Taittirīyopaniṣat 02.27 and 28
स यश्चायं पुरुषे। यश्चासावादित्ये। स एकः। स य एवंवित्। अस्माल्लोकात् प्रेत्य। एतमन्नमयमात्मानमुप सङ्क्रामति। एतं प्राणमयमात्मानमुप सङ्क्रामति। एतं मनोमयमात्मानमुप सङ्क्रामति। एतं विज्ञानमयमात्मानमुप सङ्क्रामति। एतमानन्दमयमात्मानमुप सङ्क्रामति ॥२७॥
sa yaścāyaṃ puruṣe। yaścāsāvāditye। sa ekaḥ। sa ya evaṃvit। asmāllokāt pretya। etam annamayam ātmānam upa saṅkrāmati। etaṃ prāṇamayam ātmānam upa saṅkrāmati। etaṃ manomayam ātmānam upa saṅkrāmati। etaṃ vijñānamayam ātmānam upa saṅkrāmati। etaṃ ānandamayam ātmānam upa saṅkrāmati ॥27॥
[स (sa) - he; यः (yaḥ) - who; च (ca) - and; अयम् (ayam) - this; पुरुषे (puruṣe) - in the person; यः (yaḥ) - who; च (ca) - and; असौ (asau) - that; आदित्ये (āditye) - in the sun; सः (saḥ) - he; एकः (ekaḥ) - one; सः (saḥ) - he; यः (yaḥ) - who; एवंवित् (evaṃvit) - knower thus; अस्मात् (asmāt) - from this; लोकात् (lokāt) - world; प्रेत्य (pretya) - having departed; एतम् (etam) - this; अन्नमयम् (annamayam) - consisting of food; आत्मानम् (ātmānam) - essence; उप (upa) - to; सङ्क्रामति (saṅkrāmati) - passes; एतम् (etam) - this; प्राणमयम् (prāṇamayam) - consisting of vital breath; आत्मानम् (ātmānam) - essence; उप (upa) - to; सङ्क्रामति (saṅkrāmati) - passes; एतम् (etam) - this; मनोमयम् (manomayam) - consisting of mind; आत्मानम् (ātmānam) - essence; उप (upa) - to; सङ्क्रामति (saṅkrāmati) - passes; एतम् (etam) - this; विज्ञानमयम् (vijñānamayam) - consisting of knowledge; आत्मानम् (ātmānam) - essence; उप (upa) - to; सङ्क्रामति (saṅkrāmati) - passes; एतम् (etam) - this; आनन्दमयम् (ānandamayam) - consisting of bliss; आत्मानम् (ātmānam) - essence; उप (upa) - to; सङ्क्रामति (saṅkrāmati) - passes;]
He who is in the person here and he who is in the sun there are one and the same. He who knows this, after departing from this world, attains the essence made of food, then the essence made of vital breath, then the essence made of mind, then the essence made of knowledge, and finally the essence made of bliss.
तदप्येष श्लोको भवति। यतो वाचो निवर्तन्ते। अप्राप्य मनसा सह। आनन्दं ब्रह्मणो विद्वान्। न बिभेति कुतश्चनेति। एतगं ह वाव न तपति। किमहगं साधु नाकरवम्। किमहं पापमकरवमिति। स य एवं विद्वानेते आत्मानग् स्पृणुते। उभे ह्येवैष एते आत्मानग्ग् स्पृणुते । य एवं वेद। इत्युपनिषत् ॥२८॥
tad apyeṣa śloko bhavati। yato vāco nivartante। aprāpya manasā saha। ānandaṃ brahmaṇo vidvān। na bibheti kutaścaneti। etagaṃ ha vāva na tapati। kimahaṃ sādhu nākaravam। kimahaṃ pāpam akaravam iti। sa ya evaṃ vidvān ete ātmānaṅ spṛṇute। ubhe hy evaiṣa ete ātmānaṅ spṛṇute। ya evaṃ veda। ity upaniṣat॥28॥
[तत् (tat) - that; अपि (api) - also; एषः (eṣaḥ) - this; श्लोकः (ślokaḥ) - verse; भवति (bhavati) - becomes; यतः (yataḥ) - from where; वाचः (vācaḥ) - words; निवर्तन्ते (nivartante) - turn back; अप्राप्य (aprāpya) - not attaining; मनसा (manasā) - by mind; सह (saha) - together; आनन्दम् (ānandam) - bliss; ब्रह्मणः (brahmaṇaḥ) - of Brahman; विद्वान् (vidvān) - knower; न (na) - not; बिभेति (bibheti) - fears; कुतश्चन (kutaścana) - from anything; इति (iti) - thus; एतगम् (etagam) - this; ह (ha) - indeed; वाव (vāva) - truly; न (na) - not; तपति (tapati) - afflicts; किम् (kim) - what; अहम् (aham) - I; साधु (sādhu) - good; न (na) - not; अकरवम् (akaravam) - did; किम् (kim) - what; अहम् (aham) - I; पापम् (pāpam) - evil; अकरवम् (akaravam) - did; इति (iti) - thus; सः (saḥ) - he; यः (yaḥ) - who; एवम् (evam) - thus; विद्वान् (vidvān) - knower; एते (ete) - these; आत्मानन् (ātmānan) - selves; स्पृणुते (spṛṇute) - touches; उभे (ubhe) - both; हि (hi) - indeed; एव (eva) - only; एषः (eṣaḥ) - this; एते (ete) - these; आत्मानन् (ātmānan) - essences; स्पृणुते (spṛṇute) - touches; यः (yaḥ) - who; एवम् (evam) - thus; वेद (veda) - knows; इति (iti) - thus; उपनिषत् (upaniṣat) - Upaniṣad; ॥२८॥ (॥28॥) - ॥28॥;]
This verse declares: That knower of bliss of Brahman, from where words return along with the mind un-attained, does not fear from anything. Truly, such a one is not afflicted by thoughts like, 'Why did I not do good? Why did I do evil?'. He who knows thus touches both (good and evil) essentials; indeed, he alone touches both, who knows thus. Thus ends the Upanishad.
ॐ सह नाववतु। सह नौ भुनक्तु। सह वीर्यं करवावहै। तेजस्वि नावधीतमस्तु मा विद्विषावहै॥ ॐ शान्तिः शान्तिः शान्तिः॥
oṃ saha nāvavatu। saha nau bhunaktu। saha vīryaṃ karavāvahai। tejasvi nāvadhītam astu mā vidviṣāvahai॥ oṃ śāntiḥ śāntiḥ śāntiḥ॥
[ॐ (oṃ) - sacred syllable; सह (saha) - together; नः (naḥ) - us; अवतु (avatu) - may protect; सह (saha) - together; नः (naḥ) - us; भुनक्तु (bhunaktu) - may nourish; सह (saha) - together; वीर्यम् (vīryam) - strength; करवावहै (karavāvahai) - may we perform; तेजस्वि (tejasvi) - brilliant; नः (naḥ) - our; अधीतम् (adhītam) - studied; अस्तु (astu) - let it be; मा (mā) - not; विद्विषावहै (vidviṣāvahai) - may we hate; ॐ (oṃ) - sacred syllable; शान्तिः (śāntiḥ) - peace; शान्तिः (śāntiḥ) - peace; शान्तिः (śāntiḥ) - peace;]
Om, may we be protected together. May we be nourished together. May we work together with great energy. May our study be brilliant and fruitful. May we not hate each other. Om, peace, peace, peace.
॥ इति ब्रह्मवल्ली ॥२॥
॥ iti brahmavallī ॥2॥
[इति (iti) - thus; ब्रह्मवल्ली (brahmavallī) - Brahma-valli;]
(Thus; Brahma-valli.)
Thus ends the Brahma-valli.
Taittirīya Bhāshya 02.27 and 28
The same Lord Viṣṇu dwells in all beings who is without distinction. He possesses all qualities, is the highest, and is complete and is real. He is beyond the reach of speech and mind because of his infinitude. The Vedas do not teach about what is unreal, nor do true followers meditate on the unreal. The Vedas do not teach about what is unreal, nor do true followers meditate on the unreal. Statement "He who is in the person and he who is in the sun" — is only trying to establish the distinction between individual being from the supreme Lord. Even the liberated are distinct from the Lord and possess qualities. For the liberated, desires, resolve, and bliss exist in gradation, all being inherent to their true nature; all are faultless and manifest as qualities. Perceiving the difference between various beings, the insentient, and the Lord is not difficult, since difference is the very nature. Even non-existence is not adharma; it only does not possess the property of existence. Even when arising from non-existence, the insentient Prakrti would exist, but not in the form of existence. The so-called existence of non-existence is indeed only of the form of non-existence. Therefore, the one whose nature is distinct from all is the supreme Lord alone. Whoever knows Him is truly the knower and is liberated.
"यत्प्रसादात् स्वरूपाप्तिः ब्रह्मादीनां समन्ततः। स विष्णुः सर्वजीवेषु नृषु देवेषु च स्थितः॥
"yatprasādāt svarūpāptiḥ brahmādīnāṃ samantataḥ। sa viṣṇuḥ sarvajīveṣu nṛṣu deveṣu ca sthitaḥ॥
[यत् (yat) - by whose; प्रसादात् (prasādāt) - by grace; स्वरूप (svarūpa) - own nature; आप्तिः (āptiḥ) - attainment; ब्रह्मादीनां (brahmādīnāṃ) - of Brahmā and others; समन्ततः (samantataḥ) - on all sides; सः (saḥ) - he; विष्णुः (viṣṇuḥ) - Viṣṇu; सर्व (sarva) - all; जीवेषु (jīveṣu) - in beings; नृषु (nṛṣu) - in men; देवेषु (deveṣu) - in gods; च (ca) - and; स्थितः (sthitaḥ) - abiding;]
"It is by Lord Viṣṇu's grace that Brahmā and others everywhere attain their true nature; that same Lord Viṣṇu dwells in all beings, among men and gods alike.
एक एव महायोगी निर्विशेषोऽखिलैर्गुणैः। सर्वोत्तमः स पूर्णश्च तमेवं वेद यः पुमान्॥
eka eva mahāyogī nirviśeṣo'khilairguṇaiḥ। sarvottamaḥ sa pūrṇaśca tamevaṃ veda yaḥ pumān॥
[एक (eka) - one; एव (eva) - indeed; महायोगी (mahāyogī) - great yogi; निर्विशेषः (nirviśeṣaḥ) - without distinction; अखिलैः (akhilaiḥ) - by all; गुणैः (guṇaiḥ) - qualities; सर्वोत्तमः (sarvottamaḥ) - the highest; सः (saḥ) - he; पूर्णः (pūrṇaḥ) - complete; च (ca) - and; तम् (tam) - him; एवम् (evam) - thus; वेद (veda) - knows; यः (yaḥ) - who; पुमान् (pumān) - human;]
He who knows thus that, the one great yogi, who is without distinction and endowed with all qualities, is the highest and complete, is the supreme human.
जीवांश्च तारतम्यस्थान् स गच्छेत् पञ्चरूपिणम्। विष्णुं न पुण्यपापे च तस्यानिष्टे कदाचन। प्रियाप्रियेषु तज्ज्ञानी ह्यास्तृणोति यतो नृषु॥
jīvāṁś ca tāratamyasthān sa gacchet pañcarūpiṇam। viṣṇuṁ na puṇyapāpe ca tasyāniṣṭe kadācana। priyāpriyeṣu tajjñānī hy āstṛṇoti yato nṛṣu॥
[जीवांश् (jīvāṁś) - individual beings; च (ca) - and; तारतम्यस्थान् (tāratamyasthān) - hierarchical positions; सः (saḥ) - he; गच्छेत् (gacchet) - should go; पञ्चरूपिणम् (pañcarūpiṇam) - five-formed (Viṣṇu); विष्णुम् (viṣṇum) - Viṣṇu; न (na) - not; पुण्यपापे (puṇyapāpe) - in merit and demerit; च (ca) - and; तस्य (tasya) - his; अनिष्टे (aniṣṭe) - in misfortune; कदाचन (kadācana) - at any time; प्रियाप्रियेषु (priyāpriyeṣu) - in pleasant and unpleasant (things/persons); तज्ज्ञानी (tajjñānī) - that wise one; हि (hi) - indeed; आस्तृणोति (āstṛṇoti) - spreads (his mind); यतः (yataḥ) - because; नृषु (nṛṣu) - among men;]
He who knows thus, among men, should direct individual beings to their hierarchical positions and to the five-formed Lord Viṣṇu (pañcarūpiṇam viṣṇum). He does not associate Lord Viṣṇu with merit or demerit, nor with his misfortune at any time. The wise person remains even-minded in pleasant and unpleasant situations.
अगोचरं वाङ्मनसोरानन्त्यात् पुरुषोत्तमम्। ज्ञात्वा मुक्तस्य भीर्नैव कुतश्चन भविष्यति॥"
agocharaṃ vāṅmanasorānantyāt puruṣottamam। jñātvā muktasya bhīrnaiva kutaścana bhaviṣyati॥"
[अगोचरम् (agocharam) - not-perceptible; (a-: not, gochara: perceptible;) वाङ् (vāṅ) - speech; (vāṅ: speech;) मनसोः (manasoḥ) - of the mind; (manas: mind, -oḥ: dual genitive;) अनन्त्यात् (anantyāt) - due to infinitude; (anantya: infinitude, -āt: from, due to;) पुरुषोत्तमम् (puruṣottamam) - the Supreme Person; (puruṣa: person, uttama: highest;) ज्ञात्वा (jñātvā) - having known; (jñā: to know, -tvā: having;) मुक्तस्य (muktasya) - of the liberated one; (mukta: liberated, -sya: of;) भीः (bhīḥ) - fear; (bhī: fear;) नैव (naiva) - not indeed; (na: not, eva: indeed;) कुतश्चन (kutaścana) - from anywhere; (kutas: from where, -cana: at all;) भविष्यति (bhaviṣyati) - will be; (bhū: to be, future tense;]
Having realized the Supreme Person, who is beyond the reach of speech and mind due to his infinitude, the liberated one will never have fear from any source."
इत्यादि यजुःसंहितायाम्।
ityādi yajuḥsaṃhitāyām।
[इति (iti) - thus; आदि (ādi) - and so on; यजुःसंहितायाम् (yajuḥsaṃhitāyām) - in the Yajur Saṃhitā;]
- stated thus, and so on, in the Yajur Saṃhitā.
न च "सह ब्रह्मणा" इत्यादेरन्योऽर्थः कल्पनीयः। अप्रामाणिकत्वादनाश्वासाच्च।
na ca "saha brahmaṇā" ityāder anyo'rthaḥ kalpanīyaḥ। aprāmāṇikatvād anāśvāsāc ca।
[न (na) - not; च (ca) - and; "सह ("saha) - "together; ब्रह्मणा" (brahmaṇā") - with Brahman"; इत्यादेः (ityādeḥ) - of such statements; अन्यः (anyaḥ) - other; अर्थः (arthaḥ) - meaning; कल्पनीयः (kalpanīyaḥ) - to be imagined; अप्रामाणिकत्वात् (aprāmāṇikatvāt) - due to lack of authority; अनाश्वासात् (anāśvāsāt) - due to uncertainty; च (ca) - and;]
For the phrase "together with Brahman" (saha brahmaṇā) and similar expressions - No other meaning should be imagined, because they lack scriptural authority and are hypothetical.
न च "औषधीभ्योऽन्नम्", "अन्नरसमयः" - इत्यत्रोभयार्थत्वेन विरोधः। "अन्नस्यान्नम्", "मध्यमः प्राणः", "प्राणः स्थूणा" - इत्यादिवद् विशेषितत्वादुपपत्तेः।
na ca "auṣadhībhyo'nnam", "annarasamayaḥ" - ityatrobhayārthatvena virodhaḥ। "annasyānnam", "madhyamaḥ prāṇaḥ", "prāṇaḥ sthūṇā" - ityādivad viśeṣitatvād upapatteḥ।
[न (na) - not; च (ca) - and; "औषधीभ्यः ("auṣadhībhyaḥ) - from plants;" अन्नम्" (annam") - food;" "अन्नरसमयः" ("annarasamayaḥ") - "consisting of the essence of food;" इत्यत्र (ityatra) - thus here; उभयार्थत्वेन (ubhayārthatvena) - by having both meanings; विरोधः (virodhaḥ) - contradiction; "अन्नस्य ("annasya) - of food;" अन्नम्" (annam") - food;" "मध्यमः ("madhyamaḥ) - "middle; प्राणः" (prāṇaḥ") - breath;" "प्राणः ("prāṇaḥ) - "breath; स्थूणा" (sthūṇā") - pillar;" इत्यादिवत् (ityādivat) - like etc.; विशेषितत्वात् (viśeṣitatvāt) - due to being specified; उपपत्तेः (upapatteḥ) - of justification;]
There is no contradiction in taking different meanings to the word 'anna' is the phrases 'auṣadhībhyo'nnam' (2.3) i.e. "food from plants", and 'annarasamayaḥ' (2.4) i.e. "is the essence of food" because, in example phrases such as 'annasyānnam', 'madhyamaḥ prāṇaḥ', 'prāṇaḥ sthūṇā', etc. based on the adjectives and the context, word take different meanings.
[The word 'anna' in 2.3 refers to ordinary food, while in 2.4 the word in conjunction with 'rasa', i.e. essence, transforms it and makes it an attribute to the Lord.]
न चान्नमयदीनामब्रह्मत्वे किङचिन्मानम्।
na cānnamayadīnām abrahmatve kiñcin mānam ।
[न (na) - not; च (ca) - and; अन्नमयदीनाम् (annamayadīnām) - of those beginning with annamaya; अब्रह्मत्वे (abrahmatve) - in the state of not being Brahman; किञ्चित् (kiñcit) - anything; मानम् (mānam) - evidence;]
And for those beginning with annamaya, there is no evidence whatsoever for their non-Brahman nature.
"येऽन्नं ब्रह्मोपासते", "ये प्राणं ब्रह्मोपासते", "आनन्दं ब्रह्मणो विद्वान्", "विज्ञानं ब्रह्म चेद् वेद", "अस्ति ब्रह्मेति चेद्वेद", "अधीहि भगवो ब्रह्मेति", "तस्मा एतत् प्रोवाच । अन्नं प्राणं चक्षुः श्रोत्रं मनो वाचम्" - इत्यादिना ब्रह्मशब्देनोक्तत्वाच्च।
"ye'nnaṃ brahmopāsate", "ye prāṇaṃ brahmopāsate", "ānandaṃ brahmaṇo vidvān", "vijñānaṃ brahma ced veda", "asti brahmeti ced veda", "adhīhi bhagavo brahmeti", "tasmā etat provāca । annaṃ prāṇaṃ cakṣuḥ śrotraṃ mano vācam" - ityādinā brahmaśabdenoktattvāc ca।
[ये (ye) - who; अन्नं (annaṃ) - food; ब्रह्म (brahma) - Brahman; उपासते (upāsate) - worship; ये (ye) - who; प्राणं (prāṇaṃ) - life-breath; ब्रह्म (brahma) - Brahman; उपासते (upāsate) - worship; आनन्दं (ānandaṃ) - bliss; ब्रह्मणः (brahmaṇaḥ) - of Brahman; विद्वान् (vidvān) - knower; विज्ञानं (vijñānaṃ) - knowledge; ब्रह्म (brahma) - Brahman; चेत् (cet) - if; वेद (veda) - knows; अस्ति (asti) - is; ब्रह्म (brahma) - Brahman; इति (iti) - thus; चेत् (cet) - if; वेद (veda) - knows; अधीहि (adhīhi) - instruct; भगवः (bhagavaḥ) - O venerable; ब्रह्म (brahma) - Brahman; इति (iti) - thus; तस्मा (tasmā) - therefore; एतत् (etat) - this; प्रोवाच (provāca) - said; अन्नं (annaṃ) - food; प्राणं (prāṇaṃ) - life-breath; चक्षुः (cakṣuḥ) - eye; श्रोत्रं (śrotraṃ) - ear; मनः (manaḥ) - mind; वाचम् (vācam) - speech; इत्यादिना (ityādinā) - by such as; ब्रह्मशब्देन (brahmaśabdena) - by the word Brahman; उक्तत्वात् (uktattvāt) - because of being stated; च (ca) - and;]
"Those who worship food as Brahman", "those who worship life-breath as Brahman", "the one who knows the bliss of Brahman", "if one knows knowledge as Brahman", "if one knows that Brahman exists", "O venerable one, instruct me about Brahman", therefore he said this: food, life-breath, eye, ear, mind, and speech" - thus, because these are stated by the word Brahman.
न च लौकिकान्नस्य अत्तृत्वमस्ति।
na ca laukikānnasya attṛtvam asti।
[न (na) - not; च (ca) - and; लौकिकान्नस्य (laukikānnasya) - of worldly food; अत्तृत्वम् (attṛtvam) - the state of being an eater; अस्ति (asti) - is;]
And there is no state of being an eater of worldly food.
"येऽन्यथा विद्युस्तेऽन्य राजानः ते क्षय्यलोका भवन्ति" - इति श्रुतेरविद्यमानोपासनाद् दोषावगतेश्च।
"ye'nyathā vidyus te'nya rājānaḥ te kṣayyalokā bhavanti" - iti śruter avidyamānopāsanād doṣāvagateś ca.
[ये (ye) - who; (those) who; अन्यथा (anyathā) - otherwise; in another way; विद्युः (vidyuḥ) - know; (they) know; ते (te) - they; those; अन्य (anya) - other; different; राजानः (rājānaḥ) - kings; rulers; ते (te) - they; those; क्षय्यलोका (kṣayyalokā) - mortal worlds; perishable worlds; भवन्ति (bhavanti) - become; are; इति (iti) - thus; so; श्रुतेः (śruteḥ) - of the śruti; of the scripture; अविद्यमानोपासनात् (avidyamānopāsanāt) - from non-existent worship; due to non-existent meditation; दोषावगतेः (doṣāvagateḥ) - from the ascertainment of fault; due to realization of defect; च (ca) - and;]
"Those who know otherwise, those other kings, they attain perishable worlds" — so says the scripture, due to non-existent worship and from the ascertainment of fault.
"न च रमन्त्यहो असदुपासनयाऽऽत्महनः"
"na ca ramantyaho asadupāsanayā''ātmahanaḥ"
[न (na) - not; च (ca) - and; रमन्ति (ramanti) - they delight; अहो (aho) - alas; असदुपासनया (asad-upāsanayā) - by the worship of the unreal; आत्महनः (ātma-hanaḥ) - self-destroyers;]
"Alas, the self-destroyers do not find joy through the worship of the unreal."
इति च भागवते।
iti ca bhāgavate।
[इति (iti) - thus; in this way; च (ca) - and; भागवते (bhāgavate) - in the Bhāgavata (Purāṇa);]
- it is stated thus, as well, in the Bhāgavata Purāṇa.
"नाविद्यमानं ब्रुवते वेदा ध्यातुं न वैदिकाः। अविद्यमानं ध्यायन्तो यान्ति सर्वेऽधरं तमः॥ तस्मात् सत्यार्थतां ब्रूयात् वेदानामपि सर्वशः। य एवं वेद स ज्ञानी ज्ञानवान् नान्यथा भवेत्॥"
"nāvidyamānaṃ bruvate vedā dhyātuṃ na vaidikāḥ। avidyamānaṃ dhyāyanto yānti sarve'dharaṃ tamaḥ॥ tasmāt satyārthatāṃ brūyāt vedānām api sarvaśaḥ। ya evaṃ veda sa jñānī jñānavān nānyathā bhavet॥"
[न (na) - not; अविद्यमानं (avidyamānaṃ) - non-existent; ब्रुवते (bruvate) - speak; वेदाः (vedāḥ) - the Vedas; ध्येयम् (dhyeyam) - to be meditated upon; न (na) - not; वैदिकाः (vaidikāḥ) - followers of the Vedas; अविद्यमानं (avidyamānaṃ) - non-existent; ध्यायन्तः (dhyāyantaḥ) - meditating; यान्ति (yānti) - go; सर्वे (sarve) - all; अधरं (adharaṃ) - to the lower; तमः (tamaḥ) - darkness; तस्मात् (tasmāt) - therefore; सत्यार्थताम् (satyārthatām) - truthfulness; ब्रूयात् (brūyāt) - should speak; वेदानाम् (vedānām) - of the Vedas; अपि (api) - even; सर्वशः (sarvaśaḥ) - in every way; यः (yaḥ) - who; एवम् (evam) - thus; वेद (veda) - knows; सः (saḥ) - he; ज्ञानी (jñānī) - wise; ज्ञानवान् (jñānavān) - possessed of knowledge; न (na) - not; अन्यथा (anyathā) - otherwise; भवेत् (bhavet) - becomes;]
"The Vedas do not teach about what is unreal, nor do true followers meditate on the unreal. All who contemplate the unreal fall into deep darkness. Therefore, always speak the true meaning of the Vedas. Whoever knows this is truly wise and knowledgeable; none else is so."
इति वेदार्थविवेके।
iti vedārthaviveke।
[इति (iti) - thus; वेदार्थ (vedārtha) - meaning of the Veda; विवेके (viveke) - in the determination;]
(Thus, in the discrimination of the meaning of the Veda.)
- stated thus in Vedārthaviveke, the discussion on the determination of the meaning of the Veda.
"स यश्चायं पुरुषे यश्चासावादित्ये" - इत्यधिकरणत्वेन भेद एव जीवस्य परमादुक्तः।
"sa yaścāyaṃ puruṣe yaścāsāvāditye" - ityadhikaraṇatvena bheda eva jīvasya paramāduktaḥ.
[स (sa) - he; यः (yaḥ) - who; च (ca) - and; अयम् (ayam) - this; पुरुषे (puruṣe) - in the person; यः (yaḥ) - who; च (ca) - and; असौ (asau) - that; आदित्ये (āditye) - in the sun; इति (iti) - thus; अधिकारणत्वेन (adhikaraṇatvena) - by the state of being the substrate; भेदः (bhedaḥ) - difference; एव (eva) - indeed; जीवस्य (jīvasya) - of the individual being; परम (parama) - supreme; उक्तः (uktaḥ) - is said;]
"He who is in the person and he who is in the sun" — thus, the distinction of the individual being from the supreme is established on the basis of their respective substrates.
"एतस्मिन्नदृश्ये अनात्म्ये अनिरुक्ते अनिलयने अभयं प्रतिष्ठां विन्दते", "एतमानन्दमयमात्मानमुपसङ्क्रामति", "सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चिता", "एतमानन्दमयमात्मानमुसङ्क्रम्य। इमान् लोकान् कामान्नी कामरूप्यनुसञ्चरन्" - इत्यादिना मुक्तस्यापि भेद एवाभ्यस्यते।
"etasminnadṛśye anātmye anirukte anilayane abhayaṃ pratiṣṭhāṃ vindate", "etamānandamayamātmānamupasaṅkrāmati", "so'śnute sarvān kāmān saha brahmaṇā vipaścitā", "etamānandamayamātmānamusaṅkramya. imān lokān kāmānnī kāmarūpyanusañcaran" - ityādinā muktasyāpi bheda evābhyasyate.
[एतस्मिन् (etasmin) - in this; अदृश्ये (adṛśye) - unseen; अनात्म्ये (anātmye) - without self; अनिरुक्ते (anirukte) - undefined; अनिलयने (anilayane) - without abode; अभयम् (abhayam) - fearlessness; प्रतिष्ठाम् (pratiṣṭhām) - foundation; विन्दते (vindate) - finds; एतम् (etam) - this; आनन्दमयम् (ānandamayam) - consisting of bliss; आत्मानम् (ātmānam) - ātmān; उपसङ्क्रामति (upasaṅkrāmati) - approaches; सः (saḥ) - he; अश्नुते (aśnute) - attains; सर्वान् (sarvān) - all; कामान् (kāmān) - desires; सह (saha) - with; ब्रह्मणा (brahmaṇā) - with Brahman; विपश्चिता (vipaścitā) - the wise; एतम् (etam) - this; आनन्दमयम् (ānandamayam) - consisting of bliss; आत्मानम् (ātmānam) - self; उसङ्क्रम्य (usaṅkramya) - having approached; इमान् (imān) - these; लोकान् (lokān) - worlds; कामान् (kāmān) - desires; नी (nī) - having led; कामरूप्य (kāmarūpya) - in the form of desire; अनुसञ्चरन् (anusañcaran) - moving about; इत्यादिना (ityādinā) - by such as this; मुक्तस्य (muktasya) - of the liberated; अपि (api) - even; भेदः (bhedaḥ) - distinction; एव (eva) - indeed; अभ्यस्यते (abhyasyate) - is practiced;]
"In this unseen, selfless, undefined, abode-less state, one finds fearlessness and foundation", "He attains the ātmān made of bliss", "He attains all desires together with the wise Brahman", "Having attained the ātmān made of bliss, moving through these worlds and desires in the form of desire" - thus, distinction (between the Lord) is still maintained even from the liberated.
"अथ सोऽभयं गतो भवति" - इति मुक्तिप्रस्तावात्।
"atha so'bhayaṃ gato bhavati" - iti muktiprastāvāt।
[अथ (atha) - now; then; सः (saḥ) - he; अभयम् (abhayam) - fearlessness; गतः (gataḥ) - gone; attained; भवति (bhavati) - becomes; is; इति (iti) - thus; so; मुक्तिप्रस्तावात् (muktiprastāvāt) - from the proposal of liberation;]
"Now he becomes fearless" - thus it is said in the context of the proposal of liberation.
"सैषानन्दस्य मीमांसा" - इति मुक्तानन्दो मीमांस्यते।
"saiṣānandasya mīmāṃsā" - iti muktānando mīmāṃsyate।
[सैषा (saiṣā) - this (feminine singular); आनन्दस्य (ānandasya) - of bliss; of ānanda; मीमांसा (mīmāṃsā) - inquiry; investigation; इति (iti) - thus; so; मुक्तानन्दः (muktānandaḥ) - Muktānanda (proper name); मीमांस्यते (mīmāṃsyate) - is investigated; is examined;]
"This is the inquiry into bliss" - thus is the subject of Muktānanda's investigation.
"श्रोत्रियस्य चाकामाहतस्य" - इति सर्वत्र विशेषणाच्च।
"śrotriyasya cākāmāhatasya" - iti sarvatra viśeṣaṇācca.
[श्रोत्रियस्य (śrotriyasya) - of the learned in the Veda; च (ca) - and; अकामाहतस्य (akāmāhatasya) - of one not overcome by desire; इति (iti) - thus; सर्वत्र (sarvatra) - everywhere; विशेषणात् (viśeṣaṇāt) - because of the qualification; च (ca) - and;]
"Of the learned in the Veda and of one not overcome by desire" — thus, everywhere, differentiated through special qualification.
न ह्यमुक्तस्य अकामहतत्वं मुख्यं भवति। न च मुख्या श्रोत्रियता।
na hy amuktasya akāmahatatvaṃ mukhyaṃ bhavati। na ca mukhyā śrotriyatā।
[न (na) - not; हि (hi) - indeed; अमुक्तस्य (amuktasya) - of the one who is not liberated; अकामहतत्वं (akāmahatatvaṃ) - the state of not being free from desire; मुख्यं (mukhyaṃ) - primary; भवति (bhavati) - becomes; न (na) - not; च (ca) - and; मुख्या (mukhyā) - primary; श्रोत्रियता (śrotriyatā) - the state of being a śrotriya (one learned in the Vedas);]
For one who is not liberated, freedom from desire is not primary. Nor is being a śrotriya (Vedic scholar) primary.
"यस्य श्रुतिफलं पूर्णं स श्रोत्रिय उदाहृतः। स हि मुक्तोऽकामहतः स हि कामैर्न हन्यते॥
"yasya śrutiphalaṃ pūrṇaṃ sa śrotriya udāhṛtaḥ। sa hi mukto'kāmahataḥ sa hi kāmair na hanyate॥
[यस्य (yasya) - of whom; श्रुतिफलं (śrutiphalaṃ) - fruit of the Veda (śruti); पूर्णं (pūrṇaṃ) - complete; सः (saḥ) - he; श्रोत्रियः (śrotriyaḥ) - versed in the Veda; उदाहृतः (udāhṛtaḥ) - is called; सः (saḥ) - he; हि (hi) - indeed; मुक्तः (muktaḥ) - liberated; अकामहतः (akāmahataḥ) - not afflicted by desire; सः (saḥ) - he; हि (hi) - indeed; कामैः (kāmaiḥ) - by desires; न (na) - not; हन्यते (hanyate) - is harmed;]
"He whose knowledge of the Veda is complete is called a śrotriya. Such a person is truly liberated, untouched by desire; indeed, desires do not affect him.
यस्य कामास्तु सत्याः स्युस्सहि कामैर्न हन्यते। न ह्यकामः क्वचित् कश्चित् दृश्यते श्रूयतेऽपि च॥"
yasya kāmās tu satyāḥ syus sahi kāmair na hanyate। na hy akāmaḥ kvacit kaścit dṛśyate śrūyate'pi ca॥"
[यस्य (yasya) - of whom; कामाः (kāmāḥ) - desires; तु (tu) - but; सत्याः (satyāḥ) - true; स्युः (syuḥ) - are; सः (saḥ) - he; हि (hi) - indeed; कामैः (kāmaiḥ) - by desires; न (na) - not; हन्यते (hanyate) - is harmed; न (na) - not; हि (hi) - indeed; अकामः (akāmaḥ) - without desire; क्वचित् (kvacit) - anywhere; कश्चित् (kaścit) - anyone; दृश्यते (dṛśyate) - is seen; श्रूयते (śrūyate) - is heard; अपि (api) - even; च (ca) - and;]
He whose desires are true is not harmed by desires. Indeed, nowhere is anyone without desire seen or even heard of."
इति ब्रह्माण्डे।
iti brahmāṇḍe।
[इति (iti) - thus; in this manner; ब्रह्माण्डे (brahmāṇḍe) - in the Brahmāṇḍa; in the cosmic egg;]
- stated thus in the Brahmāṇḍa Purāṇa.
न च देवपदाकामस्य सकाशात् इन्द्रपदाकामस्य शतगुणानन्दो दृश्यते। सति च प्राजापत्यादिकामे। न च मानुषाः प्रायस्तदिच्छवः। चक्रवर्तिनस्तु युवशब्देनैव मुक्तत्वमुक्तम्। तस्मात् मुक्तविषयेयं मीमांसा।
na ca devapadākāmasya sakāśāt indrapadākāmasya śataguṇānando dṛśyate. sati ca prājāpatyādikāme. na ca mānuṣāḥ prāyas tadicchavaḥ. cakravartinas tu yuvaśabdenaiva muktatvam uktam. tasmāt muktaviṣaye 'yaṃ mīmāṃsā.
[न (na) - not; च (ca) - and; देवपदाकामस्य (devapadākāmasya) - of the one desiring the state of a deva; सकाशात् (sakāśāt) - from the proximity; इन्द्रपदाकामस्य (indrapadākāmasya) - of the one desiring the state of Indra; शतगुणानन्दः (śataguṇānandaḥ) - hundredfold bliss; दृश्यते (dṛśyate) - is seen; सति (sati) - when there is; च (ca) - and; प्राजापत्यादिकामे (prājāpatyādikāme) - desire for the state of Prajāpati, etc.; न (na) - not; च (ca) - and; मानुषाः (mānuṣāḥ) - humans; प्रायः (prāyaḥ) - generally; तदिच्छवः (tadicchavaḥ) - those desiring that; चक्रवर्तिनः (cakravartinaḥ) - universal monarchs; तु (tu) - but; युवशब्देनैव (yuvaśabdenaiva) - by the word 'yuvan' alone; मुक्तत्वम् (muktatvam) - liberation; उक्तम् (uktam) - is stated; तस्मात् (tasmāt) - therefore; मुक्तविषये (muktaviṣaye) - in the matter of liberation; इयम् (iyam) - this; मीमांसा (mīmāṃsā) - inquiry;]
The hundredfold bliss experienced by one aspiring for the state of Indra is not seen even in the proximity of one aspiring for the state of a deva. Then, there is the desire for the state of Prajāpati and others. But humans generally do not aspire to that. However, for universal monarchs, liberation is declared by the very word 'yuvan'. Therefore, this is the inquiry regarding liberation.
"यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि स्थिताः" - इत्यत्राप्यन्तःकरणस्थानामेव कामानां विमोक्ष उक्तः। न तु स्वरूपभूतानाम्।
"yadā sarve pramucyante kāmā ye'sya hṛdi sthitāḥ" - ityatrāpyantaḥkaraṇasthānāmeva kāmānāṃ vimokṣa uktaḥ. na tu svarūpabhūtānām.
[यदा (yadā) - when; सर्वे (sarve) - all; प्रमुच्यन्ते (pramucyante) - are completely released; कामाः (kāmāḥ) - desires; ये (ye) - which; अस्य (asya) - of him; हृदि (hṛdi) - in the heart; स्थिताः (sthitāḥ) - are situated; इत्यत्रापि (ityatrāpi) - in this context also; अन्तःकरणस्थानाम् (antaḥkaraṇasthānām) - of those residing in the internal organ (mind); एव (eva) - only; कामानाम् (kāmānām) - of desires; विमोक्षः (vimokṣaḥ) - release; उक्तः (uktaḥ) - is stated; न (na) - not; तु (tu) - but; स्वरूपभूतानाम् (svarūpabhūtānām) - of those which are of the nature (of the Self);]
"When all desires which are situated in his heart are completely released" - here too, it is the release of only those desires residing in the internal organ (mind) that is stated, not of those which are of the nature of the Self.
"यं यमन्तमभिकामो भवति सोऽस्य सङ्कल्पादेव भवति" - इति मुक्तानामपि स्वरूपभूतः कामः प्रतीयते।
"yaṃ yam-antam-abhikāmo bhavati so'sya saṅkalpādeva bhavati" - iti muktānām-api svarūpabhūtaḥ kāmaḥ pratīyate।
[यं (yaṃ) - whom; यम् (yam) - whichever; अन्तम् (antam) - end; अभिकामः (abhikāmaḥ) - desirous; भवति (bhavati) - becomes; सः (saḥ) - he; अस्य (asya) - of him; सङ्कल्पात् (saṅkalpāt) - from will; एव (eva) - indeed; भवति (bhavati) - becomes; इति (iti) - thus; मुक्तानाम् (muktānām) - of the liberated; अपि (api) - even; स्वरूपभूतः (svarūpabhūtaḥ) - of the nature; कामः (kāmaḥ) - desire; प्रतीयते (pratīyate) - is understood;]
"Whomever a person desires to reach, he attains that by his mere will" — thus, even among the liberated, desire is understood to be of their very nature.
"कामाः सङ्कल्प आनन्दो मुक्तानां तारतम्यतः। स्वरूपभूतास्ते सर्वे निर्दोषा गुणरूपकाः॥"
"kāmāḥ saṅkalpa ānando muktānāṃ tāratamyataḥ। svarūpabhūtās te sarve nirdoṣā guṇarūpakāḥ॥"
[कामाः (kāmāḥ) - desires; सङ्कल्प (saṅkalpa) - resolve; आनन्दः (ānandaḥ) - bliss; मुक्तानाम् (muktānām) - of the liberated ones; तारतम्यतः (tāratamyataḥ) - in gradation; स्वरूपभूताः (svarūpabhūtāḥ) - inherent in their own nature; ते (te) - they; सर्वे (sarve) - all; निर्दोषाः (nirdoṣāḥ) - faultless; गुणरूपकाः (guṇarūpakāḥ) - of the nature of qualities;]
"For the liberated, desires, resolve, and bliss exist in gradation, all being inherent to their true nature; all are faultless and manifest as qualities."
इति पाद्मे।
iti pādme।
[इति (iti) - thus; in this way; पाद्मे (pādme) - in the Padma (Purāṇa);]
- stated thus, in the Padma Purāṇa.
"सङ्कल्पादेव च तच्छ्रुतेः" - इति सूत्रम्।
"saṅkalpādeva ca tacchruteḥ" - iti sūtram.
[सङ्कल्पात् (saṅkalpāt) - from intention; एव (eva) - indeed; च (ca) - and; तत् (tat) - that; श्रुतेः (śruteḥ) - from the scripture; इति (iti) - thus; सूत्रम् (sūtram) - aphorism;]
"Only from will or intention (is creation), and so it is heard from that scriptural declaration" — thus is the aphorism (Br Su 4.4.8).
"भेदव्यपदेशात्" इति जीवेशयोर्भेदश्चोक्तो भगवता। न च भेददर्शनमसुकरम्। स्वरूपत्वात् भेदस्य। सर्वव्यावृत्तं हि सर्वस्य स्वरूपं सर्वैरनुभूयते।
"bhedavyapadeśāt" iti jīveśayor bhedaś cokto bhagavatā। na ca bhedadarśanam asukaram। svarūpatvāt bhedasya। sarvavyāvṛttaṃ hi sarvasya svarūpaṃ sarvair anubhūyate।
[भेदव्यपदेशात् (bhedavyapadeśāt) - from the designation of difference; इति (iti) - thus; जीवेशयोः (jīveśayoḥ) - of jīva and īśvara; भेदः (bhedaḥ) - difference; च (ca) - and; उक्तः (uktaḥ) - is stated; भगवता (bhagavatā) - by the Lord; न (na) - not; च (ca) - and; भेददर्शनम् (bhedadarśanam) - perception of difference; असुकरम् (asukaram) - difficult; स्वरूपत्वात् (svarūpatvāt) - because of being the essential nature; भेदस्य (bhedasya) - of difference; सर्वव्यावृत्तम् (sarvavyāvṛttam) - excluded from all; हि (hi) - indeed; सर्वस्य (sarvasya) - of all; स्वरूपम् (svarūpam) - essential nature; सर्वैः (sarvaiḥ) - by all; अनुभूयते (anubhūyate) - is experienced;]
Because of the term "And because of the designation of difference" (Br Su 1.1.17), the Lord has also stated the difference between individual living being (jīva) and the Lord (īśvara). Moreover, perceiving difference is not difficult, since difference is the very nature. Indeed, the essential nature of everything, distinct from all, is experienced by all.
अन्यथा "अहं वा दृष्टोऽन्यो वा दृष्टः" - इत्यपि संशयः स्यात्।
anyathā "ahaṃ vā dṛṣṭo'anyo vā dṛṣṭaḥ" - ityapi saṃśayaḥ syāt.
[अन्यथा (anyathā) - otherwise; अहं (ahaṃ) - I; वा (vā) - or; दृष्टः (dṛṣṭaḥ) - seen; अन्यः (anyaḥ) - another; वा (vā) - or; दृष्टः (dṛṣṭaḥ) - seen; इति (iti) - thus; अपि (api) - also; संशयः (saṃśayaḥ) - doubt; स्यात् (syāt) - may be;]
Otherwise, there may also be the doubt: "Was it I who was seen, or was it another?"
न च पश्चात् भेदो ज्ञायत इत्यत्र किङचन्मानम्। न हि दृष्टवस्तुनः पुरुषस्य तस्य वस्त्वन्तराद् भेदे संशयः क्वचिद् दृष्टः। न च सर्वतो व्यावृत्यनुभवे सर्वज्ञता अपेक्षितेति दोषः।
na ca paścāt bhedo jñāyata ityatra kiñcanmānam। na hi dṛṣṭavastunaḥ puruṣasya tasya vastvantarād bhede saṃśayaḥ kvacid dṛṣṭaḥ। na ca sarvato vyāvṛtyanubhave sarvajñatā apekṣiteti doṣaḥ।
[न (na) - not; च (ca) - and; पश्चात् (paścāt) - after; भेदः (bhedaḥ) - difference; ज्ञायत (jñāyata) - is known; इत्यत्र (ityatra) - thus here; किञ्चन् (kiñcan) - any; मानम् (mānam) - means of knowledge; न (na) - not; हि (hi) - indeed; दृष्टवस्तुनः (dṛṣṭavastunaḥ) - of the perceived object; पुरुषस्य (puruṣasya) - of the person; तस्य (tasya) - of him; वस्त्वन्तरात् (vastvantarāt) - from another object; भेदे (bhede) - in difference; संशयः (saṃśayaḥ) - doubt; क्वचित् (kvacit) - anywhere; दृष्टः (dṛṣṭaḥ) - seen; न (na) - not; च (ca) - and; सर्वतः (sarvataḥ) - from all sides; व्यावृत्ति (vyāvṛtti) - exclusion; अनुभवे (anubhave) - in experience; सर्वज्ञता (sarvajñatā) - omniscience; अपेक्षिता (apekṣitā) - is expected; इति (iti) - thus; दोषः (doṣaḥ) - fault;]
There is no means of validated knowledge by which difference is known afterwards. Indeed, for a person who has perceived an object, no doubt regarding its difference from another object is ever seen. Nor does it imply a fault of omniscience in all, to experience exclusion.
सामान्यतः सर्वस्य सर्वैरपि ज्ञातत्वात्। यावत्तु सर्वतो भेदो विशेषतो न ज्ञायते तावत् स्वरूपमेव विशेषतो न ज्ञातम्। न हि ज्ञाताद्वस्तुनोऽव्यावृत्तिः केनचित् शङ्क्यते।
sāmānyataḥ sarvasya sarvair api jñātatvāt। yāvat tu sarvato bhedo viśeṣato na jñāyate tāvat svarūpam eva viśeṣato na jñātam। na hi jñātād vastuno'vyāvṛttiḥ kenacit śaṅkyate।
[सामान्यतः (sāmānyataḥ) - in general; by universality; सर्वस्य (sarvasya) - of all; of everything; सर्वैः (sarvaiḥ) - by all; by everyone; अपि (api) - even; also; ज्ञातत्वात् (jñātatvāt) - because of being known; यावत् (yāvat) - as long as; until; तु (tu) - but; सर्वतः (sarvataḥ) - from all sides; in every way; भेदः (bhedaḥ) - distinction; difference; विशेषतः (viśeṣataḥ) - specifically; particularly; न (na) - not; ज्ञायते (jñāyate) - is known; तावत् (tāvat) - so long; until then; स्वरूपम् (svarūpam) - own nature; true form; एव (eva) - only; indeed; विशेषतः (viśeṣataḥ) - specifically; particularly; न (na) - not; ज्ञातम् (jñātam) - known; न (na) - not; हि (hi) - indeed; for; ज्ञातात् (jñātāt) - from the known; वस्तुनः (vastunaḥ) - of the object; of the thing; अव्यावृत्तिः (avyāvṛttiḥ) - non-exclusion; non-difference; केनचित् (kenacit) - by anyone; शङ्क्यते (śaṅkyate) - is doubted; is suspected;]
Generally, since everything is known by everyone, unless the specific distinction from everything else is known, the true nature itself is not specifically known. For, non-difference from a known object is never doubted by anyone.
यदा तु संशीयते तदाऽपि कुतश्चिद् व्यावृत्तमेव ज्ञायते। न हि सर्वमिदं भवति वा न वेति कस्यचित् संशयः। अतो व्यावृत्तिरेव स्वरूपम्।
yadā tu saṃśīyate tadā'pi kutaścid vyāvṛttameva jñāyate। na hi sarvamidaṃ bhavati vā na veti kasyacit saṃśayaḥ। ato vyāvṛttireva svarūpam।
[यदा (yadā) - when; तु (tu) - but; संशीयते (saṃśīyate) - is doubted; तदा (tadā) - then; अपि (api) - also; कुतश्चित् (kutaścit) - from somewhere; व्यावृत्तम् (vyāvṛttam) - excluded; एव (eva) - indeed; ज्ञायते (jñāyate) - is known; न (na) - not; हि (hi) - indeed; सर्वम् (sarvam) - all; इदं (idaṃ) - this; भवति (bhavati) - becomes; वा (vā) - or; न (na) - not; वेति (veti) - knows; कस्यचित् (kasyacit) - of anyone; संशयः (saṃśayaḥ) - doubt; अतः (ataḥ) - therefore; व्यावृत्तिः (vyāvṛttiḥ) - exclusion; एव (eva) - indeed; स्वरूपम् (svarūpam) - nature;]
When there is doubt, only what is excluded from something else is known. No one doubts whether all this exists or not. Therefore, exclusion alone is the true nature.
अस्य भेद इति विशेष्यत्वमस्य स्वरूपमितिवत्।
asya bheda iti viśeṣyatvam asya svarūpam itivat।
[अस्य (asya) - of this; भेद (bheda) - distinction; इति (iti) - thus; विशेष्यत्वम् (viśeṣyatvam) - is the speciality / particularity; अस्य (asya) - of this; स्वरूपम् (svarūpam) - own form; इति (iti) - thus; वत् (vat) - like;]
The state of being specified as distinct (bheda) is the particularity, just as 'one's own form' (svarūpa) is recognized as distinct.
यथाऽस्तीति वर्तमानः कालो वस्तुना सहैवानुभूयते एवमन्यस्मात् व्यावृत्तमित्यत्र अन्यदपि सामान्यतः सहैवानुभूयते।
yathā'stīti vartamānaḥ kālo vastunā sahaiva-anubhūyate evam-anyasmāt vyāvṛttam-ityatra anyad-api sāmānyataḥ sahaiva-anubhūyate।
[यथा (yathā) - just as; अस्ति (asti) - is; इति (iti) - thus; वर्तमानः (vartamānaḥ) - present; कालः (kālaḥ) - time; वस्तुना (vastunā) - with the object; सह (saha) - together with; एव (eva) - indeed; अनुभूयते (anubhūyate) - is experienced; एवम् (evam) - in this way; अन्यस्मात् (anyasmāt) - from another; व्यावृत्तम् (vyāvṛttam) - separated; इति (iti) - thus; अत्र (atra) - here; अन्यत् (anyat) - another; अपि (api) - also; सामान्यतः (sāmānyataḥ) - generally; सह (saha) - together with; एव (eva) - indeed; अनुभूयते (anubhūyate) - is experienced;]
Just as the present time is experienced together with the object, so too, another time, separated from the here, is also generally experienced together.
न ह्यस्तीति वर्तमानकालापेक्षया अनुभूयात इत्येतावता विद्यमानता नाम वस्तुनोऽन्या।
na hy astīti vartamānakālāpekṣayā anubhūyāta ity etāvatā vidyamānatā nāma vastuno'nyā।
[न (na) - not; हि (hi) - indeed; अस्ति (asti) - exists; इति (iti) - thus; वर्तमानकालापेक्षया (vartamānakālāpekṣayā) - with respect to present time; अनुभूयात् (anubhūyāt) - would be experienced; इति (iti) - thus; एतावता (etāvatā) - by this much; विद्यमानता (vidyamānatā) - existence; नाम (nāma) - called; वस्तुनः (vastunaḥ) - of the object; अन्या (anyā) - other;]
The existence of an object is not altered merely because it is experienced (or not experienced) with reference to the present time.
सदित्यपि शत्रन्तत्वात् कालसम्बन्ध्येवाऽनुभूयते तिष्ठन्नितिवत्। एवमन्यस्माद् व्यावृत्तमित्यन्येन सह प्रतीयमानमपि न स्वरूपादन्यत्।
sadity api śatrantatvāt kālasambandhyevā'nubhūyate tiṣṭhannitivat। evam anyasmād vyāvṛttam ity anyena saha pratīyamānam api na svarūpād anyat।
[सत् (sat) - being; इति (iti) - thus; अपि (api) - also; शत्रन्तत्वात् (śatrantatvāt) - because of the nature of present participle ending in -śat; कालसम्बन्ध्येव (kālasambandhyeva) - only related to time; अनुभूयते (anubhūyate) - is experienced; तिष्ठन् (tiṣṭhan) - standing; इति (iti) - thus; वत् (vat) - like; एवम् (evam) - thus; अन्यस्मात् (anyasmāt) - from another; व्यावृत्तम् (vyāvṛttam) - excluded; इति (iti) - thus; अन्येन (anyena) - with another; सह (saha) - together; प्रतीयमानम् (pratīyamānam) - being apprehended; अपि (api) - also; न (na) - not; स्वरूपात् (svarūpāt) - from its own nature; अन्यत् (anyat) - different;]
Even 'existence or being', due to its present participle nature, is experienced only in relation to time, just like 'standing'. In this way, what is excluded from something else, even when apprehended together with another, is not different from its own nature.
अस्माद् व्यावृत्तिरन्यस्य स्वरूपम्। अन्यस्माद् व्यावृत्तिरस्य स्वरूपमिति नैकस्वरूपता।
asmād vyāvṛttir anyasya svarūpam। anyasmād vyāvṛttir asya svarūpam iti naikasvarūpatā।
[अस्मात् (asmāt) - from this; व्यावृत्तिः (vyāvṛttiḥ) - exclusion; अन्यस्य (anyasya) - of another; स्वरूपम् (svarūpam) - nature; अन्यस्मात् (anyasmāt) - from another; व्यावृत्तिः (vyāvṛttiḥ) - exclusion; अस्य (asya) - of this; स्वरूपम् (svarūpam) - nature; इति (iti) - thus; न (na) - not; एकस्वरूपता (ekasvarūpatā) - oneness of nature;]
The nature of something is defined by its exclusion from another, and the nature of another is defined by its exclusion from this; thus, there is no single, unified nature (ekasvarūpa).
ज्ञानानन्दादिवत् स्वरूपत्वेऽपि व्यवहारविशेषो भवति। न च स्वरूपत्वेन भेदस्याभावो भवति। ज्ञानान्दादिवदेव। अन्यप्रतियोगिकत्वाद् भेदस्य न स्वस्मादपि भवति।
jñānānandādivat svarūpatve'pi vyavahāraviśeṣo bhavati। na ca svarūpatvena bhedasyābhāvo bhavati। jñānāndādivadeva। anyapratiyogikatvād bhedasya na svasmādapi bhavati।
[ज्ञान (jñāna) - knowledge; आनन्द (ānanda) - bliss; आदि (ādi) - and so on; वत् (vat) - like; स्वरूपत्वे (svarūpatve) - in essential nature; अपि (api) - even; व्यवहार (vyavahāra) - practical transaction; विशेषः (viśeṣaḥ) - distinction; भवति (bhavati) - arises; न (na) - not; च (ca) - and; स्वरूपत्वेन (svarūpatvena) - by innate nature; भेदस्य (bhedasya) - of difference; अभावः (abhāvaḥ) - absence; ज्ञानानन्दादिवत् (jñānānandādivat) - like knowledge, bliss, etc.; एव (eva) - indeed; अन्य (anya) - other; प्रतियोगिकत्वात् (pratiyogikatvāt) - because of being a counterpart; भेदस्य (bhedasya) - of difference; न (na) - not; स्वस्मात् (svasmāt) - from itself; अपि (api) - even; भवति (bhavati) - arises;]
Even though there is essential identity, as in knowledge, bliss, and so on, a particular distinction arises in practical dealings because of distinct innate nature not lacking in the difference. Indeed, just as with knowledge and bliss (which are experienced differently by different entities). Because difference requires another as its counterpart, and indeed difference does not arise from itself.
"भेदस्तु सर्ववस्तूनां स्वरूपं नैजमव्ययम्। नष्टानामपि वस्तूनां भेदो नैव विनश्यति॥ अवस्तुनोऽपि रूपं स्वं भेद एव न चान्यथा। विशेषरूपनाशेन भेदमात्रावसायिता॥
"bhedas tu sarvavastūnāṃ svarūpaṃ naijam avyayam। naṣṭānām api vastūnāṃ bhedo naiva vinaśyati॥ avastuno'pi rūpaṃ svaṃ bheda eva na ca anyathā। viśeṣarūpanāśena bhedamātrāvasāyitā॥
[भेदः (bhedaḥ) - distinction; तु (tu) - but; सर्ववस्तूनाम् (sarvavastūnām) - of all objects; स्वरूपम् (svarūpam) - own nature; नैजम् (naijam) - innate; अव्ययम् (avyayam) - imperishable; नष्टानाम् (naṣṭānām) - of destroyed; अपि (api) - even; वस्तूनाम् (vastūnām) - of objects; भेदः (bhedaḥ) - distinction; नैव (naiva) - not indeed; विनश्यति (vinaśyati) - is destroyed; अवस्तुनः (avastunaḥ) - of the unreal; अपि (api) - even; रूपम् (rūpam) - form; स्वम् (svam) - own; भेदः (bhedaḥ) - distinction; एव (eva) - only; न (na) - not; च (ca) - and; अन्यथा (anyathā) - otherwise; विशेषरूपनाशेन (viśeṣarūpanāśena) - by the destruction of particular forms; भेदमात्र (bhedamātra) - mere distinction; अवसायिता (avasāyitā) - ascertained;]
"Distinction, however, is the innate, imperishable nature of all objects. Even of destroyed objects, distinction is not indeed destroyed. Even the own form of the unreal is only distinction and not otherwise. By the destruction of particular forms, mere distinction is ascertained.
नाश इत्युच्यते सद्भिः भेदो न हि विनश्यति। इत्याहुः केचिदज्ञानात् तत्राहुः सूक्ष्मदर्शिनः॥ सत्यं भेदस्तु वस्तूनां स्वरूपं नात्र संशयः। तस्माद् वस्तुविनाशे तु तद्भेदो नास्ति कुत्रचित्॥
nāśa ity ucyate sadbhiḥ bhedo na hi vinaśyati। ity āhuḥ kecid ajñānāt tatrāhuḥ sūkṣmadarśinaḥ॥ satyaṃ bhedas tu vastūnāṃ svarūpaṃ nātra saṃśayaḥ। tasmād vastu-vināśe tu tad-bhedo nāsti kutracit॥
[नाश (nāśa) - destruction; इति (iti) - thus; उच्यते (ucyate) - is said; सद्भिः (sadbhiḥ) - by the wise; भेदः (bhedaḥ) - difference; न (na) - not; हि (hi) - indeed; विनश्यति (vinaśyati) - perishes; इति (iti) - thus; आहुः (āhuḥ) - they say; केचित् (kecit) - some; अज्ञानात् (ajñānāt) - from ignorance; तत्र (tatra) - there; आहुः (āhuḥ) - say; सूक्ष्मदर्शिनः (sūkṣmadarśinaḥ) - those who see subtlety; सत्यं (satyaṃ) - truth; भेदः (bhedaḥ) - difference; तु (tu) - but; वस्तूनाम् (vastūnām) - of things; स्वरूपम् (svarūpam) - essential nature; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt; तस्मात् (tasmāt) - therefore; वस्तु-विनाशे (vastu-vināśe) - in the destruction of a thing; तु (tu) - but; तत्-भेदः (tad-bhedaḥ) - that difference; नास्ति (nāsti) - does not exist; कुत्रचित् (kutracit) - anywhere;]
Destruction is so declared by the wise. "Difference indeed does not perish" - some say this out of ignorance, but those with subtle insight speak otherwise. Truly, difference is the essential nature of things — there is no doubt about this. Therefore, when a thing is destroyed, that difference no longer exists.
अविनष्टस्य तस्मात्तु भेदोऽस्त्येव स्वरूपतः। एवं भावादभावस्य न भेदो भावरूपवान्॥ अभावाद् भावरूपस्य स्वरूपं भाव इष्यते। नष्टभेदोऽप्यभावात्मा विद्यते च विनाशतः॥
avinaṣṭasya tasmāttu bhedo'styeva svarūpataḥ। evaṃ bhāvādabhāvasya na bhedo bhāvarūpavān॥ abhāvād bhāvarūpasya svarūpaṃ bhāva iṣyate। naṣṭabhedo'pyabhāvātmā vidyate ca vināśataḥ॥
[अविनष्टस्य (avinaṣṭasya) - of the un-destroyed; तस्मात् (tasmāt) - therefore; तु (tu) - but; भेदः (bhedaḥ) - distinction; अस्ति (asti) - exists; एव (eva) - indeed; स्वरूपतः (svarūpataḥ) - by nature; एवं (evaṃ) - thus; भावात् (bhāvāt) - from existence; अभावस्य (abhāvasya) - of non-existence; न (na) - not; भेदः (bhedaḥ) - distinction; भावरूपवान् (bhāvarūpavān) - possessing the form of existence; अभावात् (abhāvāt) - from non-existence; भावरूपस्य (bhāvarūpasya) - of that which has the form of existence; स्वरूपम् (svarūpam) - nature; भावः (bhāvaḥ) - existence; इष्यते (iṣyate) - is considered; नष्टभेदः (naṣṭabhedaḥ) - whose distinction is destroyed; अपि (api) - even; अभावात्मा (abhāvātmā) - having the nature of non-existence; विद्यते (vidyate) - exists; च (ca) - and; विनाशतः (vināśataḥ) - from destruction;]
Therefore, by its very nature, distinction exists for what is undestroyed. In this way, unlike existence, non-existence does not have a distinction that possesses the form of existence. From non-existence, the nature of that which has the form of existence is regarded as existence. Even when the distinction is destroyed, what remains is of the nature of non-existence and exists due to destruction.
स्वरूपत्वात्तु भेदस्य भेदे शङ्का न कस्यचित्। सर्वं सामान्यतो यस्मात् सर्वैरप्यनुभूयते॥ तस्माद् व्यावृत्तता सर्वैः सर्वस्मादनुभूयते। प्रतियोगिता त्वभावस्याप्यस्त्यभावतया स्फुटम्॥
svarūpatvāt tu bhedasya bhede śaṅkā na kasyacit। sarvaṃ sāmānyato yasmāt sarvair apy anubhūyate॥ tasmād vyāvṛttatā sarvaiḥ sarvasmād anubhūyate। pratīyogitā tv abhāvasya apy asti abhāvatayā sphuṭam॥
[स्वरूपत्वात् (svarūpatvāt) - from the nature; essence; तु (tu) - but; भेदस्य (bhedasya) - of difference; भेदे (bhede) - in difference; शङ्का (śaṅkā) - doubt; न (na) - not; कस्यचित् (kasyacit) - of anyone; सर्वं (sarvam) - all; सामान्यतः (sāmānyataḥ) - generally; in common; यस्मात् (yasmāt) - because; सर्वैः (sarvaiḥ) - by all; अपि (api) - even; अनुभूयते (anubhūyate) - is experienced; तस्मात् (tasmāt) - therefore; व्यावृत्तता (vyāvṛttatā) - distinctness; separateness; सर्वैः (sarvaiḥ) - by all; सर्वस्मात् (sarvasmāt) - from all; अनुभूयते (anubhūyate) - is experienced; प्रतियोगिता (pratīyogitā) - counter-positing; opposition; तु (tu) - but; अभावस्य (abhāvasya) - of non-existence; अपि (api) - even; अस्ति (asti) - is; अभावतया (abhāvatayā) - as non-existence; स्फुटम् (sphuṭam) - clearly;]
But, due to the very nature of difference, no one has any doubt regarding difference. Since everything is commonly experienced by all, distinctness is experienced by all as distinct from everything else. However, the counter-positing of non-existence is also clearly recognized as non-existence.
न ह्यभावोऽप्यधर्मा स्यान्न तु स्याद् भावधर्मयुक्। अभावस्यास्तिता नाम स्यादेवाभावरूपिणी॥
na hy abhāvo'py adharmā syān na tu syād bhāva-dharma-yuk। abhāvasya āstitā nāma syāt eva abhāva-rūpiṇī॥
[न (na) - not; हि (hi) - indeed; अभावः (abhāvaḥ) - non-existence; अपि (api) - even; अधर्मः (adharmaḥ) - not-dharma; स्यात् (syāt) - would be; न (na) - not; तु (tu) - but; स्यात् (syāt) - would be; भावधर्मयुक् (bhāva-dharma-yuk) - possessed of the property of existence; अभावस्य (abhāvasya) - of non-existence; आस्तिता (āstitā) - existence; नाम (nāma) - called; स्यात् (syāt) - would be; एव (eva) - indeed; अभावरूपिणी (abhāva-rūpiṇī) - of the form of non-existence;]
Even non-existence is not adharma; it only does not possess the property of existence. The so-called existence of non-existence is indeed only of the form of non-existence.
अभावतापि सैव स्यात् न तु स्याद्भावरूपिणी। अतः स सर्वव्यावृत्तस्वरूपो भगवान् परः॥ येन ज्ञातः स तु ज्ञानी मुच्यते नात्र संशयः॥"
abhāvatāpi saiva syāt na tu syādbhāvarūpiṇī। ataḥ sa sarvavyāvṛttasvarūpo bhagavān paraḥ॥ yena jñātaḥ sa tu jñānī mucyate nātra saṃśayaḥ॥"
[अभावतः (abhāvataḥ) - from non-existence; अपि (api) - even; सा (sā) - she; एव (eva) - indeed; स्यात् (syāt) - would be; न (na) - not; तु (tu) - but; स्यात् (syāt) - would be; भावरूपिणी (bhāvarūpiṇī) - having the form of existence; अतः (ataḥ) - therefore; सः (saḥ) - he; सर्वव्यावृत्तस्वरूपः (sarvavyāvṛttasvarūpaḥ) - whose nature is distinct from all; भगवान् (bhagavān) - the Lord; परः (paraḥ) - supreme; येन (yena) - by whom; ज्ञातः (jñātaḥ) - is known; सः (saḥ) - he; तु (tu) - indeed; ज्ञानी (jñānī) - the knower; मुच्यते (mucyate) - is liberated; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt;]
Even when arising from non-existence, she (the insentient Prakrti) would exist, but not in the form of existence. Therefore, the one whose nature is distinct from all is the supreme Lord. Whoever knows Him is truly the knower and is liberated; there is no doubt about this."
इति तत्त्वनिर्णये॥
iti tattvanirṇaye॥
[इति (iti) - thus; in this manner; तत्त्वनिर्णये (tattvanirṇaye) - in the determination of the truth;]
- stated thus in Tattvanirṇaya, the determination of the truth.
॥ इति द्वितीया ब्रह्मवल्ली समाप्ता ॥२॥
॥ iti dvitīyā brahmavallī samāptā ॥2॥
[इति (iti) - thus; द्वितीया (dvitīyā) - second; ब्रह्मवल्ली (brahmavallī) - Brahmavalli; समाप्ता (samāptā) - ended;]
Thus ends the bhashya on second creeper on Brahman.
