Karika 23
भूततोऽभूततो वापि सृज्यमाने समा श्रुतिः ।
निश्चितं युक्तियुक्तं च यत्तद्भवति नेतरत् ॥ २३ ॥
bhūtato'bhūtato vāpi sṛjyamāne samā śrutiḥ |
niścitaṃ yuktiyuktaṃ ca yattadbhavati netarat || 23 ||
Jagat utpatti nishedha is over. Yukti, in simple form, is that if the world is born, it must be karyam. If the world is karyam, and Brahman is karanam. But Brahman cannot be karanam because it is changeless. Why don't you say something other than Brahman is karanam. No. Sadeva saumya.
There is nothing other than Brahman. If the world has to be karyam, Brahman alone has to be karanam. But it cannot be karanam. So the world cannot be karyam. Maya was there. That Maya is a separate cause from Brahman. Maya is the only medium for creating vivarta karyam. It converts Brahman into a vivarta karanam.
Why not real karanam. Maya cannot make Brahman Saviakram. Brahman’s nature is nirvikara. Brahman’s nature is not changed by Maya. Like ajnanam can make rope into only a vivarta karanam. Not parinami. Either Brahman is not a karanam. As though karanam or a vivarta karanam. As though intelligent. It is the opposite. Ajati vada says no creation, and vivarta vada says as though creation. Both same.
Now we have to find the sruti support. This is from the 23rd onwards. Purvapakshi will run to Sruti when his logic is exhausted. So, when Sruti says Jagat creation, how can you negate? Etasmat jayate pranah in kaivalya and mundaka and tai and ch. Acharya says sruti only talks about creation, and it does not say whether it is aparinami karyam or vivarta karyam. The Karyam idea alone is given. Sruti leaves it for us. Sruti neither says as though nor real. We have to do it. Srutih samana. Srishti Srutih is common for you and me. Bhutah means real. Abhutatah means unreal. Parinami or vivarta. Now we have to see what is logical alone has to be the meaning. Not what you fancy. You may like Parinami.
In the later slokas, he will do that analysis. It is called tatparya niscayah through mimamsa. It is called niscitam. By upakramadi shadlinga vicaraih. taih tatparyatvvena niscitam. How established he does not say. Shadlingaih iti we have to supply. It is called sravanam. Whatever objections are raised by other people, we have to dismiss all those views by manaanm or logic. yat - whatever conclusion we have arrived. Tat-Tat alone is the tatparyam of sruti. This is correct - is not enough. This alone is correct. It means everything else is not correct - this is also a must. Knowledge has no vikalpas. That is a refutation of other thoughts. Niscitam is sravanam, and yukti yuktam is mananam. What is arrived at by this process. Srishti is mithya. Not bhutatah srishtih. He is going
to give some samples of this process.
Karika 24
नेह नानेति चाऽऽम्नायादिन्द्रोमायाभिरित्यपि ।
अजायमानो बहुधा मायया जायते तु सः ॥ २४ ॥
neha nāneti cā''mnāyādindromāyābhirityapi |
ajāyamāno bahudhā māyayā jāyate tu saḥ || 24 ||
Three sruti quotations are taken here. First is from Katha. Manasa eva idam aptavyam neha nanasti. Mrtyoh sa mrtyum gacchati ya iha naneva pasyati (Katha 2.1.11). There is no plurality here. The important point here is that it does not use past tense or future tense but present tense. If sruti means Brahman has really created the world, and it is parinami karanam, and it has divided itself into a pluralistic world, it would say plurality is real, and now there is plurality it has to say.
There was no plurality before Srishti. Nana na asit. Idanim nana asti. It says idanimapi nana nasti. Nana na asit. Nana na asti. Na bhavishyati. So Srishti has to be unreal.
The second is from Br. Up. ( 2.5.19) Indrah mayabhih +. Indra means Brahman. Mayasahitam Brahman. Pururupah is bahurupah. Assumes many forms. This is also a statement of creation. By what? Mayabhih. The word to be noted is through Maya. Maya means the same as we know elsewhere. In a magical sense. Indrajalam.
Seeming illusions for us, mayavi creates. What is not possible, he seemingly makes it possible. What cannot logically happen seems to happen. That is Maya. Here also, Brahman cannot become many. Why? Brahman is nirvikarah. Seemingly becomes many. So by Maya or magic. It is always unreal. Indrah, the Lord, does it through his magic power. That is a cosmic magic power. Like a waker becomes many in a dream, seemingly, without dividing himself.
Sruti herself clearly says srishti is mayikam, mithya. People also interpret this as they like. They say Maya is a real sakti of the lord, and he creates a real world with the help of that power. It is not unreal. So he gives another quotation. Third is ajayamanah bahudha + Tasya + maricinam + ( Yaj Veda 31.19). Very popular suktam.
Here, Sruti says Purushah Brahman is born in manifold ways. How? Mayaya. The controversy is whether it is really born or apparently born. We said unreal. Visishtadvaitin said it is real creation.
Here, the word to note is ajayamanah. Without being born. It has created itself into many. There is virodha. It is possible in only one way. Without changing, it becomes many means, it is vivarta karanam for the world. Means no creation. No other meaning is possible. We cannot say without really creating that he really creates, can we? So unreal. Prana samvadavat in 3.15 karika.
In the Gita, we also have the same idea. Ajopi san avyayatma + Remaining birthless, I am born. Only in one way is it possible. Birth is seeming. Two contradictory things cannot co-exist. Like darkness and light. They must belong to two orders of reality. Ajah is paramarthika satyam. Why not put it the other way around? Birth is real, and birthlessness is vyavaharika. If birth is the real nature of the lord, birthlessness is apparent; that lord is samsari or not? Why should we seek him? Ajam is satyam. Then alone the lord is purusharthah.
A small portion of each quotation is given. Amnaya is Veda Vakyam. Iti veda vakyat. Third is only arthatah pathati. Ajayamanah sah mayaya bahudha jayate. So wherever Srishti vakyam comes, we have to add ‘mayaya’ in tai up, etc.
भूततोऽभूततो वापि सृज्यमाने समा श्रुतिः ।
निश्चितं युक्तियुक्तं च यत्तद्भवति नेतरत् ॥ २३ ॥
bhūtato'bhūtato vāpi sṛjyamāne samā śrutiḥ |
niścitaṃ yuktiyuktaṃ ca yattadbhavati netarat || 23 ||
Jagat utpatti nishedha is over. Yukti, in simple form, is that if the world is born, it must be karyam. If the world is karyam, and Brahman is karanam. But Brahman cannot be karanam because it is changeless. Why don't you say something other than Brahman is karanam. No. Sadeva saumya.
There is nothing other than Brahman. If the world has to be karyam, Brahman alone has to be karanam. But it cannot be karanam. So the world cannot be karyam. Maya was there. That Maya is a separate cause from Brahman. Maya is the only medium for creating vivarta karyam. It converts Brahman into a vivarta karanam.
Why not real karanam. Maya cannot make Brahman Saviakram. Brahman’s nature is nirvikara. Brahman’s nature is not changed by Maya. Like ajnanam can make rope into only a vivarta karanam. Not parinami. Either Brahman is not a karanam. As though karanam or a vivarta karanam. As though intelligent. It is the opposite. Ajati vada says no creation, and vivarta vada says as though creation. Both same.
Now we have to find the sruti support. This is from the 23rd onwards. Purvapakshi will run to Sruti when his logic is exhausted. So, when Sruti says Jagat creation, how can you negate? Etasmat jayate pranah in kaivalya and mundaka and tai and ch. Acharya says sruti only talks about creation, and it does not say whether it is aparinami karyam or vivarta karyam. The Karyam idea alone is given. Sruti leaves it for us. Sruti neither says as though nor real. We have to do it. Srutih samana. Srishti Srutih is common for you and me. Bhutah means real. Abhutatah means unreal. Parinami or vivarta. Now we have to see what is logical alone has to be the meaning. Not what you fancy. You may like Parinami.
In the later slokas, he will do that analysis. It is called tatparya niscayah through mimamsa. It is called niscitam. By upakramadi shadlinga vicaraih. taih tatparyatvvena niscitam. How established he does not say. Shadlingaih iti we have to supply. It is called sravanam. Whatever objections are raised by other people, we have to dismiss all those views by manaanm or logic. yat - whatever conclusion we have arrived. Tat-Tat alone is the tatparyam of sruti. This is correct - is not enough. This alone is correct. It means everything else is not correct - this is also a must. Knowledge has no vikalpas. That is a refutation of other thoughts. Niscitam is sravanam, and yukti yuktam is mananam. What is arrived at by this process. Srishti is mithya. Not bhutatah srishtih. He is going
to give some samples of this process.
Karika 24
नेह नानेति चाऽऽम्नायादिन्द्रोमायाभिरित्यपि ।
अजायमानो बहुधा मायया जायते तु सः ॥ २४ ॥
neha nāneti cā''mnāyādindromāyābhirityapi |
ajāyamāno bahudhā māyayā jāyate tu saḥ || 24 ||
Three sruti quotations are taken here. First is from Katha. Manasa eva idam aptavyam neha nanasti. Mrtyoh sa mrtyum gacchati ya iha naneva pasyati (Katha 2.1.11). There is no plurality here. The important point here is that it does not use past tense or future tense but present tense. If sruti means Brahman has really created the world, and it is parinami karanam, and it has divided itself into a pluralistic world, it would say plurality is real, and now there is plurality it has to say.
There was no plurality before Srishti. Nana na asit. Idanim nana asti. It says idanimapi nana nasti. Nana na asit. Nana na asti. Na bhavishyati. So Srishti has to be unreal.
The second is from Br. Up. ( 2.5.19) Indrah mayabhih +. Indra means Brahman. Mayasahitam Brahman. Pururupah is bahurupah. Assumes many forms. This is also a statement of creation. By what? Mayabhih. The word to be noted is through Maya. Maya means the same as we know elsewhere. In a magical sense. Indrajalam.
Seeming illusions for us, mayavi creates. What is not possible, he seemingly makes it possible. What cannot logically happen seems to happen. That is Maya. Here also, Brahman cannot become many. Why? Brahman is nirvikarah. Seemingly becomes many. So by Maya or magic. It is always unreal. Indrah, the Lord, does it through his magic power. That is a cosmic magic power. Like a waker becomes many in a dream, seemingly, without dividing himself.
Sruti herself clearly says srishti is mayikam, mithya. People also interpret this as they like. They say Maya is a real sakti of the lord, and he creates a real world with the help of that power. It is not unreal. So he gives another quotation. Third is ajayamanah bahudha + Tasya + maricinam + ( Yaj Veda 31.19). Very popular suktam.
Here, Sruti says Purushah Brahman is born in manifold ways. How? Mayaya. The controversy is whether it is really born or apparently born. We said unreal. Visishtadvaitin said it is real creation.
Here, the word to note is ajayamanah. Without being born. It has created itself into many. There is virodha. It is possible in only one way. Without changing, it becomes many means, it is vivarta karanam for the world. Means no creation. No other meaning is possible. We cannot say without really creating that he really creates, can we? So unreal. Prana samvadavat in 3.15 karika.
In the Gita, we also have the same idea. Ajopi san avyayatma + Remaining birthless, I am born. Only in one way is it possible. Birth is seeming. Two contradictory things cannot co-exist. Like darkness and light. They must belong to two orders of reality. Ajah is paramarthika satyam. Why not put it the other way around? Birth is real, and birthlessness is vyavaharika. If birth is the real nature of the lord, birthlessness is apparent; that lord is samsari or not? Why should we seek him? Ajam is satyam. Then alone the lord is purusharthah.
A small portion of each quotation is given. Amnaya is Veda Vakyam. Iti veda vakyat. Third is only arthatah pathati. Ajayamanah sah mayaya bahudha jayate. So wherever Srishti vakyam comes, we have to add ‘mayaya’ in tai up, etc.
