled,i65; development of love in, 2.6.4;flow of, 3.6.19-25; imperishable,3.1.15; of master yogin, 4.3.16-17;mental, 2.3.76, 4.2.18; relativedegrees of, 4.1.32-33, 4.1.50

string, discarding external, 5.2.31, 5.2.34string, sacred. See sacred stringstriving (yatam‡na), as lower

detachment, 3.11.40-42strong feeling (dÁÛhabh‡vanay‡), i47,

2.4.8, ch.2 n.34stubbornness, 2.4.29students, 1.1.14, 1.10.1. See also pupils,

gatheringstudy, attachment to, 2.4.50stupefied (muÛha), as stage of mind, i57,

3.5.2-3, 3.6.13stupid, remaining, 4.1.37subtle body (suk˘madeha, liÔgadeha),

i32-34, 1.5.5, 2.3.39, 2.3.56-61. Seealso future body

subtlety, unseen (adÁ˘Òa), , 3.3.5suffering, beings, compassion toward,

2.7.5; cause of all, 2.4.70; caused byanxiety, elimination of, 4.4.3; causedby bad, 1.6.13; despite one-pointedness of mind, i63; eliminationof, 3.1.15, 4.1.1, 4.4; found in

491

objects of enjoyment, 3.10.45;freedom from sorrow while, 1.6.9-11; one-pointed, 3.10.46;undisturbed by, 3.6.24; unmoved by,3.11.25

suk˘madeha. See subtle bodysun (saurya), oblation to, ch.5 n.10superhuman powers. See supernatural

powerssupernatural powers, 3.5.41-42, 3.5.44-

45, 3.5.53, 3.6.33, ch.3 n.21, 5.1.4-7, 5.1.12

suppressed, as stage of mind, 3.5.2suppression (nirodha), i57, i59, 2.2.4,

3.6.2suppression, 2.5.13; of mental activity

(cittavÁttinirodha˛), i28, 3.11.2-4; ofmind, 3.6.15-16, 3.10.2, 3.10.9

Sure˜vara, i1; quoted, 2.9.13-14, 3.9.13su˘upti. See deep sleepsÂk˘may‡ buddhy‡. See intellect, subtleSÂta Sa¸hit‡, quoted, 1.10sÂtra, i26 n.8sÂtr‡tman, attaining, 5.1.41. See also

essential threadsvaira (antimonian libertinism), i45svapna. See dreaming, state of

consciousnesssvaprak‡˜acid. See self-illuminated

consciousnesssvarÂpa (nature), synonymous with

Brahman, ch.1 n.24. See alsohappiness, of one's own form

svata˛pram‡ıya (intrinsically self-valid),i42

sv‡dh‡, uttering, 5.4.6, 5.4.12, ch.5 n.24sv‡dhy‡ya. See Vedic recitationsv‡h‡, uttering, ch.5 n.24Sv‡stika, 3.3.4symbol-oriented meditation (up‡sti,

up‡sana), i39-41, 2.4.2, 2.4.3,5.2.26, 5.4.2, 5.4.8

synecdoche (upalak˘aıa), 2.7.21˜abda pram‡ıa, i3,¯aivas, teachings on liberation of, 4.3.11¯aivite maÒha, i11¯‡kalya, death of with curse, 2.9.25

¯aktas, teachings on liberation of, 4.3.11¯‡lagrama, pilgrimage to, 2.4.70˜amadama. See patience; sense control¯aÔkara, regarding ascribing Selfhood to

the body, 2.4.68; views onrenunciation, ch.1 n.3, i1; ondeparture of the soul and caterpillaranalogy, i34; on up‡sana, i40; andyogic discipline, i66 n.8; onexperience (anubhava), i43 n.15 i1-2,, i8, i69n.32; quoted, 2.3.49, 2.9.9-10

¯aÔkaradigvijaya [¯DV], i9, i15¯aÔkar‡c‡ryas, i13. i17-18˜arad (a season), ch.2 n.55¯ar„ra Br‡hmaıa, quoted, 1.2.10¯atad¢aıi, i3, i18˜‡nt‡tman. See Tranquil Self˜‡ntid‡nti. See mental control; sense

control˜‡stra, i26 n.8¯‡stra, 1.3.16-18¯‡stras, attachment to many, 2.4.50-51¯e˘a, quoted, 2.9.27¯e˘‡rya, ch.2 n.63˜ikha¸. See topknot¯ikhidhvaja, 3.11.31-34˜iras, 3.4.13, ch.3 n.11¯reyom‡rga, quoted, 1.6.28-30, 3.9.10;

translation of term, ch.1 n.38¯r„ Har˘a, quoted, 3.11.22¯r„kaıÒhan‡tha, i7¯r„vai˘ıava, i17-20, i22, i24¯ruti, and JMV, i2,˜r‡ddha. See offering, faithful˜rauta rites, ch.1 n.1˜ravaıa. See Vedic study˜ravaıamanananididhy‡sana (Vedic

study, reflection, and meditation),i38, i39, i40-41, 1.2.7

˜reya˛. See highest good˜ruti, i26 n.8¯ÁÔgeri, i13-14¯ÁÔgeri maÒha, i1, , i11, i12, i13, i15-18,

i19, i20, i57˜udra-s, ch.2 n.54¯uka, 4.1.4-5, 4.1.14-17; quoted, 4.1.5-9

492

¯ukra. See Bali and ¯ukra¯vetaketu, 2.4.66, 2.10.2, ch.3 n.16¯vet‡˜vatara, quoted, 3.3.11-12˘aÒsa¸patti. See requisites, acquiring the

six

taijasa (individual/microcosmic aspect ofdreaming state), i33, 3.10.31

taint (ka˘aya) , i62, i63taint, 3.10.40, 3.10.43, 3.10.46, 3.10.57,

3.11.24tairthika-s. See faiths, persons of allTaittir„ya Brahmaıa, quoted, 2.4.50Taittir„ya Upani˘ad, quoted, 1.1.12,

2.4.69, 4.2.13, 4.2.27-34Taittir„ya Upani˘ad, commentary on, i8talk, idle, 5.4.20, 5.4.26tamas, i49, ch.3 n.27tamoguıa. See darknesstandr‡. See fatiguetantrasiddhi, ch.5 n.2tapas (inner ascetic heat), i56tasks at hand, deemed to be standard

(pram‡ıapramit‡ni), 1.6.3tasmin nityatve. See continuancetaste (rasa), for sense objects, 1.6.16-18tat tvam asi. See Great TexttatsvarÂpa. See meanstattvaj§‡na, See knowledge of truthtaÒastha. See outsidert‡masa guıa, bad tendencies related to,

i47teacher of teachers, 1.10.3temple complexes, in south India, i27

n.20tena nityanivÁtta˛, ch.5 n.15texts. See authoritative texts; and specific

textstherapy for the mind (cittacikitsaka), i68

n.25think (manana), 2.2.3thinking (bh‡van‡), 3.2.16thinking about the world

(bhavabh‡van‡), 3.2.20thought, defects of, 1.4.16thread. See essential threadtired, making oneself, i62, 3.10.43-44

tirelessness, 3.8.11tonguelessness, 2.10.40-2.10.41,

2.10.49, 3.1.1, 3.1.3topknot (˜ikha¸), 1.2.25, 1.2.29, 1.2.36,

5.1.28, 5.2.1, 5.2.27-29, 5.2.31,5.2.37

torments (y‡tana), 5.3.17torpor, caused by remaining alone,

1.9.43-44traditions, of countries, 2.4.15Tranquil Self (˜‡nt‡tman) , i60,38.1-2;

and control, 3.7.1, 3.9tranquillity (˜‡ntid‡nti), i48, 3.10.18,

3.10.20, 5.1.29. See also mentalcontrol

transcended-the-qualities (gun‡t„ta), i41,1.4.7, 1.8

transcends (ak˘ep„), 3.4.27transformation (pariıama), 2.2.3transformation of suppression (nirodha),

2.2.4transmental state (unman„bh‡vam),

2.3.18; See also mindlessness(amanast‡)

treachery, 2.3.13treatise (prakaraıa), JMV as, i1trembling, and longing, 5.4.41-43trick (yukti), 3.5.45. See also

supernatural powerstriple-staff, 1.2.21, ch.5 n.23triple-staffed ascetics, 1.0.9, 5.3.9-13,

5.3.15trisa¸dhy‡-s (three junctures of the day),

1.2.26true-seeing (dÁgvastu), i55, 3.2.8truth (Áta), 3.10.20truth, absence of investigation of, 1.6.24;

cultivation of, 2.4.41; highest, 1.2.1;objective, i42-43, i50; subjective ,i42-43. See also knowledge of truth

truth-bearing (rta¸bhara) enstasis, i59truthfulness, 2.3.12, 3.5.8, 3.5.13, 4.2.29turya. See Fourth statetur„ya . See Fourth statetva¸pad‡rtha. See individual self,

separate

493

udarapatreıa:. See also begging-bowl,belly as, ch.1 n.7

ud‡s„na. See impartialUdd‡laka, i37, 1.3.11, 3.5.43, 3.8.16,

3.11.47; quoted, 2.11.26, 3.6.3-14Ultimate Cause, of material universe,

3.11.44, ch.3 n.38unbelief. See also misapprehension,

4.1.18-19uncertainty. See doubt(s)uncommenced action (an‡rabdhakarma),

i32, i36unconscious (jaÛa), i52, 2.11.4understanding (bodha), 1.4.15-16,

2.4.41, 2.11.19understanding, continuing, 2.4.42;

erroneous (vipar„tabh‡van‡), 4.1.21-25; having, 2.3.46; not(asa¸bh‡van‡), 4.1.21-25

undertakings (‡rambha), abandonmentof, 1.7.7, 1.9.15, 1.9.18, 1.9.19

undiminished, being, 1.9.15, 1.9.28unification of mind, 3.10.57unitary consciousness, 1.2.31unity of Self, 1.9.44universe. See material universeUnmanifest, 3.8.4, 3.9.5-6unmanifest (avyakta), 3.8.2unman„bhu, translation of term, ch.2

n.15unman„bh‡va¸, translation of term, ch.2

n.15; See also transmental stateUpade˜as‡hasr„, quoted, 1.2.40, 2.9.10upalak˘aıa. See synecdocheupam‡na. See analogical reasoningUpani˘ads, turning to the, 1.2.26upasada-homa, 4.2.30, ch.4 n.4upasarjana (subsidiary means of

liberation), i4,up‡sana, ch.5 n.27. See also symbol-

oriented meditationup‡sti, ch.2 n.29. See also symbol-

oriented meditationuprightness, 2.3.11urgency, intense, 3.11.45-47uselessness (vaiyarthyam), ch.1 n.15U˘asta C‡kr‡yana, ch.2 n.61

U˘asta, 2.9.2, 2.10.2, 2.10.9utsarga (general rule), translation of

term, ch.2 n.44uts‡ha. See energy, one's ownuvula, moving the, 3.4.33, ch.3 n.12

vain hope, 2.5.25vair‡gya. See detachmentVai˜e˘ika, teachings on liberation of,

4.3.11vai˜v‡nara (comprehensive/macrocosmic

aspect of waking state), i33Vai˘ıavas, teachings on liberation of,

i11, 4.3.11vaiyarthyam (futility, uselessness), ch.1

n.15Vajasaneyins, and prescribed

renunciation, 1.0.12,, 1.2.3Vasi˘Òha and R‡ma, dialogue between,

1.3.14-34, 1.4.7-1.5.7, 3.5.44-52,3.12.1-11, 4.2.1, 4.2.7-11, 4.5.1-6,4.5.8-9, 5.1.10-14

Vasi˘Òha, quoted on abandonment oflatent tendencies, 2.4.4, 2.4.8-14,2.10.31-32; on awakened goodpeople, 4.1.30; on being unmoved bysuffering, 3.11.31-38; on breath-control, 3.4.3; on breathing and latenttendencies, 3.2.17-24; on controllingthe mind, 3.1.17-3.2.6, 3.2.12-13,3.2.15-25; on discernment towardwomen, 2.10.16-26; ondisembodied-liberation, 2.3.54; onelimination of the mind, 3.1.7-14,3.10.9-10; on latent tendencies,2.6.2-5, 2.9.28, 2.11.17-24, 2.11.27-32; on highest attainment, 3.11.26-30; on impurity, 2.4.82-84; onmaster yogin, 4.3.12-17; on mutualcausality of means, 2.1.2-5, 2.1.7-9,2.2.1-6, 2.2.14-15; on one steady-in-wisdom, 1.6.4-6; on practice ofyoga, 3.11.23; on restraint of mind,3.8.12-14; on retention of breath,3.4.17-18; on stages of yoga, 4.1.35-45; on swollen mind, 2.5.21-25

va˜„k‡ra. See mastery

494

v‡da type of discourse, i3V‡jasaneyins, quoted, 2.4.66, 2.5.1-7,

3.4.5, 5.3.2V‡kyavÁtti, quoted, 2.3.51-52V‡lm„ki, quoted, 2.4.17-19, , 2.4.44V‡rttikak‡ra (Sure˜vara), quoted, 1.7.11,

1.9.22, 2.2.13v‡san‡. See latent tendenciesv‡san‡k˘aya. See eradication of latent

tendenciesV‡si˘Òhar‡m‡yaıa, quoted, 2.1.2-9,

2.4.56; translation of term, ch.2 n.1Veda, 5.1.40Vedabh‡˘ya, i8Vedabh‡˘yas, i26 n.12Vedas, 1.0.1, 1.2.26, 2.4.64-66Vedic discourse, 2.4.61Vedic initiation, ch.2 n.54Vedic mantras, 2.6.10, ch.2 n.54Vedic recitation (sv‡dhy‡ya), 2.3.11,

5.1.40Vedic recitation, private, 1.2.25, 3.7.2,

5.4.8, 3.5.21, 3.5.9, 3.5.21, 5.1.28Vedic recitations, 1.1.10Vedic ritual, 1.4.8Vedic students, householders, and

forest-dwellers, 1.1.14Vedic study (˜ravaıa), i47,, 2.2.16,

5.1.29, 5.1.41Vedic study, reflection, and meditation

(˜ravaıamanananididhy‡sana), i38,i39, i40-41, i42, 1.2.1, 1.2.7, 1.2.16,1.2.39, 2.4.3

Ved‡nta, sayings of, 1.10.5, 1.10.7-13Ved‡ntas‡ra, i59very deep sleep, as sixth stage of yoga,

4.1.50, 4.1.53vessels, 5.4.2, 5.4.13-18, ch.5 n.31vexation, and detachment, 2.8.1vibhajyani˜cayah. See knowledge,

definite analyticalvic‡ra. See rational investigationvice, and mind, 2.7.1victory, desiring, 2.9.2, 2.9.13, 4.3.11videhamukti. See bodiless-liberationvidvatsa¸ny‡sa. See renunciation-of-the-knower

vidvatsa¸ny‡sin. See renouncer who isa knower

vidy‡. See knowledgeVidy‡raıya, also known as M‡dhava,

i1-3, i9; and changing of traditionalideas, i43; and Vijayanagara,controversy over, i9-12; death of, i26n.10; revised views of career, i12-18.See also M‡dhava-Vidy‡raıya

Vidy‡raıya-k‡laj§‡na, i10, i12Vidy‡raıyas, two, ch.2 n.17vidy‡tmane (to the Self of knowledge),

translation of term, ch.2 n.28Vidy‡t„rtha, i7, , i13-14, i15, i16, 1.0.1vigil, keeping a, 5.1.38vigilant, and seeing as the light, 2.3.85vigor, 3.5.15, 3.10.15, 3.10.18vigraha, translation of term, ch.2 n.32Vijayanagara, i9-18, i27 n.19Vijayanagara Sexcentenary

Commemoration Volume, i10vijayotsava (victory festival), i11vij§‡na. See knowledge/perceptionvij§‡nam, translation of term, ch.2 n.2vikalpa (option), ch.2 n.10. See also

mental changesvikÁti. See effectsvik˘epa. See distractionvik˘ipta. See occasionally distracted, i57,

i69 n.33vileness, 2.4.31Vir‡t, worship of, 5.1.41Virocana, 2.4.69virtue, and mind, 2.7.1virtues (dharma-s), 4.2.15, 4.3.3, 5.1.15virtues, 2.7.11; cultivation of, 2.7.1;

development of, 2.6.3; the fourbeginning with friendliness, 2.7.21;latent tendencies of, 2.10.49-2.11.1;mind entertained by, 2.6.10

virtuous, 2.4.44virtuous (s‡dhu), 1.3.34virtuous activities, 2.7.19-20virtuous people, joyfulness toward,

2.7.10visa¸v‡da (absence of opposition), i23vismarana. See forgetfulness

495

vi˜e˘eıa bhagna (completely shattered),ch.5 n.19

Vi˜i˘Ò‡dvaitins, i41vi˜va (individual/microcosmic aspect of

waking state), i33, 3.10.31Vi˜varÂp‡caryas, quoted, 2.7.17Vi˜v‡mitra, quoted, 4.1.3-4Vi˘ıu, 1.9.32, ch.2 n.43, 2.3.52,

3.11.37-38Vi˘ıu Pur‡ıa, quoted, 2.4.56, 2.4.72-73vitaıÛ‡ (type of discourse), i3, i26 n.6Vivaraıaprameyasa¸graha, i9viveka. See discernmentvividi˘‡sa¸ny‡sa. See renunciation-for-

knowledgevividi˘‡sa¸ny‡sin. See renouncer

prompted by desire for knowledgeviyoga. See separationV„ra˜aivas, i17V„tahavya, enstasis of, 3.11.39vow, painful (kÁccha), ch.3 n.31, 3.10.18vow, taking a, 2.10.49vÁddhi˜r‡ddha, ch.5 n.8vÁtti. See mental activityvyatireka. See analysis assessmentvyatirekha dÁ˘Ò‡nta (example through

negative statement of converse), ch.2n.16

vyavah‡ra (ordinary duties andactivities), i53

vyavah‡rika (lower standpoint), ofrenouncer, i53

vyavasth‡. See respective differencevya˘Òi (individual/microcosmic aspect of

consciousness), i33. See alsomicrocosm

vy‡hÁti (sounds, exclamations), listed,ch.3 n.11

vy‡hÁti, reciting, 3.4.13vy‡p‡ra. See personal workvy‡pti. See correlationVy‡sa, i56, i57; quoted, 1.9.1, 3.5.2-7,

3.9.5vyutth‡na. See coming out of enstasis

waking, disciplined, 3.3.10; and firstthree stages of yoga, , 4.1.45-46

waking state of consciousness(j‡garaıa), i33; and the threequalities, 1.4.16, 1.8.8, 1.10.13

wanderers, 1.0.13, 1.2.38wandering forth, 1.0.3, 1.1.6, 1.1.8,

1.2.3, 1.2.10, 1.2.34waves. See six wavesweak bondage, i49-50, 2.3.20, 2.3.22,

2.3.24wealth, arrogance of, 2.4.24, 2.8.1,

2.8.3, 2.9.22, 2.10.12what is to be known, realizing the

absence of, 2.3.6-7will, 2.4.16wisdom (praj§a), 3.10.41, 3.10.54-55wisdom, 1.6.3, 1.9.11, 2.10.37, 3.10.15,

3.10.28-29withdrawal, into the Self, 3.4.32, 3.5.29-

30; of the senses, 3.5.23-25, 3.5.8witness, 1.3.2-4, 1.10.4, 1.10.6, 4.4.4-5,

5.4.10witness-consciousness, 3.10.25women, acquiring, and swollen mind,

2.5.24; craving for, 2.10.15; defectsamong, 1.9.37-41; discernmenttoward, 2.10.16-26; and entitlementto say mantras, ch.2 n.54; andimpotence, 2.10.42; not addressing,2.10.48; qualified to undertakerenunciation, 1.1.13, ch.1 n.2; andrenunciation, i21

world (loka), 1.1.8world, as consciousness, 2.11.5-6;

material cause of the entire, 4.1.47;perception of, 1.4.11-12; revealingitself, 2.11.1; unconscious, 2.11.2-6;visible, non-existence of, 2.3.8

worldly (laukika) ritual, 1.4.8worldly motive (laukikatvam), 1.2.28worlds, in Vedic recitation, ch.1 n.8worship, dullness of, 5.2.41, 5.4.6; of

gods, and non-yogin, 5.4.8;obligation to perform, 5.4.8; at threejunctures of day, 5.2.27-29, 5.2.41

wrong. See right or wrong

Y‡dava Prak‡˜a, i18

496

yajam‡na. See sacrificeryajam‡na prastara˛, translation of term,

ch.2 n.7Y‡j§avalkya, and discernment, 2.10.9;

quoted, 2.3.65-67Yajurveda, black, i7Yama, regarding vessels for ascetics,

5.4.14yatam‡na. See strivingYatidharmasamucaya, i18yearly cycles (parivatsara) , 4.2.30years, full (samvatsara) , 4.2.30yoga, as analogous to a mirror, ch.3

n.27; , characterized by life of action,1.2.35; , defined, 3.6.25, 3.10.2,3.10.9, 3.10.60, 3.11.2; discipline of,i1, i28-29, i36, i37, i44-45, i51, i54,i65, 1.3.11, 1.6.20; of eating, 3.3.8-10; eight-limb (a˘Ò‡Ôgayoga), i58,3.5, 4.3.11; excellence of, 3.10.16-17; gentle (mÁdu), 1.3.27-28; haÒha(forceful), i23, i54, i56, 1.3.27,3.1.16, 3.2.6-7, ch.3 n.5; andknowledge, 3.10.9-10; KuıÛalini,i23; means of, 3.9.5; as means ofelimination of the mind, i47, 2.2.16;of meditation on the Self, 3.6.21-22;as methods, 2.3.7; practice of, i22-23, i60-61, 1.3.34, 2.7.14, 3.8.15,3.11, 5.2.18; and pravÁtti, ch.1n.10;r‡ja-yoga, i55, i56; of the Self,

2.3.84-85; stages of, 4.1.34-58,4.2.1; supernatural powers of,5.1.12; versus knowledge, i68-69n.31; Vidy‡raıya's program oftraining, i45; view of, in the JMV,i56; Vy‡sa's view of, i56, i57

Yoga, Pata§jali, i2, i8, i23; Yoga,teachings on liberation of, 4.3.11

yoga-with-conceptualization, 3.5.3Yoga-V‡si˘Òha tradition, i44yogas of posture and diet, 3.3yogasiddhi, ch.5 n.2Yoga˜‡stra, quoted, 2.2.4-5, 3.10.1Yoga˜‡stras, quoted, 4.1.57yog‡tmane (to that Self of yoga),

translation of term, ch.2 n.28Yogic Advaita, i25 n.4yogin(s), 2.7.21, 3.4.1, 4.2.26, 4.2.28-

34, 5.1.4, 5.1.24. See also masteryogin

yogin paramaha¸sa. See paramaha¸sayogin

yojana, defined, ch.2 n.70Yudhi˘Òhira, i49, 2.2.26yukti. See methods; see also trickyukti (reasoning), translation of term,

ch.2 n.13, ch.2 n.34Y‡j§avalkya, i46, 1.2.2-4, 1.2.17, 2.9.2,

2.9.22-23, 2.9.25, 2.9.28, ch.2 n.61y‡tana. See torments

497

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503

Vita

Robert Alan Goodding was born in Lincoln, Nebraska on February 24, 1963.

He received the degree of Bachelor of Arts in May, 1987 from the University of

Nebraska at Lincoln where he studied Psychology and Religious Studies. He

received the degree of Master of Arts in Religious Studies August, 1991 from

Florida State University. He was a Fulbright-Hays Fellow in India during the years

1997 to 1998.

Permanent Address: 7160 Culwells Court, Lincoln, Nebraska, 68516-4278 USA

This dissertation was typed by the author.