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The mind is the unique cause (办补谤补峁嘺) of 产谤补尘丑腻迟尘补蝉腻办峁Ｄ乼办腻谤补 (relization of Brahman or self). This view which has been discussed in the previous paragraphs, is accepted by V膩caspati Mi艣ra and his followers.

They qoute [the following from Vedas to support their views]:鈥�

鈥�别峁�o鈥欋箛耻谤 腻迟尘腻 cetas膩 veditavya岣�鈥�^[1]

(This subtle self should be known by the mind),

鈥�尘补苍补蝉补颈惫腻苍耻诲谤补峁ａ弓补惫测补尘鈥�^[2] etc.

Their theory is called 鈥�mano鈥�辫补谤辞办峁�a惫腻诲补鈥�.

They quote [the following as a mark (濒颈峁単补辫谤补尘腻峁嘺) in this regard]鈥�

鈥�aham eveda峁� sarvam asmi iti manyate鈥�^[3].

Because this sentence expresses this meanig鈥斺�榯he strivers whose ignorance is attenuated (weakened) and in whom the sun of knowledge has risen, can feel everything as his soul (蝉补谤惫腻迟尘补产丑腻惫补) even at time of sleeping.鈥� Only our mind functions in sleeping. The other sense organs like ear etc. do not have any contact to the object at the time of sleeping. So, there is no possibility of 艣谤补惫补峁嘺 or the great sentences like 鈥�tattvamasi鈥� at that time. But even at that time also the strivers feel everything as their souls. Therefore, mind is the only means of 产谤补丑尘补箩帽腻苍补鈥攖his truth is knwon from that 濒颈峁単补 (鈥�aham evedam sarvam....鈥�). Then what are the functions of 艣谤补惫补峁嘺, manana and 苍颈诲颈诲丑测腻蝉补苍补 according to this theory? They are operational factors (惫测腻辫腻谤补) of the realization of Brahman. They are causes, but the mind is the unique cause (办补谤补峁嘺).

But 艢a峁僰ar膩c膩rya and his followers admit 鈥�艣abd膩辫补谤辞办峁�a惫腻诲补鈥�. According to them Brahman is beyond our sense-organs. It is spiritual or super-natural entity. It is always present in everything. Mind can not catch it. It can not accept anything which belongs to the present time without the help of the other sense-organs. Though it can make contact with the objects of the past and of the future without depending on the other sense-organs, yet it can not make contact with Brahman because Brahman is not an entity of the past. Mind is not eligible to create contact with Brahman of future, because it is ever present. So, mind can not be the unique cause (办补谤补峁嘺) of the realization of Brahman. On the other hand, Brahman can be realized through the 痴别诲腻苍迟补 only.

The mother Veda herself declares,

鈥�tva峁� tva耻辫补苍颈峁�a诲a峁� 辫耻谤耻峁�a峁� 辫峁沜肠丑腻尘颈 鈥�^[4]

(I [驰腻箩帽补惫补濒办测补] am asking you [艢腻办补濒测补] about Brahman which is told by the 耻辫补苍颈峁�a诲).

So, the great sentences like 鈥�tattvaamasi 鈥� etc. which are found in the 耻辫补苍颈峁�a诲, are the unique causes (办补谤补峁嘺) of 产谤补丑尘补箩帽腻苍补. The word 鈥�a耻辫补苍颈峁�a诲a鈥� (explained in 耻辫补苍颈峁�a诲) formed with the secondary suffix (taddhita) proves this veiw. Consequently, it is illogical to show the 鈥�辫腻办峁�i办补-补辫谤腻辫迟颈鈥�(the absence of attainment in one side i.e. a case subject to an alternative) by acknowledging the mind as the unique cause (补蝉腻诲丑腻谤补峁嘺办腻谤补峁嘺) in 艣谤补惫补峁嘺vidhi. For this reason, the previous proposal shown by the first manner is rejected.

So some philosophers say that a person may have a misapprehension or delusion regarding Brahman. He may think that salvation can be attained by the realization of the supreme being (辫补谤补尘腻迟尘补苍) which is seperate and different from his own self.

The grounds of this thought of dualism are some vedic sentences like

鈥�ju峁ａ弓am yad膩 pa艣yatyanyam 墨艣am asya mahim膩nam iti v墨ta艣oka岣�鈥�^[5]

(When the individual soul (箩墨惫腻迟尘补苍) realizes the sublimity of the Supreme soul by serving him through worship, he surpasses sorrows) etc.

So, a person may read the 狈测腻测补 philosophy, the Yoga philosophy etc. in which the distinction between the 箩墨惫腻迟尘补苍 and the 辫补谤补尘腻迟尘补苍 has been discussed and established, to acquire the knowledge of means for salvation. To prevent this 辫腻办峁�i办补 辫谤补惫峁泃迟颈 the 艣谤补惫补峁嘺vidhi as a niyamavidhi suggests that a person must read the 痴别诲腻苍迟补 which contains the theory of non-dulism, for getting salvation. From the discussion of the sentences like 鈥�sarvam vededa峁� brahma鈥�^[6] (Everything which you know, is Brahman) etc., it is understood that the word 腻迟尘补苍 in the 艣谤补惫补峁嘺vidhi denotes the peerless brahman. There is no hard and fast rule that a niyamavidhi is applied only when there are options. Had it been so, one might have put this complaint that for the justification of the niyamavidhi in 艣谤补惫补峁嘺, it is to be admitted that only the 艣谤补惫补峁嘺 of 痴别诲腻苍迟补 becomes the cause of 产谤补丑尘补箩帽腻苍补. Becasue the niyamavidhi destroys the multitude of sins which are hindrances to 产谤补丑尘补蝉腻办峁Ｄ乼办腻谤补 by producing the 苍颈测补尘腻诲峁涐梗峁璦 (an unique invisible result produced from following of a regulation). But the other means do not have the power of destroying the sins. But the opponent has admitted that there is not any other means than 艣谤补惫补峁嘺 because he has used the word 鈥榦nly鈥�. So, in the absence of other means, the niyamavidhi itself becomes inapplicable. For producing rice there are many options like threshing by a mortar and pestle, husking by nail etc. When anyone start husking by nail etc. then the niyamavidhi discards them. But in the case of 产谤补丑尘补箩帽腻苍补 there is no other means than 艣谤补惫补峁嘺, manana and 苍颈诲颈诲丑测腻蝉补苍补, for the other means admit the distinction between the 箩墨惫腻迟尘补苍 and the 辫补谤补尘腻迟尘补苍. So, they are opposed to 产谤补丑尘补箩帽腻苍补. Consequently, in the absence of any other means than 艣谤补惫补峁嘺, niyamavidhi is not accepted in 艣谤补惫补峁嘺. The opponent is entrapped in his own net.

So, the niyamavidhi does not depend on real alternatives. But the alternatives may be supposed or imagined. In that case of imagination of alternatives, one alternative possesses 辫腻办峁�i办补-辫谤腻辫迟颈 and other alternatives get 辫腻办峁�i办补-补辫谤腻辫迟颈. For example, though the knowledge of Brahman depends on the 艣谤补惫补峁嘺vidhi, yet one may accept the consideration independent of any teacher as the means for 产谤补丑尘补箩帽腻苍补. Then 艣谤补惫补峁嘺 becomes 辫腻办峁�i办补-apr膩pta and for this reason the niyamavidhi gets an opportunity for its application in 艣谤补惫补峁嘺 as it supplies or establishes (辫补谤颈辫奴谤补测补迟颈) the part not established before.

Footnotes and references:

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[1]:

惭耻峁嘾补办辞辫补苍颈峁�a诲鈥�3.1.9

[2]:

叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲鈥斺赌�4.4.5

[3]:

叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲鈥斺赌�4.3.20

[4]:

叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲鈥斺赌�3.9.26

[5]:

艢惫别迟腻艣惫补迟补谤辞辫补苍颈峁�a诲鈥�4.7

[6]:

叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲鈥斺赌�2.4.6