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    Naishkarmya Siddhi-Kleshopharene Vyakhya

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    VOECV VOLUN TAVUONEM NEB URDCI EVO E NITE Table of contents 4 The Author Shri Sureshwaracharya, the author of Naish- karmya Siddhi is also known as the Vartikakara in Vedantic circles. He has been a riddle to the historians. The legendary accounts of Sureshwara, as detailed in the various Shankara-Vijayas, are mutually contradictory in many respects, even with regard to his time, pre-monastic name, place of origin , etc and are hardly worth believing. Scholars are divided in their opinion on the identity of Mandana vis-a-vis Sureshwara and Vishwarupa. The only historical facts that are ascertainable as indubitable are those recorded by the author himself. He was the immediate disciple of Shankara and wrote his work as commissioned by his guru. He also wrote the Vartikas on Taittiriya and Brhadaran- yaka Bhashyas of Shankara. He is the only author ‘of Vedantic works subsequent to Shankara, who closely follows the Upadesha Sahasti and profusely quotes from the same, in support of his propositions and thus vindicates his claim as a direct disciple of Shankara in marked differentia- tion to othur purported disciples He supplements hum tonchings with nrgumenis hased on the Shruti Invariably appealing lo universal intuton anc defending his position against all unvedantic encroachments. The orltical student will be greally profited by a ‘careh and dligent study of hie thought stimulating Works, Adhyatma Granthavali NAISHKARMYA-SIDDHI OF SHRI SURESVARACARYA WITH THE KLESAPAHARINI (AN ORIGINAL COMMENTARY) BY SHRI SHRI SATCHIDANANDENDRA SARASWATI ADHYATMA PRAKASHA KARYALAYA Holenarsipur - 573211 @ - 08175-273820 2005 First Edition 1968 1000 Copies Second Edition-2005 1000 Copies Pages : 68 + 536 © All Rights Reserved by The Adhyatma Prakasha Karyalaya, Holenarsipur. Typeset by Dileep Bellave, # 766, 10 ‘C’ Cross, Mahalakshmipuram, Near Modi Hospital, WOC Road, Bangalore - 560 086 Ph. : 2359 3747 / 94481 07580 Printed by : Sri Ganesh Maruthi Printers, #76, 3rd Block, Thyagarajanagar, Bangalore - 560028 Ph, : 26766342 stqenrariaciar PUTSH: 330 Porgy Jook warren frat: (strc) arya: 8. Ratan ater 2. WASATCH THT 9. Feneifrgl Seren anfrrecira: \, Teprifirgl sere sateraTeetteetr a: 4, FeeMTenferagre FeerVTH Ah THHHT: §. aeenmerftoarqare aferdtaenfra retin: to, RARMTETALEATTCTEM SIOMATA TAHT: ¢. raat srerepeAP erat 5-6 710 11-27 29-48 49-67 68 R- wR WSIO- VLG, SLE-BLR, WRO-WRR WRB-VRY WRH-GOR Hor 4oR-4o¥ Hou-4RG UB) Shri Shri Satchidanandendra Saraswathi Swamiji Born: 05-01-1880 Mahasamadhi: 05-08-1975, Shri Satchidanandendra Saraswati Swamiji A life of 95 years (1880-1975) dedicated to Shankaracharya “Shri Satchidanandendra Saraswati Swamiji is the very personification of the couplet ‘8 Geauga: are Wgerafaedar (right up to bed and right up to death, one should spend the time in Vedantic thoughts)” - this testimony comes from H H Chandrashekharendra Saraswati Swamiji, the 68th pontiff of Kanchi Kamakoti Peetam. He led a life up to the ripe age of 95 years dedicated to the feet of Shankara Bhagavatpada arising out of unflinching loyalty to every word of the Prasthana Traya Bhashyas by the great Acharya. His association with Shankara in a solemn way commenced at an early age of thirty when he was initiated at Kalady into the Vedantic learning in the traditional way by H H Shri Shivabhinava Nrisimha Bharati Swamiji, the then pontiff of Sringeri Mutt. Initiation into bhakti by the great saint Shri Brahmachaitanya Maharaj of Gondavali, saved the Swamiji from being a mere dry, speculative, scholastic logician. His life was marked by constant association with many saintly personages. He was greatly influenced by Shri K A Krishnaswamy lyer, a true Vedantin, in his thinking and analytical discernment of the Ultimate Truth, based on universal experience. Study of Shankara Bhashyas was carried out mainly under the tutelage of Shri Virupaksha Shastri, the then Asthana Vidwan of the Sringeri Mutt, and Shri Kurtukoti Mahabhagavata, a saintly disciple of Shri Brahmachaitanya Maharaj. Swamiji took upon himself the mountainous and apparently rebellious task of presenting the school of Gaudapada, Shankara and Sureshwara, the three resplendent stars of Advaita Vedanta, in its original pure form, both in words and spirit. With a crusader’s zeal, he spared no efforts to purge the doctrines foreign to and opposed to the Shankara school, which were attributed to Shankara by the later Vedantins to suit their own pet doctrines. 6 The most significant contribution by Swamiji is the discovery of ‘areavarrare? (method of ascription and recession) as the cardinal method of interpretation adopted throughout by Shankara and that this is what is meant by ‘tradition’ as per Shankara. Swamiji’s analytical exposition of the examination of the three states (HARMATD finds no parallel. He was a prolific writer having authored over two hundred books on Vedanta in Kannada, Sanskrit and English. His writings exhibit the confidence of an enlightened soul. His presentation of unmaligned Shankara caused great stirs in the Vedantic circles. Many neo traditionalists, failing to meet the points raised, resorted to accusing him of blasphemy and one lacking tradition, But the non prejudiced amongst them who could see reason in Swamiji’s writings, shifted their allegiance to Shankara alone minus sub- commentators. Even after the lifetime of Swamiji not a few had expressed repentance for their antagonistic behaviour towards Swamiji. Today the picture is changing fast. Greatly influenced by his writings, certain scholars, including western writers of repute, have translated some of his works into other languages. His life was an incessant battle with antagonistic forces - with afflictions, social obligations, philistine opposition, weak health and what is most inexhorable, finance. However his perseverance against all odds saw to the establishment of Adhyatma Prakasha Karyalaya devoted exclusively for propagation of the pristine pure Shankara school of Vedanta in as early as 1920, which still carries the torch lit by him. Swamiji, though rebuked by some of the neo-traditionalists, eared the appreciation and the admiration of many. It is no exaggeration that many regard the Swamiji as Abhinava Shankara, come down to present Shankara as Shankara truly is. 0 fe cis Herarareted Sat A MA - in the world, they are the Knowers of the Ultimate Truth which the commoner fathoms not (Mandukya Karika, 4-95) Publishers’ Note (Second Edition) Many years have passed since the Kleshapaharini, a commentary in Sanskrit on Suresvara’s Na/shkarmya Siddhi by His Holiness Shri Satchidanandendra Saraswati Swamiji ran out of print. By the grace of His Holiness, we hereby present to this generation of Vedantic readers, the reprint of the original work. The first edition proved to be an eminent guide to many Mumukshus (seekers of liberation), scholars and critical readers both Indian and foreign who have acknowledged their gratitude to the author of this work for his lucid and detailed commentary. In this reprint edition, the errors that appeared in the main text as pointed out in the first edition and hitherto unnoticed errors have been corrected. The sub-headings which were not printed in the main text in certain cases but mentioned in the index have been incorporated in the appropriate places and in certain cases by making them precise. We crave the indulgence of the readers for the errors that have remained unnoticed inspite of repeated scrutiny. “We hereby express our gratitude to all donors (see next page) who have magnanimously contributed towards this reprint edition. We express our appreciation to Shri Dileep Bellave for his neat execution of type setting work. We also thank M/s. Sri GaneshMaruthi Printers who have printed this edition in an attractive manner. May the blessings of Shri Sankara, Shri Suresvara and H.H. Shri Satchidanandendra Saraswati Swamiji be ever with all those who have helped in bringing out this edition and also the readers of this work. Managing Committee Holenarsipur Adhyatma Prakasha Karyalaya 1.5.2005 Publishers’ Note (First Edition) The Kleshapaharini, an original commentary on the famous Naishkarmya-Siddhi of Suresvara, the immediate desciple of the great Sankaracharya, was begun many years ago by Swami Satchidanandendra Saraswati, but its completion and publication had been put off for many reasons till now. It was only after the publication of his Vedanta-Prakriya-Pratyabhijria that the Swamiji seriously thought of resuming the work, and we have taken up its publication inspite of the meagre financial aid that we could secure. While we have a complete commentary, the Chandrika by Jixandttama in Sanskrit, Swamiji felt there was need of a new original commentary explaining all the intricate points raised in the work in greater detail and in perfect consonance with the spirit of the Vartika Prasthana, uninfluenced by the ideas of later Post-Sankaras depending upon the Ista-Siddhi or Vivarana. And we are glad that we have been able to bring forward this publication to meet the requirements of critical readers who are in sympathy with Swamiji’s aim. In any case, we are sure that all readers of the famous Naishkarmya-Siddhi will be grateful to the Swamiji for undertaking this lucid and scholarly commentary aptly called K/leshapaharini (remover of all difficulties). We are grateful to the following donors for their generous contributions to meet part of the printing cost : Br. Sri. Subbaraya Avadhanigal, Mattur, Shimoga Dt., Sri R. Ramaswamiah, Pleader, Holenarsipur, Sri P. Jayavasudeva Sastri, B.E., Professor, Bhooma Reddy Engineering College, Hubli, Ambale Subbiah & Sons, Tiptur, The Paramartha-Vichara-Sangha, Bangalore, Sri Viswanatha Rao, Bangalore, Sm K. Ramakrishniah, Mysore, Sri Basavalinga Swamigal, Vidapanakallu, Bellary Dt. Sri G. Balakrishnan, c/o Therelek Furnaces Pt. Ltd., Tripuranithurai (Kerala), Srimathi Mattur Laksmidevamma, Shimoga and Sri N.S. Rangaswamy, LA.S., Poona. Swamiji has asked us to convey his Narayaza Smarazams to Sri Parakkaje Subrahmanya Bhatta, Vedanta Sriromani, Etc., and Panditapravara Sr H. Ananta Murthy Sastrigal for going through the manuscript and offering suggestions while the work was in progress. We crave the indulgence of the readers for the many errors that have inevitably remained unnoticed, owing to the absence of Sri Swamiji, who could not supervise the final proofs, being bed-ridden most of the time when the work was in the press. Holenarsipur Y. NARASAPPA 20-2-1968 Chairman, A.P. Karyalaya Donors for the Reprint Edition Sri Sri Swaroopanandendra Saraswathi Swamiji, Sri Sharada Peetham, Chinna Mushidiwadi, Pendurthi 531173, Vishakapatnam, A.P. Seethamma Krishnamurthy Public Charitable Trust, Bangalore (in memory of revered Pujya Nityanandendra Saraswati Swamiji) Dharmika Ratna Eswara Rao Charitable Trust, Gurunagar Colony, Chittoor 517001; Dr. H.V. Naga Prasad, Bangalore Sri N.R. Viraj, Bangalore; Sri B.K. Nagappa, Holenarasipur Sri Phaniraj, Bangalore; Sri M.V. Ramachandra, Bangalore; Dr. N.K. Srinivasa Murthy, Bangalore Dr. Uma, Smt. Shobha, Manjunath, Smt. Jaya, Smt. Suchitra, Sri V. Shonty, Dr. Trayambaka, Sri Mohana Udupa, Dr. Rama, Sri Shiva Prakash, Sri Krishna, Sri Shashidhar, Smt. Gundamma, Sri Ravikumar, Smt. Jayanthi - all from Bangalore INTRODUCTION Tue Four Sippuis There are four works with the word ‘Siddhi’ affixed to their title, each claiming to represent the genuine Vedantic system of Advaita taught in the Upanishads. Of these the Brahma-Siddhi of Mandana Misra represents an extinct school which taught that the repeated conjoined practice (e474) of Karma or Vedic ritual and contemplation of Vedantic knowledge, is necessary for the final dispelling of ignorance and realization of Advaita. The Naishkarmya- Siddhi of Sureévara is the work now published. The third is the /sta-Siddhi of Vimuktatman which represents a type of Post-Sankara sub-school which revives a more ancient system positing a potential Avidya or Maya as the material cause of the manifold world. And the Advaita-Siddhi of Madhusiidana is a work devoted to the defence of Advaita in general against the charges put forward by the Nyayamrta a polemhical work of Madhva Dvaita. Wuo was Suresvara ? Suresvaracarya is the author of the Naishkarmya-Siddhi. The only historical facts that are ascertainable as indubitable are those recorded by the author himself. He was the immediate disciple of Sahkara (4-74) and wrote this work as commissioned by his Guru (1-3). He has also written the Vartikas on the Taittiriya-Bhashya (Tai.Bh.V.3-90, 91) and on the Brhadaranyaka-Vrtti (or Bhashya) of Sankara whose numerous disciples were far-famed and dispelled the mental darkness of students of Vedanta from the most 2 distant North to the most distant South (Br. Bh. V. 6-5-24, 25). The legendary accounts of Suresvara as detailed in the various Sarkara-Digvijayas are hardly worthbelieving. In the Sanskrit Introduction I have stated my reasons for reject- ing the identity of Mandana and SureSvara. The authors of the Vijayas are so recent, that there is no reason whatever why one should attach any weight to these flights of fancy. Apart from this, however, there is a more serious question to be considered. It will be observed that Suresvara has written his precious Vartikas only on the Taittiriya and the Brhadaranyaka. Beyond referring to two Sutras of Badarayana on his prefatory note (dais) on 1-91, he does not make a single reference either to the Sutras or the (Sitra-Bhashya even in his magnum opus, the Brhadaranyaka- Bhashya Vartika. Why is this ? Is there any significance in this preference to the Brhadaranyaka ? Of course we need not attach any importance to the story given in Madhava’s account of the affair, that SureSvara was prevented from writing a Vartika or critical commentary on the Siitra~-Bhashya owing to the jealousy of fellow-disciples.. But there seems to be much more than is implied in Madhava’s account; for, an occasional clash also is in evidence between the two Bhashyas on certain Vedantic tenets : () WRT TRAM: Ve Ta TT: TET: SA: Aa ATAL arereniing ory afer: ; At CAAT: 1 Br. Bh. 1-5-13, p. 702.! 1. The page numbers refer to the @¥yaf1"<: (The Ten Upanishads) published by the Vanivilisa Sanskrit Book Depot, Banaras. 13 (Q) warren 7 wiafeargfret a frees Br. Bh. 1-3-2, p. 640. (8) ‘Tea ad Ua aa Wasa” Bf ga: waters ara ont | waterasrisares | tary sreanfsanfirifrensiesde: Titresarserittig: | STeetEkI, Sara: ea, au Br. Bh. 4-4-3, p.912 Here it is stated in so many words that the Pranas or organs of sense are all-pervading, and that they function in particular bodies of Jivas in accordance with their Karma (action) and Bhavana (train of thought and feelings). But in the Sdtra-Bhashya, we have an express repudiation of this doctrine : - (1) i gees Vernfrafera afar ar: Torah: eer: (2) aafat exon, arenes terror ete qfrerrert safe (3) Sacetarerh GPa Tafa... xeearen: wat varreden: 1 afaferttera it SBh. 3-1-1, p.325." (2) werarrafa grea: RRR Safeha Bq) BTA morte’: | aa fe saeferarerarey - gft:, sag eda a: URaH, Gar fare: - eer acoA eafarasne Paefrea | TEA er: UR ARarea HIT TEATEATA: 11 SBh. 2-4-7, p. 312. It will be seen from the first excerpt that the doctrine of the sense-organs beginning to function in the new body, is despised here as the product of the human mind L. The page numbers refer to the Bhashya Text only of the Brahma-Sitras, published by the Nirnaya-Sagara Press, Bombay. 4 (qesafarrar:) along with some other teachings which are all considered by the author of the Siztra-Bhashya as opposed to the Sruti (fafaterd), whereas in the second extract we have the express statement that the organs are both subtle and limited (gear: 9ffesarea) in opposition to the view of the Brhadaranyaka-Bhashya. With regard to the idea that the organs function only in the particular body while they remain all-prevading, it is maintained that this supposition is needless, since the functioning alone might be taken to be the organ of sense itself. The remark in the Upanishad- Bhashya “aac 7 fared (4. 1. ¢-3-2) that ‘it is no self-contradiction to hold that the senses only function in the particular body’ would seem to imply that some Vedantins regarded this view as opposed to the all- pervading nature of the Pranas, or that it was opposed to the Vedantic tradition. Are we to suppose in these circumstances that the Brhadaranyaka Bhashya is from the pen of an author different from the writer of the Siitra-Bhashya? We have to remember that this slight difference of opinion is no wise harmful to the main doctrine of Safikara’s Vedanta. It is not improbable that both the views regarding the Pranas were maintained by Vedantins belonging to Sankara’s tradition, and that they were both recorded by that teacher. At the same time, it is impossible to ignore the scoffing observa- tion made by the author of the Sijtra-Bhashya that the other view is only a fancy of the human mind (qerifanrn: eTT:). Surely one cannot be expected to deride oneself that way. It seems to be necessary to study both the Bhashyas more deeply in order to see if there are any more noticeable differences in style or thought. 1S I have noticed one peculiarity of style in the Brhadaranyaka-Bhashya which is conspicuous by its absence in the Satra-Bhashya. Students of Sankara-Bhashyas are quite familiar with a mannerism that obtrudes itself on the attention of the reader every now and then. The Bhashyakara is fond of expressing an idea in an aphoristic phrase or sentence and subsequently expanding its meaning in one or more sentences. But a special feature that is common only to the Bhashyas on the Brhadaranyaka and the Taittiriya is that short sentences expressing prima facie views ending with the particle 4q (if) and closing explanatory sentences also with another fq (if); is to be met with in no Bhashya_ other than that on the two Upanishad-Bhashyas. A few extracts may be adduced here in illustration of this :- 1) wedteratfefarts: eft Ae srenfea eae, - Tee ter:, TET afaagdat a em, “wate fagetea:’, ‘cifral arta genfeqdtat aaa: emg eft Aq ...... u Tai. Bh. 1-11, p.277 2) ardaraa east Aq TeaTgUfaAT eft steareret prt arrecafiond arafata aired Sf Az ......1 Tai. Bh. 2-6, p. 300 3) Favsrieoafetearn wererareag sro Bel Ae Feosfegd- arated yofear Tagen, veearabaRshe sada gerrey HA ; frosserfeoahttnn gates agreed Sat Aq I... Br. Bh. 1-2-1,p.614 4) anifergarafa: darerrrepey Be Ae Bia fe wrenfereenfeT ferent arent 1 ariel safe sfecanearahe: aay, ier arartters, | rear Apa Be: wree araferatet: BF Ae... Br. Bh. 2-1-15, p. 724 16 Both the Upanishad-Bhashyas literally teem with such instances, but not even once do we see such a usage in the Sitra-Bhashya or any other Bhashya for that matter." The Vartikas on both of these Bhashyas have incorporated some Slokas of the Naishkarmya-Siddhi, and both of them contain citations from the Upadesa-Sahasri’ This fact may also induce one to conclude or at least conjecture that the Brhadaranyaka-Bhashya was perhaps written by some Sankaracdrya other than the author of the Siitra-Bhashya. In the list of the succession of the Gurus that occupied the pontifical seat in the Conjivaram Mutt, there occurs the name of one ‘Dhira-Sankara’ or ‘Abhinava-Sankara’ (the thirty-sixth Guru in the list) the account of whose life is said to correspond with that of Adya-Sankara as narrated in the Sankarendra-Vijaya- Vilasa of Vakpati-Bhatta of Cashmere. Leaving a margin for the differences in the various biographies of Sankara, there is still a possibility that there may have flourished two different Sankaras whose names are con- nected with the Brhadaranyaka and the Sutra Bhashya. Research scholars alone have to decide the question of their identity after a thorough study of the texts and the differences of teaching if any. Whether or not SureSvara was the disciple of Siitra-Bhashyakara also will remain an open question till then. Wuat Does NaishkaRMyYA-Sipbul Sicniry ? Misled by the literal meaning of the word ‘Naishkarmya- 1. There are, however, three such instances in Aitareypanishad Bhashya (UpSdghita), three in the Gita-Bhashya (6-1, 13-2, 13-12). and one in Prasnopanishad Bhiashya (6-2). 2. I have not discussed the authorship of the Panchikarana- Vartika and the Manasollasa for the obvious reason that scholars are Not unanimous in ascribing these to Suresvara. 7 Siddhi’ some have taken it to be a manual devoted to the condemnation of ritual as against Vedantic knowledge. The term itself occurs in the Bhagavadgita (18-49) where Bhagavan Sri Krshna says (AseHifafs wat dmreeafirresia) ‘One attains the highest ‘Naishkarmya Siddhi’ by means of Sannyasa’. Nobody can accuse the Gita of being partial to the order of Sannyasa as against ritual. Indeed in another place Sri Krishna emphatically. asserts that no one can attain Naishkarmya merely by non-performance of Karma and that no one can attain Siddhi through mere Sannyasa (G. 3-4). Saikara therefore explains that Naishkarmya-Siddhi is the perfect state of one who has transcended all karmas through the knowledge of the Brahma-Atman (the Highest Self), or immediate Release which is the same as reaching one’s own essential nature as the self above all action; and that Sannyasa is the right intuition of the Self or renuncia- tion of all action as a consequence of that intuition. As for Suresvara himself, the term is a synonym, for right intuition (W=7¥rFA) arising from the teaching of the Vedantic texts like ‘That thou art’ (aAfH), which is the only means of wiping out ignorance (#1@4) of the Self. He not-only sets forth this as the primary object of his undertaking the work in the prose Introduction at the commencement, but re-iterates the idea at the beginning of each chapter. That this realization inevitably takes the enlightened one beyond the sphere of action is placed beyond all doubt when the author says (4-1) that ‘this knowledge does not cast even a side-glance as engagement in or desistence from (4 Wats fagfa at Hereronfa Ferd | 4-1) religious works’. The main theme of this short work is the interpretation of the Vedantic Text ‘Tat Tvam Asi’ 18 (that thou art) as conducive to the extinction of Avidya which is the basic cause of all evil and the sole impediment to the attainment of one’s own inherent blissful nature. It is this blotting out of ignorance by right knowledge of the teaching of the Vedantic text that constitutes quintessence of all Vedantic teaching, and duces the author to describe his work as amrwdarTande ‘An epitome of the central teaching of all the Vedantas’. Ancient ScHoois ArminG At ADvAITA Sankara’s was not the only school that taught the ultimate unity of the individual self and Brahman or the Universal, Self. Side by side with the traditional school of Sankara there flourished many other schools that acqui- esced in such unity. A number of such schools are referred to in the Brhadaranyaka-Bhashya-Vartika. I have enumer- ated some of them in my Vedanta-Prakriya-Pratyabhijna. For the present, however, we shall take notice of only such systems as have been examined and refuted in the Naishkarmya-Siddhi. (1) One school maintained that Mukti or final release can be attained by the observance of obligatory karmas to the exclusion of Kamya and Mishiddha karmas which entail the experience of pleasure and pain respec- tively in a future birth. This would result in Moksha or release, in which state one would rest in his own true nature (Tata). (2) There were some schools which admitted that there may be Jana also in conjuction with religious work as the 1. The above view is advanced and refuted in the Taittiriya Bhashya (Tai.Bh. p. 258), in the Gita-Bhashya (GBh. p. 290) and in the Sitra-Bhashya (SBh. 4-3-14, p. 499) also. 19 means of Mdksha. ‘Jnana’ in this case is perhaps only meditation. (3) In the course of the discussion of the Samuccayavada (conjunction of knowledge and work) we have also the confutation of the system of Bhartr-Prapafica who held that Brahman was both Dvaitic and Advaitic in its nature (1-68 to 1-78). (4) Another school is barely mentioned in passing. It supposed that by injuctions like ‘sm@eratarata’ and ‘sre at at yxa:’, the seeker is directed to perform an action (frariisagitad). This system seems to be akin to that of the Vrttikara repeated in the second Vamaka of the Siitra- Bhashya on \-\-4. This view is summarily dismissed by a remark that Atma-Jfana is not purushatantra (dependent on the will of a person) 1-88. It should be noted that while the first chapter is mostly devoted to the refutation of rival schools partial to religious works as means to release, it also demonstrates that all actions whether secular or Vedic is motivated by selfish desires springing from ignorance (1-29, 30) and also that right knowledge of Atman does not depend on any means of knowledge, for the nature of the unity of Atman is itself of the nature of intuition (Qanered Fara Ways TATT HAT, 1-89) and self-established (74a-fag:). Hence it can be realised only through the Vedantic Text. These two points are developed in the subsequent chapters. THREE ANCIENT INTERPRETATIONS OF Tat-TvAM-ASI There are three more ancient systems refuted in the Naishkarmya-Siddi. Their distinguishing feature is that, unlike the other systems mentioned above, they all acqui- wn esce in the necessity of reflection on the meaning of the texts like Zat-tvam-asi for effective eradication of Avidya but do not agree with Sankara’s tradition when he insists that ignorance is removed once for all simultaneously with the dawn of knowledge of the meaning of the Vedantic text. We shall therefore enumerate them in order before we close the discussion of ancient Advaitic schools. (5) The first of these three Vrttikaras holds that the immediate knowledge of the meaning of the Vedantic text, cannot dispel ignorance, but only by the accumulated saturation of the mind with this thought by means of pro- longed meditation ( ste=refa sretarar sarertrare rea at TTAT AAT) is it removed without a residue (1-67). This doctrine of the injunction of Brahman by means of continued meditation is attributed to Brahmadatta by a certain commentator on Naishkarmaya-Siddhi, on what authority we are not told. (6) The second school held that the knowledge arising from the text, can only be something, which is a combina- tion of inter-related concepts (aeafetHrar]), and therefore the intuition of the non-relational ineffable (ataTT:) unity of Atman can only accrue to the aspirant after a continued meditation of the original thought produced by listening to the Vedantic Text (1-67). This is one of the three prima facie views refuted by SureSvara in his Brhadaranyaka-Bhashya-Vartika. It is there attributed by Anandajiiana to Mandana and his followers (Br. V. 4-4-796). But in the Tika on Sambandha Vartika 797, the same Anandajiiana ascribes this Jianabhyasa doctrine to Brahmadatta and others ! Moreover, we know that Mandana as a matter of fact maintained that no injuction 2 is necessary for the practice of this meditation, since there are instances in ordinary life of the repetition of knowledge giving rise to correct knowledge (e174 Waray ATA waretgat a - Brahma-Siddhi, p. 154). Hence he could not have belonged to the school of Vedantins referred to by Suregvara in connection with the ‘injunction’ of meditation supposed to be implied in the Sruti ‘faara wai Faia’ (after understanding the meaning of Vedanta a brahmana should try to make his knowledge direct). (7) The third and the last view rejected by Suresvara in the Siddhi, is that of Prasankhyana. While the Prasankhyana School agrees with the two other views enunciated above in insisting on an injunction which demands a repeated practice of meditation of the idea conveyed by the Vedantic text ‘Tat tvam asi’, it is important to note that it is not a Samuccayavadin, for its distinctive doctrine is that the aspirant should renounce all karmas before undertaking the practice (3-126). This school also fears that even right knowledge produced by Vedantic teaching may be sublated by incorrect knowledge (aeaef Berg WerATON ATTA are - 1-38). This is endorsed by the Upadesa- Sahasri also when it makes the Prasankhyanavadin say “Surely sensuous perception and the deep-rooted impression of duality, may do away with the knowledge now got from listening to the Sruti, and one may be lured outward by mental deficiencies (ageifa a fran ate Yay | reared Geteent SaearHKe He: 11 TI. 22-23). Scholars have not associated any particular name with this school of Vedantins. Among the commentators on Siitra-Bhashya, Vacaspati Misra may be considered to be a 2 follower of a modified form of Prasankhyanavada in certain respects." SuRESVARA’S INTERPRETATION OF THE Vepantic Text PREPARATORY STEP In perfect contrast with all other schools of Vedanta, Suregvara’s holds that the Vedanta Vakya teaching the unity of Atman, is the only means of obliterating all Avidya. If one does not realize the meaning of Tat-tvam-asi (That thou art) even on having been taught by the Sruti, it is only because he has not understood the meaning of the word ‘thou’. Hence the second chapter is devoted to the way of discriminating its meaning (2-1). Two-types of disctimination (277a=afatst concommitance or continuance and exclusion), are serviceable in arriving at the entity denoted by the word ‘Thou’. The self as the seer continues, or persists throughout while the non-self as the seen is excluded at some stage; this is Seqrarrreafits type, where B= (seer) is the knower and all the rest is Gz (the seen). After we have gone through this first stage of discrimination (2-19 to 2-57), we take up the next one, viz., the self as witness and the rest as the witnessed (2-58 to 2-83) subject to appearance and disappearance (3-54). This two-fold discrimination, however, as the author warns (2-97) must be taken to last only so long as the nature of the self is not realized. And this realization dawns only when the teaching of the text ‘That thou art’ is intuited. 1. Compare for instance his sub-commentary on Sankara Bhashya (4-1-2) where he evidently differs from the former. B THE EQUATION OF THE TERMS IN THE PROPOSITION SureSvara draws our attention to three steps (3-3) in the interpretation of the proposition which equates ‘Thou’ with ‘That’. (1) The terms are in apposition (arrifuRtway). (2) The selves denoted by them qualify one another, that is to say, they have to be understood in such a way that neither affects the nature of the other (fastnfagterm). And (3) Therefore the extraneous meanings that may be involved in the two terms, are to be taken out so that the whole proposition may represent a real identity (AAA: ). It is clear that on ascertaining the true meaning of ‘thou’ by the method of continuance and exclusion already explained at length, the import of the proposition culminates in inducing the intuition of the unity of both the selves and we realize that there is no contradiction whatever, when we see that the individual self denoted by ‘thou’ is really beyond all defects of samsara and that the Brahman denoted by ‘that’ is really the very self immediately present (3-10). Only, the indicatory meaning of the term ‘thou’ is to be taken, just as we do when we say that the snake is really the rope for which it was mistaken (3-27). The sum and substance of the process of interpretation is this: The term ‘thou’ is taken to indicate the witnessing Self to the exclusion of appearances that may be implied by the express and primary meaning. And the term ‘That’ is also taken to indicate the inmost Self only to the exclusion of all other possible meanings that may be implied by that word (3-23, 24). The reason for this procedure is the ma collocation of the terms and the mutual relation of the entities that are meant. The steps of interpretation and the exact principles involved, have been explained at great length in the course of the commentary and the student is recommended to go through the details in order to under- stand this part of exposition with the care which it deserves. Tue Proposition TAT-TVAM-ASI ‘Tat-tvam-asi’ as we all know is only a representative of the class of propositions called Maha-Vakyas (grand propositions) which convey the idea of identity of the indi- vidual self and the Supreme Self. The name itself never occurs either in Suregvara’s work or in Saikara’s Bhashyas. They are so named probably because the Advaitins think that they contain the main purport of all Upanishadic teach- ing, to wit, the identity of the individual and.the Absolute Self. It is surprising that SureSvara follows the Upadesa- Sahasri exclusively in choosing his method of interpreting these propositions, a method to be seen in no other classical work ascribed to Sarikara. Neither in the Sitra-Bhashya nor even in the Brhadaranyaka do we find any approximation to the elaborate manner he has adopted in explaining the import of these Vedantic Texts. Of course the intrinsic value of the interpretation lies in the appeal made to the universal intuition of the Self, and the two specific types of Anvayaand Vyatireka adopted in the Upanishads. Why the empirical mode of reasoning (3-47 to 50) or even the Vedic reasoning of #=4eafit% (continuance and exclusion) for that matter (3-57,113; 4-15,16) is not capable of delivering the goods with regard to the knowledge or intuition of the unity of the Self, has been explained in the Naishkarmya-Siddhi in the most sublime manner. 25 VipvA AND AviIDyA Vidya arising from the understanding of the meaning of the Vedantic text and the A vidya to be eradicated by it, are quite unlike empirical knowledge and error. While Avidya is the sole cause of all evil and Vidya is the only means of destroying it, this distinction of ignorance and its sublation, is only a device for the purpose of teaching. From the highest point of view, there is neither ignorance to be burnt up nor knowledge that has got to be newly acquired. The destruction of ignorance by knowledge is no event in time or place, for the latter are merely the product of ignorance (4-58). There is a seeming point of divergence between Safikara and Sure$vara with regard to the emphasis to be laid on the privative aspect of Avidya as contrasted with its projective aspect. Sometimes the author’s phraseology is likely to be mistaken to be in favour of the theory of the Mulavidya or positive ontological ‘basic ignorance’ so prominently brought forward by the Paficapadika and other Post-Sankara Advaitins. It is to explain all such apparent discrepancies and elucidate all obscurities in the Siddfi that I have ventured to attempt a new commentary on the work. I would fain hope that the title K/esapaharini (remover of all difficulties) is no mere boast. I have tried to justify my claim in this respect by appealing to universal intuition as well as to the Vartika and the Upadesa-Sahasri whenever J have had to make a departure from the older commentary in clarifying the knotty points of the original. THE INDEXES NOW ADDED Besides the index of Slokas, I have affixed a subject- Index of the important words also in order to assist the w reader in noting and comparing the important points of the Vedantic doctrines re-iterated by the author in different garbs suited to the several contexts. Indices of the Vartika- Slokas and Upadesa-Sahasri which { have relied upon, have been also appended for the ready reference of the critical reader who would be inclined to make a deeper study of the Siddhi in the light of those source-books. CONCLUSION The Naishkarmya-Siddhi occupies an important place among the Vedantic works professing to explain Safkara’s teaching. While the Paficapadika and the Bhamati try to interpret Sankara’s system each in its own way, Suresvara’s work has the advantage of being the production of an immediate disciple of Sankara, who presents the central doctrine of the latter’s Vedanta in all its essential aspects and contrasts it with contemporary systems. In the course of the discussion, it is worthy of note that he refers to (1) the self-established nature of Atman as unchanging Pure Consciousness; (2) ignorance as the only obstacle to the knowledge of Atman; (3) the mutual super-imposition of the self and the non-self in consequence of ignorance only ; (4) the distinction of the means of right knowledge and their objects, no less than the distinction of action, means of action, and the result of action, as merely the figment of Avidya or ignorance; (5) the enquiry into the nature of Brahman (w@faer) as a Sastra distinct and different from the enquiry into the nature of religious works (fasta) ; (6) the Vedantic texts like Tat-tvam-asi being the means of right knowledge solely because of their efficiency in removing ignorance; and (7) absence of anything to be done for one who has gained the a supra-rational intuition of the self understanding through the right meaning of the texts. The ruggedness of style and the occasional grammatical and metrical difficulties that crop up, can never deter a student of genuine Vedantic seeking for immediate intuition of Reality from appreciating the beauty of this rare brilliant of a Vedantic compendium. 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