The Syamantaka Jewel of Vedanta

↑

⇐ ПредыдущаяСтр 509 из 723Следующая ⇒

FIRST PRAMEYA

(The First Proposition)

PARA IX.

The Supremacy of Vishnu.

Thus in the Gopala Purva Tapani Upanishad we have the following as to the supremacy of Vishnu:

Therefore, Krishna is indeed the highest God; let one meditate upon Him, let one recite His name constantly, let one serve Him constantly and adore Him always.

Similarly, in the Shvetashvatara Upanishad (I, 11) we have the following:

When that God is known, all fetters fall off, sufferings are destroyed and births and deaths cease. From meditating on Him there arises, on the dissolution of the (Linga) body, the third state, that of universal lordship and isolation from (all trace of matter) and he becomes fully satisfied.

Note: The third state arises when the Moon-world and the Brahma-world are transcended, and the man becomes free from his subtle body and reaches the world of Vishnu.

In the next verse of the same Upanishad it is said:

This which rests eternally within the self should be known and beyond this not anything has to be known.

So also in the Gita (VII., 7) we have the following:

There is naught whatsoever higher than I, O Dhananjaya. All this is threaded on Me, as rows of pearls on a string. — 9.

PARA X.

10. Since He is the primordial cause, since He is the abode of all attributes like all-pervadingness, intelligence, bliss, and the rest; and since He possesses eternally energies like Lakshmi and the rest, therefore, Krishna is considered the Highest God. — 10.

PARA XI.

On this subject of His being the Universal cause, the Shvetashvatara (V., 4-5) say:

As the car of the sun shines, lighting up all quarters above, below, and across, thus does that God, who is one (Highest of all) and hence adorable, rule over all that has the nature of being the cause (of the world, such as Pradhana, Mahat and the rest).

He being one, rules over all and everything so that the universal germ (Prakriti) ripens its nature (becomes modified into Mahat, etc.), diversifies all natures that can be ripened, and determines all qualities.

As regards His all-pervadingness, intelligence and bliss, in the Katha Upanishad (II., 21) we have the following:

(The wise who knows the Self, as bodiless within the bodies, as unchanging among changing things), as great and omnipresent, does never grieve.

Note: The above verse, however, mentions the omnipresence of God, it does not mention His intelligence and blissful nature. The word Atman, however, is used in the above verse, and etymologically it means the goal of the wise. Since the wise reach the intelligent and blissful God, hence those attributes also are included in this verse. This is shown in the next verse.

By the word ‘Atman’ is understood the intelligence and blissfulness of God, because the wise say that Atman is derived from Ata, ‘to obtain’; and it means He who is obtained by the Muktas (and it is well-known that the Muktas reach bliss and intelligence).

Note: There is an express text also declaring God to be intelligence and bliss.

In the Brihadaranyaka Upanishad (III. 9. 28) the Vijasaneyins read the following:

Brahman, who is knowledge and bliss, He is the principal, both to him who gives gifts, and also to him who stands firm, and knows.

So also in the Gopala Purva Tapani Upanishad we find God described as intelligence and bliss in express terms:

That one Govinda whose form is existence, knowledge and bliss.

Note: But how can then a being, who is pure intelligence and bliss, have a form? This question is answered in the next verse.

PARA XII.

12. The Lord, though intelligence and bliss, must be supposed to have a form also; just as music has a form perceptible only to the trained ears of a musician. Moreover, the word ‘Ghana’, as Vijnanaghana, Anandaghana, is applied to the Lord, which also shows that He has a body. But there is this difference between Him and other embodied beings, that in His case, His very body is spirit, and there is no distinction of the body and the embodied with regard to Him.

Note: In the case of the Lord, intelligence is not only the attribute of the Lord but it constitutes His very body and hence He is called Vijnanaghana, intelligence solidified, intelligence incarnate, Anandaghana, bliss solidified. But how can an entity which has a body be all-pervading? This is answered in the next paragraph. In the printed Bengali edition of the Prameya Ratnavali, the quotation is said to be from the Mundaka Upanishad. It is, however, a mistake; the passage occurs in the Shvetashvatara Upanishad.

PARA XIII.

In the Shvetashvatara (III. 9) we have the following statement showing that the all-pervadingness is an attribute of the form of God.

That one exists in heaven and stands there upright as a tree; by that Person all this is pervaded.

Note: That one Lord Hari exists in heaven, bowed to by all but bending to none, like a straight tree that knows no bowing. Here the word «person» coupled in with the expression «dwelling in heaven» shows that the Lord has a form. The next sentence «by this all is pervaded» shows that the Lord, though having a form, is still all-pervading.

Though dwelling in heaven, the expression «He pervades all» shows that the Lord is both all-pervading, as well as having a form, simultaneously. Because of this it is possible for Him to appear simultaneously to all, who meditate on Him, in whatever region of the universe they may be, and who all see Him in one and the same form.

Note: The next quotation from the Bhagavata Purana also indicates that the very embodied form of Shri Krishna is all-pervading, though it appeared like an ordinary human form to His mother and others.

PARA XIV.

In the tenth Skandha of the Bhagavata Purana we have the following:

He who has neither inside nor outside, neither front nor back, but who is simultaneously both inside and outside of the world, in its front and in its back, yea, who is the world itself; Him considering as her son, as a mortal child, Him the unchangeable and Immutable, the cowherdesses (Yashoda) bound by a cord, as if He was an ordinary infant.

In the Gita also (IX, verses 4 a 5) we have the following:

By Me all this world is pervaded in My unmanifested aspect, all beings have root in Me, I am not rooted in them.

Nor have beings their root in Me, behold, My sovereign Yoga. The support of beings, yet not rooted in beings, My Self their efficient cause.

The word Yoga in the above verse means the energy (Shakti) of the Lord, as is explained in the following:

There is an infinite energy (Shakti) in the Lord, to which the term Yoga is applied and in the opinion of the knowers of truth, «Yoga» means here this power of the Lord which reconciles all contradictions, and makes impossibles possible.

Note: With My subjective form dwelling in the inmost recesses of all, I pervade this universe; all beings have root in Me, because I support them all. I am not rooted in them, because they do not support me. Nor do I support these beings, as the water is supported in a jar; but they are supported by Me, as the moon in the sky, by the mere force of My will. And hence I say nor have these beings root in Me. This is possible through my sovereign Yoga, through My limitless energy or Shakti.

The word ‘Yoga’ here is derived from ‘Yujyate durghatesu Karyesu anena’, That by which one can perform the most impossible feats.

PARA XV.

Note: In para 10 it was said that Shri Krishna is the highest, because he possesses intelligence, bliss and the rest. The author now explains what is meant by the phrase «and the rest» (Adi) in Anandatvadi. It includes Omniscience, Blissfulness, Masterfulness, Friendliness, Teachers hip, Saviourhood, and Beauty.

By the phrase «and the rest» is meant omniscience, as we find in the Mundaka Upanishad (I., 1. 9):

He who is all-knowing and all-acquiring.

The phrase «and the rest» also means the blissfulness as we find in the Taittiriya Upanishad (II., 4. 1).

It also includes blissfulness, as in the Taittiriya Upanishad:

Knowing the bliss of Brahman, he is never afraid.

It also includes masterhood, friendliness, teachership and saviourhood, as we find in the Shvetashvatara texts (III., 17, IV., 18 and VI., 16).

The Master of all, the Ruler of all, the refuge (of all), and the friend (of all). — Shvet., III., 17.

(Thus worshipped by the Jivas) there flows forth from Him the ancient primordial wisdom (which is the essential attribute of Jivas, but which is beclouded so long as the Jivas do not turn their face towards the Lord.) — Shvet., IV., 18.

He is the cause of the bondage; the existence and the liberation of the world.

This phrase «and the rest» includes also sweetness and beautifulness, as we find in the Gopala Upanishad:

«(Meditate on) the Lord as having eyes like full-blown white lotus, a body of the (blue) colour of clouds, garments of lightning, with two arras, and adorned with the symbol of silence, and having a garland round his neck, which is made up of all the spheres of the heavenly orbs».

PARA XVI.

Note: In the preceding sections it has been said that the Lord has the attributes of all-pervadingness, intelligence, bliss, omniscience, blissfulness, masterfulness, friendliness, teachership, saviourhood and beautifulness. Now arises the question: Are these attributes of the Lord Hari separate from him or not? They cannot be separate from him for the Shruti says (Katha Up., IV., 14) «He who sees the quality of the Lord as separate from the Lord runs down quickly to darkness». Nor can they be non-separate from the Lord, because the Lord is said to be Nirguna or without attribute. This point is raised and answered in the following verse:

The attributes are not separate from the substance possessing these attributes. Though there is no difference between the quality and the thing qualified, yet owing to a peculiar condition (Vishesha) there is an appearance of difference. Just as Time, though one, is spoken of as having many parts, and even the wise use phrases like «the Time always exists».

Note: The discussion on this point in the Vedanta Sutra (III., 2. 31) makes this clear.

The two (the Lord and His attributes) are spoken of separately — though they are essentially one — just as the water and its waves are spoken of separately as two, though it is all one water. The difference arises from this Vishesha. Therefore, the Lord who is ever joy and bliss, is said to be joyful and blissful and to have a body of all delight. All these qualities of the Lord are eternal, and consequently that body of the Lord is also eternal. Though there is no distinction (Vishesha strictly so called) here between the quality and the qualified, yet for conventional purposes such a (Vishesha) distinction is recognised and spoken of as such. If this conventional (Vishesha) distinction be not admitted, then the sentences like the following would also become absurd (for they are really tautologies when logically analysed): «The being exists», «the time always exists», «the space is everywhere». All these sentences are logical tautologies, but they are of constant use and good as conventions. Nor can it be said that such a usage is erroneous and is based upon delusion. For the phrase «the Be-ness exists» conveys as true an information as the sentence «the jar exists». For there is no subsequent experience which sublates this knowledge. Nor is the sentence «the Be-nees exists», is a superimposition or a figurative speech like «Devadatta is a lion». For we can never say of Be-ness that it does not exist, as we can say of «Devadatta» that he h not a lion. Nor can it be said that such a usage is a natural one, though there is no concrete content of any substance in these sentences like «the Be-ness exists». The very fact that such usage is natural shows that in these sentences also there is a Vishesha. The existence of such Vishesha is suggested by the illustration of the water following down a hill. The man who makes a distinction between the Lord and His attributes goes down to darkness, like the water that falls on a mountain top. In that verse there is a prohibition of all difference between the Lord and His attributes which are described there. In the absence of such conventional difference, there cannot be the possibility of the relationship of quality and qualified, merely because there are many qualities. The category called Vishesha (the specific attribute) therefore exists, even here, though it is not here separate from the substance, but still has a particular function of its own. Nor is it open to the objection of regressus in infinitum that a Vishesha must have a Vishesha of its own, and so on. For we have said above, that the Vishesha here though not separable from the substance (i.e., the Lord) has a function of its own with regard to that substance. Therefore, the existence of Vishesha is proved here also, as it is an invariable concomitant of the substance to which it appertains.

PARA XVII.

Thus it is said in the Narada Pancharatra:

The Lord is an entity having perfect and faultless qualities. He is the Atman, the Self and free from all the attributes of the body consisting of insentient matter. He too has a body, hands, face, stomach, etc., but all of pure bliss (not of matter). The Atman is everywhere and always devoid of internal differences also.

PARA XVIII.

Now is shown the eternal union of the Lord with Lakshmi (See verse 10). In Vishnu Purana (I., 8. 15) it is thus said:

That mother of the world, Shri, is the eternal energy of Vishnu and is indissolubly united with the Lord. As Vishnu is all-pervading, so is she also, O! best of the twice-born.

There are three energies (Shakti) of Vishnu, among them that which is praised as the highest is verily Shri, and she is not different from the Lord. Thus taught the Great Teacher Mahaprabhu (Chaitanya) to his disciples.

Note: According to one view Lakshmi is a Nitya Mukta J Iva or a soul belonging «to the class of the eternally free. In that view, she cannot be said to be identical with Vishnu. Hut according to the teaching of Lord Gauranga, Shri is identical with Vishnu and never separate from Him. And as an authority, reference is made to the above verse of the Vishnu Purana. As regards the statement that Lakshmi is separate from Vishnu, that applies to the case of certain eternally free Jivas, overshadowed by the spirit of Lakshmi, and thus those Jivas are called also Lakshmi. But it is a secondary use of the word Lakshmi. Primarily she is the highest aspect of the Lord Vishnu himself, the great mother of the world, and not any Jiva.

But what is the authority that Vishnu has three energies? The next verse answers that:

As regards Vishnu possessing three Shaktis or energies we have the following statement in the Shvetashvatara Upanishad (VI., 8):

His high power is revealed as manifold and innate, the power of intelligence (Jnana-Shakti), the power of strength (Bala-Shakti) and the power of action (Kriya-Shakti).

Note: Jnana-Shakti is called also Samvit or consciousness. The Bala-Shakti is called also Sandhini, that which brings about union of atoms. The Kriya-Shakti is called also Hladini or the delight-giving power. All these powers are Svabhaviki or innate in the Lord, as the power of burning is innate in fire.

He is the Lord of matter (Pradhana) and of spirits, (Kshetrajna) and He is the ruler of all Gunas.

Note: In the Vishnu Purana it is mentioned that the highest energy of the Lord called Para-Shakti is not subordinate to time but ‘transcends it. And’ the Lord though not separate from the highest energy, is yet said to be the Lord of Lakshmi, in a metaphorical sense only, as will be shown in the subsequent verses.

In the Vishnu Purana it is thus mentioned:

The Vishnu-Shakti is called Para, the Apara Shakti is called Kshetrajna, and the third Shakti is that which is called Avidya and Karma, the energy found in matter.

Note: In other words, the divine energy of the Lord is called Para-Shakti, the energy found in the Jivas or soul energy is Apara-Shakti, and the energy found in matter is called Avidya-Shakti.

In the same Vishnu Purana (1., 9. 44) U to be found the authority that Shri is the Para-Shakti not separate from Vishnu:

Whose highest energy called the Para-Shakti is not within the scope of minutes and hours or any other division of time, may that pure Hari be propitions to us.

He who is called Paramesha (the Lord of the highest Lakshmi, Para, highest, Ma, meaning Lakshmi, and Isa, the Lord), who though pure and non-separate from this Parama or highest energy, but is yet called figuratively the Lord of Parma, may that Vishnu, who is the Self of all embodied beings, be propitions to us.

Note: This Parama or Para-Shakti is threefold, as is to be found in that very Vishnu Purana (1. 12. 69):

In Thee, refuge of all, exists this one power which is threefold, namely, Hladini (bliss-giving), Sandhini (existence-giving), or all-pervading and all-combining; and Samvit (or consciousness). In Thee, devoid of all Gunas, the energies of matter do not exist such as the energy called Sattva causing pleasure, the energy of Rajas causing pain, or the combined threefold Gunas called Maya.

Vishnu is one indeed; and indeed one is also Lakshmi, his eternal consort; they become many because they assume various forms through their essential power.

The Lord Vishnu though a unity in reality, also becomes mainfold, as we find in the Gopala Upanishad:

There is one ruler, all-pervading, Lord Krishna, the adored of all and though one, shines forth as many, the wise who worship Him as seated in the throne of the heart, enjoy eternal happiness, but not so the others.

Note: The various forms of Vishnu are the Avataras like the fish, the tortoise, etc. As Vishnu though one has many forms, similarly, Lakshmi though one has many forms, as we find in the following verse of the Shvetashvatara Upanishad, VI., 8:

His Para-Shakti is described as manifold.

Note: Lakshmi, the Para-Shakti of Vishnu, appears as Janaki, Rukmini, etc.

Though every Avatara, whether that of Vishnu or Lakshmi, is ever full and has the whole of Vishnu or Lakshmi in it, yet some Avatara is called complete and others partial, owing to the manifestation through it of all the attributes or only some attributes.

Though every Avatara is full without any distinction of difference, yet the distinction between one Avatara and the other, is made on account of partial or full manifestation of the powers.

As regards the fullness of all the Avataras of Vishnu, we have the following text of the Brihadaranyaka Upanishad:

That (the root of all Avataras) is full, this (the visible Avatara) is also full, from that full this full emanates. Taking away this full from that full, the full still remains behind.

In the Maha-Varaha Purana also it is said:

The bodies of the Supreme Self assumed as Avataras are all everlasting and beginningless. They are free from increase and decrease, and do not consist of Prakritic matter. They are all forms of supreme bliss and intelligence, and full of perfect attributes and free from all defects.

Note: For a fuller description, see page 387 of the Vedanta Sutras. As every Avatara of Vishnu is Purna, so also every Avatara of Lakshmi.

PARA XXII.

Now as regards Shri. She (also takes Avataras corresponding to those of Vishnu), as in the Vishnu Parana (I., 9. 140-145).

As this Lord of the world, the God of all gods, the punisher of all sinners, takes an Avatara, so also does Shri, His help-mate, take an Avatara corresponding to His. Thus when Hari assumed the Aditya form, she came out of the lotus as Kamala; when He assumed the Bhargava Avatara (Parashurama), she took the form of Dharani; when he became Raghava (Ramachandra), she became Sita: when He appeared as Krishna, she appeared as Rukmini Similarly in other Avataras also, she is always the help-mate of Vishnu. «When he assumes a Deva form, she takes the form of a Devi; when he appears as a man, she appears as a woman; verily she changes her body corresponding to the change assumed by the body of Vishnu.

Thus, in the opinion of the wise, all Avataras are essentially non-different and every one of them is perfect and full.

PARA XXIII.

Still there is a distinction between these Avataras when viewed from outside.

As regards this apparent difference in the Avataras of Vishnu, we have in the Bhagavata Purana:

These Avataras are the partial manifestations of the Supreme person, but the Lord Shri Krishna is the Bhagavan Himself.

Hari himself became the eighth child of Devaki.

As regards the Avatara of Lakshmi, we have it stated in the Atharva Upanishad that there is difference in her Avataras also. Beginning with «in the region of Mathura called Gokula», etc., the text goes on to say «the two sides of Vishnu are Chandravali and Radhika» and then it mentions the lower Avataras, by saying «Lakshmi, Durga and the rest are her partial Avataras».

Similarly, in the Gautamiya Tantra we have:

Radhika is said to be the highest deity, the Goddess full of Krishna; all Lakshmis are her Avataras, she is their source, she is full of all prosperity and every beauty; and is the enchanter of all.

PARA XXV.

The abode of Vishnu is also eternal.

The word «Adi» in the phrase Nitya-Lakshmi-adi-matvat shows that’ the abode of Vishnu is also eternal. Thus in the Chhandogya Upanishad (VII., 24. 1):

In whom does He abide? In His own glory.

So also in the Mundaka Upanishad (II., 2.17) it is stated:

In the divine city, in the great void, abides this Self.

So also in the Rig Veda (I., 154.6) we have the following: ‘…’

‘Ta’, them; ‘Vam’, for the sake of you two, namely, Radhika and Krishna, ‘Vastuni’, houses; ‘Gamadhyai’, to reach the goal; for the going of you two; ‘Ushmasi’, we desire; ‘Tatra’, where; ‘Gavah’, cows; ‘Bhuri-Shringah’, long-horned; ‘Ayasah’, exist or go about, or exist giving prosperity. ‘Atra’, there. Aha, verity; Tat, that; ‘Urugayasya’, widely praised. ‘Vrishnah’, of the bull, of Vishnu, the showrer of every desire; ‘Paramam’, sublimest; ‘Padam’, abode; ‘Avabhati’, shines; ‘Bhuri’, much.

Fain would we go unto Your dwelling-places where there are many-horned and nimble oxen. For mightily, there, shineth down upon us the widely-striding Vishnu’s sublimest mansion.

We desire to go to those Abodes of you two, where there are many long-horned cows and oxen, and where brightly shines the Supreme Abode of that widely praised Showerer (of all prosperity).

PARA XXVI.

So also in the Gopala Upanishad, it is thus written:

Among these seven cities, Mathura, the City of Gopala, is verily Brahman, as if made visible.

So also in the Jitanta Stotra it is written:

The region called Vaikuntha, adorned with the divine six attributes, but devoid of the three attributes of matter, is not to be reached by the ungodly. It is full of those persons, who are devoted to the five duties (Abhigamana, Upadana, Ijya, Adhyayana and Samadhi): who are eternally perfect and devoted to the Lord: There are many courtyards and palaces in that divine city, and many an auspicious forest, garden, well tank, tree and Devas constantly worship this non-Prakritic city (which is Brahman itself), and which is refulgent with the light of myriads of suns.

So also in the Brahma Samhita.

The great abode of Lord, called Gokula, is a thousand-petalled lotus; in the middle of these petals is the abode of the Lord, and which is manifested by His aspect called Atlanta (Sankarshana).

PARA XXVII.

Note: How is it that the abode of Hari, which is beyond the sphere of Prakriti, is identified here with Mathura, an earthly city? How can this Mathura’ be the undecaying city of the Lord? This doubt is answered in the next two verses.

The Supreme Lord brings down on this earth His divine city, which is His own Self, and then He manifests Himself in that city; and this is the meaning of the phrase «Mathura is Brahman itself».

As the ignorant imagine the Lord Govinda, who is pure existence, intelligence and bliss, to be a man and to have assumed really the form of a human child: similarly, Mathura, the abode of the Lord, is considered by the ignorant to be an earthly city, while it is really the abode of the Lord.

PARA XXVIII.

Now the eternal sportiveness of the Lord is being described. In the Brihadaranyaka Upanishad it is said:

He who is the past, the present and the future (and whose work or Lila is eternal).

The one God, immersed in eternal sport, pervading all His Bhaktas, remains in their hearts as their very self.

He also in the Smritis (Gita, IV., 9):

He who thus knoweth My divine birth and action, in its essence, having abandoned the body, cometh not to birth again, but cometh unto Me, O Arjuna.

PARA XXIX.

Note: Admitted that the sport of the Lord is eternal, as proved by the texts quoted above, but how do you support this theory by reason? Every work or action presupposes a point of time when it springs; the duration through which it lasts; and the point of time when it comes to an end. How can any action then be called eternal? Anything which has a beginning and an end is temporary. The answer to this objection is given in the next verse.

Since the forms of the Lord are infinite, since the companions of the Lord are also infinite, and since His abodes are also infinite, it follows necessarily that every act of the Lord must be eternal, because it is not different from these. This is the opinion of those who know the truth.

Note: Since the Lord has infinity of forms, any act done by one form, is repeated in succession by other forms, and thus the action becomes eternal. Because in the infinite succession of forms, the action is being repeated in some place or other by some of these forms. Since all the Avataras of the Lord are identical and non-different, the drama enacted by one Avatara is repeated by all the other, and in the infinite succession of Avataras the act must be also infinite. Some vague conception of the eternal activity of the Lord, and the existence through eternity of every act of the Lord, done in any incarnation, such as playing with the cowherds of Mathura», or preaching to the fishermen of Galilee, can be understood from the behavior of light rays. Any picture in light is theoretically eternal. The rays of light carry the picture for ever and ever, to the infinite depths of space. Thus the picture of Delhi Coronation Durbar exists even to-day in the rays of light, which are carrying that picture in space. A little mathematical calculation will tell one at what particular point of space, that picture will be found to-day.

Here ends the first proposition, namely, that the Lord is the most high and supreme.

***

PROPOSITION SECOND

Now as to the Lord’s being the subject-matter taught in Scripture, we have the following in the Gopala Upanishad:

He who is sung in all the Vedas is verily Lord Krishna.

So also in the Katha Upanishad (II., 15):

Whose form and essential nature all the Vedas declare, and in order to attain Whom they prescribe austerities, (desiring to know Whom the great ones perform Brahmacharya), that Symbol I will briefly tell thee, it is Om.

PARA II.

So also in Hari Vamsha:

In the Vedas, in the Ramayana and so also in the Puranas and Mahabharata as well, is sung verily everywhere Lord Hari, in the beginning, in the middle and in the end.

Directly or indirectly, all the Vedas sing the praise of the Lord Madhava; the Upanishad portions of the Vedas sing His praise directly, the other portions of the Vedas sing it indirectly.

PARA III.

Note But, says an objector: How can God be known through words? Does not the Taittiriya Upanishad (II., 4. 1) say «Yato vachonivartante aprapya manasa saha», from whom all speech, with the mind, turns away unable to reach Him. How can then God be known through words? This doubt is answered in the next verse.

Those passages of the Vedas, where we find that God is sometime described as inexpressible by words, are to be explained as inexpressible in His entirety. God cannot be fully expressed by words. Such must be the meaning of those passages; otherwise, the very teaching of the Vedas would become useless, when they try to describe Brahman. This is my opinion. Why should men try to study Vedas, if God were totally inexpressible by words?

PARA IV.

The wise say Brahman is inexpressible, because it has not the attributes of species (quality, action, and name) and consequently it does not come within the scope of objects which words can express.

PARA V.

But if Brahman is totally inexpressible by words (as you say in the above verse), since He is inexpressible by all words, and since there is no word that can express Him, it follows that Brahman cannot be suggested by any word by Lakshana»: (for Lakshana or suggestive implication can apply to those objects which are expressible by words). Therefore, in ray opinion Brahman, as conceived by you, O Advaitin, namely, an object without any attribute, can never be the Lakshya or the implied suggested object of the Vedas.

Note: The Advaitin’s view is that Brahman is totally inexpressible by words, and that the words of the Vedas only point to Brahman by way of suggestion or Lakshana. In this view Brahman becomes the Lakshya, the object suggested by the Vedas. But the Bhakti view is that Brahman is not the Lakshya of the Vedas, but is directly described by the Vedas.

Here ends the Second Proposition of Prameya Ratnavali.

***

PROPOSITION THIRD

PARA I.

Now as to the reality of the universe.

The all-knowing Vishnu has created with His Shakti this world, as a reality (and not as an illusion). Therefore, the world is verily real. The statement, that the world is an illusion, means that one should not rely too much on the world, but should treat it with Vairagya or dispassion.

Thus it is written in the Shvetashwatara Upanishad (IV., 1):

He, the Sun, without any colour, who with set purpose by means of His power (Shakti) produces endless colours, in whom all this comes together in the beginning, and comes asunder in the end; may He, the God, endow us with good thoughts.

So also in the Vishnu Purana:

As of fire, though placed in one locality, the rays spread out in, all directions; so of the Supreme Brahman, the energy (Shakti) spreads out throughout the whole world.

So also in the Ishavasya Upanishad Verse 8:

He attains the Lord, Who is free from grief, free from subtle body, free from smallness, free from dense body, the purifier, not tainted by sin. He creates the objects (like Mahat, etc.) really and truly, from eternity. He is wise and omniscient, the Euler of all intelligences, the Best of all and Self-dependent.

PARA II.

So also in the Vishnu Purana:

O best of the sages, the whole universe (consisting of Ishvara, Jivas and Prakriti) is imperishable and eternal. (The portions of Ishvara) incarnate on earth and then disappear, while Jivas and Prakriti also get modifications of birth and death.

PARA III.

So also in the Mahabharata:

Brahman is a reality, austerity is a reality, Prajapati is a reality, all creatures have come out of the real, hence the world is full of reality and truth (the world is not unreal).

PARA IV.

The text of the Shruti — «Atman alone verily was in the beginning» — Ait. I. I. (does not mean that nothing else than Atman existed then, but the souls and Prakriti also existed merged in Atman in Pralaya), just as the birds exist in a forest, when the dark night is over it (and we say there is nothing in this forest but the forest alone). Therefore, this world must be understood to be a reality and not a falsehood. For this is the opinion of those who know the Vedas.

Here ends the third proposition in the Prameya Ratnavali.

***

PROPOSITION FOURTH

Now is being treated that the Jivas are separate from Vishnu.

As it is read in the Shvetashwatara Upanishad (IV., 6):

Two birds of handsome plumage, inseparable friends, nestle on the same tree. The one of them eats the fruit, as if it was sweet, the other, without eating, illumines all around.

Though seated on one and the same tree, the Jiva bewildered by the Divine Power sees not the Lord and so grieves. But when he sees the eternally worshipped Lord and His glory, as separate from himself, then he becomes free from grief (and fit for Mukti).

Note: In interpreting a text there are certain maxims to be observed. One of those is laid down in the following verse:

PARA II.

The beginning (Upakrama), the conclusion (Upasamhara), the repetition (Abhyasa), peculiarity (Apurvata), the object (Phalam), the explanation of purpose (Arthavada) and suitableness (Upapatti) are the six indications, by means of which the purport of a doubtful text may be arrived at.

These are the six tests mentioned by the wise, by the application of which the true purport of a text can be known. When applied to the Vedic text, they prove difference, hence difference is the object which the Shastras purport to establish.

Note: Now in these above two verses the Upakrama or the opening words are two birds (showing there is duality and not monism); the conclusion or Upasamhara is Anyam Isham, «the other who is the Lord» (which shows that the Lord is Anyam or different from Jiva), the repetition is «the Other looks on without eating»; and «when he sees the other lord», the Apurvata or peculiarity consists in this that the difference between man and God could not have been known, but through the Shastras, and this passage teaches such difference, a fact which could not have been known but through revelation. The object (Phalam) is «his grief passes away». Arthavada is «He who knows his glory» while Suitableness is «one remains without eating».

PARA III.

So also in the Mundaka Upanishad (III., 1. 3.) we have the following:

«When the Jiva sees the golden-coloured Creator and Lord, as the Person from whom Brahma comes out, then the wise, shaking off virtue and vice, and becoming free from Avidya, attains the highest similarity.

So also in the Katha Upanishad (II., 4. 15.):

As pure water poured into pure water becomes like that, O Gautama, so the Atma of the Muni, who knows, becomes like that (with Brahman).

So also in the Gita (XIV, 2.):

Having taken refuge in this Wisdom and being assimilated to My own nature, they are not re-born even in the emanation of a universe, nor are disquieted in the dissolution.

These texts declare difference between Jiva and God even when the Jiva has obtained Mukti. Hence it follows that the difference between man and God is an absolute reality, and not conventional only.

The opinions of the Advaitins, who hold «I am Brahman», «I am the only Jiva that exists, there are no other Jivas or Ishvara, they exist merely through my nescience or Avidya — « all such opinions, therefore, become refuted. If it were otherwise then the words like Nitya, etc., applied to the Jivas would become meaningless.

As we find in the following verse of the Katha Upanishad. (II., 5. 13.):

The Eternal among the eternals, the Consciousness among all consciousnesses, the One who bestows the fruits of Karmas to many Jivas, the tranquil-minded ones who see him seated in their Atma, get eternal happiness, but not the others.

PARA V.

From one eternal (Nitya) conscious Lord the many Jivas who are also eternal are shown to be separate in the above verse. Therefore, difference between Jiva and Ishvara is eternal. — 5.

PARA VI.

As speech and other organs are also called Prana, because their functions are dependent upon that of the Prana alone, so the world is called Brahman sometimes, because all its functions are dependent upon Brahman.

Thus it is read in the Chhandogya Upanishad (V., 1. 15.):

The wise do not call them the Speeches, the Sights, the Hearings, the Minds; but they call them Pranas. The Prana verily is all these. — 6.

PARA VII.

Some hold the opinion that inasmuch as the world is pervaded by Brahman, therefore, the world is Brahman.

And in support of their opinion they quote the following verse of the Vishnu Purana:

O Lord! This host of Devas that has come in Thy Presence is indeed Thou, because Thou, O Creator! pervadest all. — 7.

Note: The pure Advaitins hold the view that Brahman alone exists and that Jivas are nothing but Brahman, conditioned by some Upadhi or limited by adjunct. They hold that Brahman is like the sun, and the Jiva is like its reflection in water. If the Upadhi (water) be clear, then the reflection is clear, if it is turbid, the reflection is also turbid. This is called Pratibimba theory. The other theory is that Brahman is like the all-pervading space, while the Jiva is the same space limited by the adjunct of being enclosed in a jar. Therefore, the Ghatakasha (jar-space) is not separate from the space outside. It is the same. This is called Parichchheda or limitation theory. Both these theories are refuted in the next verse.

PARA VIII.

The two theories, namely, those of reflection and of limitation, which are held by our opponents, are refuted by the fact that Brahman is all-pervading and not a material object.

Note: Brahman being all-pervading, and consequently without any form it cannot cast any reflection. To cast a reflection it is necessary that the object reflected must be a limited one. The Pratibimba theory, therefore, is refuted by the Vibhutva or all-pervadingness of the Lord. Moreover, the limitation theory is also invalid, because limitation can apply only to a material object. But Brahman, not being a material object, cannot be limited: therefore, the Parichchheda theory cannot also hold good. If Brahman were a material object, then, of course, it would be possible to cut him into parts like stones cut into different fragments.

PARA IX.

If the identity of Brahman with Jiva, which is called Advaita by you, O Advaitin! be true, then this Advaita must either be separate or non-separate from Brahman. If this Advaita is separate from Brahman (namely, if the theory of Advaita is something different), then there is duality, and you are open to the objection of being a Dvaitin. If it is non-separate from Brahman, then you are trying to establish something which is already established by Shrutis and what is the use of again establishing it?

Note: But, says an objector: How do you explain the text ‘Sakshi chetah kevalo nirgunashcha’, he is witness, intelligence and attributeless. This text shows that Brahman is Nirguna, and your theory, that he is Saguna, falls to the ground. This objection is answered in the next verse.

PARA X.

The knowers of truth say that the wise should not believe that Brahman is Nirguna. This is a wrong statement, and has not any authority in its favour.

Note: If Brahman is Nirguna then he can have no form, etc., and cannot be the subject of direct perception. So Pratyaksha Pramana cannot apply to him. If he is Nirguna then he cannot be the subject inference also, for there is no middle term with which Brahman can be compared. So Anumana also fails. Similarly, revelation also which is the third Pramana cannot explain Brahman; for revelation is couched in words, and words can describe objects that belong to any species, possess certain attributes, are acted and re-acted by certain agents and have certain names. But Brahman being Nirguna cannot be described by words. And hence revelation also is of no use.

Here ends the Fourth Proposition of Prameya Ratnavali on the reality of Difference.

***

PROPOSITION FIFTH

PARA I.

Now is being described that all Jivas are servants of God.

The Shvetashvataras in their Upanishad (VI.; 7.) read thus:

Let us know that highest great Lord of Lords, the Highest Deity of deities, the Master of masters, the Highest above, as God, the Lord of the world, the adorable. — 1.

PARA II.

So also in the Smriti:

Brahma, Shambhu as well as the Sun, the Moon and Indra have their energy borrowed from that of Vishnu and so also all other Devas.

All Devas along with Brahma, Rudra, Indra, and great seers adore that God, «Who is the best of all gods, called Narayana Hari.

So also in the Padma Parana describing the Mukta Jiva, it is said:

They are slaves of Hari alone and verily of no one else.

Here ends the Fifth Proposition of Prameya Ratnavali

called the dependence of all Jivas on the Lord.

***

PROPOSITION SIXTH

Now as to the difference between Jivas inter se.

PARA I.

Though all Jivas are similar, and have no distinction among themselves, so far as they are all atomic and intelligent in their form, and cognising agents or knowers, yet there is difference between them, owing to their Sadhanas or Karmas that they have performed.

Note: Some Jivas, owing to their Karmas, get good births; others get bad births, owing to their bad Karmas. Similarly, according to their different modes of Bhakti, there arise differences of enjoyment in the next world.

PARA II.

In the Shvetashvatara Upanishad the atomic nature of the Jiva is thus mentioned (V., 9):

That living soul is to be known as part of the hundredth part of the point of a hair, divided a hundred times, and yet it is to be infinite.

The Prashna Upanishad (IV., 9.) shows that the Jiva is a conscious entity and is the cogniser, enjoyer and the agent.

Verily he is the beholder, the toucher, the hearer, the smeller, the taster, the thinker, the determiner, the doer, the Vijnanatma, the Purusha. [He (who knows this Purusha) becomes established in the Highest Self ].

PARA III.

The word Adi (in the Jnanitvadi above) indicates that the soul, though atomic, pervades the whole body by the rays of its quality of intelligence. As we find mentioned in the Gita (XIII., 34):

As the one sun illumines the whole earth, so the Lord of the Field illumineth the whole Field, O Bharata. — (34).

The Lord Badarayana, the author of the Vedanta Sutra, says the same in (II.. 3. 24):

Or the soul may pervade the whole body, by its quality of intelligence, as the flame pervades the whole room by its rays.

In the Brihadaranyaka Upanishad (IV., 5. 14) is mentioned that the essential attributes o the soul are eternal.

Then Maitreyi said: Here, Sir, thou hast landed me in utter bewilderment. Indeed, I do not understand him.

But he replied: O Maitreyi, I say nothing that is bewildering. Verily, beloved, that Self is imperishable, and of an indestructible nature.

PARA IV.

Thus though all souls are similar, yet their dissimilarity in this world is on account of the differences of their Karmas. The wise say that their dissimilarity in the heaven is on account of their dissimilarity of Bhakti.

As read the Kauthumas (Chhandogya Upanishad, III., 14. 1):

As is his faith in this life, so will be his condition in the next after death. So let him generate full faith (in the Lord).

So also is the following Smriti:

As is one’s thought (devotional attitude) so is his success in the next life.

The five sentiments beginning with Santa and ending with Rati are the causes which produce differences in the enjoyment of the Muktas in the heaven world. With what particular emotion the Lord is worshipped with that sort of food is he meted out in the next.

Note: The school of Chaitanya divides Bhakti into fire degrees, each a little higher than the last: (1) Shanta or tranquil meditation upon God, (2) Dasya, a condition of active service for God, (3) Sakhya, a feeling of personal friendship for God, (4) Vatsalya, or love for God as between a child and parent; and (5) Madhurya, ardent devotion to God, the highest stage of emotional development.

Here ends the Sixth Proposition on the Difference among Souls.

***

PROPOSITION SEVENTH

Now is mentioned that the condition of liberation consists in the attainment of the Lord Krishna.

Thus in the Shvetashvatara Upanishad (I., 11) we have the following:

When that God is known, all fetters fall off (sufferings are destroyed, and birth and death cease).

So also in the Gopala Tapani Upanishad we have the following:

The one controller, ail-pervading Krishna must alone be worshipped.

And similar other texts.

The Master Krishna himself shines, in manifold forms and figures, everywhere; by worshipping Him, the freed souls dwell happily in His eternal abode.

Here ends the seventh proposition on the subject that liberation consists

in the attainment of Shri Krishna.

***

PROPOSITION EIGHTH

Now is mentioned that the one-pointed devotion is the cause of Mukti.

PARA I.

As in the Gopala Tapani Upanishad we have the following:

Devotion to this Shri Krishna is Bhajana or worship; it consists in fixing one’s mind in Him, without the desire of getting any fruit, in this world or in the next. Such a devotion is called Naishkarmyam or unselfish devotion.

Note: Such devotion must be distinguished from the passive state of the Vairagyam of the Advaitins. Their Vairagya is also defined as non-desiring of the fruits in this world or in the next. But Bhakti differs from Vairagya by its more active qualities. It wants nothing hut Krishna, and all objects of heaven or of earth cannot turn its heart from Him.

So also in the Narada Pancharatra we have the following:

Being free from nil Upadhis, and worshipping the Lord of the senses, with every sense, with the utmost purity is called Bhakti.

PARA II.

This Bhakti is nine-fold, as is motioned in the Bhagavata, Purana (VII., 5. 23, 24):

The following are the nine varieties in the path of devotion: (i) The hearing of the praise of the All-pervading Being, Vishnu; (ii) the chanting of His praise; (iii) the remembering Him in meditation; (iv) His personal service, i.e., to His symbolic image; (v) His worship performed by the offerings of water, flowers, fruits, etc.; (vi) His salutation; (vii) placing oneself at His disposal; (viii) His friendship, i.e., placing full trust in Him, as in a friend; (ix) consecration of self to Him. If one applies himself with this nine-fold devotion to Vishnu, having learnt it from his teacher, I consider it as the best lesson he has received from his master.

When the service of the good and holy men, and that of one’s own Guru, is done with love and reverence, thinking upon them, as if they were God personified, then, and then only, is obtained this Bhakti for the Lord, and not otherwise.

PARA III.

That good and holy men should be served with the same reverence as one pays to God is shown in the Taittiriya Upanishad (I., 11. 2):

Let thy guest be to thee like unto a God.

Note: The word «guest» here means that holy man who is a houseless wanderer.

So also in the Bhagavata Purana (VII., 5. 32) it is shown that by such service, Bhakti is obtained.

Till they do not purify themselves by ablution in the dust of the feet of great saints, who have taken the vow of poverty, their understanding will not comprehend the greatness of the feet of the Lord of Mighty Strides. And it is by this means that the evils of life are to be removed.

Note: «The Lord of Mighty Strides» is Vishnu, who in His Vamana Avatara (Dwarf incarnation) encompassed the space between the Earth, Heaven, and Patala by «His three steps».

PARA IV.

The service of the teacher must be done with full reverence, as one would serve his God, as is shown in the Taittiriya Upanishad (I., 11. 2):

Let thy teacher be to thee like unto a God.

To the same effect is the following verse of the Shvetashvatara Upanishad (VI., 23):

If these truths have been told to a high-minded man, who feels the highest devotion for God, and for his Guru as for God, then they will shine forth, then they will shine forth indeed.

So also in the Bhagavata Parana it is mentioned that by such devotion to Guru one gets Bhakti for the Lord.

Therefore, let the seeker for Brahman (the highest good) approach a Guru who is a Master of all the Vedas (Shabda-Brahman) and who constantly dwells in the Supreme Brahman, in order to get Mukti. Therefore, let him take shelter of such a Guru, who has obtained calmness. There let him learn the Bhagavata Dharmas, treating his Guru as his God, and serving Him without crookedness, for by such service, the Lord Hari is pleased, who has given Tits body and soul to His Bhaktas.

PARA V.

He, who is purified with the five sacraments and has got the two sorts of Bhaktis, realises Hari and rejoices for ever in His abode.

PARA VI.

The five sacraments are thus mentioned in a Smriti (Padma Purana):

The five sacraments are: (i) heating or branding the body with symbols of Hari; (ii) putting the caste-mark or Tilak; (iii) giving the name of Hari to one’s children, and naming himself also as a servant of Hari; (iv) prayer; and (v) sacrifice.

These five Samskaras are verily conducive to one-pointed devotion.

The word ‘Tapa’ or ‘heating’, means here putting on the body the marks of discus, etc., with heated metals. Besides branding, it includes also the writing of the name of Hari on one’s body (with sandal paste and proper seals).

As is mentioned in the following Smriti:

Let him mark his body with sandalwood paste, with the syllables of the name of Hari. Such a person purities the world (while alive, and after death) obtains the world of Hari.

The caste-mark must be a straight perpendicular line on the forehead and called Urdha-Pundram. The scriptures describe their various kinds. It may represent the temple of Hun and (is a reminder to one that his body is the temple of the God). According to others it should be like the foot of Hari (showing that one is servant of God). The Tilak is a most auspicious mark.

The «giving of the name», means that one must bear such a name, which should express «the servant of God» (such as Hari Das, etc.). The Mantra must be the Vaishnava Mantra, consisting of eighteen syllables and the rest. It is considered to be the body of one’s Ishta-deva. The word ‘worship’ or «Yoga» means the Puja of Saligrama and the rest. Holy men should find out from Puranas the detailed account and authorities for these five sacraments.

PARA VII.

The nine-fold Bhakti is of two sorts, namely, Vidhi Bhakti and  Ruchi Bhakti. Through any one of these Lord Shri Krishna being pleased gives to His devotees all that they desire.

PARA VIII.

Through Vidhi Bhakti the God is worshipped as having a form with four (eight or ten arms). With Ruchi Bhakti, he is worshipped as a man (with two arms), such as the son of Yashoda (or Kaushalya).

Note: The distinction between Ruchi Bhakti and Vidhi Bhakti is clearly brought out by this verse.

In Vidhi Bhakti, God is worshipped as something supremely great and above humanity. The very form, as having four, eight or ten arms tills Him or from the category of man. Such a being may be an object of adoration with awe and fear. He can hardly be an object of that intense love, which man feels for man Therefore, in Ruchi Bhakti, God is worshipped as man, and that also as an infant child suckling at the breast of Yashoda or of Kaushalya.

This Ruchi Bhakti is the subject of much controversy among the antiquarians. Some Bay that this child-worship is not the original Bhakti of India, but has been introduced here from Christianity.

PARA IX.

He should worship the Tulasi, the Ashvattha, and the Dhatri trees, and should try to dwell, as far as possible, in cities like Mathura and the rest. He should fast on the Lord’s day called the eleventh day of the Moon. If this eleventh day of the Moon does not commence with the break of dawn (Aruna-udaya) then he should reject it. Similarly, he should observe the birth-day festivity, which falls on the eighth day of the Moon. But if this Ashtami Tithi does not commence with the sunrise, but afterwards, then it should be rejected; and the Nativity should be observed on the next day.

Note: This observance of Ekadashi and Janma Ashtami is a peculiar feature of the Vaishnavas. If the Tithi does not commence with the dawn, but after that moment, then it is not observed on that day. Thus if at the time of two Muhurtas before the sunrise there is Dashami for one hour, and then Ekadashi, then the Vaishnavas will not observe that day as Ekadashi, but the next day. Similarly, if the Janma Ashtami has Saptami at the time of sunrise, it should be rejected. The force is on the words Aruna (dawn) and Surya (Sun): the rising of the dawn is generally one hour and a half before that of the sun. In the case of Ekadashi it must be seen whether at the time of the break of dawn there is that Tithi or not. If at that time the Tithi is not Ekadashi, but Dashami, then that day should be rejected: but in the case of other sacred days, such as Janma Ashtami and the rest, dawn is not to be looked into, but the actual sunrise. If at the time of sunrise, there is not the proper Tithi, then that day should not be observed as sacred, but the next day.

PARA X.

Desirous of maintaining the social order, the wise devotee should observe regularly the obligatory and the optional duties, but always giving pre-eminence to Bhakti.

Note: The Bhaktas are of three kinds: Svanishtha, Parinishthita and Nirapeksha. Among these the first must perform all the duties (excepting those which entail loss of life, such as animal sacrifices) of his Ashramas, without desiring the fruit of those actions. He must observe nil rituals. The last (Nirapeksha) observes no ritual, his worship is mental, and he is always mentally devoted to the Lord. He being in no Ashrama is bound by no rules of convention. The third Parinishthita being midway between these two, does not stand in need of performing ritualistic Karma, but being a respectable member of society, he observes all the conventions of the society in order to maintain social order.

PARA XI.

Let him avoid with care the ten sorts of blasphemy called Nama-aparadha or sins against the Name.

Note: These ten sins are the following: (i) Satam ninda, speaking ill of holy men, (ii) Meditating on Shiva and others as independent deities, while worshipping Vishnu. That is to say, uttering the names of Shiva and other deities with the idea of their independence in the presence of Vishnu, (iii) Showing contempt to one’s Guru or person whom one ought to revere, (iv) Speaking ill of the Shruti (Revelation) and of other scriptures which are in accordance with such Shrutis, (v) Thinking that the name of the Lord has not efficacy to remove all sins. In other words, disbelief in the efficacy of the sacred name and thinking that statements regarding such efficacy are merely eulogistic and not to be taken in their literal sense, (vi) Trying to explain such statements regarding the efficacy of the name by other methods, (vii) Believing in the efficacy of the name, but committing sins on the strength of such efficacy, thinking «Let me commit sins I shall utter the name of the Lord and all sins will be washed away». This willful commission of sins is bad, (viii) Thinking that any other good works, such as charities, Pujas, etc., can be equal to the utterance of the holy name. In other words, denying the pre-eminence of the name, (ix) Teaching the name to a person who has no faith in it or who is actively» opposed to it, (x)’Not loving the name even after hearing its glory.

These are the ten sins against the name which the Bhaktas must avoid.

PARA XII.

Bhakti whose fruit is the attainment of Krishna is called here Ekanta Bhakti. When it is preceded by knowledge and dispassion, it at once produces its fruit.

Note: The Ekanta Bhakti by herself is sufficient to lead to Mukti. But when it is accompanied by Jnana and Vairagya its action is quickened and Mukti is more quickly attained.

Here ends the Eighth Proposition of the Prameya Ratnavali,

in which it is shown that pure Bhakti is the giver of Mukti.

***

PROPOSITION NINTH

Now it is being shown that means of right knowledge are perception, inference, and word only.

PARA I.

It is thus said in the Bhagavata:

The means of right knowledge are four-fold, namely, revelation, perception, rumour and inference.

Note: The Bhagavata Parana thus mentions four means of right knowledge. How do you then say that they are three only? This question is answered in the next paragraph.

PARA II.

Since Rumour is included in perception, therefore, the teacher has said that the means of right knowledge are three, among these Shruti is the highest

Note: Rumour is a form of perception and is included in perception. Thus «there dwells a ghost in this fig tree». This is a rumour. It must have originated with the person who saw the ghost, and gave currency to the statement. It may be that his perception was a hallucination, but all the same, every such statement is included in perception. The word «teacher» in the above paragraph means Madhvacharya. Manu also (XII., 105) has mentioned three Pramanas only.

«The three (kinds of evidence), Perception, Inference, and the (sacred) Institutes, which comprise the tradition (of) many (schools), must be fully understood by him who desires perfect correctness with respect to the sacred law».

PARA III.

Perception and inference (are subsidiary to the Word), because they are corrected by means of the Word. Perception is liable to become deceptive, as when one sees a magic head, etc. Similarly, inference is also liable to mistake, as when a fire is extinguished on a hill, through rain, and the smoke rises from such extinguished fire; but the inference that there is still fire on that hill will be erroneous, merely because there was smoke. Therefore, perception and inference are not independent means of right knowledge.

Note: The highest means of right knowledge is the Word or the Valid Testimony or the opinion of experts. It is only statements made by them, whether such statements are embodied in a Revelation called the Word of God, or in books of science and art. The word of God-like men alone is the primary means of right knowledge. Every man’s own perception and inference constitute only a very small and secondary means of right knowledge; and the knowledge so acquired forms only an infinitesimally small part of the whole store of his knowledge. One’s own perception tells that the earth is flat, but the Shruti of science declares that the earth is round, and so perception gives way to the word of the expert. Similarly, it is a wrong inference, when one says that the sun moves from east to west. The right inference is, what the Shruti of science declares, that it is the motion of the earth on its axis, that causes the appearance of the motion of the sun in heaven. Hence Shabda or the Word is superior to sensuous perception and inference both.

PARA IV.

The reasoning which supports the Shruti is the right argumentation, but the reasoning that tries to go against it, is a mere dry controversy and should be avoided.

Note: The authority for this is to be found in the next paragraph.

PARA V.

Thus the Vajasaneyins (Br. Ar. II., 4. 5) say:

Verily the Self (Hari) is to be seen (directly perceived, the method for which is that He is) to be heard (from, the teachings, given by a Vedic Guru). He is to be cogitated upon (by reasonings in accordance with the Vedas). He is to be meditated upon.

To the same effect is the text of the Kathakas (Katha Up., II, 9):

This belief which thou hast got, cannot be brought about, nor should it be destroyed by, argument (not based upon Vedas). When taught by the True Teacher, the Self becomes easily realised. (0 dearest! strong is thy resolution. Inquirers like thee, O Nachiketas! are not many).

PARA VI.

So also there is the following Smriti:

Tarka or right argument is the reasoning that tries to find out the proper interpretation of a text, so that it may not conflict with what precedes it and what follows it. Any other argument is dry and vain argument, and should be avoided.

Since the non-knower of the Vedas cannot know Brahman and in them the Brahmic intuition does not originate, and since Brahman is said to be «Aupanishadam» or known through the Upanishads, hence the 6ruti or revelation is considered to be the principal means of right knowledge.

As an authority for the same are the following Shrutis:

The non-knower of Vedas cannot conceive that Great One.

I ask thee about, the Aupanishadam Purusham, the person, revealed by the Upanishads. (By. Up., III., 9. 26.)

Here ends the Ninth Proposition,

dealing with the three-fold means of right knowledge

in Prameya Ratnavali.

***

EPILOGUE

Note: The author now shows that the nine propositions proved by him in the preceding portion, are not invented by him, but were taught by the founder of this sect, namely, by Madhvacharya himself.

Thus it has been said by the ancients:

According to the doctrine of Madhva, Hari is the Supreme. The world is real, separateness is true, the individual souls are infinitely graded as superior and inferior, and are dependent on God, liberation is self-realisation consisting in the enjoyment of such bliss as remained latent in the soul. Pure Bhakti (devotion) is the means to this end. Perception, inference and testimony are the sources of knowledge (measures of proof) (mundane and heavenly). Hari is knowable in the entirety of the Vedas and by Vedas alone.

Note: This verse which has traditionally come down from the time of Shri Madhva sums up the nine Prameyas or propositions thus:

(i) Harih paratarah, Hari is supreme.

(ii) Satyam jagat, the world is real.

(iii) Tattvatah bhedah, separateness is true.

(iv) Jiva-gana Harer anucharah, the individual souls are servants of God, and dependent on Him.

(v) Nichochcha bhavam gatah, and are graded as superior and inferior according to their Karmas.

(vi) Muktir nana-sukha-anubhutih, liberation is the experiencing of the bliss belonging to the essential form of the soul.

(vii) Amala-bhaktishcha tat sadhanam; pure Bhakti (devotion) is the means to this end.

(viii) Akshadi tritayam pramanam, perception, inference and testimony are the three means of right knowledge.

(ix) Akhila-amnaya-eka Vedyoh Harih, Hari is to be known from the entirety of the Vedas, and all the Scriptures establish His existence and qualities.

***

This

PRAMEYA RATNAVALI

should be kept in their hearts with reverence by the wise,

as it contains the nine gems (Ratna) of propositions well proven (Prameya),

as they were composed by Ananda-tirtha (Shri Madhvacharya).

Let Murary whose Self (Atman) is intelligence (Chaitanya) over dwell in our heart: through whose grace the Lord of elephants (Gajapati) became free from faults and full of happiness.

Here ends Prameya Ratnavali.

Note: The last verse has double meaning: it refers to Gajapati which is the name of the poet called Gopala Das, as well as the king of Orissa called Pratapa Rudra. Gajapati also refers to the elephant attacked by the alligator and saved by Hari. There is play also on the word Chaitanya.

***

APPENDIX II

Vedanta Shyamantaka

by Baladeva Vidyabhushana

***

Table of Contents:

Prathamah Kiranah - First Ray of Light

Pramana-nirnayah - Evidence for the Truth

Dvitiyah Kiranah - Second Ray of Light

Sarvesvara-tattva-nirnayah - The Supreme Personality of Godhead

Trtiyah Kiranah - Third Ray of Light

Jiva-nirupanah - The Individual Spirit Souls

Caturthah Kiranah - Fourth Ray of Light

Prakrtitva-nirupanah - Matter

Pancamah Kiranah - Fifth Ray of Light

Kala-tattva-nirupanah - Time

Sasthah Kiranah - Sixth Ray of Light

Karma-tattva-nirupanah - Action

Epilogue

***

SHRI VEDANTA-SYAMANTAKA

Познавательные статьи:



Как правильно слушать собеседника

Типичные ошибки при выполнении бросков в баскетболе

Принятие христианства на Руси и его значение

Средства массовой информации США