Sambodhi 1990 Vol 17

Author(s): H C Bhayani
Publisher: L D Indology Ahmedabad

Page 35

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two cxplanations for this purpose. The first sentence of A.B.33 means, "Though this chapter deals with phala, there is the mention of such jeans like śravaņa, in order to show that it is internal (antaranga) means". Thea Vitthalesa justifies the inclusion of means in this pāda by saying that even the indirect knowledge of Ātman is as good as an avāntara (subordinate) phala. In the path of bhakti this avāntara phala in the form of indirect knowledge is indeed included in the phala itself, because it is sajātiya (of the same genus) as the parama (highest) phala.
To justify the second interpretation, Viļthaleśa says that the inconsistency of the discussion of means in the chapter on pliala still arises because the word 'drastavyah' (is to be visualised) may be construed afterwards, i.e. last in order after śrotavyal, etc. on the maxim that the ārtliakrama (the sequence of meaning) is more powerful than that of śabda. In that explanation, it is found that karma, jñāna and blakti are meant for a lina (low), a madlıyama (middle order) and an uttama (best) (aspirant) respectively, for the accomplishment of the goal either directly or indirectly. Their characteristics being established in the third adhyāya, the present one deals with the fruits of those paths. Here, first of all, the fruits of Karma is described because it is to be followed as the means for jñāna and bhakti which are the uttama and the atyuttaina respectively. It is not to be performed independently. Its fruit is asakrt āvịtti (more tlian once repetition). The word asakņt is to be construed with both āvịtti and upadeśāt.
This proves beyond doubt that the remarks of Dr. Ghate are not satisfactory and also baseless. Even a casual reading of A.B. on this adhikarana shows clearly that the word "avrtti' has not at all been repeated twice. It is the word 'asakrt which has been construcd with both āvịtti and upadesat, as shown above.
(13) Dr. Ghate remarks34 that the word 'upagama' in B.S. IV. i. 3 more usually means 'attending upon', 'adoring', 'contemptation than 'entering into' or 'bcing one with'. But A.B.35 makes it very clear that both these meanings, usual and unusual, are by the bhāşvakāras,36
(14) In B.S. IV. i. 12 there are two readings, viz. 'prāyaṇa' and "prayāņa'. Their respective meaning is ‘mokşa' and 'deparature or death."
Ś. accepts 'prāyaṇa' and explains it as 'departure or death. Hence Dr. Ghate37 has been led to conclude that 'but this meaning (mokşa) of the word 'prāyaṇa' is without doubt unusal.' Further, he remarks : 'V's explanation is quite fantastic and sectarian in character, referring to two kinds of devotees......