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Philosophization or Philosophical ideas in the hymns, composed in the age of the Puranas: Mahimnah stotra : Kalidasa and Samkaracarya. Upto here, a brief discussion of the philosophical ideas, that were evolved in the hymns composed in the age of the Puranas, has been made. It has been stated earlier that a full fledged discussion of all the Puranic hymns, enriched with high ideas, is not work possible in this brief article, So we have tried to

160 give an outline of the evolution of philosophical ideas occurred in the Puranic hymns. Now we will discuss briefly the evolution or expression of philosophical ideas in a few famous hymns of Post-Puranic period. It is to be especially remembered that after the appearence of philosophical ideas in the stotra literature gradually the depth of philosophical ideas came. In the hymns of the beginning period we find an expression of humanitarian ideas of the devotee only. A desire of expressing the thought of the devotees' mind towards his god of worship in simple language is found in these hymns. But after that, stotra literature has taken a turn. We have discussed about it in the first chapter. At the time of the first expression of any idea or thought, it remains simple and is based upon the original object only. Poetry and philosophy all prove this. The easy flow and simple style of Valmiki, the first poet, which is found in his Ramayana, is found sorrounded by complexity in the age of the Mahabharata. The reason lying behind it is that at the time of the first expression of any idea the direction of an easy and clear object is aimed at. In later times, wise persons, cherishing such ideas, make the cleanness

161 ::and simplicity of those ideas complex when they engage themselves in dealing out it. It appears to be the law of nature. The objects, originated at the dawn of creation, express no pompous style of their own. But as time rolls on, complexities grow in the nature of those clear and non-characterised objects. From the fountain of the Himalays, the sonorous Ganges proceeds in easy but in clear flow, but gradually its speed traversed different. ways, faced different obstacles in different places and as a result, it some times overcame the obstacles and sometimes changed its flow and proceeded in different directions. This law of nature is equally applicable to the domain of human mind. The Seers, versed in philosophical doctrines, have expressed their truth, attained through wisdom in the form of sutra. In many places, these sutras (aphorisms) distinctly stated the original theory in a non-characterised way. But in later times, the commentators of these sutras have introduced diffe- -rent complex theories and made the meaning of the sutras illegible and obstruse. It is, however, clear from this that philosophical theories express their true nature through that clear and easy flow at the time of their expression and in later times that theory is covered with

162 s inaccessible complexity. This ultimate transformation of philosophical thought has been expressed fully in the stotra literature. In the hymns of the vedic era the budding development of that philosophical thought has wi been noticed and it became more complex by urdening itself in the Puranic age. Due to the conflict of different theories this transformation of philosophical thought is naturally occurred. So, in the hymns of the post Puranic age, philosophical thoughts have been more deeply introduced. Philosophical thoughts have been introduced in so subtle and abstruse form in the hymns that it will be not a hyperbole to say those hymns philosophical treatises. We shall firstly deal with the 'Sivamahimnah stotra', (the hymn stating the greatness of Lord Siva), composed by Puspadanta in this regard. In the beginning of the Sivamahimnah stotra it has been said regarding the description of the characteristics of the god of worship that, if you think the hymn of you, composed by those who do not regard Your greatness, do not befit you, Your hymn, composed by Brahma and etc. will be futile too. On the other hand, if it is not condemnable to eulogize You according to mine own ability, this effort of mine to eulogize or compose hymns of You may not be condemnable too.

-:: 163 mahimnah param to paramaviduso yadyas adrsi stutih Brahmadinamapi tadvasanastvaigirah / athavacyah sarvah svamatiparinamavadhigrnan mamapyesa stotre hara nirapavadah parikarah // (1) h Although in this sloka, philosophical thoughts have not been distinctly developed yet a beforehand hint of the philosophical thought, that was revealed in the next sloka, is found in the first sloka. It is necessary to understand the real significance of the statement that if the hymn of those who do not admit the greatness of god becomes unworthy, the hymn, made by Brahma, will be futile. A Hymn consists of sentences. A hymn aims at stating the nature and quality of god. But the subject which a sentence can state, is limited and consists of a particular circumstance (or condition), for a word, consisting of letters (varna) is always used to denote a definite state. 'Tree' (vrksa) is a word, it is only s symbol (samketa) to denote an object having branches and leaves. But that object is not related with this word 1. Sivamahimnah stotram 1.

164 in any natural relationship, for, no object can be related with a word, denoting it, in any natural relationship. Every object is realised by the senses (indriyas) like eye etc. and these objects have their definite names. A 'tree' (vrksa) is an object, realised by eyes. But even if that object is realised by the eyes the word vrksa is not realised by the eyes. Although we do not admit that word a visual realisation of that object, having branches and leaves, denoted by the word, may be had. So, it is understood that any object and the word, denoted by it, is not akin. If the word "vrksa" and that object had been akin, word and object had been the object of realisation by the same sense. But it is does practically not occurred. It is understood from this fact that the true nature of an object and the word, denoting it, are not akin. If anyone asks an experienced person who has been that object, having branches and leaves, of that object, not seen before he says that it is vrksa (tree). A boy understands from the statement of that experienced person that such an object is used by the name vrksa (tree). But where happens no distinction of the knowledge, concerning the object, to the boy before and after knowing its name, rather he sees

165 the object before knowing it and after knowing it in the same position, these remains no actual relation of the knowledge of the nature of the object with the knowledge of knowing or not knowing it. So, the name of an object is necessary to denote it, making it suitable for use after it's realisation. Therefore, this name is only imparted or imposed in the object. It is clearly understood from this that every name denotes an object having particular state or condition. So, an object, having no quality, no particularised aspect and no condition can not be stated with any word. Hence, it has been stated in the Upanisads " yato vaco nivartante" (1) which means that whose nature even a sentence (vakya) can not express and so ceases from it. The picture of a consciousness, having no particularised aspect, having no quality and who is indivisible and has been stated in the Upanisads, has been made clearly with the abovestated vedic statement (srutih). That which has been stated by Puspadanta at the beginning of Sivamahimnah 1. Taittiriya Up. 2/4, Brahmavalladhyaya.

166 stotra signifies that Mahadeva, the god of worship, possessing no quality, no particularised aspect and who is indivisible, is an animated or conscious Being. So, it is impossible to compose the hymn of such an indivisible and non-qualified object. For, a hymn, consisting of words, is incapable of stating the object, inaccessible by words. Therefore, the attempt of composing the hymn of a Supreme God, non-qualified, ina visible and animated, totally ends in smoke. For, the chief aim of a hymn is the statement of the qualities and nature of the god, U that is to be enlogized. For, whom words can not express, the wordy statement of that Supreme, indivisible and animate Being can never express the true nature of it. Therefore, the desire of stating that non-qualified and animate Being who possesses no quality and the statement of the true nature of that god is equally futile like the statement of the form of a son, born of a barren mother. Although the Pure one, inaccessible by words and mind, when that Supreme god is manifested in the qualified form due to the influence of that illusory power, the congregational worship (upasana) of that Being may be possible. Hence, Acarya Samkar, exponent of the

-:: 167 doctrine of the non-dualistic character of Brahma, has clearly stated in the commentary of the Vedanta philosophy that Brahma is of two kinds- qualified and non-qualified. The non-qualified is only a theoretical subject. but the qualified Brahma appears to be the object of worship. (1) Therefore, when the qualified Brahma is manifested due to the influence of the illusory power, His congregational worship (upasana) is possible and tax so hymn, as branch of that upasana is possible too. With this intention in his mind Puspadanta said that Brahma and other great Gods have eulogized the god Mahadeva. So, if their hymn does not become futile, this hymn of mine will not, in the same reason, be futile. Here Puspadanta has distinctly pointed out the non-qualified and qualified Brahma. 1. | b Dvirupam hi Brahmavagamyate, namarupavikara 0 bhedopadhivisistam tadvi paritance sarvopadhivivarjitam Brahmasutras am-karabhasyam - . .1.1.11.

:: 168 Indeed, Saiva philosophy is distinctly found here. The non-qualified and indivisible consciousness (caitanya) is inactive here. But that non-qualified Sadasiva manifesting Himself in two forms like the Supreme power or nature (Prakrti) and Siva, creates everything with the desire of creation. So, it is clearly known that Puspadanta has composed the first sloka of Sivamahimnah stotra (the hymn eulogizing the greatness of Sava) from the point of view of Saiva philosophy. In the second sloka of the Siva Mahimnah stotra this doctrine has been more clearly revealed. It has 鈽� been stated there that, 0 Maheswara: Thine greatness transcends our sentence (vakya) or word and mind. For, even vedic sentences, being unable to state thine greatness in the assertive or positive manner, has stated it in a negative manner (i.e. this is not Thou, this is not thou (- neti, neti). So, the greatness which even Vedas are unable to state whoever is able to state it ? Limit is to be fixed to state the greatness of anybody. For, an infinite object is indeed beyond statement. The reason, lying behind it is, the statement of an object is not possible until and unless the object of description or narrating is not fully manifested in one's mind.

0 -:: 169 Mind can only take a limited object, not the unlimited or endless one. So, as the greatness of god is not perceived by our mind, it remains beyond our stating. But due to the unique influence of the low state i.e. qualified or formed state of Lord Mahadeva, everybody's mind rushes towards Him. As a result, as the qualified or formed (sakara) state of Mahadeva is perceived by mind, the stating of it is not impossible. (1) Foot Note : 1. - 0 Ati ta panthanam tava ca mahima vaumanasayoh ratadvyavrttya yam cakitamabhi dhatte srutirapi / sa kasya stotavyah katividhagunah kasya visayah // * tavai svaryam yattajagadudaya rakshapralayakrt. T trayevastu vyastam tisrusu gunabhinnasu tanusu / abhavyanamasmin varada ramaniyamaramanim d vihantum vyakrosit vidadhata ihaike jadal hiyah Sivamahimnah stotram 2, 4, * pade tvarvacine patati na manah Kasya na vacah // 2 1 1

170 x That which is pure, is not accessible ton words to words and mind. For, the word denotes a definite and particular state. Any object, having a definite and particular state, can not be said pure (suddha). For, a state, that distinguishes others, may be called a particular state. As for example, we may cite the instance of ghata. Ghata or an earthen pot is a special or particular state of soil, d Kuntala (a kind of ornament) is a particular state of gold. As the pure one is embeded with every particular state, the pure one indeed possesses no special state, for, a particular state is confined within a definite limit. There is no particular state out of that definite limit. A ghata (earthen pot) is a particular state of soil. It is limited to an object, having Kamvu, neck (griva) etc. and connected with that particular state. Nowhere else that state is followed. But common soil, devoid of particular state, is not limited to ghata only, soil is connected with other earthen objects except ghata. Therefore, that which is pure, is to be known as limited to particular state. Here the pure one, that is found to have connected Himself with all worldly objects, has been taken by Puspadanta to be the form of Mahadeva. In fact, it is the only way for ascertaining the pure one. The pure

171 form can not be ascertained if the law of causation is d not taken. Kuntala, made of gold, ghata etc. are the original ingredient of the object of action (karyavastu); the pure form of these objects may be had if we search for their cause. The object, on whom different objects remain and an original object which is found in every objects, is to be taken as the original ingredient of different objects. If we analyse different objects, made of gold, we must find that every objects, made out of it, remain on gold and gold is found indirectly in every object, made out of it. It is proved by this instance that, gold is the original ingredient of objects, made out of it and it is the pure form of the object made of gold. Philosophy aims at ascertaining the truth by finding out the original ingredient of all worldly objects. For this, in the Upanisads too, the real truth of worldly objects has been ascertained by stating their causes. (1) i 1. Sadeva saumyedamagra asi dekamevadvitiyam tadvaikamaha- -rasadevedamagra asidekamevadvitiyam, tasmadastah sam- - jayata // san h Candogya Upanisat, 6.2.1.

172 ::0 All the philosophers, being engaged themselves in finding out the root cause of all worldly objects, ascertained the truth according to their respective ideal and desire from different standpoint. Some have stated atoms to be the original cause of an object, some have stated the inanimate object, having three qualifications to be the cause of it; and some philosophers have ascertained the non-particular, immovable (kutastha), self splendant and eternal consciousness to be the root cause. Different theories prove this truth that none has been able to realise the root cause fully. For, that which is the original cause will be uniform everywhere i.e. everybody will describe it in the same way if they are chanced to perceive or realize Him indirectly. There is no difference of opinions amongst the philosophers regarding the fact that soil is the original cause of the object made of soil. Hence, as the philosophers have not been able to realise the original or root cause indirectly, they have come to different conclusions according to their own conceptions, but no conclusion has been unanimous. It is proved from this that that which is the root cause of the universe is hardly ascertainable by human intellect. Whatever excellence may human wisdom and talent attain it fails to realise that infinite and

173 CO endless as human mind is originated from brain and mind which are limited. As a result, difference of opinions occur. In stating such difference of opinions Puspadanta has stated this in the Mahimnah stotra that, 0 boon giving Mahadeva ! Some ignorant persons of this world, unable to realise the divine nature of thine, that is engaged in the act of the creation, protection and destruction of the universe in the form of the great trio i.e. Brahma, Visnu and Siva, produce difference ill reasons or unreasonable debates, endearing to them (i.e. ignorant persons), regarding those valuable assests. The ill reasons that they compose stand thus although ignorant persons create different ill reasons under the influence of this infatuation that by what effort, with what bodily form, in what manner; in what receptacle and with what ingredient has the creator created the three worlds, there is no place of such ill reasons regarding thine own nature who is Supreme and great. Those ill reasons create Bombasta cism of words (Vagadamvara) to ignorant persons for the infatxation of the universe only. But thine greatness is everywhere extended. Those who are of pure hearts, become able to know thine nature by analysis all worldly 0

-:: 174 objects, for all objects of action possess forms (savayava). That which possesses form, must possesses its ingredient and maker, for an object (of action) is created due to the assemblage of different forms. Therefore, an object can not be formed by the assemblage of forms if there is no indirect realisation concerning the technique of assimilating forms. It is found in the case of the construction of houses that it is necessary to know what are the ingredients of erecting houses and it is also necessary to know the technique by which a house is builded with what ingredients. For, without the knowledge of these two nobody becomes able to erect houses. Therefore, He who knows the ingredients of the entire universe and the technique of making it, is the agent of this universe. In this way, thou can be ascertained. But ignorant persons advance ill reasons only under the influence of delusion. Real truth conceals itself behind the magic of abstruse reasonings, As a result, a sinful person can not know thine nature. (1) Foot Note : (Contd.)

Foot Note :- 175 1. Kimihah Kimkaya sa khalu Kimupaya stribhuvanam / kimadharo dhata srjati kimupadana iti ca // atarkyaisvarya gvayyanavas aradus s tho hatadhiyah kutarko(h)yam kams canammukharayati mohaya jagatah ajammanoh lokah kimavayavanto (h)pi jagata 0 madhisthataram kim bhavavidhi ranadrtya bharati / aniso va kuryad bhuvanajanane kah Parikaro yato mandastvam pratyamaravara samserata ime // Sivamahimnah stotra 5, 6, stanza.

176 Thus, Puspadanta, the composer of Siva mahimnah stotra, seems to has not satisfied himself by keeping the impression of his highest philosophical wisdom through the statement of the great nine supernatural qualities (vibhutis) of great Mahadeva and also of his infinite compassion in each and every sloka of the siva mahimnah stotra (Hymn) stating the greatness of Siva). Puspadanta, has, in his mind the intention of informing the world of that Supreme Being, whom all the Vedas and philosoppies always attempt to explain. If we discuss, in details, all the stanzas of this hymn, we find different philosophical thoughts, but it is not possible here to analyse the philosophical thoughts underlying in all the stanzas of this hymn in this article. For this, we will cease from a detailed discussion of the hymn, but we will discuss the original outlook of the philosophical thought, revealed here. The chief outlook of mahimnah stotra reveals S the truth, the ultimate goal and shelter of the entire world. Truth can not be more than one. So, different theories have been advanced towards the same truth and reached in the same goal in the long run. Hence, the original

177 Mahimnah stotra has given rise to the great view or ism of harmonization (samanvayavada). Different theories are only different ways. But we will mistake if we take the way to be the aim. The way advances towards the goal. Different ways ultimately lead to the same goal this is what Puspadanta wants to say. As a river, originating from the fountain of a mountain, advances in different ways and ultimately merge in the ocean, when different rivers are not distinctly known, the good will of human beings to know the Supreme truth, though revolving amidst different theories, ultimately merges in the Supreme truth. That Supreme truth is Mahadeva. We can not check the temptation of quoting the first sloka of Mahimnah stotra in this regard. It has been stated there. (1) Foot-Note: ko 1. Traye samkhyam yogah Pasupatimatam vaisnavamiti / prabhinne prasthane parami damadah pathyamiti ca // paramidamadah ruchinam vaichitryad kutilananapathajus am nrnameko gamyastvamasi payasamarnava iva // s O Sivamahimnah stotra - 7

178 : It means that there occur such sentence like "This is great and this only good to human beings" in the Sama, Yajus and R.k. Vedas, in the Samkhya and Yoga system of philosophy in Saiva and Vaisnava scriptures also. As a result, human beings, take such doctrines according to the variety of their own taste. But as Sea is the only resort of rivers, likewise 0 Mahadeva: thou art the resort of all. Indeed, such composition that leads to one's own goal without making any contradiction with others, is rare. From this stand point, Mahimnah stotra is a unique resort of philosophers, quarreling with each other and taking pride of their own greatness. As no bar blocks the way of eulogizing one's own father without blamming others, likewise there is no bar to state one's own way and doctrine great without underestimating others. As one's own father is worshippable to one likewise other's father to others. Therefore, it is a sheer sign of ignorance to drag other's father through the mire in respecting one's own. This narrowness of mind is destroyed if we take a broad outlook and thereby real good is performed this is what Puspadanta intends to say. The real truth of the worship of Siva is that everything that exists in the universe is but the

::- 179 manifestation of Sadasiva. No original truth except the earth, water, fire (tejas), wind, sky, beings cons tellation of stars is found. Every object of this universe is divided into two inanimate and animate. Those objects are known as inanimate which are composed of five beings or objects (bhuta). Anything except this is known as animate being or soul. The constellation of stars in the sky is also known as such objects. In brief, this is the original nature of the entire universe. The Salva worshippers have realised different manifestations of Mahadeva to be the universe. For this, they state Mahadeva by the name bas tamurtidhara" (one having eight forms). The eight forms of Mahadeva are - earth, water, fire, air, sky, beings, the moon and the sun. Although different manifestations of a single cause appear separately, every object does not equally and apparently possess entity, but from the view point of the original truth, U 掳掳 it is plapsible that one and the same entity exists in all objects. In the Upanisads too, this reasoning has a been given. As for example - "yatha Soumya: ekena mrtpindena sarvam mrnmayam vijnatam syat, vacarambhanam 00 0 do vikara namadheyam, methi ka ityeva satyam". In this sentence occurring in the Chandogya Upanisat, it has

180 been distinctly stated that, that which we take to be an object, is, really nothing but different shapes of an original cause. If we reject that shape, the object of action is perceived as one and the same. If we melt ornaments of different shapes, made out of gold, in fire, there remains the same gold. There remains no different shape of gold. It is proved by this fact that objects, made of gold and having name and shape, excepting gold, does not really exist. Mahadeva pervades everywhere, He is eternal and ever animate, so, that which is object of action, traces its origin to Mahadeva only. Therefore, each and every worldly object has been stated as manifestations of different forms of Mahadeva. Such statement aims to something man perceives everything by his own sense and intellect. So, that which is beyond our senses and intellect, is not perceived by human beings. If the god of worship is not realised, worship does not mean anything. Therefore, objects beyond the senses and inaccessible to intellect are to be worshipped by such objects as having senses and intellect. Here, if the god of worship is worshipped by the manifestation of the Supreme god of worship, directly accessible, then Supreme truth inaccessible to 鈫�

181 the senses and intellect will appear in the mind of the worshipper in the long run. Therefore, all the objects of this universe have been stated as the manifestations of that Supreme God of worship as an easy means of knowing that non-qualified god of worship. This is very important in the field of worship. Discussion of philosophical d thoughts is ineed a step of worship, for argumentation is not the last resort. The chief purpose here is the indirect realisation of that Supreme Being by meditation, argumentation and trance (samadhi) after ascertaining the original cause of an object. Therefore, worship and philosophy are complement to each other. For this, Puspadanta, the greatest of devotees, has said in the Siva mahimnah stotra that Yogins (ascetics) having the power of restrain and peace merge their minds in the direct. Soul by the performance of Pranayama (Breath control) etc. prescribed by the scriptures and enjoy bliss like a person, submerged upto the neck, in a tank of nectar by indirectly realising that unspeakable and inner truth in a body, trembled with enjoyment and in the eyes, full of the tears of joy. Thou art that, which they realise. (1) Foot Note:- (1) Contd...

Foot Note: 44 182 1. "manah pratyakcitte savi dhamabhi dhayattamarutah prhrsya dromanah pramadasalilotsangitadrsah C yadalokyahtadam hrada in nimajjyamrtamaye dadhatyantastattvam kimapi yamimastat kila bhavah// E Sivamahimnah stotram - 25. 0 }

183 Next to this, Puspadanta has said regarding the eight forms of Mahadeva that, thou art the Sun, the Moon, the air, the fire, the water, the earth, the sky and even the soul. Wise and experienced persons use such limited words of thou. But there is no such truth that thou f represent not. Therefore, thou art endless and infinite. (2) There is hint of knowing the infinite through the limited one in this hymn. And it is also understood that who is really infinite, endless, transforms itself to all the worldly objects; so as these objects are limited, He is, therefore, stated is limited. Therefore, the Mahimnah stotra expresses philosophical thoughts from different stand points. To express that Mahadeva is all-pervading, Puspadanta said 0 Beloved! Thou art nearest to devotee, and most distant to they who are not devotees. The as 2. 鈥� "tvamarkastvam somas tvamasi pavanas tvam Mugavaha -stvama pastvam vyoma tvamu dharani ratma tamiti ca / paricchinamevam tvayi parinata vibhrati giram na viomastvattattvam vayamiha ta yat tvam na bhavasi // -> Ibi d 26.

R 184 Devotees realise thine nature in their minds carefully yet although the devotees are nearest to thou, they find no trace of thine. O one devoid of all desires, thou art subtle, formed, oldest and youngest. That which is direct and indirect, thou art exist in everything. And again thou art infinite and endless. So, I salute to thee again and again. (3) Discussion about Mahimnah stotra may be long but in the fear of a long discussion work of the article, we will not go farther. For, we intend to discuss fairly about the outlook of other modern hymncomposers. 3. "namo nedisthaya priyadava davisthaya ca namo namah ksothisthaya smarahara mahisthaya ca namah / namo varhisthaya trinayana yavisthaya ca namah CP namah sarvas mai te tadidamiti Sarvaya ca namah // Ibid. 29.

185 Next to it, we may discuss about Kalidasa, the greatest poet of Sanskrit literature. The Puranic doctrine, the result of the combination of Upanisadic Brahmavada and the Samkhyi an doctrine of Prakrti and Purusa, was prevalent at the time when Kalidasa, the great poet appeared. If we notice the gradual development of philophi cal thought, it is known that although philosophical thought, introduced in different ages, has advanced in different ways by keeping its separateness in tact, it has gone in the way of harmonization in later times. For, human mind always searches for the way of the fulfilment of his own desired object. As utterly different thoughts compete with each other, a disintegrating idea is found in human society and this disintegrating idea sometimes results in communalism and breeds contradiction. It will not be a hyperbole to say that real peace remains far off due to contradiction. Whatever powerful may these two contradictory sides be, either side is damaged due to contradiction. This contradictory thought, arising out of fanatic communalism, never conveys any good to the society; parta cularly the sequel of it becomes very fatal in the field of the contradiction of doctrines. Some fanatic supporters always try to find faults with others

186 with a view to establishing the dominance of their own doctrine. As a result, the search for truth and its peaceful result, that are the ultimate aims of every doctrine, are not possible, for the search for truth is only possible in a peaceful mind. The mind, vitiated in the poison of jealousy towards others, becomes very scattered and restless. Finding faults with others result in such state of mind. So, the attainment of that spiritual and blissful state of mind, which is the ultimate goal of philosophical thoughts, is not possible by such group of human beings that are shattered with contradictory ideas. Hence, it is found in the history of world that, either sects are shattered due to keen competition and contradiction and in this way, they gradually disappear from this world. Then only new thought arises. A desice for passing the life through co-operation and harmonization by evading the way of contradiction becomes dominant. Harmonization does not mean the utter merge of a doctrine, but a new way of harmonization is created when the uncontradictory aspects of every doctrine are found out and these are compiled. The appearence of the Puranic era is such a consequence of this theory of harmonization. Social intellectuals of later times introduce new thoughts by

-:: 187 taking particular portions from each and every doctrine after taking into notice the difference and reciprocal contradiction of every doctrine. Hence, in the Puranic doctrine, the harmonization of these two dominant philosophical doctrines namely the doctrine of Brahma (Brahmavada) and the Sankhyian view of Prakrti and Purusa, is found. According to Brahmavada, a non-qualified,: non-particular, single indivisible and second to none Brahma is admitted as the original cause of the universe supernaturally. All inanimate objects, save Brahma are not true, only evolution of Brahma; so, they are false. But the Samkhyi an view stands as an exception to it. The Purusa is admitted as animate, non-qualified, selfsplendent and unchangeable. But only Purusa is not true. The inanimate world in addition to Purusa is not false also it is also true. The inani mate nature is the root cause of this queer inanimate world, established in different forms. This inanimate world is the transformation of that inanimate nature, having three qualities. The transformation of the inanimate nature is not possible without the proximity of the animate Purusa. For, the nature is transformed for the enjoyment and salvation (apavarga) of the Purusa. So, according to Samkhyian view, H 掳

188 both man inanimate and animate objects are admitted as supernatural. The reciprocal contradiction is very dominant at the root of Brahmavada and this theory of nature (Prakrtivada). There is no effort to evade this contradiction anywhere in the theory of Brahma or in the theory of nature. It is rather found that each of these theories has tried to underestimate and refute other's views by introducing many reasons for establishing the excellence of their own views. As a result, common men, who really crave for spiritual and ultimate betterment, become bewildered. For, the establishment or introduction of each doctrine goes to the credit of a Seer, a great Seer (maharsi). So, they are all seers of truth. But although common men pay homage to those great seers, they become unable to accept not a single theory dependable as their theories are very contradictory. As a result, there has been created a vaccum or a void in the world of spirituality. Hence, there appeared a new harmonizing view by taking the real clue of eminent philosophical theories like Samkhya, Vedanta etc. as uncontradictory to each other. This view lies at the root of Puranic theory or view. Although it is possible for some excessively prudent and particularly talented persons to accept a particular

189 doctrine by the aid of their own intellect, it is not -possible for the common men. Hence, the Puranas have been composed with the purpose of performing the spiritual welfare of common people. Therefore, as the theory of Brahma found its place in the Puranas, Samkhyi an thought also found its place there. From the view point of the Visnupurana, the Srimadbhagavata purana and Pre-historical compositions, the Mahabharata is such an example where a harmonization of different thoughts have been occurred. (1) A reader of the Puranas knows that in the different Puranas, Brahma has been stated to be the creator (of the universe). But this Brahma too is created for creation by a much powerful god. That god is known as Vishnu in the Visnupurana, in the Sivapurana He is Siva and in the Devi- purana and in the Kalikapurana, He is the great power 1. 4 Although it is possible to cite examples from different Puranas in this regard, we cease from doing it in the fear of prolonging this article and for the reason of its being irrevalent.

190 i (Mahasakti). On the whole, the creator Brahma is not the original creator. He has been created by a great powerful god and He has created this uni verse this is what the Puranas conclude. There has been a hymn of Brahma, made by the gods, tortured by Tarakasura, in the second canto of Kalidasa's Kumarasambhavam. (2) The gods have at first said that thou were present as the one Supreme Soul before the creation, then thou had manfested theneself in the forms of Visnu, Brahma and Siva by assuming sattwa, tamas and rajas qualities respectively, suitable for the act of creation. Before the ' creation, there was a single and unparallel truth whi ch was existant (sat) animate (cit) and blissful. In later times, that one and single Supreme Soul has transformed or manifested Himself into many everywhere in the Upanisads. Even amidst the philosophical -> this theory is found 2. Tarakasura, being invincible and strongly powerful through the boon of Brahma, occupied the heaven. The gods were driven out from the heaven, they were

Foot Note: 191 1. (Contd.) defeated in the fight with Tarakasura, and approached Brahma with a view to redressing it. The gods came to Brahmaloka but they could not Dealise the spirited and lustrous Brahma. They have eulogized Brahma with a mind, restrained and a heart flooded with devotion. Then Brahma appeared to them. Kalidasa, the great poet, has b narrated the hymn of Brahma, made by the gods, in twelve slokas of the Kumarasambhavam (2/15).

-:: 192 ::schools, Acarya Samkara, introducer of the theory of nondualism of Brahma, and other vedantins have not denied it. It is found in the Puranas too that there was one and qun single Parameswara (god) at first; next to Him, Brahma and others have appeared for the creation. As for example, we may cite this sloka from the Kumarasambhavam e "namastrimurtaye tubhyam prak srsteh kavalatmene / 600 U Gunatrayavibhagaya pascad bhedamupeynse 1/ tisrbhistvamavasthabhirmahimanamudirayan / pralaya-sthiti-sarganamesah karanatam gatah // (1) Therefore, in this sloka, Kalidasa, the great poet, has discussed the philosophical thought, stated in the Upanisads. Next to this sloka too, this theory has otherwise been discussed. Kalidasa has said the re that one and the single object is the root cause of this natural state of the universe namely creation, protection and destruction. The ingredient from which each and every act is originated, exists on the basis of it also and untimately it merges itself in that promimate cause. 1. Kumarasambhavam 2/4, 6.

193 Distinct mention has been made in the Brahma-sutra of the n Upanisads -"yato va emani bhutani jayante/yena jatani jivanti/yat prayanty abhi samvisanti (2) janma dayasya yatah /. " (3) But Kalidasa, the great poet, in his attempt to state the philosophical thoughts has proceeded a little far. He wants to say that although the entire force of creation, protection and destruction is in a Supreme Entity, one and single entity may be the cause of the entire creation, protection and destruction without assuming any particular form, yet there arises a quite natural question why that Supreme Entity will engage Himself in creating this universe. We find the description of Him as an undivided, eternal and satisfied one. So, He needs not engage Himself in the tough work of creation. Yet the agent must have a sense of necessity in the performance of any work. Without the sense of necessity any futile care is not possible. So, in whatever name may the Supreme Brahma, root of the entire force, be used, He does not 2. Taitti: Up. 3/1. 3. Brahmasutra - 1.1.2.

-:: 194 feel any urge of engaging Himself in the act of creation without any necessity. Yet He who has been stated as the creator, does not feel any necessity, for, He is undivided and satisfied. With a view to solving this question, the Sutrakara of Vedanta system of philosophy said that, although He has no necessity He creates for expressing His achievements (lilavilasa). In short, the creator has no necessity in creating this universe. He creates this due to the flood of sentiments unnecessarily. This theory hints at the theory of Incarnation (of God) (avataravada) in a different manner. God appears in every ages for an easy performance of various necessities of the universe this, in brief, really denotes the theory of the Incarnation of God. But He who is powerful, or due to whose desire hundreds of universe are originated and destroyed, what necessity does He feel to appear Here for the performance of worldly necessities ? Worldly necessities are instantly achieved due to His desire or due to whose desire the universe is created, if He does not wish, no ailing state of the universe can be created. Therefore, it is known that He voluntarily creates this world for if He applies not all His forces to create this world,

-:: 195 He can not be said the all-powerful and controller of everything. So, due to the desire of the all powerful God, this world is created. He who creates the world may destroy it at any time. So, why God has to appear in this world for destroying untoward happenings (utpatas) in the universe? In response to it, supporters of the theory of the Incarnation of God (avataravadins) say that everything regarding the destruction of untoward happenings and appearing here for His election is but the achievement of God, Kalidasa, in stating this theory of the Incarnation of God, has said that although God is one, single and allpowerful, He became the cause of the creation, protection and destruction of the universe by assuming three forms Brahma, Visnu and Maheswara for expressing His greatness. Indeed, different cares are essential, congenial for performing every acts. To produce a tree at first plantation of seeds etc. is to be done, next to it care should be taken by which the sprout, originated of that seed, is transformed to tree. If, for any reason, that tree is to be destroyed, the same agent will have to make a different attempt. So, though the agent (karta) is one and the same, different attempt is necessary for creation, protection

-:: 196 and destruction. The Almighty god performs the act of creation, protection and destruction by assuming different forms suitable for different actions and His boundless greatness is expressed in His being manifested in different forms. If God is limited to any form, there remains no entity of Him transcending that form. So, if it is found from an analysis of different forms of god that, these forms are but the states of a Supreme Entity, then it is understood that that Supreme Entity is more extensive and infinite from each of these forms. It is found from an analysis of any of these three objects, made of gold, that, although all these objects exist within the narrow limit separately, there exists such an object wi thi n these that that is more extensive than each of the objects. As a result, the extensiveness and excellence of gold is established than every object, made of gold. Indeed, the evaluation of every object, made of gold, is achieved on the basis of the original object, i.e. gold. A necklace d or an ornament of ear (kuntala) is but a manifestation of a particular state. Anything, having such state is d known as necklace or kungala. The necklace and kundala of soil or of flower are well-known. But the excellence of necklace made of gold, is greater than that of soil or flower. It is understood there that it is not great

197 : because it is necklace but it is gold that dignifies the necklace or kundala. It is evident from this that that 掳 掳 each and every form and name is really nothing for the value of an object. Only the original entity of those objects having shapes, stands for their greatness. As great as the original ingredient of each and every object will be, that object too will be deemed great on the basis of that ingredient. So, if the original ingredient of the greatness of those three limited forms Brahma, Visnu and Maheswara is greatest, their greatness too will be determined on the basis of that ingredient also. According to the Puranic view, Brahma, Visnu and Maheswara, these three forms are greatest of all having bodies. For, that which is their original ingredient, is endless great and infinitely powerful. That infinite, great and Supreme entity is known as Brahma or God, so, Brahma, Visnu etc. one worshipped as great ones due to His greatness. If that non-qualified, non-formed infinite, great and Supreme entity did not possess any form, in no way His greatness could be known. For, that which is non-shaped one and single, exists beyond the senses, mind and intellect. So, He became the lord of the creation, protection and destruction by assuming the three forms Brahma, Visnu and Maheswara for expressing their greatness. Kalidasa, the great poet has stated it in the slokas, uttered as hymn

198 of Brahma done by the gods. So, it is known from a critical analysis of this sloka of Kalidasa, the great poet, that, the supreme truth of the universe is a single, endless and all-pervading god. To express it he has also stated the formed state of the formless also. As a result, a harmonizing idea of the theory of the formed and formless Brahma (sakaravada and nirakaravada) has been discovered. In short, whom we call formed, the original ingredient of Him is not only limited to that form, but it exists beyond its limit also. That is infinite, unlimited, but there is no way of realising that Supreme Entity, the original ingredient, if we can not realise the formed one. Hence, a worshipper has to take any formed object as his first object of worship and ultimately through this formed one the Supreme nature of the formless becomes distinct. Al though, a single drop of water of the ocean is but a disintegrated drop of that endless water, is not different from that original nature. In this way, if we take any one of the different forms of a single Supreme Soul, the realisation of Him is possible; this theory has also been distinctly expressed in the statement of Kalidasa, the great poet. So, the purport of the cited sioka, occurring

1 -:: 199 :=in this Kavya (Kumarasambhavam) is very deep and great from different stand points. In the second canto of the Kumarasambham Kalidasa has stated the conclusions of different philosophical and Puranic thoughts by composing the hymn of Brahma, made by the gods. According to the Puranic view, Brahma has been originated from the naval-lotus of the god Visnu, lying D in water of the time of destruction at the time of creation. This Brahma again divided Himself into two forms woman and man. Due to the combination of Manu and the primitive or first lady satarupa, gradually other objects have been created. (1) 路 He who is one, is the greatest of all, nobody is greater than Him. He is the destroyer of the universe, there is no destroyer of Him and He is the root of the universe, nobody is first or primitive to Him. This theory usually hints at monism (ekasunavada). This monistic theory Foot-Note : 1. "stripumsavatmabhagan te bhinnamurteh sisrksaya / prasutibhajah sargasya taveva pitarap smrtan // " 0 Kumarasambhavam - 2.7.

200 has been discussed in different systems of philosophy from different stand points. He who is one and single, has manifested Himself into many. This chiefly, constitutes the theory or fundamental doctrine of the Vedanta system of philosophy. He Himself has created minds etc. without anyone's aid. He Himself merges in Himself and knows Himself i.e. the knower and the known are not different. Indeed the being and the Supreme Being (Brahma) are not different this theory found its place in this sloka. The Vedantins, supporter or introducer of the non-duali ty have taken this theory. (2) Foot Note :- 2. Kalidasa appears long before Acarya Samkara, the earliest preacher of the theory of the non-duality of Brahma. Therefore, the Advaitavada, established and founded by Acarya Samkara, can not be stated by Kalidasa. But it is to be remembered that Vedanta sutra has been composed long before Acarya Samkara by taking the mantras of the Upanisads and the scholars firmly opine that the vedanta

201 Foot Note :- 2. (Contd.) sutra has been composed before Kalidasa. Therefore, mit is evident, that the advaitavada, stated in the Upanisads was prevalent long since on the basis of the vedanta sutra and the cultivation of such advai - tavada was in the society. Therefore, there is no reason of taking wonder in the fact that Kalidasa, the great post, will discuss the theory of advaitavada the theory of non-duality of Brahma.

202 The Samkhya system of philosophy, introduced by Kapila, is very ancient among all the systems of Indian philosophy. In different places of the Mahabharata, the eulogy of the Samkhya system of philosophy, founded by Kapila has been done. The Samkhya system of philosophy is, on the one hand, materilistic philosophy, for, it has not denied the inanimate objects of the universe. But the Samkhya system of philosophy has stated a systematized law of causation by admitting the entire inanimate world. According to them, the root (sthula) cause of the entire inanimate world is the nature having three qualities sattwa, rajas and tamas. From this nature, the great truth, from the great truth pride, from pride five senses of knowledge (jnanendriya) and five senses of action (karmendriya) and another sense mind are emerged. From five senses (Panca tanmatra) the earth, water, fire (tejas), air and sky - these great beings are emerged. The nature is inanimate and hence, active. There is single animate or conscious purusa beyond this entire world of inanimate objects it is known as soul (atma). But the Purusa is non-qualified, inactive, unchangeable, static, endless and undestroyable. Inanimate objects together can not produce any act without the conscious shi Purusa. So, the inanimate nature, having three qualities

-:: 203 sattwa, rajas and tamas produces all objects for performing the two fold necessity of the conscious Purusa namely enjoyment and salvation. Kalidasa, the great poet, has expressed this view of the Samkhya system of philosophy beautifully in a brief sloka " tvamamananti prakrtim purus arthapravartinim / toddarsinamudasinam tv ameva purusam viduh // (1) Indeed, Kalidasa, the great poet, has vividly expressed the different views, prevalent in the then India in this hymn. According to the Purvamimamsa system of philosophy, the ultimate goal of human life is achieved due to the performance of rites and the attainment of heaven as a consequence of the former. Sacrificial rites beget the desired goal whenever each and every vedic mantra is uttered in accompaniment with different accents aid is applied properly in the sacrifices. So, these mantras are uttered in accompaniment with different accents namely udatta, anudatta and svarita, but the real and original nature of these mantras in Pranava or Omkara. This Omkara has been taken as the original cause 1. Kumarasambha 2.13.

204 of mantra, made of words. Kalidasa too has stated this theory in the sloka, as follows Udghatah pranavo yasammayyai stribhi rudi ranam Karma yajnah phalam svarga stasam tvamprabhavo 9 giram // (1) According to some Mimamsakas, founder of the theory of rites, fathers, gods and creators give the result of all acts, or rites. Kalidasa has not made any mistake to state this. As for example, we may cite this sloka : n tvam pitruamapi pita devana mapi devata / parato () pi parascasi vidhata vedhasamapi // (2) There are two portions of a sacrifice namely materials (dravya) and gods (yajn asya dve rupe dravyam devatas ca Arthas amgrahah). A mantra combines materials with the god. Particularly, four Priests and a sacrificer (yajamana) are needed for the performance of a sacrifice. As long as the sacrificer performs a sacrifice with a desire of having limited heavens etc., different materials institutionally figure his knowledge in an unlimited form. 1. Kumarasambhavam 2. Kumaras ambhamam - 2/12. 鈥� 2/14.

205 In short, the sacrificer performs the sacrificial rites by knowing every material, different from each other, but, if amidst these different objects, the sacrificer attains a sight of indivisibility or if he can think these objects as included in a single and indivisible entity by making it free of the limit of narrowness, the sacrificer then may attain a Supreme and blissful result without attaining any isolated or transitory result due to the performance of such sacrifice. It has been stated in the first Brahmana, ak third chapter of the Brhadaran Kyopanisat that this theory found its place in the answer given against the questionaire put to Yajnavalkya by Aswala, the priest of king Janaka in his assembly before the assemblage of Brahmarsis. Kalidasa, the great poet has also expressed this in his unique style. He said that, O creator: thou art the materials given in sacrifices, thou art the sacrificial priat, thou food, thou art the taker of it, thou art the object of knowledge, thou knower, thou art the worshipper, the worshippable. The real purport of this is that if we properly understand the expression of a Supreme Soul admi ds t different isolated objects, addiction towards the transitory result of sacrificial performances and the way of knowing indirectly the single, indivisible and all pervading entity ku

206 N. will be open. It is evident that this method of worship was not unknown even in the age of Kalidasa. Therefore, we find a distinct and proper expression of different philosophical thoughts in the hymn of Brahma, made by the gods and composed by Kalidasa. Now, we will confine our discussion to the presence of philosophical thoughts in the hymns of Samkaracarya. Acarya Samkara remains even immortal in the world of philosophy by making a proper nourishment of the theory of nonduality of Brahma. The commentary of all the Upanisads, i Brahmasutra and Geeta, express the scholasticity of Acarya Samkara. These commentaries are known as "Bhasya". A scholar like Samkaracarya is rare in Sanskrit literature whose commentary is embeded with the sweetness of elegant hi and sobre language (prasanna gambtura), in the aptness of analysing objects and in the refutation of opponents' view by strong reasonings. Acarya Samkara, an unparallely talented personality, exists through his own greatness. So, as his philosophical doctrines are well-known in the society of scholars, we cease from mentioning it again. But, we do the not find a full picture of Samkaracarya in analysis his philosophical thoughts only. Very distinct experience of Samaracarya even in the abstruse and concealed theory of A

207 1 tantra, accessible through Sadhana, is evident in different hymns. So, we do not know of any other scholar like Samkara, who is philosopher, on the one hand, and worshipper on the other. ka - - A true picture of Samkaracarya's philosophical Scholasticity is found chiefly in two hymns amidst his different hymns the Anandalahari hymn and the other is Harimide. Firstly, we shall discuss about the philosophical doctrine of the Amandalahari hymn. It is heard that Samkaracarya, the founder of the theory of non-duality of Brah ma deemed Siva as only the Brahma, the fundamental truth of his philosophical doctrine is that there is no real existence of any object excepting Brahma. The one, single, endless Brahma is supernaturally existent. This Brahma is non-qualified, non-particular and unchangeable. It is found from an analysis of the nature of every objects that the original entity of these is nameless or titleless and formless. Hence, they have no difference (bheda). The reciprocal difference of an object is realised by its particular and organisational form and by a name suitable for use. If we reject that name and form that original entity of the object only remains. It then possesses no distinction from the original entity of an object, having

-:: 208 name and form. Different objects, made of wood, have different shapes and different names for use like cot, table, chair etc., but that which remains after rejecting that shapes and names, is nothing but wood. In such a state i.e. in the nameless and formless state, all distinctions, realised by different names like cot, table etc. are abolished and only an original object wood remains, then they will not possess any difference. In the sixth ch chapter of the dandogyopanisat this obstruse theory has very nicely been expounded. Acarya Samkara has distinctly Ch said in the commentary of the candogyopanisat that the existence or entity of an object is one and single. Only by name and form short differences of such original enti ty are determined. All earthen objects, made of soil, or ornaments, made of gold, stand as examples " Somyai kena mrtpindena sarvam mrnmayam vijnatam r 00 syad vacarambhanam vi karo namadheyam mrttiketyeva Satyam / yatha somyaikena lohamanina sarvam lohamayam vijnatam syad vacarambhanam vikarpa namadheyam lokasyadxxacaram Satyam / "1 (1) lohami tyeva 1. Brahma_sut ma sutras am am karabhasyam 1.1.1.

209 ::That which is one and single has really no limit, hence, He is called infinite and unlimited. The term 'Brahma' denotes such an infinite and unlimited object. This is what Samkaracarya intends to say Brahmasabdasya hi vyutpadyamanasya ni tya suddhatvadayo(h)rtha pratiyante, vrhaterdhatorafthanugamat / " (2) Vuddhi-Karma hi vrhati rati sayane vartate / 鉁� taccai damatisayanamanavacchinnam vu padantaravagamitam nitya suddha iddhatvaddhosya phy anu janati tyarthah / Although this Brahma is naturally non-qualified, non particular and non-limited, He appears to be qualified 鉁� and unlimited in many a places. Hence, Samkaracarya has admitted two fold Brahma saguna (one having quality) 2. Ibid, -Bhamati commentary.

210 and nirguna (having no quality). (1) But this qualitativeness of the saguna Brahma belongs not to Brahma indeed. It is only a little, grown out of avi dya (delusion). According to the quality of title, even an object, appears to be one having quality (saguna). Although the sky is naturally formless, the middle sky, according to the length and form of a title like house, seems to be small, tall, long, square like or round. So, as long as a littx title remains, Brahma remains qualified (saguna). That which remains after the destruction of this title, originated out of avidya (ignorance), is non-qualified (nirguna) and titleless like the sky seen through the house, (grhakasa), transformed to the space (Mahakasa) after the des truction of house. But although the non-qualified, titleless and non-particular object exists beyond word or mind, the word "Brahma" is used to denote others. According to Acarya Samkara, such Brahma is Siva, his god of worship. According to Samkara, Siva and Brahma are equivalent words (Paryayavacaka). 鉁� , So, there is no entity transcending Siva. Siva is only supernaturally existant. All other illusion or ignorance (avidya), 1. "Dvirupam hi Brahma avagamyate / namarupavikarabhed opadhivi sis tam, tad viparitam ca sarvopadhi vivarjitam /" > D Brahmasutras ankarabhasyam am - 1.1.12.

211 are imaginary false. The said doctrine of Acarya Samkara has been expounded with reasonings everywhere in the extensive commentary of Samkara. God Himself made a pretext to 掳 鈽� convince Acarya Samkara, the advaita saiva ascetic, of the unfulfilment of his knowledge and he at last admitted that Siva and Sakti are akin through the detection of his mistake. The Anandalahari hymn distinctly proves this truth. The deep and abstruse tantric view that Siva and Sakti are akin, has not been accepted by Samkara.He has stated Siva to be Brahma or supernaturally true. He has attempted to state Sakti or goddess as illusion (maya) or non-theoretical. But when Samkara's own ignorance was removed due to the desire of the Supreme Goddess, he perceived that that which is two, is one, one is constituted in the combination of two halves, without it one and indivisible are not performed. Acarya Samkara has repeatedly proved by reasonings in the commentary of Brahmasutra and Gita that, the supernaturally true is one, indivisible and original object. There is no possibility of difference in it. Rathers if difference is imagined, his ignorance will never be gone away, i.e. removal of bondage or attainment of salvation will not be achieved. But due to the influence of Mahamaya, Acarya Samkara ultimately admitted

212 that Siva and Sakti are akin. In the combination of these two, one and single truth is achieved. Indeed Acarya Samkara's Anandalahari hymn is an excellent emblem of a new experience of his life. Strictly Advaitin Samkara has not accepted anything to be proof or evidence except the Vedas. But it is not proper to conceive that the real truth is only manifested only in the srutis. Tantra Scriptures have very aptly proved that without the combination of Siva and Sakti i.e. the power of action (Kriyasakti) and the power of knowledge (jnanasakti), the entire world of beings can not be originated, and their protection or wxistence is not possible. From this standpoint, Acarya Samkara has composed this Anandalahari hymn. What is noticeable here is that, Samkaracarya, the advaitavadin, has admitted both the qualified and non qualified Brahma. The non-qualified Brahma, devoid of all titles is the Supreme truth. He becomes qualified (saguna) by dint of illusion (maya) and that qualified Brahma is known as god, lord of creation, protection and destruction. But this illusion is not expressed by words, it is neither existant nor non-existant. Although this theory of the Advaita Vedanta is naturally akin with that of the tantra scriptures, there are some dissimilarities. According to

-:: 213 the conclusion of the tantras, this illusion (maya) is a portion of the Supreme goddess, the supreme power. This maya is not different from Siva. The inactive state of the Supreme siva (Parasiva) is activated due to the influence of maya (illusion). So, this maya is different from the maya, accepted in the Avanta Vedanta. Although the 'Prakrti' of the Samkhya system of philosophy is akin with the maya, they are reciprocally different. According to view Samkhya new, 'prakrti' is an unconscious object. Though it is an existant object, it is different from the cons cious Purusan. This difference of the 'Prakrti' and 'Purusa' is eternal. The 'maya', admittedd/ in the Advaita Vedanta is not existant, though unconscious and it is not non existant too. But although the 'Prakrti' of Samkhya is unconscious, it is existant. The maya, according to the Tantra scriptures, is conscious and existant and this maya is akin with the non-qualified and Supreme Siva. When the power of illusion of the Supreme Siva is manifested, He becomes qualified then and also becomes the lord of creation, protection and destruction. The Anandalahari hymn has been composed by following the conclusion of Tantra Scriptures. If siva is connected with Sakti, He attains the capability of creation, protection and

214 destruction. But as long as this Sakti is not manifested, even Siva himself becomes not able to move. So, that which is the Supreme truth, is the combination of the power of action (kriyasakti) and the power of consciousness (cetanasakti). But when the same power of action remains unmanifested, Siva remains non-qualified and inactive. And when again this power is manifested, Siva becomes qualified and becomes able in such acts as creation etc. hai ta From another point of view the Sakti philosophy signifies something deeply which stands thus, the conscious Kulakundalini power (sakti), lying at the main reservair (muladharasthita) always remains inactive. But whenever there arises a desire to utter a word, vibration or a stir arises in the void site, encircling the Kulakundalini sakti with the help of that stir, that Kulakundalini sakti gradually comes to the Sahasraracakra at head by overcoming different places like nabhicakra etc. Then, due to the hit at neck (kantha), palate (talu) etc. that power is manifested as words (sabda), having letters (varna). Letters are of two kinds consonant (vyanjana) and vowel svaramarna). Between these two letters vowels are independently uttered, but consonants are not uttered without the help of vowels. Basing on this theory, the entire world A

215 has been imagined as full of letters (varnamaya), and the consonants have been conceived as non-qualified or word (sabda) and vowels as conscious. If consonants are combined with vowels, they may be uttered, otherwise these are not uttered. So, consonants have been taken as Siva and vowels as Sakti. As long as Siva is not connected with Sakti, He is nothing but a dead man (sava), but whenever He is so connected with Sakti, becomes Siva. It has otherwise been said that if there is no 'I' ('i' kara) in the word Siva, it is stands 'Sava' which which means means a dead man, and whenever it is so done, it becomes Siva. The letter 'I' (i - kara) denotes god, i.e., it means omniscience and the sense of all knowing. So, 'i' kara means sakti, who is conscious, 'Sava' means non-qualified and inactive Brahma. Sava (a dead one) becomes Siva in combination with 'i' kara, the conscious sakti. (1) Foot Note :- 1. Great worshippers of spiritual world has stated this in connection with the abstruse explanation of the idol of kali that, sava, whenever it is

216 : Foot Note: (Contd.) combined with 'i' kara, becomes Siva. So, the harmonization of 'i'-kara, the conscious, in the heart of Mahakala, remaining in the form of Sava, symbolises the idol of Kali in the heart of Sava. According to tantra view the mantra "Hamsa" is called the mantra of performing advaita. In the tantras, the worship of Siva and sakti has everywhere taken dominance and the indirect realisation of the akinness of Siva and Sakti is, according to the views of Tantra, advaita realisation. (vide - "Bharatiya Sakti sadhana - 1st. Vol.). I

217 According to the view of Tantra, all the oretical These knowledge are achieved through muttering (japa). But such 'japa' does not mean the utterance of mantras only. It rather denotes the sense of contemplation over the meaning of mantra. The mental muttering (manasajapa) of this mantra yields ones desired object. According to Tantra Scriptures if two letters "hamsa" are combined, it occupy the place of chief mantra. There the word "ham" denotes Siva, and 'sa' Sakti. So, the combination of Siva and Sakti performs mantra. Indeed, every being is always contemplating over the word 'ham' denoting I (aham) and 'sa', denoting activity, with breathing, for, egoism (aham) and activity are the nature of all beings. In taking breath, 'ham' and in discharging it 'sa' are respectively pronounced. It is called "ajapajapa" in the Tantra Scriptures. To express this Tantric view He Samkaracarya has said that, if 'Siva' is connected with 'Sakti', He becomes able to perform creation, protection and destruction through His influence. He Himself can not move if He is not connected with Sakti. O mother! hence, Gods like Brahma, Visnu and Maheswara worship thou for the performance of acts like the creation,

-:: 218 ::protection and destruction of the universe. (2) The Scholar Lakshmi dhara Misra, the commentator of Anandabahari hymn has said that, according to the view of Tantra Scriptures 'Sricakra' achieves creation, protection and destruction. Four traingular lines, facing upwards, within the Sricakra denote Siva, while five traingular lines, facing downwards, denote Sakti. These lines, when they meet each other, Sricakra, symbolising Siva and Sakti, is achieved, and from that Sricakra, the entire world is originated. The protection and destruction of the universe is the result of that Sricakra. (3) In the eleventh stanza of the Anandalahari hymn, it has been stated how this world is originated from this Sricakra in details. 2. "Bhavani stotum tvam prabhavati caturbhi na vadanais, prajanamiso na tripuramathanah pancabhirapi/na sadbhih senanirdasasatamukhair " m 鈥� apayahi patistadan yesam kesay kathaya kathamasminnavasarah 鈽� E Anandalahari- stotram 1. 3. Caturbhih Sivacakraisca sakti cakraisca pancabhih / sivayorvapph // 鈥� Sivasakty atmakam jneyan sricakram Speeches of Ramakeswara Mahatantra, quoted in the commentary of Anandalahari by Laksimi dhara.

219 In order to have a clear picture of Sricakra, the significance of the worship (upasaya), according to Kaula theory, should be known. Abhinavagupta, in the second chapter of his book entitled "Tantralokah" has said that the word "Cakra" has been formed in combination with these roots namely 'cak', 'kram', 'kut' and 'kri'. The root 'cak' denotes lustre, 'Kram', flexibility or charm 'kuit' cutting and 'kri' performing. So, the word "cakra" has been formed to symbolise four manings like knowledge, affection or love, the destruction of ignorance and creation respectively. (1) e The word cakra denotes the sense of revolving. The power of knowledge, desire, destruction and creation are gradually revolving. Not for a single moment do these rest. To denote or symbolise this, the cakra is drawn. According to the Kaula theory, there is a convention of drawing the cakra in the form of destructi on (Samhara). According to Samayacara tantra, chakra is to be drawn in the way of creation. The drawing of cakra in (1) Bharatiya Sakti Sadhana Vol. I

220 the way of destruction (samharakrama) is like this firstly 6 600 a circle is to be drawn and then nine lines (rekha) should be drawn. Next to it, lines should be connected with the trailngle, came out of the lines obtained from the trailing lines. It differs from the way of creation (srsti krama) in the point that firstly a traingle is to be drawn and a drop is to be put within it, then another traingle is to be drawn crossing the former one upon the drop or spot former (vindu). This way is to be taken. Here the word 'vindu' means 'Siva' and "trikona" (traingle) means 'Sakti'. The act of creation is achieved through the combination of Siva and Sakti. This is the significance of the cakra. And after drawing this cakra, it is to be taken as a symbol of Siva and 'Sakti'. This has been discussed in the Tantras in details. It has been mentioned in different Tantras. There is a detailed discussion of it in the commentary of Lakshmidhara upon the eleventh stanza of the Anandalahari hymn. We will cease from mentioning the full text of Lakshmi dhara's commentary in the fear of the extended body of our article. We shall confine our discussion to the discussion of its significance only. i

-:: 221 Acharya Samkara has said in the original sloka that, four traingles, facing upwards and five traingles, facing downwards, these nine constitute the original prakrti. Outside of it, gradually lotus, having eight dalas and sisteen dalas and 43 angles along with three-circled Bite three 'bhupura' lines exist in your abode (i.e. in the ren Sricakra). If one worships thou, by making Sri cakra in this way, knows thou directly. Lakshmidhara Misra, in stating the purport of this original sloka, has said that the word 'Srikantha' occurring in the sloka, denotes Mahadeva. (Sr) moti hinastiti srih, visam kanthe yasyasaph n srikanthah harah / te kona api srikanthah / tadatmyat 4-0 tadvyapadesah / Lakshmi dhara's commentary on the said sboka). This signifies that, a yantra of reservoir of the original cause or of the goddess of creation, protection and destruction, is to be drawn for, the external worship Srividya. Within it, the word "Srikantha" denotes four lines, facing upwards. In the next sloka the phrase "pancabhih Sivah ripabhih" has been used. The word 'Siva' hong _ n. denotes "Sakti" i.e. five lines, facing downwards, combinedly became nine lines. These lines, though reciprocally different, have been drawn jointly in this cakra; so, it is evident from this that due to the combination of siva and Sakti the entire act of creation, protection

222 and destruction is achieved. Nine lines have been stated as Prakrti. Nine prakrtis are there in the entire creation. In the commentary of Lakshmidhara, it has been said that, the five substances (dhatus) namely Skin (Tvak), blood flesh, meda and bone remaining within the body are powerful (Sakti). Four substances, namely majja, spermatazoon and being denote Siva. So, there are nine doors (navadvaras) in this body, having nine substances (nava dhatu). From these mine prakrtis the entire body is created. (1) In this way, as the body of a being, originated by nine substances, becomes the cause of jivadeha, the entire creation i.e. the whole body of a being has here been stated as Siva and Sakti. Foot Note :- (1) "tvagasrmmamsa moda(h)sthidhatavah saktimulakah / 0 majja sukra pranajivadhatavah sivamulakah // navadhaturayam deho navayonis amudbhavah dasiami. yonibekaiva para saktistadiswari Anandalahara Stotram, p.286. 5

223 Five great beings (Pancamahabhuta), eleven senses, nature, the great truth (mahatlattwa), intellect, pride and pancatanmatra have been included in this Sricakra, representing Siva and Sakti. Indeed, twentyfive theories, 0 as stated in the Samkhya system of philosophy, have been included in this Sricakra also. Among it, the five great beings namely earth, water, fire, air and sky exist as cause and action. From this cause again an action is originated. Indeed, cause and action are not different, the transformation of cause is called action. (1) Foot Note :- (1) According to Tantric theory, the theory of transformation (Parinamavada) has been accepted. It has been mentioned in various Tantras in various places. The subtle cause of these coarse five great beings has been called L Pancatanmatra. The cause of the world is perfumed (gandha) tanmatra, liquid (rasa) tanmatra is the cause of water, form (rupa), tanmatra), of five (tejah) touch (sparsa) tanmatra, of air and word (sabda) tanmatra is the cause of sky; and pride is the cause of these five tanmatras. Only Pancatanmatra is not the cause of price. Five senses of knowledge, five t

Foot Note :- (Contd.) 224 five senses of action and mind are the actions of pride. The subtle cause of all these is called pride. According to Tantric theory, the power of manatmika is called manah (mind). Pride or the sense of egoism (ahamvodhah) is the power which tv is called pride. The great truth (mahattatwa) is its cause. It is knowledge by name. And their cause is the original prakrti. This prakrti contains the qualities-sattya, rajas and tamas. According to Samkhya view it is not unconscious. According to Tantric view, this original nature is conscious. The remaining Purusa or twentyfive theories symbolise the conscious being. This original nature o (Prakrti) has different manifestations or 鈽� transformati ons,

225 Desire, knowledge, portion destiny, time, illusion (maya) pure learning all these are but the transformations 0 of this prakrti. Learning or substitute knowledge is knowledge, related to a word, denoting any subject. The word "kata" means part or portion (amsa). It has been stated in the commentary of Lakshmi dhara that, there are, three hundred sixty katas. (Kata sasthyuttara trisatas amkhyah-Lakshmi dhara commentary on the said sloka). Destiny (niyati) is the power that controls. Time is the power of destruction. Maya or illusion is the name of different activities of magic. Learning is the name of pure knowledge, destroying ignorance. Maheswara, the lord of creation, has been originated from the portion, named rajas, of this nature (Prakrti). In the portion, named sattva, Sadasiva, the lord of creation and protection has been originated, and this cases destruction by the help of kata portion of the Prakrti. Therefore, although Siva and Sakti appear to be reciprocally different, originally these are akin and the seed of the universe is hidden within Siva and siva Sakti. The universe is the transformation of Siva and Sakti. Srividya is the only goddess of the universe. To realise it, the original nature of all objects is to be thought within a symbol. Sricakra is drawn in the form of this symbol and the combined idea of Siva and Sakti has

226 been stated as non-duality (advaita) or devoid of all states. The origination of this universe is caused from this combined idea. (1) Acarya Samkara has stated the method of drawing Sri cakra. He said that, firstly a drop (vindu) is to be drawn, then a traingle, an eight-angled object outside it, and yet outside of it fourteen angles are to be drawn. Among these, two angles of the first traingle will be transformed to one angle by entering into that eight-angled object. A wheel (cakra), having # 43 angles, is to be drawn. In addition to it, a circle or circular line is to be drawn as a lotus, having eight dalas, outside all these angles. Then, another lotus, having sixteen dalas, is to be drawn. Three lines are to be drawn in a circular way in short distance outside it. It is, on the whole, is the entire 鉁� Sricakra. Drawing such Sri cakra, the worship of the goddess is to be done. This, in brief, is the main intention of - (1) "atasca sarvatathatitam sivasaktisamputam/ tasmadeva jagadutpattih / " - Anandalahari stotra the commentary of Lakshmidhara pp. 289.

-:: 227 Samkara. (2) In other stanzas of the Anandalahari hymn Sankara. 3 Acarya Samkara has stated the form and qualities of Tripurasundari. We find no such philosophical speculation there. (2) According to Tantric theory, worship (upasana) is therefold; for, Sakti exists in three forms successful (saphala), futile (*ns nisphala) and combined (misra). Among these the saphala worship is worst (nikrsta), misra or combined worship is middle (madhyama i.e. neither good nor bad) and the futile (nisphala) worship is greatest. But usually what we call worship, does not fall under any of these three types. For, if we can not arose the Kundalini sakti and send this sakti through the way of susumna, our right in worship is not grown. For this, the real worship is the worship of sakti 60 ev as the goddess of wheel (cakraswari) in the six wheels (sat cakra) beginning from mutadhara to adharacakra. This worship is called the apara upasana or primary upasana. And the worship of sakti as a combination of the qualified (saguna)

F 1 228 Foot-Note: (Contd.) (2) and non-qualified (nirguna) is what we call the madhyama worship. The worship of Sakti as the nonqualified or futile is called the highest (ucca) worship. Sricakra is the symbol of the worship of the persons, belonging to lower stations (nimnabhumi). The worship of the Devicakra with all ornaments from muladhara to sahasradala is what is called the worship, having karma, of persons belonging to lower stations. Sricakra symbolises this worship. But there is both the worship of madhyabhumi and uccabhumi in the Sricakra. The worship of Sricakra symbolises all worship. It has been said regarding the philosophical theory of Sri cakra that, the STi cakra denotes the theory of creation, protection and destruction. "adyasya adamyasya bhogy asya pindaudasya Brahmandesya ca yato janma tad Brahmatidesah / tacca sivas aktyoh sammelanana sadvinisatathyam tadeva sricakramuciate (Brahmasutro sak e sakti commentary - 1.1.2). It has been said in the Vamakiswara tantra regarding the origin of Sricakra that when that supreme power Tripura willingly expresses herself, cakras and

229 Foot-Note (Contd.) (2) traingles, akin to the universe, are originated - "sada sa parama Saktih seeechaya viewarupini/ sphwratai natmanah pasyettada sakrasya sambhavah "I Vamakeswara Tantra - 6.2.10. Bhasakararoy has, in his commentary, said that such desire as I will extend the creation denotes h action (kriyatamika). When sastraya ani and primary vrtti is originated, cakra is also created. (srstimaham citanayami tyakari ki prathamiki m e vrtti ricchajnana kriyata ka santa namnayada jata tada tatkala eva cakrasya sambhavah (vamakisvara Tantra 6.2.11). According to some, this sricakra is nav acakrarambha and according to others, sricakraraja of the Supreme God has been appeared or emerged in the combination of traingle, eight angles of vindu, lotus having eight dalas, and sixteen dalas, caturvara, trikona and bhupura. "vindutri kona vasukona dasarayugmamanvas tanag adal a samyuta sodasaram / a aa vrttatrayam ca dharanisadanatrayam ea Sricakrarajamudi tam paradevatayah // Yamahavacana. on the whole, Sricakra has been stated as the symbol of all sadhanas. Interested persons are referred to Yamala, e vamakiswaratantra, Bhairava and Yamala etc.

230 "tadillekha tapana sasi vaiswanaramayim nisannam Sannamapynpari Kamalanam tava Kalam / c E Mahapadma tavyam mrdutamamamayena manasa G o mahantah pasyanto dadhati paramalhadalaharim // (1) Acarya Samkara has stated the mystery of the idol of Tripurasundari. He said that, O mother! The Mahayogins (great ascetics), who realise thine divine image, having Kamakalas and which is the cause of three spots representing the moon, Sun and fire and which stands on the Sahasradala at the Brahmarandhra on the sat cakra like the lines of electricity (vidyullekha) in a tranquil heart and a mind, free of illusion, taste the feeling of happiness, unspeakable and only compared to that of attaining Brahma. Here the goddess Tripurasundari has been stated as the centre of all types of worship. It has been stated in the Dakshinamurti. Samhita that the goddess Tripurasundari exists. Ida, pingata and susumna, coming from the Mutadhara, have been merged in the Sahasradala padma, remaining in the head of these veins (nadi) stating these (1) Anandalahari hymn 21.

231 three veins as the moon, the Sun and fire, the three spots (vindu), existing upwards and downwards, have been described as the root of all theories. Among these, the upper spot has been imagined as month and the lower two spots as female breasts (stanayugala). This is the subtle theory of the image of the goddess Tripurasundari. (1) In the description of Agamasara, it is seen that the Kulakundalimi Sakti has been called Tripurasundari. Here the word "Kunda" means the muladhara cakra. A worshipper gets his desired object whenever he combines the Kundalini Sakti of the Muladhara Cakra with that of the Sahasrarapadma. He enjoys bliss. In the Tantra Scriptures, such union of Sakti and Siva has been used by the word n "Mai thuma" or "ramana" (inter course with female). It has been said there that the letter 'R' in the word "ramana" means Tripurasundari i.e. the Kundalini Sakti, 80 Foot Note : m (1) "vindutrayasamayogat trividhan Tripurasthi ta/vindum samkalpayed vaktram tasyadhastat kucadvayam // tadadhah y saparardha cintayettadodhagatam/evam Kamakalarupa Saksadaksararupini // 6 .. 0 -Anandalahari stotram, p.323.

232 remaining in the Muladhara cakra, the letter 'ma' means Siva and the traingle in the Karnikar of the Sahasradala o padma has been stated mahayogi (great ascetic). A great delight i.e. bliss, originated from such intercourse (maithuna) with the um on of the Kundalini sakti at 00 muladhara with the Siva at traingle when it reaches at ra the Sahasra by the muttering of ajapa mantra, is called Brahmajnana. (2) Foot Note : (2) + 00 D "Mai thunam paramam tattyam srstisthityanta- karanam / Maithunajjayate siddhir rahmajnanam sundurlabham / bc revastu Kumkumabhazah Kundamadhye vyavasthitah matraras ca durupo mahayonar sithitah priye / Akara hams amaruhya ekata ca yada bhavet / tada jatam mahanandam Brahmajnanam sudurlabham / U 6 Kaplavati tantra Bharatiya Sakti 1 Sadhana - Vol. II pp. 620.

233 Acarya Samkara has thus stated the real truth, main saying of the worship, as stated in the Tantra Scripture, in different parts of the Anandalahari hymn. The philosophical doctrine, that is prevalent in the Tantras, is really nothing but the theory of the nonQuality of Brahma. In the state of the union of both Siva and Sakti, there remains no sense of duality and a state of bliss occurs. So, in every sloka of this hymn Samkara's outstanding scholasticity in tantric philosophy has very aptly been revealed. That this goddess Tripurasundari is the cause of creation, protection and destruction, Acarya Samkara has distinctly stated it there. He said that, 0 mother: Brahma has created this universe, directed by your gently-moved eyebrows, Visnu protects and in due time, Maharudra destroys it. So, although you are not engaged in the act of creation, protection and destruction, perform creation etc. by the help of other powers, by keeping yourself unchangeable. For, Brahma, Visnu and Rudra are but the manifestation of three 0 - 00 qualities sattya, rajah and tamas. Staying at the manipi tha, the reservoir of the lotus-feet of Tripurasundari, they always have kept the pair of lotus-feet of the goddess as their ornaments by making their hands folded. (1) Foot Note: (1) Contd.

Foot Note: (Contd.) 234 (1) Jagat sute dhata hariravata rudrah kspapayate, triskurvannetatu svamapi vapurisa sthag ay ati sadapurvah sarvam tadidamanugruhati ca Siva stavajnamalavambyakshana calitayobhru latikayoh trayanam devanam trigunajani tanamapi Sive, b 掳 bhavet piya puja bhava caranayor ya ciracita / ni tatham tvatpadodvahana-manpithasya nikate, sthita hyete sasvanmukulitakaro (h)msamukutah // Anandalahari hymn - 24/25

235 Thus if we make a detailed discussion of the Anandalahari hymn, many theories may e emerged. But for work the fear of the voluminous body of this article and in the thought that it might be somewhat irrelavent, we will cease from discussing it in details. We have discussed briefly the philosophi cal doctrine of Samkaracarya, which he preached by making a thorough and deep discussion of the way of worship, stated in the Tantras. 鈽� Next to it, we are discussing about another hymn of Acarya Samkara. Samkaracarya is famous for his effort of establishing the theory of the non-duality of Brahma in the vedanta system of philosophy. By the keen and subtle reasonings of Bauddha philosophers different vedic doctrines have in such a way been refuted and assaulted that social thinkers and persons of high rank were attracted towards Buddhism and thereby rejected many ancient vedic doctrines. Any religious doctrine, if it is not established by strong philosophical reasonings, declines automatically its greatness. The social condition, prevailing over before the appearence of Samkaracarya clearly proves it. The strict & rules of the then vedic religion, expert in subtle reasonings in the matter of right to perform rituals or non-right to do so and which is verily thronged with ritualistic conventions, made men feel no urge for that religion. And on the other

::- 236 side, great persons of the society became eager to take this religion in the attraction of Buddhism, established on strong philosophical reasonings by rejecting the strictness of / conventions. In such a time Acarya Samkara appeared. Although Q 0 0 0 tried to establish the non-validity of 鈽� Kumarila Bhatta Buddhism by strong reasons before Samkara, but the view of the Mimamsa system of philosophy, thronged with conventions and full of strict rules of prohibitions, could not attract the minds of men in a remarkable manner. Different schools have been emerged from Buddhism, scattered by internal difference by that time. In the Pre-Samkara period as different doctrines like nihilism (sunyavada), vijnanavada etc. were prevalent, men could not be able to take any doctrine in a free mind and with deep devotion and belief. As a result, a void has been created in the field of philosophical thought and religious doctrine, based on reasonings. Samkaracarya appeared in such a time. There was a sense of dignity and devotion of Indian mind towards the greatest religion, founded long since. Although that devotion was, to a great extent, declined in the sudden wake of Buddhism, has not been totally abolished. But gradually vedic thought has been faded as it was severely attacked by the reasonings of Buddhist philosophers. Acarya Samkara, talent incarnated, has understood it very simply that a supreme truth will have to represent beyond the rites of that religion if public

x 237 reverence and eagerness towards vedic religion is to be roused. It is not possible without reasonings. Hence Samkaracarya has expounded with strong reasons. On the basis of sruti, stated in the Upanisads that religious rites etc. can not lead to any really spiritual truth. The spiritual (paramarthika) truth is one, indivisible and blissful. After knowing that one and indivisible spiritual truth through different reasonings indirectly, this is to be indirectly realised by the help of meditation, contemplation and trance (dhyana, dharana and samadhi). So, social customs etc. are destined for the person, worthy of initial worship. Social customs are not necessary for those who are advanced in the field of worship. The one, indivisible, single, eternal and conscious being is not the proper realisation of the spiritual truth. We feel it in different forms by the help of different sizes and names. This is our practical life. Although the sense of the variety of objects appears to be real or proper in the field of practical life, the se Varieties of spiritual consideration are not proper i.e. this variety is false. Acarya Samkara has preached this theory of the non-duality of Brahma through the explanation of Sruti. This vedic doctrine, based on strong reasonings, naturally created new enthusiasm and zeal in Indian mind. As men suffer from not knowing the trace of abundant jewels, 鈥�

238 U kept underground in their own houses, and also from seeing other's wealth and thereby become eager to have such n ches by taking the means, already taken by others, for removing their own inferionity complex, Indian people have been thrown into such a state at that time. The then thinkers of India, without knowing the real trace of truth in the Sranta view, coming from very ancient time, thought their views to be of low standard and intended to initiate themselves in Buddhism by the influence of the influential Buddhism. But as men are charmed with the greatness of their own wealth by tracing affluent riches in their own houses, Likewise the intellectuals of India were again attracted fully towards the vedic religion by realising the unique greatness and excellence, of vedic doctrines after the appearence of Acarya Samkara. Therefore, the purport of the theory of the doctrine of the theory of the non-duality of Brahma is to be understood in this context. Among different hymns, composed by Acarya Samkara, # the Harimide hymn conveys a special picture of the theory of the non-duality of Brahma. Hence, we will confine our discussion to the fact that how the theory of the non duality of Brahma has been revealed in the Harimi de stotra. 鈼� Brahma is only spiritually true; as all that contain name and form is not any object, having entity, that transcends

239 Brahma, this world appears to be false. By saying it false we mean that the sense, that originates from taking anything existant where it really does not exist, is called false knowledge. Sukta (shell), silver, rope, serpent etc. are the examples that we can cite. As long as the indirect realisation of the real and true object is not realised, this knowledge does not appear to be false, rather it seems to be true. As long as that real nature of rope, falsely taken as serpent from a distance is not realised, that serpent appears to be true. Whenever the rope is clearly seen, the serpent, taken to be so earlier, is known as false. It is proved from this that in absence of any true object, a false knowledge is not grown. As long as the true object is not known, the falsity of knowledge is not understood. So, the falsity of a knowledge is determined on the basis of a true object. It is an object of notice that as long as a false knowledge remains, i.e. it remains up to that moment when its falsity is not determined, activity of a real object is achieved due to the flase knowledge also. At the sight of the onslaught of a dreadful and fierce ammal in dream, we feel fear, physical trembling etc. Though there is no ferocious animal, we feel fear due to the existence of that animal. Therefore, there is meaning activity also in a false knowledge. It is evident from this that happiness, sorrow, delight etc. do not depend only on

240 the existence of an object, but the sense of object is the main cause of it. In case of the death of a relative, as long as the bad news is not heard, we feel no grief, sorrow etc. On the contrary, if death does not occur, as soon as the death of a relative is anyhow heard, we feel grief, sorrow etc. Therefore, although an object becomes the cause of happiness and sorrow, the knowledge of the object is to be admitted as the cause of happiness and sorrow. Therefore even at the occurrence of false knowledge, there may be happiness, sorrow etc. The theory of non-duality (advaitavada) is to be known on this context. What is to be known firstly is the main reason, lying behind the fact that, that which we feel is false. Acarya Samkara proved by different sruti, that without the entity of the proximate cause, there remains no different entity of an action, originated from the ingredient. If we notice different objects, made of soil, we find that although its form and the word, denoting it, are different, these objects are not any original object, different from soil. By such a famous example, the cause of the universe is to be known. It is directly realised that the entire world is created and destroyed. Therefore, it has a proximate cause or original cause. The cause that always remains with different objects is called the root cause or proximate cause.

own - 241 As gold always remains with all ornaments, made of gold, it is (i,e. gold) is proximate cause. As entity or existence remains in every object of this universe, the original ingredient of every object is called entity. Different forms or states are originated on the basis of this entity and according to every state, different names are used. So, as the original cause of all worldly objects is proved to be a single existant (sat) one, any worldly object, beyond this entity or existence, possesses no different entity of its this, in brief, constitutes the main saying of the the ory of the non-duality of Brahma. That entity is called by different words like existant (sat), conscious (cit) and bliss (ananda), i.e. it is called Brahma. The truth is, Brahma is the root cause of this universe. Everything other than this, that we notice and feel, is only the transformation or manifestation of that Brahma. An other state of that original object is found, yet it is not real; if such thing Occurs we state such a state manifested' (vivarta). So, this universe is the manifested form of Brahma. It is understood from such statement that, the different states of Brahma, the root cause, that we feel and that is known as universe is only the manifested form of that Brahma. That which is manifested is false, beyond the root cause; although it I

242 possesses not any separate entity beyond the root cause, it is deemed to be separate from the root cause due to ignorance, accumulated for generations. This signifies the falsity of the universe. It has been stated earlier that though this universe appears to be false from the realistic point of view, but from practical point of view the realisation or sense of this false universe may yield happiness, misery etc, for, as long as this universe will not be realised distinctly to be false, it will appear to be true and due to this, the power of the effectiveness of worldly objects will be realised. As long as the true object, lying at the root of this universe, is not known, the world will not appear to us to be false. It will rather appear to be true. So, worldly happiness and misery will remain so long as it will appear true. Samsara or world is thronged with pleasure and pain. The root cause of the world is the addiction towards pleasure and apathy towards pain. Indeed, the soul, where pleasure, pain etc. are revealed, remains beyond these common pleasure and pain; for, the sould is not subject any change, it is always selfsplendent and eternal. This sould is one and single and this is the root cause of the universe. Whenever the indirect nature of this sould is realised by hearing (Sravana),

243 argumentation (manana) and meditation (ni di dhyasana), this world will be known as false. As a result, the happiness and misery of worldly objects will be disappeared or in other words, a stoic outlook will prevail there for all worldly objects. The soul is one, single and indivisible. When it 1s realised there will remain nothing, then where will be the possibility of pleasure and pain there when the true nature of a serpent-like-rope is known, fear, trembling etc., originating out of it, are disappeared or when sleep is broken due to the realisation of the falsity of the object seen in the dream, happiness and sorrow, arising at the time of dream are removed, likewise when we realise this universe to be false, the pleasure and pain, that are originated due to the influence of worldly objects, will also be removed. Then one, indivisible, existant, blissful and conscious sould will remain in Brahma. This state is called salvation (mukti). So, when we meet the soul, we attain salvation this is what Samkaracarya wants to establish. This soul is endless and eternal and centering this soul the world called by the name Samsara is always revolving. Therefore, the meeting of soul, which is the reservoir of this false universe, is the root of the eradication of all types of sorrow. This soul is found to have been named in different gods of worship. Brahma is eternal, all-pervading -

244 and conscious. But the world, an action of Brahma is transient, limited and inanimate. Therefore, how the universe quite contrary to Brahma, will be the action of Brahma ? In response to it, the philosophers supporting advaitavada, say that though Brahma is infinite and unlimited, the entire universe remains in the form of action in a single portion of it. Soil is transformed to ghata, but soil remains elsewhere except ghata. Ghata remains in a part of soil. Likewise the entire universe is only a part of Brahma. The entire universe is the action of the infinite and unlimited Brahma like a drop of water of the ocean. Acarya Samkara has discussed this theory in the second stanza of the Harimide hymn. He said that, whose part has manifested itself into the world having name and form, who keeps this universe in this manner, who pervades this infinite world, due to whose revelation everything is revealed and even due to whose manifestation, beings feel pleasure and pain, I eulogize Him. "Yasmaikamsadi yamas esam jagadetat, pradurbhutam yena pinaddham punarittham Vu h yena vyaptam yena vinddham sukha- dukham 鈽� tam samsaradhvantavinasam Harimide // D 0 (1) (1) Haristutih 2.

245 There are answers to different questions in this sloka of Samkaracarya. The action is smaller than the proximate cause. This is what Samkara has stated here. Worshippers wish to meet Him; when we meet the soul through worship, hearing argumentation and meditation, all desires are for ever fulfilled or destroyed. Acarya Samkara has discussed this theory at the beginning of the Harimide hymn. He said that He whose has no beginning, who is the cause of this universe and basing whom this cycle of the world is always revolving, the darkness of ignorance is destroyed. When we see Hari, the world appears to be false and all types of bondage are destroyed. I eulogize that isnu, the killer of darkness. (2) Here the term "Visnu" denotes extensiveness. He who pervades everything, is Visnu. He is one and the single. Here Brahma has been stated by the name **Visnu and He has also been called Hari. P This Brahma has been mentioned the cause of the universe in the sruti. From whom this world is originated n (2) "Stosye bhakty a visnumanadim jagadadim, yasminuetat samsti-cakram bhramatittham / 0 yasmin drste nasyati tat samsticakram, tam 000 Samsaradhvantavinasam Harimide // Haristutih - 1.

246 and on whom this world exists and in whom this world ultimately is merged, is Brahma. This is what the srutis intend to explain. (3) The primary The primary condition of the Srutis is this that that which is the root cause of the universe, is Brahma. But now a question arises that, Brahma is indivisible and animate but the world is calm and inanimate. So, Brahma cannot be called the proximate cause of the universe. It is proved by such examples as earthen ghata and soil, golden ornament and gold etc. that the proximate cause and action are homogenous. But in the case of Brahma and the universe, we find its contrariety. (3) "Yato va嫂mani Bhutani jayante / yena jatani jivanti / yat prayantya bhisamvisanti tad vijijnasasua / tad Brahmeti / Taitt. Up. 3/1.

247 ::- So, from the homogeneity of action and the proximate cause, it is known that the causal quantity is also essential for action. Rather the contrary is seen. Not only for Samkara's view but also according to the views of the Nyaya, vaisesika and samkhya system of philosophy, this theory of action and cause has been admitted. According to Nyaya Vaisesika theory, atom is the original cause of the universe. But though an atom (Paramanu) possesses the quantity of a molecule (anu) its action possesses not that quantity. In the case of thread and a piece of cloth, it is found that the real quantity is far greater than thread, the cause of h o a piece of cloth. Therefore, it is not also admitted in Vaisesika view that an action and cause will be of same quantity. The Nyaya-Vaisesika theory differs from the vedanta system of philosophy in this respect that according to the latter the action is of less quantity than the root cause; for, Brahma is infinite and unlimited. But the NyayaVaisesika view stands as a contrary to it. An action is of greater quantity than the cause. But what has been admitted by both the systems is that there is no equality of quantity between the action and the cause. According to the Samkhya view also the all-pervading inanimate nature is the root cause less small a universe from the view point of extensiveness or quantity. (vide "andamca pradhanasyanuravayava yathakase Khadyotah) (1). (1) Patanjaladars anam Bibhutipada, pp. 289.

{ 248 So, no school of philosophy admits the equality of extensiveness or quantity of the action and cause. For this, as there is no equality of action and cause in the vedantic view, there is no reason of thinking also. The law of causation is determined by the help of the real object of our practical world. Therefore, as the equality of action and cause is now here found at the root of our experience in determining the law of causation, importance has not been attached to our original conclusion on the equality of the action and cause. The question of contrareity, that has been roused, between Brahma and the universe regarding eternity, transcience, consciousness and immovability, will be attempted now for solution. What is questionable is that what the questioner understands by the equality of the action and cause. Is it that a full equality does he intend or partial equality? If a full equality is admitted nowhere will the law of causation be possible. So, the equality is possible from other standpoints but the equality of extensiveness and quantity is not possible between action and cause, full equality of the two is not possible it is easily understood. Therefore, a full equality of action and cause can not be possible. If partial equality is intended, it will not be impossible in the case of action and cause for a Brahmadvaitavadi. For though Brahma is eternal and conscious, the -

249 universe his action, is transcient and inanimate. Hence it cannot be taken granted that there is no equality there. The part of entity or existence is equally existant between action and cause. In the case of gold and ornament, there remains no full equality of gold with ornament. There was a form of heap (Pindaketi) before the making of ornaments, but when ornament is made, a new form emerges out of form of heap. If gold had remained in the state as it was before its transformation to ornament, the making of an ornament was quite impossible then. So, it is clearly proved from the transformation of gold to ornament that there is no full equality of the action of ornament with its cause. An action is not possible without the change of its cause of course, it is a different matter whether this change or transformation is true from spiritual viewpoint. But anyhow, an action is not originated without the transformation of any state of the proximate cause. Therefore, it will be improper to think that the cause and action will totally be equal. Partial equality must be admitted. There is a partial equality between Brahma and the universe. For, as the entire universe is admitted as the transformation of Brahma, there will be no entity of the universe beyond the entity of Brahma. Therefore, as the entity of the universe and of Brahma is akin, the equality of the universe with

250 Brahma in this part must be admitted. Therefore, according to the view of Advaita vedanta too the action and cause are not fully heterogenous. o Acarya Samkara has stated Brahma as the cause of creation, protection and destruction, he said it keeping consistency with the conclusion of sruti. Though Brahma is beyond all proof, its origination is to be admitted as the destruction of this seeming universe is directly realised, And it is also undeniable that the cause of such origination must be there. Sruti opines and ultimately concludes that that which is the proximate cause, is Brahma. So, though Brahma is not generally realised, He can be known as the cause. By it, of course, the nature of Brahma is not known. It is only known that Brahma is nothing but the cause. This signifies that that which is the cause of the origination of the universe is nothing but Brahma Himself. Here too, Acarya Samkara has stated Hari, the god of the hymn as the cause of the universe and expounded this vedic view that Brahma is indeed the root cause of the universe. As a result, though it is known that Hari is the cause of the universe, His real nature is not known. For this, he has stated the nature of Brahma in the succeeding sloka. Acarya Samkara has said that He who is omniscient, all-pervading, whose illusory part remains in every object of the universe only, He who is b

(1) :: 251 blissful and infinitely qualified yet non-qualified, He who pervades everything in an unmanifested form and He who, represents all pure objects, appears to be divided in illusory part due to the influence of endless and unde te rminable illusion, I bow down that Hari. (1) The stated description of Samkara determines the nature of Brahma, 0 "satyam jnanam anantam Brahma/yo veda nihitam guhayam 掳 a parame vyoman / sp(h) sruti sarvan kaman saha Brahmana vipas citeti /" (2) The vedic statement like "vynanamavipasciteti nandam Brahma" echoes the nature of Brahma. Although the stated nature of Brahma is beyond our realisation, yet when avidya is destroyed, the stated nature of Brahma is indirectly revealed. That which we take to be the object, it has an original existence or entity as bearing a name and form or absence of any state. It is indeed the entity of Brahma. ry " "Sarvajno yo yasca hi sarvah sakalo yo, yas canando(h) nantaguno yo(h) guna vina / yas cavyakto vyas tas amas tam vyastas sadasada yastam samsaridhvantavinasam Harimide // Haristutih - 3. (2) Taitti. Up. Up. 2/1.

252 A supporter or founder of the vedanta system of philosophy finds five stages (Paryaya) if he analyses different objects of the universe. Existence, revelation, consciousness, bliss, form or state and a word or name, capable of expressing all states. It is found from noticing any object that an object does not possess anything other than these five stages. The outline part (sthula) of an object that we feel through our senses in an initial view point, is the state or form of an object. We use a name or word to mean an object as capable of expressing it. The particular form or state of every object may differentiate one object from another. Though the original nature is not different, objects, having special states, are realised as reciprocally different. Therefore, the state or form of an object is the original cause of being used differently. The original nature of table, chair, almirah etc. made of wood, is wood only. From that viewpoint, though they reciprocally does not differ, every object of it is differently used due to their state or form. So, the state or form of worldly objects differs from each other. There will be no way of stating different objects by different names at the destruction of all forms or states. Then, it will not be possible to use such language as "it is different from this". So, among five stages of an object only form or state makes reciprocal difference. And as long as such difference remains, every object is used by different words. If there

253 is no state or form, there will be no name denoting that state. . But that which is the original nature of an object, will remain there. As long as the ornaments, made out of gold, through severe care remain along with their own forms, every ornament is known separately; but if we melt these ornaments jointly, the ornaments will lose their own forms; gold, the root of all these, will only remain. That gold will never be called separate. Therefore, to explain this theory of the vedantasystem of philosophy, Acarya Samkara has said that that which is an object of knowledge (jneya) is indeed nothing but Brahma. The form or state due to whose presence an object becomes knowable is not supernatural or spiritual (Paramarthika). It is originally Brahma. For, we have seen eartier that every object possesses three stages namely existence, consciousness and bliss. If form or state is to be cut off from an object, it will contain the aforesaid three stages only. In such a state, no object can be differed from the other. That which will remain, is Brahma. So, there is no object without Brahma. This Brahma is neither the knower nor the known, vedas have repeatedly stated it. Acharya Samkara has also stated o it in the Harimide hymn too. As long as name and form remains, it is not realised that the object is nothing but Brahma. For, realisation or feeling can not touch the

254 the original nature of an object beyond a particular state. So, that which is seen, is different from Brahma it is the general belief. But according to Sruti, Brahma is devoid of the idea of knower and known and He is one and single. Therefore, though name and form are thought to be present in Brahma, His original nature is not differentiated by it. Now the question is, if all the objects bear the nature of Brahma, why not we know it? In response to this, the vedanta system of philosophy says that the object 'I' is indeed not different from Brahma. So, when real nature is manifested, there will be no idea of it as being the known (Buddha) or known. Yet there is the idea of the knower and the known among us in sphere of our life. As long as this continues, the nature of Brahma is not known and therefore, the idea of the knower and the known is deemed to be real. We find no scope of realising Brahma, one, indivisible and devoid of all titles. If mind can be controlled by the help of renunciation and habit through hearing and argumentation etc., this supreme truth will be revealed. This is what the vedanta system of philosophy intends to expound. Hence, Acarya Samkara has stated that if the subtle and eternal (acyuta) theory is known from the preceptors and if meditation is done in a fully concentrated mind with

-:: 255 renunciation habit and firmness He whom Brahmavids (expert in Brahmavidya) realises as god or Brahma, I eulogize Hari, the destroyer of darkness. (1) Now the question is, Brahma has no object and no form, so, no mind ean reach Him. Senses or mind (cittavrtti) may be there by taking an object, having a particular state what we call the acts of mind (cittavrtti) is the transormation of mind to the form of object due to the combination with object. To know something, the help of this act of mind must be sought. The acts of mind is closely related to object. It is found from such methods as are taken by Vedantins to know an outer object that, due to the combination of subjects (objects) with the senses, the mind is connected with objects through the senses and is transformed to the form of subjects. (1) "Acaryebhyo labhdhasuksmac yutatattwad C Vairagyenabhyas avatacca dradaimadhyat / Bhaktyaikagradhyanapara yat vi duristam, tam samssaradhvantavinasam Harimide // Haristutih 5.

-:: 256 As a result, the ignorance, covering of objects, is removed. Then by the consciousness, reflected in the mind, the acts of mind are expressed in the form of objects. It is called the knowledge of objects (visaya). Therefore as Brahma possesses no form, pervades everything and is non-qualified, the acts of mind in the form of Brahma is not possible. And yet what is the way of knowing Brahma without the acts of mind? Therefore, it can not be said that Brahma is known. Due to it, that which is not known by any means, may appear false as flower in sky. So, as there is no way of knowing Brahma, stated in the vedanta system of philosophy, His existence is not performed, realised. In response to this fear the vedantins say that after hearing the sentences of the vedanta philosophy or of the Upanisads when the worshippers come to know that I am Brahma, i.e. ego and Brahma are akin, such a mind appears. Due to the appearence of such acts of mind the ignorance, that covers Brahma, is destroyed and the self-revealing Brahma is manifested. In the case of such man inanimate objects as ghata etc., though ignorance, covering objects like ghata etc., is destroyed, it is not revealed as it is itself inanimate. So, inanimate objects like ghata etc. coming up to the mind by the reflection that is caused in the mind of the conscious Brahma, are revealed. According to the vedanta view two things are necessary 垄

257 for the knowledge of the inanimate object firstly the appearence of the acts of our mind removes the ignorance, t that covers the objects. It is technically known as "vrttivyapyatva", and secondly that object is revealed by the reflection of consciousness, it is known by the name "phalaVyapyatva". But as Brahma is Himself conscious He will be revealed as soon as the covering of ignorance is removed. Hence, Brahma is called self-splendent, i.e. though there is "vrithivyapyatva" in God, there is no "phalavyapy atva" in Him i.e. in God, the almighty. (1) Acarya Samkara, in the Harimide hymn, has stated that, the acts of mind should be weakened by controlling it by the help of Pranava through control of breath (pranayama) and by giving up the recalling of other objects. Then He who is realised by such feeling as "I am the jyoti", is Hari and I euligize Him. (2) Foot Note : (1) In the vedantas ara, Sadananda yogindra has said that there is difference between vrttivyapyatva and phalavyapyatva. Due to vrttivyapyatva, ignorance, the covering of Brahma, is removed. For this, there happens no contradiction between these two upanisadic

258 Foot Note: (Contd.) (1) statements "manas aiva anudrastanyam" (Brhadarany aka 4.4.19) B He should be seen by the mind and "y ad manasa na manute" He who is not meditated by the mind. (Kenopanisat - 1/5). For, in the first instance ti "vrthvyapyatva" has been admitted and in the second instance "phalavyapyatva" has been prohibited. "Manasa eva anudrastavyam (Br. Up. 4.4.19)" yat 00 manasa na manute" (Kena, up. 1/5) iti anayoh a srutyoh avirodhah, vrttivyapyatvangikarena phalavyapyatvapratisedha pratipadanat / Taduktam phalavyapyatvame vasya sastrakrdbhir nivaritam / Brahmanyajnananas aya vrttivyapti rupekshita" iti vrttivyaptirupekshita" svayam prakasamanatvannabhasa upayujyate // iti ca - (Pancadasi 6.90/92). - (2) "Prananayamyomiti cittam hrdi ruddhva, nanyat L smrttva tat punaratraiva vitapya / kshine citte bhadsirasmeti vidur yam, tam samsaradhvantivinas am Harimide // 0 Haristutih 6.

259 Therefore, restrainment of the acts of our mind is possible by breath-control (Pranayama) and when these acts are controlled gradually the qualified Brahma i.e. samprajnata samadhi arises. Then when activities (vrtti) in the form of Brahma is controlled, nirvikalpa samadhi arises. Indeed, this is the indirect revelation of Brahma, According to the conclusion of the Yoga system of philosophy, it may be clearly said that firstly a worshipper must concentrate his mind on a qualified Brahma as his goal. When this habit is mastered the qualified Brahma is revealed properly; then the worshipper understands that Brahma is one, indivisible, conscious; His qualified entity is nothing but an ascription only. As soon as it is realised, the worshipper takes apathy on the acts of mind regarding the ascribed and qualified Brahma. For, on whom the acts of mind have been arisen, that qualified idea is not spiritual. As soon as the worshipper knows it, he takes no eagerness in such acts of mind. Then the worshipper becomes eager to attain the one, indivisible and true object properly or to merge with that Brahma. He then gives up those acts of mind also. This is what is known by the name "nirvikalpa samadhi". If we explain it from the standpoint of the vedanta system of philosophy, we must say that although the difference among the knower,

0 260 had k knowledge and the known is not wiped away, the worshipper's acts of mind is concentrated fixedly on a single object. As due to the knowledge of an elephant, made of soil, the knowledge of soil is also had, likewise though there remains the expression of duality regarding knowledge the knower etc. at the time of savikalpa samadhi, consciousness is revealed. It has been stated in the upades asahasry that, the scholars say that we het the knowledge of 'ego' (I), that is conscious, greatest as the sky, reveals itself always in the same way, devoid of birth, devoid of all titles, immovable, companionless and non-dual object. So, it is known that according to the view of the vedanta system of philosophy, though the qualified Brahma is revealed at the time of "savikalpa samadhi", consciousness still remains there. But in the "nirvikalpa samadhi" all differences regarding the knower, knowledge, the known, are wiped out. In the single Brahma, anything excessive to that Brahma is merged. This is what we call by the name "nirvikalpa samadhi" (2) (1) "drisisvarupam gaganopauram param sakrdvibhatam tvamanekamaksharam 8 alepakam Sarvagatam yadadvayam tadeva caham satatam vimuktamom / 0 (1) Upades asahasti 路 73 (10/1)

Foot Note: (Contd.) (2) 261 "Nirvikalpakah tu jnatrinanadivikalpalay apeksheya d 0 avitiya-vastumi tadakarakaritayah cittavrtteh atitaram ekibhavena avasthanam // Vedantas arah 135.

262 AcaryaSamkara has stated it in different stanzas of the Harimide hymn. He said that there is no god except He who 6 has been stated as Brahma. He is fulfilled within Himself and exists in the heart of the devotees. And again He is subtle. Worshippers of Brahma, beyond all disputes, realise Him only by meditation. He is beyond all degrees and beyond the known and yet He is self-revealing. Acarya Samkara has stated the views of the theory of the non-duality of Brahma in this hymn. (1) 8 (1) If we critically and fully analyse every sloka of the Harimide hymn, it may assume the form of an excellent treatise on the vedanta system of philosophy. Interested readers may take delight if they read the translation of the original and of the commentary of this hymn, being published continuously in the '//abodhan', a Magazine of the R.K. Mission, since March, 1976.

263 Next to it, we may discuss another hymn of Samkara charya. For, we find a clear reflection of the theory of the non-duality of Brahma, founded by Acarya Samkara in this hymn too. Acarya Samkards famous philosophical doctrine states that being (jna) and sould are akin. Everything that is known by the name world is indeed an imagination of our mind i.e. it possesses no real truth. A being is a reflection of Brahma. There is difference of opinions regarding the oneness i.e. singularity or plurality of being among the schools of the Advaitins. Those who admit two differences like ignorance i.e. illusion (maya) and avidya, they opine that illusion is single but avidya is many. Although illusion and avidya possess three qualities like sattwa, rajas, and tamas, they differ in this point that illusion is that where the pure quality of goodness predominates. On the contrary, where this quality of goodness remains unmanifestedly, it is called avidya. (2) They opine that god is that conscious being who is represented by illusion and being is who is represented by avidya. Therefore, though being and god are indeed one conscious being, are mentioned in different names by the difference of titles named illusion and ignorance. (2) "Iyam samastih utkrstopadhitaya visuddhas attvapradhana/ COO iyam vyastih nikrstopadhitaya malinas attvapradhana 00 o Vedantas aral, 37, 42. $

264 God is accepted as the creator of the universe. But according to the vedanta view God, being the creator of the universe, is Brahma Himself. He sees the universe as being existant outside Him that is really existant within Him due to the influence of illusion (maya), for, there is no existence of this universe beyond Brahma. The illusion exists on the basis of Brahma. So, due to the influence of the illusion, the universe, having name and form, is revolving. It is indeed within Brahma. But though the entire universe remains within Brahma, men frax dream it as existing outside Him due to the conventional desire (samskara), remaining in the sub-conscious state of his mind at the time of sleep, likewise he sees it as existing outside Brahma though it remains within Himself. This theory or doctrine of the vedanta system of philosophy is known by the name "drstis rstivada." (1) 0 Foot Note : (1) This signifies that, beings have taken this universe to be existing within themselves due to their ignorance, they think it to be existing outside due to avidya itself. Indeed, according to this view, Brahma assumes the form of being due to avidya, i.e. the difference between illusion and avidya has not been admitted. As long as a person sleeps, he can dream, likewise as long as a

Foot Note: (Contd.) 265 (1) person remains under the garb of ignorance, he may practically act and re-act. In a dream, a person can realise the pains and happiness of others also. Here it is to be explained that some beings are bounded and some are free. According to this view, preceptor (guru), scriptures etc. are indeed the means of removing that ignorance only. As at the time of dream a being creates a god, worships Him and seeks his own good, likewise here too a being conceives of a God and worships Him. Therefore, it ultimately reaches to the theory of a single being i. e. it concludes that there remains a single being. Here, the difference of illusion and ignorance (avidya) is not admitted.

266 Acarya Samkara has discussed this view in the first 0 sloka of the "Dakshinamurti" hymn. He has said there that, man sees this universe as existing outside Brahma due to the influence of illusion like a city, reflected in the mirror though it exists within Himself. As he realises the slept soul to be akin with the awekening one, likewise he realises indirectly the Supreme Soul to be the witness of the entire universe, manifested by name and form. I bow down my head to that goddess Dakshinamurti, representing the image of the preceptor. (1) In the present sloka there is a deep significance of the theory of the non-duality of Brahma. In this theory, only Brahma is the spiritual object. Therefore, this quee r universe, represented by name and form, is not spiritual though it is realised, i.e. it is false. A false knowledge Foot Note:- (1) "Vistema darpana drsyamananagari tulyam nijantargatam o pasyannatmani mayaya vahirivodbhutam yatha nidrayal yah sakshi kuruti pravodhas amaye svatmanamevadvayam tas mai srigurumurtaye nama idam sridakshinamurtaye // Dakshinamurti stotram 1.

267 is what is contradicted by object (visaya) and later knowledge. Therefore, in the case of the knowledge of conch-silver (sukti-rajat) or rope-snake, when the indirect knowledge of conch (sukti), a practically true object, or rope is achieved, the former knowledge is contradicted and hence it is false. In the prefalse false sent case also, to state the universe as flase such a real object is needed that due to the indirect knowledge of object, the entire world is realised to be false. According to the advaitavedanta theory, such real object is only Brahma. So, as soon as Brahma is indirectly realised the universe, will appear as false. But the question now arises that who will know that this universe is flase ? According to advaita vedanta theory, three objects namely the knower, known and knowledge, though are realised separately, are not the real knowledge. For, as three separate realisations are caused in this knowledge, it will be false. So, after having the knowledge of conch and silver etc. that knower realises the former knowledge to be false by the sight of real power, here the re will be no knower to know the universe to be false. Whenever the knower of false knowledge and the knower of real knowledge become one, the former knowledge may be known as false. So, in the absence of knower, the knowledge of falsity can not be had. Yet Brahma, accepted as the supreme truth, can not be the knower, for, a knower depends on the known. According to Advaita theory, there remains the knowledge of these

268 two-knower and the known, hence, the knower is not performed. So, what is way of knowing the universe to be false? In response to this, Acarya Samkara has given a hint of the view of the Advaita Vedanta system of philosophy. It is also to be admitted that Brahma is only true and the universe is false. Ignorance or illusion is also to be admitted as the cause of falsity. Samkaracarya, in the adhyasabhasya of Brahmasutra has stated that - - "mithyajnananimittah" the false ignorance is the proximate cause of repetition (abhyasa). (1) Therefore, the universe is imagined by the unspeakable illusion and due to this imagination the sense of knower and enjoyer etc. achieved. The universe, imagined by illusion, is revealed in Brahma like the seen object, reflected in the mirror. As a magician creates magical works likewise this universe is created due to the influence of illusion. So, as magical works do not exist without the magician, likewise the universe conceived of by illusion, does not exist without Brahma. Due to the influence of this illusion a being thinks himself to be the knower, creator and the enjoyer. If there is no illusion, there will be no sense of knower etc. So, as long as illusion n m (1) "Mithyajnananimittah satyarte mithumikrtya / Brahmasutras ankarabhasyam p.16. 0

269 exists the universe exists. Whenever we realise the real truth indirectly through hearing (sravana), argumentation (manana) n and meditation (nididhyasana), the gog of illusion is dispersed; the self-revealing and conscious Brahma only exists then. In other words, we can say that a being dreams of different dreams in the state of slumber and the being, as the witness of sleep, is ascribed, likewise the act of seeing the seeming universe is ascribed to the being only. He who sees is the seer or witness. The unintervening indirect knowledge is what is called seeing or meeting (sakshatkara). The indirect knowledge that we have an object, there we indirectly know the acts of mind or the avidya (ignorance). As there remains no intervention of the contact of the senses (indriya-sanmikarsa) between the unintervening direct soul and acts (vrtti), we have an indirect knowledge of the acts of mind and of ignorance (avidya). Therefore, it is the real meeting (sakshatkara). A being (jana) indirectly meets slumber when he remains asleep. For this, when the slumber is shattered i.e. in the state of awakening such knowledge as "I was soundly asleep" occurs. The word "nidra" means sleep (susupti).It is also the act of ignorance (avidya). Ignorance (avidya) is the ingredient or cause of mind. When this ignorance (avidya) takes a total form (samastirupa), is known by the name "illusion' (maya). So, the universe has no a real and external entity. It is only an act (vrtti) of illusion o

270 like sleep. But like an object, dreamt of, appears to be an external object. It is known from it that, the universe is nothing but an act (vrtti) of ignorance (avidya). For this, a being meets it. This meeting can be called an awakening state. If a being had met a real and external object instead of meeting the acts, he could not be said witness (saksi). For, an external object is also a being, as there is contact with senses (indriya-sannikarsa) behind it, it is not an unintervening meeting (avyavahita saks patkara). Therefore, in this hymn, the being has been called sould himself(svatma). Any counsel of the Dakshinamurti hymn Dakshinamurti hymn is but an illusory image of Brahma. This Brahma constitutes 'tat' and 'tvam ' of the upanisadic statement "tattvamasi". The knowledge of difference is revealed in Brahma only due to ignorance and the destruction of such knowledge is made by it. Sadasiva, in the form of Dakshinamurti, is Brahma. Hence, the entire universe, is taken to be eight forms of Sadasiva. (1) So, Sadasiva, in the form of Dakshinamurti, lies at the root of the entire universe, for, it is the illusory form of Brahma. Foot Note : (1) The eight forms of a being are - earth, water, fire, air, sky, the moon, the sun, and being or animal (the sacrificeryajamana).

271 It is known from this that, no object can be revealed if it is not related to the self-revealing Brahma. As He is self revealing, all the seeming objects are directly related to that consciousness. A lamp can not reveal an object in the relation of continuity (parampara) but it reveals an object through direct relationship. Therefore, Brahma, in the form of the reservoir of the universe, reveals the universe, imagined through ignorance. Although Brahma is covered with ignorance, yet by it the covering is taken off and then only the universe is revealed by the consciousness, imagined as the reservoir. (2) Foot Note : (2) Prakasasya sakshat svasamsrstaprakasakatvaniyamena Ya a caitansya parampara samvandhena visayapraksakatvayogat / na hi pradipah parampara-samvandham prakasayati, ato visayadhisthana caitanyamanavrtameva prakasakam avaranabhagas ca vrttya / Advaitasiddhi pp. 461.

272 To express the purport of the advaita vedanta system of philosophy, Samkara has stated in the sloka that, the entire universe is reflected within Himself like a seeming city reflected on a minnor. As the entire universe imagined by ignorance, exists in the self-revealing and conscious Brahma, the entire universe is reflected or revealed. As long as this ignorance remains, the universe, the action of ignorance will exist. If there will be no ignorance, the universe will not also exist. Therefore, when ignorance is destroyed, there remains no possibility of any state like the state of knower and known etc. Hence the destruction of K ignorance has been called salvation (motisha). We close our discussion in this sloka as it will be long and unnecessary.