Jagat

tasya evaṁ-lakṣaṇasya paramātma-rūpeṇa ātma-para-deheṣu ātmanaḥ pareṣām api deheṣu tat-tad-upādhi-bhedena pṛthak pṛthag iva sato’pi ekaṁ tadīyaṁ sva-svarūpaṁ tan-mayaṁ tad-ātmakaṁ yad vijñānaṁ tad-anubhavaḥ asāv eva paramārthaḥ | anāśitvāt sādhyatvāt sarva-vijñānāntarbhāvavattvāc ceti bhāvaḥ | ye tu dvaitinaḥ tat-tad-upādhi-dṛṣṭyā tasyāpi bhedaṁ manyante | tad-vijñānena sarva-vijñānāntarbhāvaṁ ca na manyante | te punar atathya-darśina eveti | Realization of That which has all the above characteristics as One, i.e., as situated in Its own essential being, even while present as the Supreme [or Higher] Self in one's own body as well as in those of others, despite seeming to be separate because of the differences in the adjuncts (upādhis [i.e., the bodies]), is the supreme goal because it is imperishable, achievable and contains all other experiences within it. But the dualists who think Him to be different on the basis of those adjuncts and do not accept that experience of Hi...

I split this recording in two as I noticed a few need editorial changes that needed to be made. I will include them 5.10 Jaḍa Bharata Establishes the Paramārtha tad evaṁ pūrva-pakṣān niṣidhya uttara-pakṣaṁ sthāpayitum upakrāntam ekena— In this way after refuting all the opposing views, Jaḍa Bharata prepares to establish the conclusive view with the following verse: tasmāt śreyāṁsy aśeṣāṇi nṛpaitāni na saṁśayaḥ | paramārthas tu bhūpāla saṅkṣepāc chrūyatāṁ mama || [vi.pu. 2.14.28] iti | There is undoubtedly no end to all these auspicious things [but they are not the ultimate goal]. Now hear from me in brief what is the ultimate goal, O King. (VP 2.14.28) śreyāṁsi paramārtha-sādhanāni | paramārtha-nirdeśas trayeṇoktaḥ— "These auspicious things" ( śreyāṁsi ) means those processes that lead to the ultimate goal. He gives an indication of the ultimate goal in the following three verses:: eko vyāpī samaḥ śuddho nirguṇaḥ prakṛteḥ paraḥ | janma-vṛddhy-ādi-r...

5.9 Is Union of the Individual Soul with the Supreme Soul the Paramārtha? ननु जीवात्मपरमात्मनोरेकत्रस्थितिभावनयात्यन्तसंयोगे प्रादुर्भूते सति तस्यापि सर्वात्मता स्यात्, तदभेदापत्तेः। स च योगो न विनश्वरः, ज्ञानानन्तरसिद्धत्वात्। तस्मात् तयोर्योग एव परमार्थो भवतु। तत्रोक्तमेकेन (वि.पु. २.१४.२७) — Let us then consider the following: By meditating on the jīva and the Paramātmā being situated in the same place, an absolute union between the two manifests. As a result, the jīva would also become the self of all, due to its having become non-different from the Paramātmā. Such a union (yoga) would be imperishable since it is achieved after attaining knowledge (jñāna). So let the union of these two be taken as the ultimate goal. Jaḍa Bharata responds to this proposal in one verse: परमात्मात्मनोर्योगः परमार्थ इतीष्यते। मिथ्यैतदन्यद् द्रव्यं हि नैति तद्द्रव्यतां यतः ॥ इति। If you think that the union of the ātmā with the Paramātmā is the ultimate goal, then this too is false ...

5.8 A Divided Absolute Cannot Be the Ultimate Goal ननु, शुद्धजीवात्मध्यानस्य परमार्थत्वं भवेत्, मुक्तिदशायामपि स्फूर्त्यङ्गीकारेण तद्रूपस्य तस्यानश्वरत्वात्, तदाच्छादनादधुना संसार इति तस्यैव साध्यत्वाच्च। तत्रोक्तमेकेन (वि.पु. २.१४.२६) — A further option is raised: Let us take meditation on the pure jīva to be the ultimate goal. Such meditation is imperishable, since its manifestation is accepted as taking place even in the liberated stage, and it is the goal of practice ( sādhya ), since one's present material bondage is a result of the jīva's true nature being covered. Jaḍa Bharata raises this possibility and responds to it in one verse: ध्यानं चेदात्मनो भूप परमार्थार्थशब्दितम्। भेदकारि परेभ्यस्तत् परमार्थो न भेदवान् ॥ इति। /O King, if meditation on the self is called the supreme goal [then that is also improper because] such meditation creates a difference from others, but the supreme goal is devoid of any distinctions. (VP 2.14.26) यद्विज्ञानेन सर्वविज्ञानं भवति त...

tad evaṁ brahma-sampattir vyākhyātā || From previous anucchedas. These two verses, especially the second, were supported by the material covered in Anuccheda 5.1-5. यत्रेमे सदसद्रूपे प्रतिषिद्धे स्वसंविदा। अविद्ययात्मनि कृते इति तद् ब्रह्मदर्शनम् ॥ Where these real ( sat , gross) and unreal ( asat, subtle ) forms that have been created (imposed) on the self by ignorance are negated through self-knowledge, that is the vision of Brahman. (SB 1.3.33) यद्येषोपरता देवी माया वैशारदी मतिः। सम्पन्न एवेति विदुर्महिम्नि स्वे महीयते ॥ The sages know that should the goddess māyā in the form of unerring knowledge withdraws, the jīva attains the wealth [of bliss of Brahman] and is exalted in its own glory. (SB 1.3.34) Present in the state of living liberation ( jīvan-mukti ) is this goddess ( devī ), i.e. luminous, Māyā, in the form of unerring ( vaiśāradī ) knowledge ( matiḥ or vidyā ), i.e, the knowledge given by the viśārada or Supreme Controller, which is a particular func...