the vedānta-philosophy described by bhavya in his madhyamakahrdaya

7/28/2019 The Vednta-philosophy described by Bhavya in his Madhyamakahrdaya

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* T H E V E D . ~ N T A -P H I L O S O P H YD E S C R I B E D B Y B H A V Y A I N H I S M A D H Y A M A K A H R . D A Y A 1

byV. V. GOKHALE

PoonaA m on g Ind ian treatises , reviewing the different systems o f co nte m po raryInd ian though t , Bhavya ' s Madhyamakah.rdaya toge the r w i th the au to -commentary, called the T a r k a j v d l d , is probably the earliest and mostimp ort ant as a source-book for the history of Indi an philosophy. Inthis work, consist ing of eleven chapters of very uneve n length, the a uth ordevotes one ch apter each to six different systems of Ind ia n philosop hy,Buddhistic and non-Buddhistic , among which Chap. VIII deals with thepre-gar0kara Vedan ta as was k now n to hi m in the sixth century A.D.* Read at the Nineteenth All-India Oriental Conference (1957) at New Delhi.x I am deeply indebted to my friend, Pandita R~hula S~mk.rty~yana, or placing at mydisposal most generously a rapid handcopy prepared by him from a Sanskrit ms. ofthe Madhyamakahrdayakarik~, discovered at the ~,a.lu monastery in Tibet in theautumn of 1936 ( J B O R S , XXIII, pt.i, pp. 15if, 48, 55). In his personal communicationhe describes the script of the original ms. as "inornate(anala.mk.rta)Rafijan~ charactersof the 10th century A.D." and the ms. itself as "consisting of old and shattered palmleaves with the marginal pagination marks fallen off (ga l i tap6r iva tv~ t pa tr~k~ ap ivilupt&h)". For the Tibetan version, I have used my own copy of Vol. XIX (Dsa) ofthe Narthang Tenjur, in which the text of the Madhyamakah.rdayak~rik~ (= M h k )extends from fol. 1 to 40a6 and the autocommentary, called the Tarkajval~ (= T) ,thereafter upto fol. 360bl. The Sanskrit M h k , consisting roughly of 930 anus.t.ubhverses, is divided into the following eleven chapters: I. Bodhicitt~parity~ga, II. M u n i -vratasam~raya, III. Tattvaj~nais.an.~, IV. ~r6vakatattvani~cay~vaMra, V. Yog~-c~ratattvavini~caya, VI. S~.mkhyatattv~vat~ra, VII. Vai$e.sikatattvaniJcaya, VIII.Ved~ntatattvaviniJcaya, IX. Mim ~.ms6tattvanirnay~vaMra, X . Sarvaj~aMsiddhinirdeJa,XI. Stutilak~a.nanirde~a. Out of 25 folios containing the text, one folio ( -- no. 18)covering the lat ter part of Chap. VI and most part of Chap. VII is found altogethermissing in my copy. What appears on the back of the last leaf (25b) according to thereport in J B OR S ( i b id . ) is obviously the beginning of a commentary on Nagarjuna'sYukti$a$tika (cf. Tenjur, Mdo XXIV, 1: O-vrtti by Candrakirti).From the colophon to Chap. III: Tattvaj~anamrt~vatare Tattvaj~anai~i(Sic..sa?)~taparicchedo nam a trtiya.h sama pta.h it seems clear, that Tattvajganamrtavatara,which was suspected to be a different work of Bhavya, and which is alluded to by himtwice under that title in his own "Jewel in the Hand" (See: LVP's translation inM C B ,Vol. II (1933), and N. Aiyaswami Sastri's Karatalaratna (1949) from Chinese) is onlyanother, probably earlier, name of the M h k before it atta ined its present enlarged size.The concluding verse of our present work: l t i Madhyam akasyeda.m sa.mk.sepad hrdayaakrta m / dh~mata.m naikasfttrantabimbadar~ana darpa.nam leaves no doubt about theauthenticity of the present title. At the same time a third designation of this work is


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1 66 v . v . G O KH A LE

T h e l a t e P r o f . M a x W a l l e s e r ~ h a d u t i l i z e d th e T i b e t a n v e r s i o n o f th i sV I I I t h . c h a p t e r , c o n t a i n i n g B h a v y a ' s o w n s t a t e m e n t a n d r e f u t a t io n o f t h eV e d a n t a d o c t r in e , f o r d r a w i n g s t i m u l a t i n g c o n c l u si o n s r e g a r d i n g i tse a r l i e r c h a r a c t e r i s t i c s a n d , i n p a r t i c u l a r , e s t a b l i s h i n g it s r e l a t i o n s h i p w i t ht h e s o - c a l l e d G a u . d a p c ~ d a - k d r i k d , r e c o g n i z e d t r a d i t i o n a l l y a s t h e A g a m a -g d s t r a . 3 U p t o r e c e n t t i m e s sc h o l a r s h a v e c o n t i n u e d t o d r a w u p o n t h i s o rt h a t p a r t o f B h a v y a ' s w o r k i n i ts T i b e t a n v e r s io n , 4 b u t i n t h e a b s e n c eo f t h e o r i g i n a l S a n s k r i t t e x t, w h i c h w a s t a k e n t o h a v e b e e n i r r e v o c a b l yl o s t , i t h a s b y n o m e a n s b e e n a n e a s y t a s k t o i n t e r p r e t B h a v y a ' s a r g u m e n t sc o r r e c t l y o n t h e b a s i s o f s u ch s e c o n d - h a n d a n d n o t v e r y l u c id m a t e r i a l .N o w , h o w e v e r , a n a l m o s t c o m p l e t e a n d f a i r ly r e a d a b l e S a n s k r i t t e x t o fa t l e a s t t h e M a d h y a m a k a h . r d a y a k d r i k d h a s b e c o m e f o r t u n a t e l y a v a i l a b le ,a n d i t w i l l b e p o s s i b l e t o w o r k o u t o n i t s b a s i s m o r e e a s i l y t h e r i c h a n dv a r i e d c o n t e n ts o f th e T i b e t a n T a r k a j v d l d , w h o s e o r i g i n a l s t il l r e m a i n su n d i s c o v e r e d .

I n t h e f o l l o w i n g , I p r o p o s e t o g i v e th e S a n s k r i t t e x t o f th e f i rs t s i x t e e nk ~ r i k d s o f C h a p t e r V I I I o f t h e M a d h y a m a k a h . r d a y a , e n t i t l e d V e d a n t a -t a t t v a v i n i g c a y a , a n d t r a n s l a te i t t o g e t h e r w i t h it s c o m m e n t a r y , f o u n d i nt h e T i b e t a n v e r s i o n o f th e T a r k a j v d l d . T h i s p a r t o f t h e c h a p t e r c o n t a i n s

f o u n d i n t h e v e r y l a s t c o lo p h o n , w h ic h r u n s : Tarkajvala nama satrar ~ samaptam,w h ic h w o u ld m e a n , t h a t t h e M h k was a l so ca l led the Tarkajvalasatra, w h i l e th e a u th o r ' so w n c o m m e n ta r y o n i t w a s c a l le d t h e Tarkajvala, accord ing to T ibe tan sources .T h e n a m e o f t h e a u th o r i s fo u n d i n v a r io u s f o rm s , e i t h e r o ri g in a l o r r e c o n s tr u c t ed ,e . g . : Bh a v a v iv e k a , Bh a v y a , Bh a v y a k a , Bh a v y a k a r a , B h a v y a v iv ek a , Bh ~ v av iv ek a ,Bh ~ v iv ik t a , Bb ~ v iv e ka a n d , p r o b a b ly n e i t h e r t h e l a s t n o r t h e l e a s t o n e , B h a g a v a d v iv e k a ,w h ic h is f o u n d i n t h e o p e n in g v e rs e o f o u r S k t . m s . , t h o u g h n o t i n t h e T ib e t a n v e r s io n ;i t r e a d s : Anyayamarganugata .m samik~ya praye.na lokmi karu.nayamana.h / kud r#i ja -laganitu lyam etac c akara gastram Bhagavadviveka.h . M o s t o f t h e s e d e s ig n a t i o n s s e e mto p o in t t o V iv e k a a s t h e e s s en t i al p a r t o f h i s n a m e , w i th Bhagavat , Bhavya, Bha,Bhava e tc . hav ing a m ore o r le ss t i tu la r s ign if icance . W e ca l l h im here by h is popu la rn a m e : B h a v y a .2 M a x W a l le s e r , D er i~'I tere Vedan ta, G eschichte, Kr it ik und Leh re (Heidelberg, 1910).T h e s a m e a u th o r h a s a l s o i n v e s ti g a t ed p a r t s o f C h a p . I V o f M h k and T , dea l ing wi ththe H inay~ma doc t r ines , fo r d i scuss ing the sec ts o f ea r ly Buddh ism in h is D i e S e k t e ndes a l ten Buddhismus (Heidelberg, 1927), pp. 77 f t .3 O f t h i s I h a v e u s ed t h e e d it i o n o f P a n d i t V id h u s h e k h a r a Bh a t t a c h a r y a (U n iv e r s i t yo f C a lcu t ta , 1943) = ,4~ .4 E .g . , S . Yam aguch i , Buddhist Controversies concerning Exis ten ce a nd Non-exis tence( Japanese ) , con ta in ing an examina t ion o f Chap . V, which dea ls wi th the Yog~c~ras t a n d p o in t ( K y o to , 1 9 4 1 ) ; H . N a k a m u r a , Early Vedanta Phi losophy (Pracinavedanta-vada.h), Vol . I ( Japanese ) , pp . 236-332 (Tokyo , 1950), o f fe r ing a t rans la t ion o f Chap .V I I I o f t h e T ib e t a n T a r k a jv ~ la , w h ic h d e a l s w i th t h e V e d a n t a . A n E n g l is h s u m m a r yof the essen t ia l po in ts , d i scussed in th i s im por ta n t w ork in pp . 178-235 , ap pears un derth e t i t l e "U p a n i~ a d i c T r a d i t i o n a n d t h e E a r ly S c h o o l o f V e d a n t a , a s n o t i c e d in B u d d h i s tS c r ip tu r e " , H J A S , Vol. 18, nos. 1 & 2 (June 1955), pp. 74-104.


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THE VEDANTA-PHILOSOPHY 167th e pftrvapak.sa, c o n t a i n i n g a s t a t e m e n t o f t h e V e d a n t i c p o s i t io n a su n d e r s t o o d b y B h a v y a.

( 1) V e d a n t a v a d i n a . h p r a h u r f i tm a v i d d u r l a b h o b a h i. h /k u t a f i tm advi . sam mok.sa.h g t i nyasa .m skaravf id ina mS / /

The Vedan t ins s t a t e : " O ut s ide o f our ow n Schoo l it is d if ficu lt t o f ind one ,who knows the Soul . To those who d i smiss t he Soul , ma in t a in ing tha t a l lp roduc t ive fo rces o f l i f e (samskdras) a re u t t e r ly unsubs t an t i a l , wha t i s l e f tt he re , by means o f which a de l i ve rance can be ob t a ined?T : " V e d d n t a " m e a n s t h e e n d o f a l l k n o w l e d g e , w h i c h , in d e e d , i m p l i e sn o n - a t t a c h m e n t . 6 O n e w h o d i sc u s se s i t o r m a i n t a i n s i t a s o n e ' s o w nt h e o r y i s a " V e ddn t av dd i n" . T h e y p r o p o u n d a s f o l l o w s : I n a n y o t h e rs y s t em o f k n o w l e d g e " o u t s i d e o f " t h e V e d a n t a d o c t ri n e, " o n e w h o k n o w st h e S o u l " i s e x t r e m e l y " d i f f i c u l t t o f i n d " . B y w h o s e s u p p o r t w i l l t h eB u d d h i s t s, w h o " h a t e t h e S o u l " , a t t a i n t h e ir o w n " d e l i v e r a n c e " ? S in c et h e y m a i n t a i n t h a t " a l l t h in g s a r e u n s u b s t a n t i a l " (~fmya), u n r e a l (svabha-varahi ta) , a n d m o m e n t a r y (k.sa.navina.sla), h o w c o u l d t h e y b e a t a l ld e l i v e r e d f r o m a n y t h i n g ?

T h e c h a r a c t e r o f t h e e t e r n a l S o u l, b e i n g s u ch , t h a t t h e k n o w l e d g e o fb o n d a g e a n d d e l i v e r a n c e a r e d e p e n d a n t u p o n i t , i t i s t h e Puru.sa, wel l -k n o w n f r o m t h e V e d a s , w h o i s b e i n g g l o r i f i e d ( i n t h e n e x t s t a n z a ) :

( 2) t a m a . h p a r a s t a t p u r u . s a m m a h ~ n t a m , s f i r y a v a r c a s a m /m r t y u m a ty e ti m a t im f i n m a t v ~ ' tm a n a . m m a h e g v a r a m 7 / /

Having pe rce ived on the o the r s i de o f da rkness t ha t t r anscenden t Pe r son ,lus t rous l i ke t he sun , t ha t un ive r sa l Sp i r i t , which i s t he g rea t Lord , a man ofinte l l igence can surpass death.T : " D a r k n e s s " , w h i c h , h a v i n g t h e n a tu r e o f u n h a p p i n e s s c a u s e s u n -h a p p i n e s s , o r i g i n a t e s in t h e s p h e r e o f t h e t h r e e f o l d E x i s t e n c e ( traidhd-t uk a ) , w h i c h i s t h e c u m u l a t i v e r e s u l t o f t h e p r o c e s s o f c a u s e a n d e f fe c t, sT h e t h r e e f o l d E x i s t e n c e it s el f b e i n g r e g a r d e d a s d a r k n e s s , " o n t h e o t h e rs id e o f i t " m e a n s b e y o n d t h e t h r e e f o l d E x i s t e n c e. T h i s c ir c le o f d a r k n e s s

In a~cordance with the Skt. text, the order of the fo ur feet of this stanza in T. shouldhave been: a, c, b, d.6 Cf. A~. IV, 96: jaana m asa.mgam; notes on pp. 84 ft. etc.Hand -copy of the M s. (= M c. ) shows: purastat in a, m.rtyubhyeti in c and satvain d (for 'matva' = having known or perceived; cf. Katha-Upan. (= KU) 2 . 12 ;~vetaAva.-Upan. ( = ~qU) 1. 6; 1. 12; , ~ . I, 28 etc.). Fo r the various terms from theUpani~adic literature, occurring in this and the following stanzas, refer to C ol. G . A.Jacob ' s Upani~advakyakoga.h, A Concordance o f the prin cipal Upani~;ads and Bhaga-vadgfta (Bombay, 1891).8 Cf. description of the asurya-worlds in ~a mkara's comm . on Iga-Upan. ( = 1U) 3.


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1 6 8 v . v . G O KH AL E( t amo -ma . n . d a l a ) r e a c h e s f a r b e y o n d t h e s p h e r e o f t h i s e a r t h , a n d t h e a b o d eo f t h e " P e r s o n " i s f a r b e y o n d t h e c i rc l e o f d a r k n e s s . I t h a s b e e n s a i d : 9" I h a v e k n o w n t h a t g re a t S e er , r a d i a n t li k e t h e s u n a n d l i v in g b e y o n dd a r k n e s s . H a v i n g k n o w n H i m , o n e s u r p a s s es d ea t h . T h e r e i s n o o t h e rw a y l e a d i n g t o t h e p la c e o f n o n - b i r t h . " T h e P e r s o n i s c a l le d " p u r u .sa " ~ob e c a u s e ( 1 ) h e e x is t s th r o u g h d e s t r u c t i o n o f th e p a s t , o r (2 ) h e s u r p a s s e ss l u m b e r , o r b e c a u s e ( 3 ) h e p r o t e c t s , o r ( 4 ) h e fi ll s u p . H e i s " t r a n s c e n d e n t( m a h t i n t am ) " , b e c a u s e h e e x c e e d s e v e r y t h in g , n H e i s " l u s t r o u s l i k e t h es u n " , b e c a u s e h e is o f v a r i e g a t e d c o l o u r s . T h e s u n ' s lu s t r e is v a r i e g a t e da n d c o n t a i n s t h e f o l l o w i n g c o l o u r s :12 ( 1 ) w h i t e , ( 2 ) b l u e , ( 3 ) r e d , (4 ) s t e e lb l u e , ( 5 ) y e l l o w , ( 6 ) p i g e o n g r e y , ( 7 ) r u b y , ( 8 ) t a w n y ( ' k a . b i . t s a . l a ' =( S k t . ) k a p i g j a l a ? ) . W h y i s h i s s o l a r l u s tr e s a i d t o p o s s e s s t h e s e c o l o u r s ?I t i s b e c a u s e i t c o n t a i n s t h e s p i r i t s o f a l l t h e d e i t i e s, o r b e c a u s e s u c h ist h e in n a t e c h a r a c t e r o f th e G r e a t L o r d ( M a h e gv a r a ) : ( 1 ) T h e w h i t e n e s so f t h e s u n r e p re s en t s t h e e s se n c e o f t h e M o o n ( S o m a ) ; ( 2 ) t h e ( a z u r e )c o l o u r o f w a t e r is d e ri v e d f r o m b o t h F i re ( A g n i ) a n d th e M o o n ; ( 3 ) t h e9 Q u o t a t i o n f r o m S U 3 .8 : vedft 'ham eta m purus.a.m ma han tam adityavar.na.m tamas abpa ras tat / tam eva viditva ' t im.rtyum eti nd'nya.h pan tha vidyate 'yanflya // , w h i c h i sa g a i n f o u n d i n t h e c o m m . t o v e r s e 1 6 b e l o w . T i b . t r a n s l a t i o n o f ayana here = s kye .med. gnas . h .gro , ba (ajatisthanagamana), w h i c h s e e m s t o s u g g e s t t h e ajati-vada o fG a u q t a p ~ d a , t r e a t e d a t l e n g t h i n X ~ . I l l - I V .10 F o u r d e r i v a t i o n s of puru.sa: ( 1 ) p f t r v a q- us, cf. Brhad~.-Upan. (BU) 1.4.1: os.atiha vai sa ta.m yo ' sm at pftrvo bubh~.sati; (2 ) ~ayanat para.h; ( 3 ) p i p a r t i ( f r o m 'Pr pcilane')and (4 ) pr.nati ( f r o m 'Pr p~ra.ne'); c f . N i r u k t a I I . 3 : purus.a.h pu ri s.ada.h / pu ri ~aya.h /pftra yate r va / . . . . teneda.m p~r.nam purus.e.na sarvam . F u r t h e r , ~ a r 0 k a r a o n B U .IV . 3.7: purus.a aka~avat sarva gata tvat p~r.na iti purus.ah.11 C f. ~am .k a r ~ n a n d a o n ~ U 3 . 8 : mahanta .m sarvasmad adhikam.12 Cf. Amarakos.a 1 .5 .12 -17 . O n the co lou r - s ca le f rom ' b lack , g rey , b lue , r ed , ye l lowu p t o w h i t e ' i n t h e d e v e l o p m e n t o f t h e S o u l , a c c o r d i n g t o t h e e p i c S h r 0 k h y a , s e eO . S t r aus s , Indische Philosophie (Miinchen, 1925) , p . 133, a lso p . 112 (on the L e ~ y at h e o r y i n J a in i sm ) . F o r a n e x a m p l e o f c o l o u r s a t t ri b u t e d t o G o d s i n M a h ~ y h n a B u d -d h i s m , c f . t h e d e s c r i p t i o n o f H e v a j r a w i t h e i g h t h a n d s o f d i f f e r e n t c o l o u r s , r e p r e s e n t e db y d i f f e r e n t V e d i c a n d o t h e r d e i t i e s , i n A l i c e G e t t y , The Gods o f Nor ther n B uddh is m(Oxford , 1928) , pp . 142 f f . Fur ther , Atharva~i.-Upa n. 5, ~r 4 .1 . In the o r ig ina l thec o l o u r s m a y b e : ( 1 ) gukla, greta, avadata etc . , (2) nila, (3 ) lohita ( b e l o w f o r ' p a l e r e d '= p~t.ala, cf. A m a r a k o ~ a ( A m K ) 1.5.15), (4) dhftma (= 'du.ba' b e l o w ) ; h e r e T i b . h a s"'ba-bla" ( a r s en ic = haritala?), w h o s e c o l o u r s e e m s t o b e i m p l i e d . T h e n a m e I n d r a( o f w h o m t h i s is t h e c o l o u r ) u s e d t o b e d e r i v e d f r o m indha, fuel , cf . B U . I V . 2 . 2 :indho ha vai namais.a yo "ya.m daks.ine 'ks.an puru.sas ta.m v(~ eta m indha.m san tam indraity acaks.ate (a lso , , qa t . Br . 6.1.1.2 etc.) , (5) pita, haridra etc . , (6) paravata ( 'phug.ron ' = p i g e o n ; b e l o w : 'rdul. da~. yu n' = raja.h-p[ta, dus ty ye l low ) , (7 ) ma~jis.t.ha( 'b tsod ' = m a d d e r , rubia cordifolia; b e l o w : ' smug.po ' = p u r p l e b r o w n , macr o tomia ;c f . N ~ g ~ r j u n a ' s Paramtirthastava, 5 ( f r o m L h a s a m s . ) : na rakto haritama~jis .t .hovar.nas tenopalabhyate / na pfta h krs.na.h guklo va avarnaya na mo 'stu te) , (8) Cf.M a h a v y u t p a t t i ( = M v y , e d . R . S a k a k i , K y o t o , 1 9 1 6 ) 4 8 9 2 : kapiiijala, kapigcala ='Goh.mo.sreg ' ( w o o d - c o c k ) ; b e l o w : 'myur .ba ' = s w i f t , s peedy e tc . i s incom prehe ns ib le .S . C . D a s ( D i c t i o n a r y ) : 'sna.tshogs.mdog = karb ura (p. 766).


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THE VEDANTA-PHILOSOPHY 169r e d c o l o u r is s u p p o r t e d b y t h e G o d o f W e a l t h ( K u b e r a ) ; a n d t h e p a l e r e dr e p r e s e n t s t h e sp i r it o f t h e P r o p i t i o u s R u d r a ( ' R u . t r a . b d e . b y e d . d a g ' =(Sk t . ) Rudra-~qam.k a r a ) ; (4 ) t h e s m o k y c o l o u r c o m e s f r o m I n d r a ; ( 5) t h ey e l lo w c o l o u r c o m e s f r o m M i t r a ; (6 ) t h e d u s t y y e l l o w c o l o u r r e p re s e n tst h e sp i ri ts o f M i t r a a n d t h e W a t e r - G o d ( V a r u n a ) ; ( 7) th e p u r p l e b e l o n g st o ' Dg a r . k a . f i i d ' ( s i c . ' T h a . s k a r . g f i i s ' ? = A ~ v i n a u ) ; ( 8 ) t h e p r e s e n c e o fth e V i & e - d e v a s m a k e s i t v o l a t i l e ( ' m y u r . b a ' ? ) . T h e c o l o u r o f P u r i t y( b r a h m a - y a r n . a ) i s t h e r e s u l t o f h i s b e i n g th e S u p r e m e L o r d ( i~vara) . T h er o o t " a t - " i n d i c a t e s c o n s t a n t m o v e m e n t ( s a t a t a - g a m a n a ) ; h e n c e t h e t e r m" d t m a n " m e a n s e i t h e r t h a t a l l b e i n gs a lw a y s m o v e i n H i m , o r t h a t H ec o n s t a n t l y m o v e s a m o n g a l l b ei n g s. 13 H e i t i s, w h o i s " g r e a t " , b e c a u s eo f h is o m n i p r e s e n c e ( s a r v a v y @ i t v a ) , a n d b e i n g " s u p r e m e " (?Avara). H et r a n s c e n d s a l l t h e w o r l d s . T h e s a i n t ( y o g i n ) , w h o p e r c e i v e s t h e " P e r s o n "(Puru.sa) o f th e a b o v e d e s c r i p t i o n b y h i s d i v i n e e y e (d i vyacak . sus ) , sur -p a s s e s a l l b o n d a g e a n d a t t a i n s i m m u n i t y f r o m o l d a g e a n d d e a t h .

N o w , a l t h o u g h t h e P e r s o n p o s s e s s e s v a r i o u s c o l o u r s , t h e d i s t i n c t i v em a r k (lak.san.a) r e c o g n i z e d b y t h e s a i n t a t t h e t i m e o f hi s o w n f in a ll i b e r a t i o n , i s a s b e l o w:

( 3 ) r u k m a v a r . n a m y a d ~ p a ~ y a n p a ~ y e t k a r t f i r a m i ~ v a r a m /v i h f t y a p f t p a m p u n . y af i c a p a r a .m s ~ m y a m14 t a d ft ' p n u y ~ t / /

W hen , on pe rce iv ing the g o ld-co loured one , he r ecognizes ( in h im) the Lord ,the M aker , he m ay then , a f te r cas ting of f bo th s in and mer i t , a t ta in tha t su premeequanimi ty .T : " G o l d " is th e f in e g o l d f o u n d i n t h e s an d . W h e n t h e S o u l, h a v i n g as i m i l a r " c o l o u r " i s s e e n a n d r e c o g n i z e d b y t h e c o n c e n t r a t e d e y e o fm e d i t a t i o n ( d h y d n a c a k . s u s ) a s s u ch , o n e m a y b e s u r e o f b e i n g i n t h ep r e s e n c e o f t h e g r e a t " L o r d " h i m s e lf . W h i l e se e in g th u s , o n e b e c o m e s" s u p r e m e " i n c u t t i n g o f f t h e e s s e n ce o f al l s in a n d m e r i t a s w e l l a s t h eb o n d a g e s c h a r a c t e r iz e d b y b o t h o f t h e m . I n p a r t ic u l a r , o n e b e c o m e st r a n q u i l (gdn ta ) . O n e " a t t a i n s " t h e e ss e n c e o f t r a n q u i l i t y , w h i c h im p l i e sa t u r n i n g a w a y f r o m a l l a c t i o n a n d i s b e y o n d d i s c o u r s e ( n i r v i k a l p a ) . 1513 Cf. IU . 6; Bhagavadgftd ( = BG ) 6.29--30, etc.u Mc. reads: satmyar#. Fro m the following T, the S kt. reading would appear to beneither s a t m y a ~ n o r samya.m, but ganta.m, but i t m ay be noted that AS uses bothsamya and dOnta in the sam e sen se for describing the A bsolute; com p. III, 47, IV45 with IV. 80, 93, 95, 100. Mu.nd.aka-Upan. ( = M u U ) , 3.1.3 (cf. Maitri-Upan. ( = M U )6. 18) of which the present stanza is a virtual reproduction, also reads sdmyam thus:yada pa~y ab pa~ya te rukmavar.na.m kart~r am i~a.mpuru~a.m brahmayonim [ tada vidvdnpu.nyapape vidhftya nira~jana.h param a.m sam yam upa iti //in Cf. ,,F~. IV. 80; III. 33-3 4. This description of the Ab solute, it m ay be noted, isno t very different from M aitreyan~th's conception of the Bud dhahood; see : Ratna-


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170 V.V . GOKHALE( N o w ) , i f h e is b e y o n d t h e t h r e e s p h e r e s o f E x i s te n c e , h o w c o u l d h e

b e t h e " M a k e r ( k a r t r ) " ? A n d b e i n g s o d i s ta n t , w h o s e L o r d i s h e ? T h ea n s w e r i s, t h a t i n s p i r e o f h is d i s t a n t a b o d e , h e i s a l l - p e r v a d i n g , a s d e s -c r i b e d b e l o w :

( 4 ) b h O t a m b h a v a t b h a v i. sy a c c a s a r v a m p u r u . sa i .s ya te /s o ' n t a r b a h i~ c a d f i r e c a s o ' n t i k e s a c a k a r m a k . r t ~ e / /

W hatever i s pas t , p r esen t o r fu tu re , i t is a ll rega rde d as t he P e r son (p u r u s . a ) .H e i s w i t h i n a n d w i t h o u t, f a r a n d n e a r ; a n d h e i s t h e D o e r .T : W h a t e v e r , l i k e a m a n e t c . , h a s g o n e b y ( a t i t a ) , w h a t e v e r i s n o w i nv i e w ( p r a t y u t p a n n a ) a n d w h a t e v e r i s t o c o m e h e r e a f t e r ( d g d m i ) - ' a l lt h i s ' i s p o s s e s s e d a n d s a n c t i f i e d (a d h i s . t . h i t a ) b y h i m , i . e . , h e p e r v a d e s a l lt h e t h r e e s p h e r e s o f e x is t en c e . B e c a u s e , t h e z e n i t h is h is h e a d , t h e n a d i rh i s b a s e , x7 t h e s k y h i s a b d o m i n a l c a v i t y , 8 t h e q u a r t e r s h i s h a n d s , t h ep l a n e t s a n d c o n s t e l l a t i o n s h i s p o r e s o f h a i r , th e m o u n t a i n s h i s c h e st , t h em o u n t a i n - r a n g e h is b o n e , t h e s t r e a m s t h e n e t w o r k o f hi s a r te r ie s , a n dt h e f o r e s t s h i s h a i r a n d n a i l s . H i s b a c k i s t h e c e l e s t i a l w o r l d a n d h i sf o r e h e a d i s B r a h m f t . ( R e l i g i o u s ) m e r i t a n d d e m e r i t a r e h i s t w o e y e b r o w s .T h e k n i t ti n g o f hi s e y e b r o w s is t h e L o r d o f D e a t h . T h e s u n a n d t h e m o o na r e h i s t w o e y e s 3 9 H i s b r e a t h i n g o u t a n d b r e a t h i n g i n a r e th e w i n d . T h eh i l lo c k s 2~ a r e h i s t e e th . H i s t o n g u e i s th e G o d d e s s o f S p e e c h . T h es y l l a b l e : o m a n d t h e e x c l a m a t i o n : v a ~ a t 2~ a r e h i s t w o l i p s . T h e o p e n i n ga n d c l o s in g o f h i s e y e li d s i s t h e T i m e ; h i s l e ft si d e th e w o m a n a n d h i sr i g h t s i d e t h e m a n . 22 T h e ' L o k d l o k a ' - m o u n t a i n - r a n g e ( d i v i d i n g t h e v i s i b l e

g o t r a v i b h a g a M a h a ya n o t t a r a t a n t r a ~d s t r a (Patna, 1950), II. 29 : a c i n t y a r ~ n i t y a ~ c ad h r u va m a t h a g iva .m ~ kv a t a m a t h a / p r a g a n t a t ~ ca vy~p i vya p a g a t a v ika l p a r ~ g a g a n a va t / /asakta .m sarva t rapra tighaparu~aspar~aviga tam/ na dr~ya .m na gr f thy a~ dubham api cab u d d h a tv a m a m a l a m / /1~ Cf. R g - V e d a X. 90. 2: p u r u ~ a e ve d a.m sa rv a r~ y a d b h a t a m y a c c a b h a v y a m = ~ U .3. 15 (The v.l.: e v a i t a t fo r eveda.m, found in Kamala~ila's comm. on g~ntaraksita'sTattvasa.mgraha, p. 76 (Baroda, 1926) has already been pointed out by H . Na kam urain his article "A no te on Pre-~afikara Philosophy", P r o c e e d i n g s o f t h e O k u r a y a m a O r .R es . I n s t i t u t e , Vol. 1, p. 3 (Yokohama, 1954); also v.1. b h a v y a m fo r b h a v y a m (ibid.).Further cf . [ U . 1 . 5 . B G . 13. 15.x7 C f . M a h a U . 5. 156: f t r d h va ~ ~ i ra .h p i. ng ta m a ya m a dh ah , p a d a m a y a ~ t a t h a / p a r g -va yo r h a s t a s a r p s t h d n a ~ m a d h ye co d a r a d h a r m i . n a m .18 T. lto. ba = u d a r a ; v.1. stoh.o is inexplicable.x~ Cf. M u U . 2. 1. 4: cak~u~i candrasaryau .2o T.: r i .bra n (Sic. r i .phran o r ri.brag?)21 T.: ba.ga.tha.shes.bya.bah, i . yi .g e.ni .c hu .g~ iso, where I take " c h u " to be a mistakefo r " m c h u " (lip). (This has n ow been co nfirmed b y S de . dge edition.)~a Cf. B U . 4 . 2 . 2 - - 3 e t c .


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THE VEDANTA-PHILOSOPHY 17 1w o r l d f r o m t h e r e g i o n s o f d a r k n e s s ) ~3 f o r m t h e i n t e r v e n i n g s p a c e b e t w e e nh i s n ip p l e s . H i s f i n ge r s r e p r e s e n t th e i n t e r s p a c e s b e t w e e n m o u n t a i n s ; h isp a i r o f k n e e s t h e t w o g o l d e n l e a v e s 24 ( ?) . H i s t w o s h a n k s a r e t h e p a i r o fA g v i n f k u m d r a s ; t h e p a r t b e l o w h i s l o i n s t h e d a y a n d n i g h t ; h i s m a l eo r g a n t h e I n d r a ; t h e n a t u r e o f h is e n j o y m e n t t h e P r a j d p a t i , a n d h i s p a i ro f f e e t t h e Vi~.nu. ( F i n a l ly ) , th e c o l o u r s a r e h is b l o o d . B e i n g b o t h ' w i t h i na n d w i t h o u t ' , a s w e l l a s ' f a r a n d n e a r ' , h e m o v e s i n a n d m o v e s o u te v e r y w h e r e , a n d e v e n e n te r s t h e p r o c e ss o f m a t u r a t i o n e tc .

( N o w ) , i f h e i s a l l a l o n e , h o w i s h e a b le t o e n t e r u p o n a v a r i e t y o fa c t iv i ti e s a n d ( y e t ) r e m a i n u n i m p a i r e d ? T h i s is e s ta b l i s h e d (i n t h ef o l lo w i n g ) b y m e a n s o f a n e x a m p l e :

(5) vi~ve b ha va s ta to j~ t~ t 0rn.an~tbhad iv~.m~ava.h /25Fr om h im a re b orn a l l th ings in the un ive rse , like th reads coming ou t o f aspider .

T : J u s t a s a s i l k -w o rm ( k . r m i ) p r o d u c e s a b u n d a n t t h r e a d s a n d y e t w i t h o u tu n d e r g o i n g a n y c h a n g e r e m a i n s u n s p e n t , e v e n s o d o e s t h e P e r s o n , i n -s p i te o f h is p r o d u c i n g t h e t h r e e s p h e r e s o f e x is t e n ce , r e m a i n u n c h a n g e da n d u n s p e n t . A l t h o u g h a s t h e c a u s e o f a ll e x i s te n c e h e i s i n e x h a u s t i b l e ,i t is s a id h e r e , t h a t h e s t il l b r i n g s a b o u t t h e d i s s o l u t i o n o f t h e e x i s t e n c e :

t a s m i n p r a l i n a v i dv a .m s o n ~ ' p n u v a n t i p u n a r b h a v a m ~5 / /W ise men , who have merged themselves in h im, do no t ge t a s econd b i r th .

T : W h e n a ' w i s e m a n ' , p r a c t i s i n g p r o f o u n d m e d i t a t i o n ( d h y d n a - y o g i n )p e r c e i v e s h i m b y h i s e y e o f i n t e ll i g en c e ( p r a j h d - n e t r a ) , n o t o n l y d o e s h eg e t h i m s e l f m e r g e d i n h i m , b u t b e i n g b e r e f t o f a l l s in s d o e s n o t h a v e t os h a r e i n t h e m i s e r i e s , a r i s i n g i n t h i s w o r l d o f ' r e b i r t h ' .

( N o w , ) w h y d o e s t h e Y o g i n n o t a t t a in i m m o r t a l i ty ( a m r t a t v a ) w i t h o u th a v i n g p e r c e i v e d t h e P e r s o n ? T h e r e a s o n f o r t h is i s st a te d b e l o w :

( 6 ) a m r t a t v a m n a m a r t y a s y a v a h n e .h ~ a i t y am i v e. sy at e /t a s m ~ d a m r t a t a ' y u k t a ' p r a b o d h ~ t p u ru .s e ' m r t e ~ 6 / /

2a Cf. K irfel, Kosmographie der Inder (Bonn, 1920), pp. 121-122, 126; R ag hu va ~a ,I. 68.24 T. : gser .bdab .g~is.so .25 Fo r the simile of a spider cf. B U . 2. 1.20; ~U. 6.10; M u U . 1.7 e tc. Tha s "dar.gyi.srin.bu" ( = ko~akarak(ta, silkworm) and "srin.baLbyed.pa.hi.srin.bu" (hair-makinginsect) in the stanza and the comm entary respectively. Fo r the second half of thestanza cf. ~U. 1.7" lind brahm a.ni tatpard yonimuktd.h.26 M e. reads: tamabhyasya fo r na martyasya and does not write any of the avagrahasin the second line of the stanza. Numerous passages are found in the Upani~adicliterature expressing this thought, continued fro m the preceding stanza. See: ~U .3. 7; 5. 6; 6. 17; K n U ( = Kena-U pa.). 2. 4; K U . 6. 8; cf. B U . 4 . 4 . 7 = K U . 6. 14-15;~f~. III. 21, IV. 7, etc.


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1 7 2 v . v . G OK HA LET h e m o r t a l c a n n o t b e r e g a r d e d a s h a v i n g i m m o r t a l i t y , j u s t a s f i r e ( c a n n o t

b e r e g a r d e d ) a s h a v i n g c o l d n e s s . H e n c e , i t d o e s n o t s t a n d t o r e a s o n t h a t i m -m o r t a l i t y c o u l d b e a t t a i n e d w i t h o u t t h e r e b e i n g a n a w a k e n i n g i n t o ( t h e s t a t eo f ) t h a t P e r s o n .T : ' T h e m o r t a l ' ( m a r t y a ) i s w h a t d e s e r v e s t o d i e ( m a r t u m a r h a t i ) , o r w h a ts u f f e r s d e a t h ( m a r t a - b h a t a ) , ( w h i c h m e a n s ) t h e w h o l e w o r l d ( s a r v a l o k a ) .B e i n g b y n a t u r e s o m e t h i n g t h a t a l w a y s s uf fe r s d e a t h , i t c o u l d n o t b ec o n s i d e r e d a s h a v i n g i m m o r t a l i t y , b e c a u s e i t h a s n o t t h a t c h a r a c t e r , ju s ta s h e a t, a n d n o t c o l d n e s s is th e c h a r a c t e r o f fi re . H e n c e , f o r t h o s e m o r t a l s ,w h o h a v e n o t v i su a l iz e d th e P e rs o n , r e si d in g b e y o n d th e k i n g d o m o fd e a t h , t h e a t t a i n m e n t o f i m m o r t a l i t y is u n t h i n k a b l e . T h e f o l lo w i n g s e rv e st h e p u r p o s e o f e u lo g i s in g h i s g r e a t p r o w e s s ( m a h d n u b h d v a ) :

( 7 ) y a t a h , p a r a m p a r a .m n ~ t's ti y a t o j y ~ y f m n a v i d y a t e /a n .i y~ n n ~ t'p i t e n e d a .m v i g v a m e k e n a s a m t a t a m ~ 7 / /

A s t h e r e i s n o t h i n g e ls e h i g h e r t h a n h i m , o r s u p e r i o r t o h i m o r e v e n s u b t le rt h a n h i m , h e a l o n e i s t h e s o l e c a u s e , t h a t h o l d s t o g e t h e r t h e d i v e r s i ty ( o f t h i sun ive rse ) .T : O t h e r t h a n h i m t h e r e i s n o t h i n g t h a t e x c e l s ( p a r a t v a ) , o r i s s u p e r i o r( j y d y a s t v a ) a n d p r e e m i n e n t ( jya i . s t .hya ) , o r is m o r e s u b t le (an.~yastva). T h ec h a r a c t e r o f a s a i n t ( y o g i n ) , e n d o w e d w i t h e i g h t s u c h a t t r i b u t e s ( g u n . a ) ,h a s b e e n l a i d d o w n a s f o ll o w s :z7 " H e i s e n d o w e d w i t h t h e ( 1 ) p o w e r t oa t t e n u a t e h i m s e l f ( an . m a n ) , ( 2 ) p o w e r t o e x t e n d h i m s e l f ( m a h i m a n ) , (3 )p o w e r t o l e v i t a t e h i m s e l f ( l a g h i m a n ) , ( 4 ) s u p r e m a c y ( o v e r t h e e l e m e n t se t c . , i 2 i t d ) , (5 ) p o w e r o f c o n t r o l ( v a ~ i t d ) , ( 6 ) p o w e r t o r e a c h ( r a b . p h y e ( ? )27 See: ~U. 3. 9: yasm at para.m naparam ast i k i .mcid yasman nglniyo na jyay o ' s t ikag cit/ . .. . tenedan 3 pgtr.na.mpuru~e.na sarvam . See note 43 below. The Tibetan versiono f M h k (fol. 28a) includes the following stanza in T as a part of the original karika-text , a l though i t i s not found among the Sanskri t karikas. I t r eads : de.ni.phra.datirags.dah.ldan // yaft.ldan.gtso.bo.dba.n.sgyur.ba / / rab.phye (sic.phyi?). h.dod.pabi.mthar.thug.gaa // rnaL.hbyor.ji.ltar.Odod.par.Ogro. This enumerates the eight s iddh is o f aYo gin, as explained, e .g. , by K ~irasvftmin (12th cent . A .D.) , co mm enting on Amara-ko.ya I . 36 (a igvaryam a.nimadikam) (ed . by Hara Da t ta Sharma , Poona Or . Se r . -No . 43 , p . 12 ) . The l a s t Siddhi, viz., yatha(or yatra)-kamavasayit6, is sometimesrep laced b y garirnan, as e .g . in Mahe~vara 's com m entary on the Amarakoda (Bombay ,1907), but the Yogasatras of Patafijali , III . 44 (together with th e Bha~;yaof Vedavyftsaand the co mm entary of V~caspat imi~ra) agree with the present text . Cf . aeima laghimapr~ptib pr~kdm ya.m ma himgt tath~ ] iM tva.m ca va~itva~n ca tath(t k~mgtvas(tyit(t /]( Vacaspatyam u n d e r a.niman, Calcu t ta 1873) ; laghima vagitegitvam prakgtrnyar~ ma hi-ma.nima [ yatrakam avasayitvam praptiraigvaryam a~;t.adha // (AbhidhgmacinM ma.ni o fHemacandra , p . 36, Calcut ta , sarpvat 1934). Fo r a comprehensive s tudy o f these Yogiepowers, see Sigurd Lindquist, S i d d h i u n d Ab h i ~a (Uppsala , 1935). I t m ay be notedthat through this reference Bhavya is seen to assume the closest affinity betweenVedanta and the P~tafijala-dar~ana.


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THE VEDANTA-PHILOSOPHY 17 3

= p r d p t i ) , ( 7 ) ir r e s i s t i b i li t y o f w i l l ( p r d k d m y a ) a n d ( 8) p o w e r t o p r o c e e da t w i l l ( y a t h d k d m d v a s d y i t d ) . "

H e n c e , a l t h o u g h h e is a lo n e , h e i s t h e s o u l o f t h e d i v e rs e a g g r e g a t e o ft h e t h r e e s p h e r e s o f ex i s te n c e :

( 8 ) t a s m i n s a rv g .n i b h O t ~ n i b h a v a t y g t m a i v a p a g y a t a .h 2s /F o r t h e d i s c e r n e r , a l l t h e b e i n g s i n H i m a r e a l s o i n c l u d e d i n t h e S o u l .

T : A l l t h a t m o v e s o r d o e s n o t m o v e ( c a r d c a r a b h f ~ t a ) i s c o m p r e h e n d e dw i t h i n t h e s o u l . A n d b e s i d e s , o n e w h o s e e s t h e s o u l r e a l i z e s ,

b~ lapan . .d i t aca .n .d~ lav ip r f td in f t f i ca tu ly a t f t ~ / /a n d t h e i g n o r a n t a n d t h e l e a r n e d , t h e o u t c a s t a n d t h e B r a h m i n , a n d s of o r t h , a r e a l l e q u a l .T : T h e e q u a l i t y ( i m p l i e d h e r e ) i s i n r e f e r e n c e t o t h e n o n - d i s t i n c t i o n i n( r e s p e c t o f t h e ir ) d e m e r i t o r m e r i t ( p d p a p u n . y a ) .

N o w , i f s o m e o n e w e r e t o ra is e th e q u e s t i o n : " T h i s P e r s o n ( p u r u s . a ) ,w h o i s ( s a i d t o b e ) u b i q u i t o u s ( s a r v a v y d p i n ) , a n d f r o m w h o m , a l t h o u g hh e i s a l o n e , t h e b o d i e s o f a l l k i n d s o f li v i n g b e i n g s ( g a t i ) , l i k e g o d s a n dm e n , a r e ( s a i d t o b e ) b o r n , - h o w i s i t t h a t h e , l ik e a n y ( o t h e r ) b o d i e db e i n g , i s n e i t h e r e v a n e s c e n t ( a n i t y a ) , n o r n o n - p e r v a s i v e ( a - s a r v a t r a g a ) ? " ,- t h e f o l l o w i n g is s a i d a s a r e j o i n d e r :

( 9) g h a . to t p a t t a u v i ng g e v a n g ' k ~ g a s y a ta d ~ t m a t ~ /t a d g t m a t ~ ' t m a n o 'pi.s.tg n a d e h ~ d y u d a y a v y a y e ~~ //

W h e n a p o t i s b e i n g p r o d u c e d o r d e s t r o y e d , t h e e t h e r d o e s n o t b e c o m e2s Cf. TU . 7 : ya sm in sarva.n i bhFt t~n i d tmaiv~bhFM vi jdna ta .h (Sam.kar~nanda ' s D i p i k ~ ) .29 Nakamura (op. ci t . , no te 4 above) refers to BrahmasOtra-Sal~karabha~ya, I I . 3 .4 3 : t a t h a h y ek e g 6 kh i n o d a g a k i ta v6 d i b h a va m b r ah m a .n a d m a n a n t y 6 t h ar va. ni ka B r a h m a -s ~ k t e " b r a h m a d a ~a b r a h m a d a s a b r a h m a i v e m e k i t a v O b " i ty a d i n a / d a gd y a e t e k a i v a r t a bp r as id d h a. h / y e ca m r d a sa .h s vam i ~v a t m a n a m u p a k~a p a ya n t i / y e ca n ye k i t a vd d y~ t a -k r tas t e sarv e bra hm aive t i h ina jan t s sarve . sam eva ndmarFtpak .r takaryaka-ra.nasarpghatapravi~tdngt.m j ivdna.m br ah m atv am aha. Fur the r , B G . V. 18: v i d ya -v inay asam pan ne brahma.ne . . . . / . . . . gva pak e ca pa.nd, i ta .h samadarg ina .h . I have no tedat least two other references to outcasts in the present work: - M h k . I . 26 reads:na kro~t.a ma t tam ata~ gak um bhd spha lanap alan e / na mdta t igaO samudrdntamahima.n-.dalapdlane (which includes a play on the wo rd m a t a ~ g a ) . The o ther reference to theou tcas ts i s foun d in T on I lL 26 o f M h k . which, w hile establishing the non-sub stantial-ity of material elements, l ike the Earth (u r v i ) etc. , states the objector 's view as:de.dag.gi.sra.ba.da~.gger.ba.da~.tsha.ba.da~.gy~.ba.~a.s~gs.pahi.ft~.b~.~id.ga~, yin.pa.dag.ni.ri .khrod.pa.dafi.gdol.pa.yan.chad.la.yafi.grags.te (i .e . even the ~a bara s an dM~taf igas know their nature) . In point ing out these references to the outcasts byBhav ya, it may no t be impert inent to observe, tha t Ca ndrakir t i shows a less high-brow ed atti tude tow ards them , when in a parallel instance h e substitutes a shepherdessfor an outcast , cf . gopalahgandjana, p. 260, 418 of M a d h ya m a ka v . r t t i O (ed. by L. V.Poussin, B i b L B u d d h i ca , IV, 1913).


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1 7 4 v . V . G O K HA L Ei d e n t i c a l w i t h i t ( i n s h a p e e t c . ) . S i m i l a r l y , w h e n b o d i e s e t c . a r e b o r n o r d i e ,t h e y c a n n o t b e c o n s i d e r e d t o b e i d e n t i c a l w i t h t h e S o u l .T : A s i n t h e c as e o f a p o t , a j a r e tc ., w h i c h i s b e i n g p r o d u c e d o r d e s t r o y e d ,t h e e t h e r d o e s n o t a s s u m e t h e c h a r a c t e r i s t i c s o f th e p o t ( et c .) , s o a l s o t h eP u r u. sa d o e s n o t a s s u m e t h e n a t u r e o f t h e e m b o d i e d b e i n g ( l u s . c a n =g a r i r i n , d e h i n ) , e v e n w h i l e i n i t s v a r i o u s s h a p e s i t i s b e i n g b o r n o r s u f f e r sd e a t h .

( N o w , ) t o e s t a b li s h ( f u r t h e r ) t h is e x a m p l e o f th e e t h e r w i t h a v i e w t om e e t a s e r io u s o b j e c t i o n ( f r o m t h e a d v e r s a r y ) , it i s p o i n t e d o u t :

( 1 0 ) g h a . t f i k ~ a v a d e k a s y a n a n ~ t v a . m c e d a b h e d a t a . h /g h a . t a b h e d e n a c a i k at v a .m s ~ m y e s a r v a s y a j a n m a v a t 31 / /

I f ( a n o b j e c t i o n i s r ai s e d , v i z. t h a t ) t h e u n i t y ( o f t h e S o u l ) i s ( h e r e t u r n e di n t o ) a d i v e r s it y , w h i c h i s e v i d e n t i n t h e m u l t i p l i c i t y o f b o d i e s , i l l u s tr a t e d b yt h e e t h e r i n t h e p o t , ( w e a n s w e r , t h a t ) w h e n t h e p o t i s b r o k e n , t h e r e e x i s t s a nu n b r o k e n u n i t y ( o f t h e e t h e r ) . ( H e n c e , ) i t i s a s i f e v e r y t h i n g is b o r n i n a s t a t eo f s a m e n e s s .T : I t m a y b e s a id : " A l t h o u g h y o u r e t h er m a y b e a u n i ty , i t i s b e in gd i v i d e d i n t o t h e s e p a r a t e , l a r g e a n d s m a l l p o t s . ( H e n c e , ) t h e S o u l a l s om u s t b e l ik e t h a t . " B u t , t h is d o e s n o t s t a n d t o r e a s o n : b e c a u s e n o d i s -t i n c t i o n c a n e x i st w i t h in t h e e t h e r w h i c h is o c c u p y i n g a ll t h e p o t s. T h ee t h e r w i t h i n a p o t , w h i c h is b e i n g b r o k e n a n d t h a t i n a n o t h e r p o t , w h i c hi s a l r e a d y b r o k e n , i s n o t d i f f e r e n t f r o m e a c h o t h e r . T h i s a p p l i e s t o t h ee t h e r i n a l l p o t s a l i k e . I n a s i m i l a r w a y , t h e S o u l ( - - - - d t m a n ) d o e s n o t e x i sts e p a r a t e l y i n a l l t h e e m b o d i e d b e i n g s, a n d i n s p i te o f t h e m u l t i p l ic i t y o fb o d i e s , t h e S o u l is th e s a m e i n a ll o f th e m . T h u s , t h e e x a m p l e o f t h e e t h e ri n t h e p o t h a s n o t b e e n d i s p r o v e d .

30 Mc. read s: dehadyudayavyayam in (d), where deh~di corresponds to Tib. lus .can(= dehin) b o t h i n M h k and T. Cf. ,4~. IlL 3 an d 4 (corresponding respectively to udayaa n d vyaya o f t h e fiva) with fur ther references on pp. 301-2; Brahmabindu-U. 13-14.I t is made c lear by Bhavya that the adversary here and in the fol lowing argument isthe Bu ddhis t (see s tanza 1 above and T on 12 below). How ever , cf . a lso the S a ~ k h y a -karika 10, which describes the characteristics o f the vyakta and the avyakta, whichare found mixed up here in the descr ipt ion of the Puru.sa, i .e. , his being 'active' (cf.kart.r in st . 3; karmak.rt in s t. 4 etc .) an d a t the sam e time 'o ne ' (eka in st . 7), 'eternaland omnipresen t ' (nitya, sarvatraga in s t . 16 & T.) e tc . This apparent incongrui tywhich is sough t to be rem oved by the Ved~ntin b y giving this example of ' the e the r int h e p o t ' (ghat.akaga) should therefore be equally objectionable to the S~pkhya.81 M c. read s: deha- fo r ceda- in (b) and caikasya fo r caikatvam in (c.) Me. being thesingle source for the Sanskrit text, which sometimes makes no sense, I have venturedto em end i t here ra ther heavi ly . Th e (d) of th is s tan za a lso seems doubtful . O n the basisof T I might suggest : sarnyar~ sarvasya siddhavat ( = (Hence) the s ta te of samenessof everything is as good as proved) .


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THE VEDANTA-PHILOSOPHY 175N o w , t o p r o v e t h e u n i t y o f t h e S o u l ( = d t m a i k y a ) b y a d i f f e r e n t a p -

p r o a c h ( = n a y a ) , ( w e s a y t h e f o l l o w i n g : )( 11 ) y a th ~ t g h a t .~ d i b h e d e ' p i m r d b h e d o n ~ ' s t i k a~ c a n a /

( t a t h a i v a d e h a b h e d e ' p i n a ' t m a b h e d o ' s t i k a g c a n a 3 2 / / )Al though the re may be a d i f f e r ence be tween ( t he va r ious k inds o f ) po t se t c ., t he c l ay (o f which t hey a r e m ade) i s i n no way d i ff e ren t . S imi la r ly , a l t houghthe bodies may di f fer , the Soul i s in no way di f ferent .

T : A l t h o u g h t h e p r o d u c t s , l i k e a p o t , a c u p e t c . a r e d i f f e r e n t , t h e r e i sn o d i f fe r e n c e i n t h e i r m a t e r i a l c a u s e . S o a l s o , th e r e i s n o d i ff e r e n c e w h a t -e v e r i n t h e S o u l , a l t h o u g h t h e b o d i e s o f d e i t ie s 33 e tc . m a y d i ff e r f r o me a c h o t h e r .

( 12 ) g h a . t ~ k ~ e y a t h a i k a s m i n r a j o d h O m ~ d i b h i r v .rte /t a d v a t t a n a h i s ar ve s.~ m s u k h ~t d er n a t a t h ~ ' t m a n a . h z 4 / /

W h e n t h e e t h e r i n o n e p o t b e c o m e s c o v e r e d b y d u s t , s m o k e a n d s o f o r t h ,i t is no t t ha t t he e the r i n a l l t he o the r po t s a l so becom es s imi l a r l y a f fec ted . Soa l so wi th happ iness e t c . , which a r e no t o f t he Soul .T : T h e B u d d h i s t h a v i n g f ir s t f o u n d f a u l t w i t h t h e S o u l - t h e o r i s ts (-----d t m a -v d d in ) b y s a y i n g : " A s ( y o u r ) S o u l is o m n i p r e s e n t , i f o n e ( p e r s o n ) i sh a p p y , e v e r y b o d y e ls e sh o u l d a l s o b e h a p p y " , t h e f o l l o w i n g is sa i d f o rr e f u t i n g t h e s a m e . A l t h o u g h e t h e r i s a l l - p e r v a d i n g , w h e n t h e e t h e r o c -c u p y i n g t h e i n te r i o r o f o n e p o t is c o v e r e d b y d u s t, s m o k e e t c ., t h e e t h e ri n si d e a ll t h e o t h e r p o t s a l s o d o e s n o t o n t h a t a c c o u n t b e c o m e s o c o v e r e d ;n o r d o e s t h e a b s e n c e o f a n y s u c h c o v e r i n g i n th e c a se o f o n e p o t c a u s et h e a b s e n c e o f th e s a m e i n t h e c as e o f a ll o t h e r p o t s . L i k e w i s e , w h e n o n ep e r s o n h e r e b e c o m e s h a p p y , a l l t h e r e s t a l s o d o n o t o n t h a t a c c o u n tb e c o m e s o ; n o r d o e s t h e m i s e r y o f o n e e n t a il t h e m i s e r y o f a ll th e r e s t.

( N o w , ) i f i t is a s k e d : " H o w d o e s h a p p i n e s s o r m i s e r y a r is e a t a l l i ne a c h o f th e s e i n d iv i d u a ls ( = sa m . t d n a )? " , t h e a n s w e r i s :

( 1 3 ) a p r a b o d h ~ d a n a t m a j f i a . h s v a p n e b h o g ~ t b h i m ~ n a v a t 35 /c in o t i k a r m a b h u f ik t e c a ta t p h a l a m y a c c h u b h a ~ u b h a m / /

82 Th e second line of this stanza is missing in M c. and has therefore been recon-structed fro m the Tibetan. Fo r a d ifferent reconstruction, see ,4~q. Pp. 5 2-53. Th e lossof this line may b e due to the homoeographic 'sti kag cana (either in the original m s. o rin the copy). Cf. A~. IlL 6, which is also found quoted in the Tibetan version of~ntarak.s i ta ' s Madhyamakala.mkara (see W alleser, De r iiltere Ve dan ta, p. 20).3s Fo r th:s reference to deities, see T on stanzas 2, 4 above.a4 In (d), suklzadir would seem bet ter than sukhader of Mc. Th e f i rst l ine is almostidentical w ,n 4"~q.111. 5 (yathaikasmin ghataka$e rajodh~madibhir yute); the editorsuggests the roll ,vmg reconstruction o f the second line from the Tibetan: na bhavantitatha sarve n sukhadi tathatm at (p. 52).35 Cf. numerous passages dealing with the dream-consciousness in the Upaniaads,


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176 v . v . GOKHALE( A s l o n g a s ) o n e h a s n o t r e c o g n i z e d t h e S o u l o n a c c o u n t o f o n e ' s o w n i g n o r -

a n c e , o n e g o e s o n p r i d i n g o n e s e l f o v e r u n r e a l e n j o y m e n t s i n a st a t e o f d r e a ma s i t w e r e ; o n e k e e p s c o l l e c t i n g ( v a r i o u s k i n d s o f ) k a r m a a n d e n j o y s t h e i rf r u i t s , w h e t h e r g o o d o r b a d .T : S o l o n g a s o n e d o e s n o t p e r c ei ve t h e S o u l a n d r e m a i n s i g n o r a n t a b o u ti t, o n e t a k e s p r i d e i n t h e e n j o y m e n t o f u n r e a l t h i n g s e tc . in t h e s t a t e o fd r e a m a s i t w e r e . B e i n g i n t o t a l i g n o r a n c e o f t h e S o u l , h e s t il l g o e s o nh e a p i n g u p k a r m a , w h e t h e r g o o d o r b a d , a n d t a s t in g its g o o d o r b a df r u i t s . 3e

( N o w , ) a s t h e P e r s o n ( = P u r u . s a ) i s t h e D o e r a n d t h e E n j o y e r , i t m a yb e o b j e c t e d , t h a t i n a s m u c h a s H e c o l l e c t s t o g e t h e r s i n s a s w e l l a s m e r i t s ,a n d e n j o y s t h e m , H e i s ( o p e n t o t h e c h a r g e o f b e in g ) h i m s e l f a s i n n e r a n ds o o n ; b u t w e w o u l d s a y :

( 1 4) d e h a s a m , s t h o ' p y a sa m . g a tv ~ td b h u f i j a n o n o p a l i p y a t e /r a j a v a t k a m a c ~t ri a7 c a p a p e n a ' n a p a r a d h y a s a u / /

A l t h o u g h H e p e r v a d e s t h e b o d y , H e , w h i l e e n j o y i n g ( t h e o b j e c t s ) , r e m a i n su n c o n t a m i n a t e d ( b y th e m ) a n d l ik e a k in g , b e h a v i n g a c c o r d i n g t o h i s p le a s u re ,H e r e m a i n s i n n o c e n t o f al l s in .T : A l t h o u g h H e p e r v a d e s t h e w h o l e b o d y . H e s t il l r e m a i n s u n a f f e c t e d( m a . c h a g s . p a = a s a k t a ) , a n d e v e n w h i le e n j o y i n g t h e o b j e ct s H e i s n o tc o n t a m i n a t e d b y th e m . J u s t li ke a k in g , H e b e h a v e s a c c o r d i n g t o H i ss w e e t w il l , a n d y e t d o es n o t c o m m i t a n y i n j u r y ( to a n y o n e ) ( p h y i r . g n o d .p a . b y e d . p a . m e d . p a ) . B e c a u s e o f H i s b e in g t he L o r d o f a ll , a l t h o u g h H em a y c o m m i t s in , H e d o e s n o t d e s e r v e t o s h a r e t h e r e s u lt s o f t h a t s in .

T h u s , t o f o l l o w u p t h e a b o v e l in e o f a r g u m e n t :( 15 ) e ka .m s a rv a g a t a .m n i t y a m p a r a m b r a h m a ' c y u t a m p a d a m /

y o g i y uf ij ~m a ( ~ v e) tt i as n a t a d a i ti p u n a r b h a v a m / /as in B U . 4. 3 , and , ~ . The Buddhis ts have likewise exploi ted the dream ph eno m eno nat least since the days of the Praj~aparami tas and la ter by Vasubandhu (Vij~apt ima-tratasiddhi-vi .mgatika 3) etc. to prove the essential unreality of the practical world.s6 Th e entire text of T. is divided into fairly equal 27 sections (bam.po) o f which the22nd bam .po ends here . E. Frau wallner ( in "Zu den buddhis tischen Texten in derZei t Khri .sron. lde .btsan 's" , Wiener Zei t schr . f i i r d ie Kunde Sl id- und Ostasiens, Bd. I ,1957) reckons 300 glokas to be the extent o f one bam .po, cover ing abou t 12 folios ofthe Sde.dge edition. In the Narthang edition used here, i t covers about 14 folios.37 This acceptance o f the Divine Rig ht of kings, extended into the sphere of religioustho ugh t, is also consistent w ith the description of the Puru~a found in T on s tanza 2and 3 above , a s compared wi th Man u . V . 96 ; VI I . 4 -7 . Fur the r , fo r Puru~a as a sinner,cf . Sarvasiddhantasa.mgraha, IV. 4 . 33-34 (c i ted by Nakamura) .s8 Me. shows here a lacuna o f two le tters , w hich I have t r ied to res tore af ter T:kun.tu.rtogs.pa.yin.te, as in the stan za itself no tra nslatio n o f the missing term is given.With a s l ight emendat ion the or iginal reading might as wel l be: yu~jan yadd vet t i .


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THE VEDANTA-PHILOSOPHY 177The sa in t ( yog in ) perceives by pract ice (of medi ta t ion) that unique, omni-

poten t , e ternal , pure , suprem e an d imm orta l refuge, 8g an d then he i s no t bo rnagain.T : B e c a u se o f it s s u p r e m a c y o v e r t h e w h o l e b o d y i t is ' u n i q u e ' ; b e c a u s eo f it s pe r v a d i ng t he e n t i r e w o r l d i t i s ' om n i p r e s e n t ' ; b e c a us e o f i t s i n -de s t r uc t i b i l i t y i t is ' e t e r na l ' , b e c a us e o f i ts ha v i ng t he na t u r e o f t heNirvd .na 4~ i t i s 'pu r e ' ; be c a us e o f i ts h i gh e m i ne nc e i t i s ' s up r e m e ' ; be c a us eo f i ts b e i n g w i t h o u t b e g i n n i n g o r e n d i t is i m m o r t a l ; b e c a u se o f it s b e in ga p l a c e o f r e s o r t i t is t he ' r e f uge ' . T he y o g i n ob j e c t i f i e s i t by m e a ns o fh i s d e e p m e d i t a t i o n ( b s a m . g t a n . g y i . s b y o r . b a s = d h y d n a y o g e n a ) ; b y s u c hi n t e ns e p r a c ti c e , the pu r e o ne ( = b r a h m a n ) d e s c r ib e d a b o v e i s th o r o u g h l ya p p r e h e n d e d ( b y h i m ) , a n d t h e n h e t u r n s a w a y f r o m r e b i r t h .

( N o w , ) t h e c h a r a c t e r is t ic o f t h a t S o u l w h i c h r e m a i n s a l o o f f r o m a lle n j o y m e n t o f t h e g o o d a n d t h e n o t - g o o d i s e x t o ll e d i n t h e f o l lo w i n g :

( 16 ) n i t ya m t a d a v i ka l pa f i c a y a t r a v~c f im a goc a r a .h /g i ra s t a t r a p r a y u j y a n t e b h e d f i p a h . r t a b u d d h i b h i . h / /

It is everlasting, inconceivable an d b eyo nd the realm o f speech. (Yet) variou sterms are u sed to descr ibe i t by tho se whose m inds are led aw ay by plura l i s ticcons idera t ions .T : T h a t B r a h m a n i s ' e ve r l a s t i ng ' , b e c a us e i t i s c a pa b l e o f be i ng ob j e c t if i e dby t he Y og i n a t a l l t i m e s ; i t i s ' i n c onc e i va b l e ' , b e c a us e i t i s s om e t h i ngd i f fe r e n t f r o m t h e s e n se s a n d t h e c o n s c io u s n e ss . W h a t c o m e s w i t h i n t h er e a c h o f th e m i n d c a n ( a lo n e ) b e c o m e t h e o b j e c t o f sp e e ch , h e n c e , w h a t -e v e r is b e y o n d i ts r e a c h i s al so ' b e y o n d t h e r e a l m o f s p e ec h '. F u r t h e r ,' a m i n d , l e d a w a y b y p l u r a l is t ic c o n s i d e r a t io n s ' m e a n s a m i n d , w h i c h isi n c l in e d t o a c c e p t p lu r a l i sm ; o n e w h o h a s s u c h a m i n d i s m e a n t h e r e b yt he e xp r e s s i on : ' w hos e m i nd i s l e d a w a y by p l u r a l i s ti c c ons i d e r a t i ons ' .B y h i m t h e t e r m : B r a h m a n i s ' u s e d t o de s c r i be i t ' , a s w e l l a s o t he r t e r m sl i ke : S ou l ( d t m a n ) , P e r s o n (puru.sa), A l m i g h t y ( ~ v a r a ) , t h e O m n i p r e s e n c e( s a r v a t r a g a ) , t h e E t e r n a l ( n i t y a ) a n d s o f o r th . T h e r e a s o n ( f o r s u c h u s a g e)i s t he p r a c t i c a l i t y ( o f t he s e t e r m s ) . T he m e a n i ng o f o t he r s uc h t e r m s i st o b e u n d e r s t o o d a c c o r d i n g t o t h e c o n t e x t. I t s n a t u r e b e i n g in e x p r es s ib l eth e V e d a s h a v e c a l l e d i t : " s e l f - b o r n , a c t i o n l e s s , i m m e a s u r a b l e " , " t h eP e r s o n b e y o n d d a r k n e s s " ( a n d f u r t h e r ) " I h a v e k n o w n t h a t g r e a t S e e r ,r a d i a n t l i ke t h e s u n a n d l i v i ng b e y o n d d a r k n e s s . H a v i n g k n o w n H i m ,

3g Ratnagotravibhaga IV. 53 ft. (p. 107) m ake s an insinuating comp arison betweenthe Tathagata and Brahma and speaks of brgthmyam padam ; cf . brahma.nyampadam,,4~. IV. 85.~0 For Brahma-nirv~.na, BG . 2. 72; 5. 24-26.


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178 V.V. GOKHALE

o n e s u r p a ss e s d e a t h . T h e r e is n o o t h e r w a y l e a d i n g t o t h e p la c e o f n o n -b i r t h . ' '4 1 S i m i l a r l y : " T h e O n e , w h o d w e l l s i n e a c h a n d e v e r y s u b t l es o u r c e o f c r e a t i o n , a n d i n w h o m a l l t h i s f o l d s a n d u n f o l d s i t s e l f, - h a v i n gr e c o g n i z e d H i m w i t h c e r ti tu d e , w h o i s t h e s u p e r io r , e x c e l le n t a n d a d o r a b l eG o d , I a m l e d t o w a r d s a b s o l u t e q u i e s c e n c e " ;42 " T o w h o m t h er e is n o t h i n gs u p e r i o r , n o r i n f e r i o r ; t h a n w h o m t h e r e i s n o t h i n g m o r e s u b t l e , n o rg r o s s ; u n i m p e d e d a n d u n c o v e r e d ( l ik e a tr ee ?), t h a t G o d s t a n d s a l l a l o n e ,b e i n g a l s o t h e P e r s o n , w h o g r o w i n g l y p e r v a d e s e v e r y t h i n g " ; 43 " B e i n gs u b t l e r t h a n t h e s u b t l e a n d g r e a t e r t h a n t h e g r e a t , H e s t a n d s p e r v a d i n ga l l t h e l i v i n g b e i n g s b y h i s o w n v i r t u e . F r e e f r o m s o r r o w a n d w i t h o u to f f e r i n g a n y s a c r i f ic e , o n e p e r c e i v e s w i t h c l a r it y o f a l l s e n s es t h e g r e a t n e s so f H i s s o v e r e ig n t y . ''4 4 F u r t h er , " O n k n o w i n g t h e g r e a t a n d p o w e r f u lS o u l , w h i c h i s b o d i l e s s a m o n g t h e e m b o d i e d o n e s , a n d w h i c h e n d u r e sa m o n g t h e u n d u r a b l e s , t h e w i s e m a n d o e s n o t g r ie v e . ''4 5 A g a i n , " I tm o v e s a n d i t m o v e s n o t , i t i s f a r a w a y a n d y e t n e a r b y , i t i s b o t h i n s i d ea s w e l l as o u t s i d e o f e v e ry t h i n g . ' ' ~ A n d s i m i l a r l y , " H e i s th e s o u r c e o fw h a t e v e r i s i n c a r n a t e , j u s t a s a s p i d e r i s t h a t o f t h r e a d s , o r t h e m o o n -s t o n e t h a t o f t h e l i q u i d ( o o z i n g f r o m i t ) , o f t h e f i g - t r e e t h a t o f i t s d e s -c e n d i n g s h o o t s ." ~ 7 a n d s o f o r t h . T h u s t h e t r u t h i s t h a t th e P e r s o n (Puru~a)i s t o b e s e e n b y m e a n s o f d i r e c t p e r c e p t i o n a c c o r d i n g t o t h e V e d i c l o r e ,4x S e e s t a n z a 2 , n o t e 9 a b o v e .45 Q u o t a t i o n f r o m ~ U . 4 . 1 1 : yo yon im yon im adh i t i~ t .ha ty eko yas minn ida~ s ar pca vi-caiti sa rva m / tam fJana.m varadam, dev am fd.yam nicayyema~n gantim aty an tameti. T h e T i b e t a n o f t h e l a s t pada: bda g . f i e s . bz u f i . na s .~ i n . t u . sh i . ba r . . hg ro .ba r . h .gyu rp o i n t s t o a v a r i a n t : e m i f o r eti .43 Q u o t a t i o n f r o m ~ U . 3 . 9 : yas m at para .m napar am as t i k im c i t vas man na .n iyo najy ay o ' s ti kad cit / vrk.sa iva stabdho divi t i~t.haty eka s tene dam par.nam puru~e.na sarva ma l r e a d y c i t e d i n n o t e 2 7 t o s t a n z a 7 a b o v e . T h e ( c ) i n T i b d i f f e r s f r o m S k t . C f . B U .3 . 9 . 2 8 , w h e r e t h e Purus.a s c o m p a r e d t o a t r e e .44 T h i s c o r r e s p o n d s t o ~ U . 3 . 2 0 : a.nor a .niyan maha:o mah iyan atm ~ guhdy am nihi to' sya jantoh. / tam a kratu m pagyat i v f tagoko dhatuO prasdddn ma him ana m fgam. A g a i nw e h a v e h e r e s o m e d i f fe r e n c e s in t h e o r i g i n a l o f T i b e t a n : gu.na? f o r guha n ( b ) a n ddhatu- f o r dhatu.h i n ( d ) , w h i c h i s n o t e d a n d e x p l a i n e d b y ~ am . k a r a i n h i s c o m m . :athavendriya.ni dhatavab hargrasya dhara.nat te~a.m pra sada d vi~ayadordyapanayanat. KU. 2 . 20 h a s t h e v a r i a n t atmanaO f o r fgam i n ( d ) .45 T h i s i s t h e s a m e a s K U . 2 . 22 : agarira~n garire~v anavasthe~v av asthita m / ma ha nt a~vibhum atmanam matva dhiro na Jocat i .4e S e e : IU . t . 5 : tadejati tan naijati t ad d~tre tad v an tike / ta d anta rasya sarvasyatad u sarvasya 'sya bFzhyatah.47 T h i s is f o u n d q u o t e d b y K a m a l a ~ i l a o n Tattvasar~graha, 1 5 4 ( G O S ) : ar.nanabhaiv a ~ a n a .m candrakan ta ivambhas~m /praroh~.nam iva p lak~;aO sa hetu .h sarvajanminam ;Pr ameyakamalamar tavr ( N S P , 1 9 12 , p . 1 7 b ). T h i s i s q u o t e d a g a i n b y B h a v y a i n h i sPraj~apradipa ( T i b . v e r s i o n , Bibl. Indica, p . 1 9) , w h e r e i n s t e a d o f nya.groo (nyagrodha)f i g t r e e , t h e r e a d i n g i s : blag.~a(plakr C f . N a k a m u r a i n P r o c e e d i n g s e t c. ( c it e d inn o t e 6 a b o v e ) p p . 2 - 3 .


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THE VEDANTA-PHILOSOPHY 179a n d t h a t i t i s i r r e f u t a b l e . T h i s i s h o w t h e Ve d a n t i s t e s t a b l i s h e s h i s p r i m a

f a c i e a r g u m e n t .A s t h is d e s e r v e s t o b e g i v e n a n a n s w e r , t h e a u t h o r o f t h is t r e a t is e

p r o c e e d s t o m a k e t h e fo l l o w i n g s ta t e m e n t .S u c h a r e t h e c o n t e n t s o f o n e o f t h e e a rl ie s t s o u r c e s o f i n f o r m a t i o n o n t h ep r e -~ a . m k a r a V e d a n t a , 48 w h i c h m u s t h a v e c o m e t o b e a c c e p t e d b y t h eB u d d h i s t s n o t l o n g s i nc e a s a f u ll -f l ed g e d sy s t e m o f I n d i a n p h i l o s o p h y .T h a t a c l o se a ff in i ty h a d a l r e a d y e x i s te d b e t w e e n t h e v i e w s o f th e M a d h y a -m i k a s o n t h e o n e h a n d a n d t h e V e d f i n t i s t s o r t h e U p a n i . s a d i s t s o n t h eo t h e r h a s b e e n p l a c e d b e y o n d d o u b t o n t h e p r e - B h a v y a t e s t i m o n y o fG a u . d a p a d a ' s . ggama~ds t ra a s w e l l a s t h e p o s t - B h a v y a t e s t i m o n y o f~ a n t a r a k . s i t a ' s Tat tvasam.grah a. 4a B h a v y a ' s o w n d e t a i l e d e s t im a t e o f t h eV e d a n t i c p o s i t i o n ( w h i c h c o m e s a f t e r t h e a b o v e pftrvapak.sa) c o n f i r m st h e r e c o g n i t io n o f s o m e c o m m o n g r o u n d b e t w e e n t h e t w o i d e al is ti c tr e n d so f I n d i a n p h i l o s o p h i c th o u g h t . B h a v y a is g e n e r o u s e n o u g h t o a c k n o w -l ed g e , th a t w h a t e v e r is g o o d i n t h e V e d a n t a m a y b e c o n s i d e r ed a s t a u g h tb y t h e B u d d h a h i m s e lf . B e f o r e w e c l o s e t h is p r e s e n t a t i o n o f h i s d a t a ,t h e r e f o r e , w e m a y m a k e a s p e c ia l n o t e o f th e f o l lo w i n g s t a n z as a p p e a r i n gd u r i n g t h e c o u r s e o f hi s c o n t r o v e r s y w i t h t h e H i n a y a n i s ts i n C h a p t e r I Vo f t h e M h k : S r d v a k a t a t t v a n i ~ c a y ~ v a t d r a :I V ( 7 ) : n a b u d d h o k t i r m a h a y a n a . m s Q t r a n t a d a v a s a . m g r a h ~ t /

m a r g f i n t a r o p a d e g a d v f i y a t h a V e d a n t a d a r ~ a n a m / /( T h e H i n a y f i n i s t , a f f i r m i n g h i s p fcvapak . sa s a y s :) T h e M a h ~ y f i n a c a n n o tr e p r e s e n t t h e t e a c h i n g o f th e B u d d h a , e i t h e r b e c a u s e i t is n o t i n c l u d e da m o n g t he S f t t rdn tos e t c . ( i n c l u d i n g t h e A b h i d h a r m a a n d t h e Vinaya) , o rb e c a u s e i t t e a c h es t h e h e r e t i c p a t h s o f s a lv a t i o n , t h u s b e i n g s i m i l a r t ot h e V e d a n t a s y s t e m . ( T fo l . 1 55 a e x p l a i n s , t h a t t h e Ve d a n t a , wh i c h isk n o w n t o b e t h e c o n c lu d i n g p a r t o f t h e Vedas , t e a c h e s b a t h i n g o n t h er iv e r s , f a s t in g a n d i n c a n t a t i o n s a s t h e m e t h o d s o f g e t t i n g f r e e d o m f r o ms in ; a n d t h e M a h a y a n i s t s a ls o f o l lo w t h e s am e m e t h o d s f o r d e s tr o y i n gs i n s a n d i n c r e a s i n g m e r i t s . )

A n d n o w B h a v y a ' s r e p ly t o t hi s a r g u m e n t is f o u n d t o b e t h e fo l l o w i n g :I V ( 5 6 ): V e d a n t e c a h i y a t s f ik t a m t a t s a r v a m b u d d h a b h ~ . s i t am /

d r s t a n t a n y f i n a t f i t a s m M s a m d ig dh am . v ~ p a r i k . s y a t a m / /4s See: Nakam ura, "Upanisadic tradition etc.", HJAS , Vol 18 (cited above in no te 4),p. 104. Th e nearest approach to this description of the V edanta seems to hav e beenmade by Kalidasa in the opening stanza of his Vikramorva$iyam : Vedantes.u ya mahur ekapuru~am ... . etc. Cf. the opening stanza of Abh~i~na-$akuntalam with thedescription of the eight Siddhis in T on 7.,9 See: stanza 33 0: te~am alpaparadhan tu .. . . etc.


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180 v .V . GOKHALEW ha te ve r i s we l l s a id in t he V e da n ta is a ll ta ugh t by the B uddha . He nc e ,( in you r a bov e a r gume n t ) t he e xa mple g ive n i s f a u lty . The d oub t f u lne s s( in yo ur thes is ) wi l l have to be examined . (T expla ins tha t the re i s afa l lacy in g iv ing an example , which i s a l r eady covered by wha t i s to beprove d , i. e., the fac t tha t so m e of the Vedf in tic an d the M aha yan is tm e tho ds of sa lva t ion a re ident ica l is no t enou gh to pro ve , tha t Mah~tyhnai s no t t a ugh t by the B uddha . He r e upon the H ina y~n i s t po in t s ou t , t ha tthere are points of dissimilar i ty as well , e .g. , the bad words l ike ki l l ing,robb ing e tc . , d i scussed in va r ious pa r t s of the Vedas, tha t a re abse nt inthe Mah~tyf ina ) , which can a lso be g iven as examples . The Mah~yhnis trep lie s, tha t i f i t i s adm i t ted tha t such ba d u t te rances a re no t fou nd inthe M ahftyfina, then th ere is no m istake (w ith us) ; bec ause the Mah~tyfinaw ou ld in tha t case be ne i the r aga ins t the Tr ip it .aka, no r aga ins t thedoc t r ina l teachings , a s we have been seeking to e s tab l i sh a l l a long . T hus ,wh a te ve r is we l l spoke n in t he Vedas a nd in a c c o r da nc e w i th t he wor dso f t he B ud dha wo u ld be a c c e p tab l e , a nd ye t ( some o f ) t he ir t e a ch ingswou ld be una c c e p ta b le ( a c c o r d ing to you r r e a son ing ) . Af t e r p r ope r lye xa min ing th is d oub t f u l pos i ti on , w ha t i s re a sona b le sho u ld be a c c e p te d ,and wha t i s unreasonable re jec ted . )

(P.S. : As no o the r tex t o f the Tibe tan Tarkajvdl~twas ava i lab le tome e xc e p t the one in t he Na r tha ng e d i t ion o f t he Te n ju r , I t houg h t o fr e que s t ing my f r i e nd , P r o f . Ha j ime Na ka mur a ( Tokyo Un ive r s i t y ) , whoha d a l r e a dy t r a ns l a t e d th i s po r t i on in to J a pa ne se ( s e e no te 4 ) w i thou tthe a id o f the S kt . o r ig ina l o f the Madhyamakah.rdayak&ikds,to ed i tthe Tibe tan tex t for be ing publ i shed a long wi th the present a r t ic le . Helos t no t ime in p r e pa r ing the f o l lowing mos t u se f u l a ppe nd ix , ba se dup on the De r ge , t he P e k ing a nd the Na r tha ng e d i ti ons o f t he Te n ju r ,a s soon a s I ha d submi t t e d my own t r a ns l a t i on to h im. I a m g r e a t lyobl iged to h im and h is co l leagues for th i s exce llen t coop era t ion . I ama l so tha nk f u l t o h im f o r a f e w va lua b le r e fe r enc e s a nd c omm e n t s , he wa sk i n d e n o u g h t o s e n d m e . )

the vedānta-philosophy described by bhavya in his madhyamakahrdaya

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