Muni's Playईश्वरमीमांसा (Īśvara-mīmāṃsā)
प्रथमोऽध्यायः (Chapter One)
प्रथमाह्निकम् (First Lesson)
Sutra 1
Sanskrit Text
आत्मा परमो विश्वस्यान्तरे ॥
Translation
The Supreme Self is within the universe.
Sutra 2
Sanskrit Text
अणोरणीयान् वस्तुतः ॥
Translation
In reality, (He) is subtler than the subtle.
Sutra 3
Sanskrit Text
महतो महीयान् निजया शक्त्या ॥
Translation
(He) is greater than the great by His own power.
Sutra 4
Sanskrit Text
तमेव सत्यं लोकमाहुः ॥
Translation
They call Him alone the True World (Satyam Lokam).
Sutra 5
Sanskrit Text
स एव परं ब्रह्मोच्यते ॥
Translation
He alone is called the Supreme Brahman.
The Manifestation and Identity
Sutra 6
Sanskrit Text
तस्य शक्तिः समन्ततः प्रसरन्ती विश्वस्य सर्गायाभूदिति तद्विदां दर्शनम् ॥
Translation
His power, spreading everywhere, became (the cause) for the creation of the universe; such is the vision of the knowers of That.
Sutra 7
Sanskrit Text
सृष्टस्य सृष्टस्य पुनरन्तरः भवति परमो यत्र यत्र प्राणः ॥
Translation
The Supreme becomes the indweller (antarah) of each and every created thing, wherever there is life (prāṇa).
Sutra 8
Sanskrit Text
स जीव उच्यते ॥
Translation
He (that indwelling Supreme) is called the Jīva (the individual soul).
Sutra 9
Sanskrit Text
स एव विश्वोपाधिक ईश्वरः ॥
Translation
He alone is Īśvara (the Lord) when conditioned by the universe as His adjunct (upādhi).
Sutra 10
Sanskrit Text
परमेप्येतत्पदम् ॥
Translation
Even in the Supreme, this is the state (or abode).
Sutra 11
Sanskrit Text
प्रसरन्त्याः शक्तेः प्रान्तेष्वेवैते जीवलोकाः ॥
Translation
These worlds of individual beings (Jīva-lokas) exist only at the far edges/fringes of the (Supreme’s) spreading power.
Sutra 12
Sanskrit Text
जीवलोकानां सत्यस्य परमात्मनश्च मध्ये शुद्धा महती परमात्मशक्तिरेव ज्वलन्ती भवति ॥
Translation
Between the worlds of individual beings and the True Supreme Self, the pure, great power of the Supreme Self alone exists, blazing.
Sutra 13
Sanskrit Text
तां शुद्धां तपोलोकमाहुः परमस्य हि तत्तपः ॥
Translation
That pure (power) they call Tapoloka (the World of Austerity/Heat); for that is the Tapas of the Supreme.
Sutra 14
Sanskrit Text
आत्मशक्तिं विजृम्भयितुं संकोचयितुं च परमः प्रभवति ॥
Translation
The Supreme is capable of expanding (vijṛmbhayitum) and contracting (saṅkocayitum) His own power.
Sutra 15
Sanskrit Text
तस्माद्विश्वसर्गप्रलयौ तदधीनौ ॥
Translation
Therefore, the creation and dissolution of the universe are dependent on Him.
प्रथमोऽध्यायः — द्वितीयाह्निकम् (Chapter 1, Lesson 2)
The Inquiry into the Abode
Sutra 1
Sanskrit Text
विश्वान्तरास्य परमात्मस्थानत्वे तस्य रूपं च शक्त्तव्यम् ॥ आक्षेपः ॥
Translation
Objection: If the Supreme Self is the location (abode) for the inner universe, then [the definition/ascertainment of] His form must be capable [of being established/possible].
Sutra 2
Sanskrit Text
परमात्मनोऽनर्थान्तरमिति चेत्सप्तमी नोपपद्यते ॥
Translation
If it is argued that the universe is not different from the Supreme Self, then the use of the locative case [saying the Self is within the universe] is inappropriate.
Sutra 3
Sanskrit Text
बुद्धिरपेक्ष्य एकस्यैवाधाराधेयत्वेन निर्देश इत्यदोषः ॥ समाधानम् ॥
Translation
Solution: The reference to the “container” [ādhāra] and the “contained” [ādheya] regarding the one Self is made from the perspective of the intellect; thus, there is no logical fault.
Sutra 4
Sanskrit Text
हृदि ह्येष आत्मेतिवत् ॥
Translation
Just as [the Upanishads state]: “This Self is indeed in the heart.”
Sutra 5
Sanskrit Text
हृदेव खल्वात्माऽयं यथाऽऽमनन्ति हृदयशब्दार्थनिरूपणे छन्दोगाः ॥
Translation
The Heart indeed is this Self, as the Chandogas [scholars of the Chandogya Upanishad] declare while determining the etymological meaning of the word ‘Hridaya’.
Sutra 6
Sanskrit Text
प्रलये विश्वस्योपसंहारात्तत्काले परमस्य विश्वान्तरत्वानुपपत्तिरिति चेत् ॥ आक्षेपः ॥
Translation
Objection: At the time of Pralaya [dissolution], the universe is withdrawn/dissolved. Therefore, at that time, it is illogical to say the Supreme is “within the universe.”
Sutra 7
Sanskrit Text
सर्गकालिकविवक्षातो न दोषः ॥ समाधानम् ॥
Translation
Solution: There is no fault, as the statement is made with the intention of describing the time of Sarga [manifestation/creation].
Sutra 8
Sanskrit Text
आलोक्यत्वात्परमात्मनो लोकत्वानुपपत्तिरिति चेत् ॥ आक्षेपः ॥
Translation
Objection: Since the Supreme Self is Alokya [invisible/unperceivable], it is illogical to call Him a Loka [a world/perceivable realm].
Sutra 9
Sanskrit Text
लोक्यत्वादर्थसंगतिः ॥ समाधानम् ॥
Translation
Solution: The terminology is appropriate because He is that which is “to be perceived/attained” [the goal], hence the contextual consistency.
Sutra 10
Sanskrit Text
उभयार्थकत्वमन्नशब्दवत् ॥
Translation
It has a dual meaning, similar to the word Anna [which means both “that which is eaten” and “the eater”].
Sutra 11
Sanskrit Text
एतेन शक्तेर्लोकत्वं च व्याख्यातम् ॥
Translation
By this same logic, the status of Shakti [Power] as a “world” [Loka] is also explained.
The Mystery of the Many Jivas
Sutra 12
Sanskrit Text
परमस्य स्वरूपतो जीवत्वमिति चेदेकस्यानेकान्तरत्वानुपपत्तिः ॥ पूर्वपक्षः ॥
Translation
Objection: If the Supreme, by His very nature, becomes the Jīva [individual soul], then it is illogical for the One to become the many indwellers of different bodies.
Sutra 13
Sanskrit Text
आकाशवदनेकान्तरत्वमुपाधिवशादिति चेदणोरणीयस्त्वं न सिध्येत् ॥
Translation
If you argue that the One becomes many due to Upādhis [adjuncts/containers] just like Akasha [space in different pots], then His nature as “subtler than the subtle” [aṇoraṇīyastvam] would not be established [as space is all-pervading and grosser than the soul].
Sutra 14
Sanskrit Text
अव्यक्तत्वेन प्रतिबिम्बनानुपपत्तिः ॥
Translation
[Furthermore], since the Supreme is Avyakta [unmanifest/formless], the theory of Reflection [Pratibimba] is illogical [as only objects with form reflect].
Sutra 15
Sanskrit Text
तस्मादन्य एव भावो जीव इति चेत् ॥
Translation
Therefore, if one concludes that the Jiva must be an entirely different entity from the Supreme…
Sutra 16
Sanskrit Text
प्रतिबिम्ब एव भवति ॥ सिद्धान्तः ॥
Translation
Conclusion: [No], the Jiva is indeed a Reflection.
Sutra 17
Sanskrit Text
अव्यक्तस्य व्यक्तत्वेन न प्रतिबिम्बनं नाव्यक्तत्वेनापि ॥
Translation
The reflection of the Unmanifest does not happen by its becoming manifest, nor does it happen in its unmanifest state [in the physical sense].
Sutra 18
Sanskrit Text
स्वस्मिन् दृश्यत्वात्मप्रतिबिम्बनवत्तदुपपत्तिः ॥
Translation
The reflection [of the Unmanifest Supreme] is possible just as the Self is reflected in the “seen” [the manifest world] within itself.
Sutra 19
Sanskrit Text
परस्य निजशक्तिप्रसरणोपसंहारसंगतिः कथमिति चेत् ॥ आक्षेपः ॥
Translation
Objection: How is the consistency of the expansion and contraction of the Supreme’s own power to be understood?
Sutra 20
Sanskrit Text
इच्छावत्त्वात् ॥ उत्तरम् ॥
Translation
Answer: Because He possesses Will [Icchā].
Sutra 21
Sanskrit Text
अस्माकमिच्छापसी इव परस्येच्छापसी परस्येच्छापसी ॥
Translation
Just as our own desire and austerity [Tapas] function, so do the Desire and Tapas of the Supreme [on a cosmic scale].
द्वितीयोऽध्यायः — प्रथमाह्निकम् (Chapter 2, Lesson 1)
The Source of All Functions
In this section, Ganapati Muni establishes the Lord as the “Primary Mover.” He uses a structure similar to the Kena Upanishad to show that our senses only function because they borrow their power from Him.
Sutra 1
Sanskrit Text
स परमात्मा प्राणिति प्राणेन विना ॥
Translation
That Supreme Self breathes (lives) without the (biological) breath.
Sutra 2
Sanskrit Text
तेन प्राणिति सर्वः प्राणोऽपि ॥
Translation
By Him, everyone breathes; even the Breath (Prāṇa) itself breathes because of Him.
Sutra 3
Sanskrit Text
तस्मात्तं प्राणाानां प्राणमाहुः ॥
Translation
Therefore, they call Him the Breath of breaths.
Sutra 4
Sanskrit Text
स मनुते मनसा विना ॥
Translation
He thinks/cognizes without a mind.
Sutra 5
Sanskrit Text
तेन मनुते मनः सर्वमपि ॥
Translation
By Him, the mind thinks; every mind functions because of Him.
Sutra 6
Sanskrit Text
तस्मात्तं मनसां मन आहुः ॥
Translation
Therefore, they call Him the Mind of minds.
Sutra 7
Sanskrit Text
स इच्छत्यहङ्कारं विना ॥
Translation
He wills/desires without an ego (Ahaṃkāra).
Sutra 8
Sanskrit Text
तेनेच्छति सर्वो जीवः ॥
Translation
By Him, every individual soul wills.
Sutra 9
Sanskrit Text
तस्मात्तं चेतनानां चेतनमाहुः ॥
Translation
Therefore, they call Him the Consciousness of the conscious.
Sutra 10
Sanskrit Text
स पश्यति चक्षुषा विना ॥
Translation
He sees without eyes.
Sutra 11
Sanskrit Text
तेन पश्यति चक्षुः सर्वमपि ॥
Translation
By Him, the eye sees; every eye functions because of Him.
Sutra 12
Sanskrit Text
तस्मात्तं चक्षुषां चक्षुराहुः ॥
Translation
Therefore, they call Him the Eye of the eye.
Sutra 13
Sanskrit Text
स शृणोति श्रोत्रेण विना ॥
Translation
He hears without ears.
Sutra 14
Sanskrit Text
तेन शृणोति सर्वमपि श्रोत्रम् ॥
Translation
By Him, the ear hears; every ear functions because of Him.
Sutra 15
Sanskrit Text
तस्मात्तं श्रोत्राणां श्रोत्रमाहुः ॥
Translation
Therefore, they call Him the Ear of the ear.
Sutra 16
Sanskrit Text
स वदति वाचा विना ॥
Translation
He speaks without (organs of) speech.
Sutra 17
Sanskrit Text
तेन वदति वाक् सर्वाऽपि ॥
Translation
By Him, speech speaks; all speech functions because of Him.
Sutra 18
Sanskrit Text
तस्मात्तं वाचां वाचमाहुः ॥
Translation
Therefore, they call Him the Speech of speech.
Sutra 19
Sanskrit Text
एतेन तस्यान्यानि ज्ञानानि कर्माणि च व्याख्यातानि ॥
Translation
By this, His other (forms of) knowledge and actions are (also) explained.
Sutra 20
Sanskrit Text
इतरेषां ज्ञानकर्मणां च तदधीनत्वात् ॥
Translation
Because all other knowledge and actions are dependent upon Him.
द्वितीयोऽध्यायः — द्वितीयाह्निकम् (Chapter 2, Lesson 2)
The Logic of Moral Responsibility
Sutra 1
Sanskrit Text
तदायत्तानि सर्वाणि ज्ञानानि कर्माणि चेत्सर्वो दुष्कृतकार्योऽनपराधः स्यात् ॥ आक्षेपः ॥
Translation
Objection: If all knowledge and actions are dependent on Him (the Lord), then every evildoer would be innocent (of their crimes).
Sutra 2
Sanskrit Text
श्लाघापात्रं च न स्यात्सर्वः सुवृत्तकारी ॥
Translation
And every person who performs virtuous deeds would not be worthy of praise (since the action wasn’t theirs).
Sutra 3
Sanskrit Text
नरकनाकप्राप्त्योरन्याय्यत्वमनिष्कारणत्वे च प्राप्नुयाताम् ॥
Translation
The attainment of Hell (Naraka) or Heaven (Nāka) would be both unjust and without a cause.
Sutra 4
Sanskrit Text
प्रत्युत परमस्य क्वचिद्दुष्कृतकारित्वं च प्रसज्येतेति चेत् ॥
Translation
Moreover, it would lead to the undesirable conclusion that the Supreme Himself is the doer of evil in some instances.
The Resolution: General Power vs. Specific Choice
Sutra 5
Sanskrit Text
ज्ञातुं कर्तुं च शक्तिरेव परमाधीना न ज्ञानकर्मविशेषा इति नैते दोषाः ॥ समाधानम् ॥
Translation
Solution: It is only the power (Śakti) to know and to act that is dependent on the Supreme, not the specific acts of knowledge or specific deeds. Thus, these faults do not arise.
Sutra 6
Sanskrit Text
एवं चेन्मनःप्रभृतीनामेवापराधेन जीवस्य दण्डः प्रसज्येत ॥ आक्षेपः ॥
Translation
Objection: If that is the case, then the Jiva (soul) would be punished for the “crimes” committed by the mind and senses (which are separate from the soul).
Sutra 7
Sanskrit Text
नैवमिच्छापूर्वकत्वादीदृशकर्मणाम् ॥ समाधानम् ॥
Translation
Solution: Not so; because such actions are preceded by Will (Icchā).
Sutra 8
Sanskrit Text
इच्छा च परमायत्तेति चेत् ॥ आक्षेपः ॥
Translation
Objection: If you then argue that even the Will (Icchā) is dependent on the Supreme…
Sutra 9
Sanskrit Text
इषितुं शक्तिरेव परमायत्ता नेच्छाविशेषा इत्यदोषो नेच्छाविशेषा इत्यदोषः ॥ समाधानम् ॥
Translation
Solution: Only the power to will is dependent on the Supreme, not the specific choice of desire. Therefore, there is no fault. Therefore, there is no fault.
॥ ईश्वरमीमांसा समाप्ता ॥
Thus ends the Investigation of the Lord.