The Tattva Muktavali
P >>
Purnananda Chakravartin >> The Tattva Muktavali
64. Where identity is the meaning, there arises the __karmadhāraya__
compound,--for [such a __karmadhāraya__ as] __nīlotpala__ "the
blue-lotus" is used as implying that the two members of the compound
refer to the same subject [Footnote: But __jīvātmānau__ is a
__dvandva__, not a __karmadhāraya__ compound.]
65. As there are many passages in ruti such as that which says
"food is Brahman," [Footnote: Brihad Āra.nyaka Upan. v. 12. 1.] so
too this passage "I am Brahman" is to be understood as meaning
worship [Footnote: __I.e.__ this is one of the modes of worshipping
Brahman by meditating on him in some lower visible form, not as
really expressing his real nature.]
66. The doctrine of Identity is not true; wherever it appears to be
declared in ruti, all those passages are to be taken as only
meaning worship.
67. There are many sentences in the ancient Veda which speak for
non-identity as also for identity; having expelled envy and discussed
the truth, let the wise declare that which each thinks wholesome.
68. O soul, bewildered by a deceived opinion, drive far from thy
mouth these words "I am Brahman"; how canst thou be That, O thou who
art utterly at the mercy of fate, plunged as thou art in the great
ocean of mundane existence hard to be crossed!
69. He who is the beloved of Lakshmi, the ambrosia-ocean, full of
manifest supreme joy; the water of whose feet is Gangā, worthy to be
worshipped by Rudra and the other gods; who before creation created
all instantaneously by a movement of his brow,--how canst thou say,
O soul, "I am He,"--thou who art a poor beggar, not a king.
70. O slow of mind, how canst thou say, I am He with whom are filled
all the vast stores of this universe in its entirety? Collect thy
faculties calmly in thy heart and consider thine own power; can a
host of fierce world-supporting elephants enter into the belly of a
gnat?
71. Whose art thou? whence art thou come? how is the course of this
mundane bondage? Ponder this matter in thy heart and forsake the
path of the erring. Say not "I am He"; but worship Hari continually
in the relation of adorer and adored; by this thou mayst attain the
happy journey, but otherwise thou wilt assuredly fall.
72. Great is the misery which thou hast experienced, O Soul, while
dwelling in the womb in various births, and thou hast wandered again
and again in heaven or in hell; this theory "I am He" is an error of
thine,--worship thou Hari's lotus feet; thou art His worshipper, He
is the adorable, for He is the lord of the three worlds.
73. Renouncing the so-called theory of identity, forthwith devote
thyself to duality, if there now dwells in thy heart a supreme
feeling of faith in Hari; and, having learned the doctrine in
Nārada's Pańcharātra and everywhere else, let all the hymns of the
Vaish.nava sacred books be thoroughly examined, as is truly for thy
good.
74. By what foolish teacher hast thou been instructed, that thou
utterest these words "I am Brahman"? How art thou that being who is
continually worshipped by Rudra and all the gods? O fool, consider
it and see aright.
75. The wicked cannot understand the difference between the embodied
and the Supreme Souls; the great reason for this is a mind possessed
by an evil obstinacy in favour of the doctrine of Illusion; just as
the tongue of those who suffer from excess of bile cannot taste the
sweetness of molasses, nor the eyes of those afflicted with gutta
serena or jaundice see the whiteness of a shell.
76. He by a particle of whose intellect thou, O Soul, hast been
produced the foremost of intelligent beings--say not, O knave, that
thou art __He__; for who but the ingrate desires to seize the seat
of his Master?
77. A particle of intelligence has been deposited in thee by the
supreme Lord in His mercy,--it becomes thee not, O knave, to say
that therefore thou art God; just as if some evil-minded man had
received elephants, horses, and infantry from the king and then set
his heart on seizing his kingdom.
78. He under whose control is that mighty illusion which deceives
the three worlds, He is to be recognized as the Supreme Lord, the
adorable, essentially thought, existence and joy; but he who is
himself always under her control like a camel drawn by a string
through his nostrils, is to be recognized as the individual soul,--
vast indeed is the difference between the two!
79. Having studied the doctrines of the Sā"nkhya, Ka.nāda, and
Gautama, and the doctrine of Patańjali, the doctrines of the
Mīmā.msā and Bha.t.tabhāskara [Footnote: Colebrooke's Essays,
vol i. p. 359.], --amidst all the six current systems,--let the wise
tell the final conclusion if they can as to the real nature of the
supreme and the individual soul,--is it duality, or is it oneness,
or is it again a oneness in duality?
80. In five of the systems I have only heard peremptorily asserted
in many places the difference between the supreme and the individual
souls; what is this that I hear asserted in the Vedānta system?
"Plurality, unity, both,"--this is a threefold marvel! [Footnote:
This is an attack on Rāmānuja's system, as opposed to that of
Pūr.naprajńa or Madhva, cf. Sarva-darana S. p. 52, l. 20, "What is
the real truth? The real truth is plurality, unity, and both. Thus
unity is admitted in saying that Brahman alone subsists in all forms
as all is its body; both unity and plurality are admitted in saying
that one only Brahman subsists under a plurality of forms, diverse
as soul and non-soul; and plurality is admitted in saying that the
essential natures of soul, non-soul, and the Lord are different and
not to be confounded." This doctrine is opposed by the followers of
Madhva, see __ibid.__, Pūr.naprajńa-dar. p. 61, l. 11.]
81. He who is the maker of all and the Lord of the world is
independent by reason of his essential independence; the individual
soul is notoriously dependent; how can they say then that these two
are identical?
82. There are various flavours in honey [existing distinct] through
the difference of the trees [from whose flowers it is produced];
how else could it remove the three-fold disorders? [Footnote:
__I.e.__ those affecting the three "humours" of the body, __i.e.
vāyu__ 'wind,' __pitta__ 'bile,' and __kapha__ 'phlegm.' Certain
flavours of the honey counteract one disorder and others another.
The Suruta thus describes honey (vol. i. p. 185): "When cooked it
removes the three-fold disorders, but when raw or sour it causes
them; when used in various applications it cures many disorders;
and since it is composed of many different things it is an
excellent medium for mixing. But as it consists of the juices of
flowers which are mutually contrary in the action, potency, and
qualities of their various ingredients, and it may happen that
poisonous insects may be included, it is only good as a remedy for
cold diseases."] So the individual souls at the world's
dissolution are absorbed in the Lord; but they do not become
identified with Him, for they are again separated at the next
creation.
83. There is a difference between rivers and the sea, with their
respective sweet and salt water; so too God and the soul are
different and possessed of distinct attributes [Footnote: In
allusion to Mu.n.d. Upan. iii. 2. 8.].
84. Rivers, when joined to the sea from all sides, are not
identified with it nor yet do they appear to be separate; but from
the difference between salt water and sweet water [Footnote: Most
of the MSS. and the Benares Pa.n.dit read __kshī roda__; but the
Calcutta ed. and one of the two MSS. in the Library of the Calcutta
Sanskrit College read __kshāroda__, which seems preferable. If we
read __kshīroda__, the line would require to be rendered, "but from
the difference between milk mixed with water and pure water," or
perhaps "from the difference between the milk-ocean and the water-
ocean."] there must be a real difference between them.
85. Others see not the difference when water is mixed with milk, but
the swan at once separates the milk and the water [Footnote: Cf.
akunt. l. 155.]; so too when the souls are absorbed in the supreme
Brahman, the Lord,--the faithful, who have received the Guru's words,
can at once draw a difference between them.
86. Even when milk is mixed with milk and water with water, they do
not become absolutely identified, for they still retain their fixed
measure as before; so, when the souls through intense contemplation
are absorbed in the Supreme Spirit, they do not become identified
with Him; thus say the pure-minded saints.
87. There are certain disputants, sunk in a sea of false logic,
addicted to an evil way, filled with a hundred imaginations of idle
babble, deceived themselves and deceiving the world,--all that they
say, "I am Brahman and all this visible universe also is Brahman,"--
is now shown clearly to be an empty desire.
88. If I and all this universe were Brahman, then there would be an
identity between thee and me; then thy wealth, sons, and wife would
be mine, and mine would be thine, for there would be no distinction
between us.
89. And how then could there be injunction or prohibition, since all
are one, and there is no distinction of caste? If the doctrine of
non-duality be thus held to be established, then what offence has
the Buddhist committed?
90. "The Soul is different from the elements, the senses, the
internal organ, and primary matter, and also from that which is
called the individual,"--thus has it been declared of old by Kapila
to his mother in the third book of the Bhāgavata [Footnote: Bhāg.
Pūr. iii. 28. 41.] (Purā.na).
91. Those who study the path pointed out by the teacher, resting
upon a foundation of naught, and maintain with an empty
understanding that all is void and that all the recognized deities
are naught,--how can many words be uttered about them, for language
fails in a topic of naught; naught indeed is their wisdom, and
their fruit shall be also mostly naught.
92. There are words uttered by Vyāsa in the Bhārata condemning this
doctrine of the nothingness of all things [Footnote: The name
__ūnyavāda__ is generally applied to Buddhism; here it is applied by
way of reproach to the Vedānta, which is called in the Padma-purā.na
"secret Buddhism" (__prachchhanna.m Bauddham__)]; "their bodies are
composed of the quality of darkness, and verily darkness shall be
their end;" [Footnote: Mahābh. xii. 9690.]
93. These words which were uttered of old by Kapila in the presence
of the sage Syūmarami [Footnote: This dialogue occurs in Mahābh. xii.
9604, ff.], were afterwards recounted by Vyāsa in the Bhā.rata.
94. This theory of theirs concerning a void of qualities in Him who
is the ocean of qualities [Footnote: The Rāmānujas and the Mādhvas
deny that the Supreme Being is __nirgu.na__,--thus there is a
quotation in the Sarva Darana S. p. 64. "Vāsudeva is the supreme
Brahman, endowed with auspicious attributes" (cf. p. 69, l. 18;
p. 73, l. 2)], --it is but like the blind hurrying of sheep after
the ewe that leads them! Having made a separate commentary of their
own on the Sūtras they deceive those who follow their doctrine.
95. All these qualities, sovereignty, creation, and the like,
eternally belong to the Supreme Lord; how then can He be "without
qualities" who is thus "possessed of qualities"? he theory of a void
of qualities is mere disputation.
96. The adorable one possesses knowledge, volition, and creative
power; how then can he be destitute of qualities? or, if he is
destitute of qualities, how can he be set forth by the Vedas? How
can the absence of qualities be predicated of the sea of qualities,
and yet all remonstrance be silent? Ponder it well in thine own
mind, and then determine what is right.
97. A substance without attributes, like the sky-flower, is not
admitted either in the Veda or in the world; if the knowledge of such
a thing were derived from the Veda, the Veda itself would then cease
to be an authority.
98. [The Vedāntin may reply] "The bunch of Darbha grass [Footnote:
This is the __prastara__ or bundle of sacred grass, which plays an
important part in the sacrificial ritual, cf. Taittirīya S. i. 7. 4,
"__yajamāna.h prastara.h,__" where Sāya.na remarks, "__yajamānavad
yāgasādhanatvāt prastare yajamānatvopachāra.h.__" This description
of the grass as the sacrificer is really only meant as metaphorical
praise, since the actual attributes of the sacrificer are evidently
absent from the grass. (Cf. Mīmā.msā Sūtras, i. 4. 23.)] is said to
be the sacrificer, as it is the means of performing the sacrifice;
[as the Darbha grass is understood by this description,] even though
the attributes thus ascribed are not found in it, so is Brahman
understood when we ascribe certain qualities [as 'truth,' etc., even
though these qualities are precluded in a being without qualities]."
99. [I answer] A thorough Vedāntin like thee does not accept any
where the existence of qualities or that which possesses qualities;
but if imagined qualities are done away with [by deeper insight],
real qualities are nowhere done away with [Footnote: Clearer insight
abolishes imagined attributes, as __e. g.__ the supposed snake in
the rope; but real attributes remain untouched, and we hold
Brahman's attributes to be real.--I read __abādha.h__ in I. 2.].
100. If Brahman is understood to be destitute of qualities, then
"truth," etc., will not be applicable to Him; but, if so, there
arises a contradiction in such passages [of ruti] as "he is the
truthful," etc. [Footnote: I do not know where this passage occurs,
but the kindred word __satyadharman__ is applied to several deities
in the Rigveda.]
101. When the existence of such a thing as a quality is admitted,
we can imagine it in something else [Footnote: The Vedāntins hold
that nothing exists besides Brahman; and yet, although they thus
deny the existence of any other thing or quality, they hold that
certain qualities are imagined to exist in him, forgetting that
only one who has seen silver can imagine __rajatatva__ in nacre.];
but to imagine that nacre is silver, we must first know clearly
what silver is.
102. This universe is based on the soul as its site, being imagined
in it by ignorance; some teachers would describe it as an illusory
emanation [Footnote: It is a favourite doctrine of the Vedānta that
ignorance, as being imagined by ignorance, is itself false.]; but
this is not a pleasing doctrine to me.
103. It cannot be said that all this universe is false; since it is
really the plaything of Hari, who is eternally engaged in sport
[Footnote: Manu, i. 80, "There are numberless Manvantaras,
creations and destructions numberless; the being supremely exalted
performs all this, as in sport, again and again."]
104. The external world is not like a dream; for in dreams there is
sleep and a host of imperfections; what we eat or drink in dreams
gives us no enjoyment, but these things are enjoyable in our waking
state.
105. If all that is seen were false, then how could it produce
effects? The carrying of water in a jar is not false; all we can
say is that it is transient.
106. The idea that all this world is false, is opposed to
experience; for of what use would be all the expiations for sin,
prescribed in the law-books? Why are these thieves to be punished
even by the king? The upholder of the doctrine of Māyā can assert
anything on his oath, but all is false.
107. Thou canst not say that the visible world is only like the
transitory enjoyment of one who smells a wreath of flowers; however
closely it is scanned, there is no overpowering evidence of its
unreality [to preclude the presumption founded on experience]; it
continually manifests itself to us as eternal in its stream of
successive events.
108. This world is not false but it is rendered true by Vish.nu's
protection [Footnote: Or this may mean "since Vish.nu has accepted
it as the instrument of his sport."]; thou art made pure by the
knowledge of Him, as all minerals shine as gold [when brought in
contact with the philosopher's stone].
109. Dispassion and enjoyment stand equally aloof as disinterested
spectators and are lost in faith; the partaking of the consecrated
food is in no sense to be called an "enjoyment,"--it is itself an
act of faith [Footnote: "The __prasāda__ is any article of food
that has been consecrated by previous presentation to an idol,
after which it is distributed among the worshippers on the spot, or
sent to persons of consequence at their own houses" (Wilson's Works,
vol. 1. p. 116). Cf. also the legend in p. 134, where "Rām Dās at
noon halted and bathed the god, and prepared his food, and presented
it, and then took the __prasād__, and put it in a vessel, and fed
upon what remained." (The food consecrated at the temple of Puri is
especially called the __Mahāprasāda.__) There is a distich current
among the Bhāktas:].
110. By intense devotion to his object the man of the world will
become the devotee of enjoyment, and by the absence of all enjoyment
a man becomes absolutely dispassionate; this is the real truth
[Footnote: But the true devotee is neither devoted to enjoyment nor
to dispassion, is equally apart from and superior to both.
/*
__jńāna.m nirāk.ritir, Brahma tyaktvā bhaktyā bhajāchyutam__ |
__yatra prasādasevāpi bhaktir anyasya kā kathā__ ||
*/
"Knowledge is rejection; abandon Brahman and worship Vish.nu. Here
where even the homage paid to the __prasāda__ counts as faith, what
need to mention anything besides?" Thus the devotee does everything
by faith, and dispassion and enjoyment are to him alike swallowed up
in faith].
111. By association with the good and by repeatedly listening to the
story of K.rish.na's sports there has arisen in the lake of the mind
the great wave of pure faith and pure affection; abandoning the
doctrine of unity and without hesitation embracing that of duality,
we worship with our whole heart the lotus-feet of the beloved of
Lakshmī.
112. There is a rule in the things of the world, that he who is near
the king may be called the king; so too in the things of Brahman and
the soul must we understand the various sacred texts [which at first
sight appear to identify them].
113. He in whom the universe,--sun, moon, and the rest, with the three
worlds,--rose into being,--in whom it all abides until it perishes,--
and in whom, each in its own time, it is all finally dissolved,--He,
the Lord, whom, being beyond all qualities [Footnote: Cf. Sarva D. S.
p. 52, l. 8 infr. "The statements that the Supreme Spirit is devoid
of qualities, are intended to deny his possession of phenomenal
qualities (such as liking, disliking, etc.)."], even Brahman himself
cannot declare in the Vedas,--why, O teacher, dost thou teach this
miserable me the words "I am He"?
114. He in whom the storehouse of the universe with all its creatures
great and small, was all contained like a line of insects drowned in
a ripe fruit of the glomerous fig-tree,--in whom it abides until the
final destruction,--and in whom it is eventually dissolved,--Ah! how
can there come from my mouth, O teacher, these words "I am He"?
115. Him, the Supreme Lord, by whose compassion even the dumb becomes
eloquent, the lame in a moment obtains strength to leap mountains,
and even the man blind from his birth receives eyes beautiful like
two lotuses,--or what still greater marvel shall I add?--Him I
worship, the moon-faced son of Nanda, the philosopher's stone of the
faithful.
116. Boundless is time, bounteous the earth, and great is the family
of the devout worshippers of Vish.nu; somebody will be found at some
time or other on the earth who will appreciate my merits [Footnote:
Cf. the loka in the prologue of the Mālatīmādhava.]
117. Having studied under my preceptor Nārāya.na, the best of
teachers, his book, which bears the title of "The Ornament of
Faith,"--having read it with all its supplements and appendices, and
by his kindness to his faithful disciples having mastered all its
mysteries,--and having become a receptacle of faith myself, I have
now composed according to my ability this century of stanzas, a
necklace of pearls of good doctrine, which have for their subject
the distinction of the individual Soul and Brahman.
118. If we have uttered through inadvertence what is wrong, may the
intelligent, observing it, correct all the errors; the feet of the
traveller do sometimes stumble, and sometimes the speaker speaks
through bewilderment what is incompatible.
119. In a poem strung of all excellences the mean man hunts for
faults and never an excellence; in a palace all compact of jewels
it is the ant that will see a flaw.
120. Let those who are envious and bereft of sense, detect a fault
if they will; but let the connoisseurs count the merits; they who
behold the merits and not the faults,--these are the good, these
give the highest satisfaction.
121. Let this work of the poet Pūr.nānanda be read and be heard,
which is devoted to proving the difference of the individual soul
from the Supreme,--which is excellent with its sentences that
distinguish truth from falsehood, and is approved by the devotees
of Vish.nu,--based on the doctrine of Madhva, and pleasing with a
composition full of sweet words,--O ye best of the worshippers of
Bhagavat, if faith be desired in your minds.
122. On the neck of the faithful may this Tattvamuktāvalī
[Footnote: Or "the necklace of the pearls of truth."] abide for
ever,--whose beauty is increased by the apt arrangement of sweet
and soft words but which is free from rhetorical ornaments,--
beautiful with a profusion of sentences sweet like milk, and with
its parts all bright and elegant,--a special source of delight to
the intelligent,--charming with a host of excellences and devoid
of even the trace of a fault.