The Kailasanātha temple at Cōḻa Mahādevī village situated en route from Trichy to Tañjāvūr was built by Rājarāja Cōḻa around 1010 CE. There was also a Viṣṇu temple named “Tirumāl iruncōlai ninṟāṉ”, probably built of bricks. This small village with medium-sized temples played a historic role in the history of Vedānta and the role of the Hindu temples.
This study will focus on the temple, the images, an important inscription on the wall of this temple, its relation to the images, the historical background, the story of an image on the wall, the image of Dakṣiṇāmūrti, the Naṭarāja, and other relevant factors.
The walls of the temple carry images of Gaṇēśa, Dakṣiṇāmūrti, Viṣṇu, Brahmā, and Durgā as found in other temples of this region. In addition, it has a Bhikṣāṭaṇa image accompanied by a Ṛṣi patni.
There is also a miniature bas relief of Naṭarāja on the toraṇa. There is a Cōḻa inscription on the wall by the side of the Bhikṣāṭaṇa image in Tamiḻ and Grantha script. It mentions that the assembly of this village met in the temple of Viṣṇu and gifted land for expounding a particular Śāstra regularly and the land was to be given to the exponent.
The name of the Śāstra is given “BhagavadpādīyamSārīraka-Mīmāṁsa-Bhāṣya” on which one ChidānandaBhaṭārar wrote a commentary called Pradīpam also known as Vārtikam. This text was to be regularly expounded in the village by a competent Scholar.
The name Bhagavadpādīyam Sārīraka-Mīmāṁsa-Bhāṣhya indicates that it is a commentary on the Brahma-Sūtras, by Śrī Ācārya Śaṅkara Bhagavadpādāḷ, the exponent of Advaita Vedānta.
This is the earliest reference in an epigraph to Śaṅkarā’s bhāṣya and this particular commentary of Chidānanda.
The location of this inscription near the Bhikṣāṭaṇa and riṣi patni images is equally important.
The gift was made in the reign of the Cōḻa emperor, Vīra Rājēndra Cōḻa, the son of the great Rājēndra, and grandson of Rājarāja Cōḻa.
From the time of Rājarāja there was a tremendous upsurge in Vedic studies in Tamiḻnāḍu that is from about 1000 CE to 1250 CE. Many Vedic villages were established, with leading scholars of Vedas appointed as teachers by the Cōḻa rulers themselves.
Several thousand Vedic Brāhmaṇas were settled in these villages. Several hundred students were taught many subjects including the Vedas, Mīmāṁsā, Vyākaraṇa, Kalpa, the Rāmāyaṇa, and the Mahābhārata. The names of most of these scholars are known. Some of them had even the name Veda Vyāsa.
This temple should be viewed against this background. This king Vīra Rājēndra mentions in his own royal record, that he settled forty thousand Vedic Brāhmaṇas in Tamiḻnāḍu, in Cōḻa-maṇḍalam, Pāṇḍya-maṇḍalam, Toṇḍai-maṇḍalam, and so on.
The study of Vedānta was at its height at that time. While these are at the subtle philosophical level, we have many concrete representations in history to understand this movement.
The temple at the village Cōḻa-mahādevi is an east-facing temple with sculptures portrayed on its walls. The first image on the first koṣṭha is in the middle of the south wall of the front maṇḍapa, a fine image of Bhikṣāṭaṇa Śiva, nude, in the pose of moving around, four-armed, wielding a damaruka in the upper right hand and the front right hand extended feeding a little Mṛga which is jumping up. The rear left hand holds a long handle held across the head behind with a cāmara hanging behind while the front left hand holds a globular bowl, the bhikṣā-pātra. A snake is seen coiling around his waist with its hood spread to the left. There is also a snake twisted going around the body as upavīta. The god is shown with jātāmakuṭa. The whole figure is beautifully portrayed with attractive bends and flowing limbs. The face is charming with eyes treated delicately, the right calm, and the left with a captivating look, recalling the enchanting eyes of Umā Haimavati. The artist certainly has suggested the Ardhanāri aspect.
Above this niche is a makara toraṇa arch figuring a Naṭarāja image inside the arch. To the left of Bhikṣāṭaṇa niche is another niche housing a Ṛṣi Patni standing with a ladle in her right hand and the left hanging down. Her lower garment extends from her waist down to her ankle showing she is well clothed. She is shown almost equal to the height of Bhikṣāṭaṇa, facing him these two sculptures are a pair as suggested by the two niches provided side by side. Bhikṣāṭaṇa, Naṭarāja in the toraṇa arch and the Ṛṣi Patni attract immediately the sight of the onlooker first, as he starts circumambulating the temple. The south wall of the front maṇḍapa is the first that one meets on his circumambulation. Usually, an image of Ganēśa will be found in this location. Gaṇēśa is seen in this temple to the right of Bhikṣāṭaṇa seated in a niche which is an indication that this placement of sculptures is reflective of the importance to the Bhikṣāṭaṇa form, even during the planning stage itself. Thus, Gaṇēśa now occupies a position between Bhikṣāṭaṇa and Dakṣiṇāmūrti. A similar portrayal of Bhikṣāṭaṇa first, followed by Ganēśa and then Dakṣiṇāmūrti, is seen in the northern part of Tamiḻnāḍu at Nattam (Paramēśvara-maṅgalam), near Mamallapuram. This temple was also built in the time of Rājarāja Cōḻa indicating that this philosophy was uppermost in Śiva temples at that point in time.
After Gaṇēśa, the main niche on the south wall of the garbhagraha, facing south, contains an image of Dakṣiṇāmūrti. Unfortunately, the main body of the image is worn out. However, it is the same form found in most other Śiva temples, depicting him seated beneath a banyan tree. His right front arm is in the vyākhyāna pose, the left is on his knee, and the rear pair are holding an akṣamāla and fire. On either side of his foot, two bearded sages are seated, listening to Śiva expounding the subtle meaning of the Vedas. The Agamic tradition speaks of four sages, Kauśika, Kāśyapa, Gautama, and Bhāradvāja, as the progenitors of the Saivācārya families. However, the Vedic tradition holds that they represent Sanaka, Sanandana, Sanatkumāra, and Sanatsujāta, the Vedic Ṛṣis. I will show presently that they represent the Sages of the Vedic tradition. We will discuss the significance of this Dakṣiṇāmūrti in sequence.
The niche at the back represents Viṣṇu with four arms with Saṅkha, Cakra, Abhaya and Kaṭi hastas. The toraṇa above depicts the scene of Kṛṣṇa as a boy stealing butter from a pot, with a number of pots placed one over the other for churning butter. Behind is shown a female figure, a cowherdess, probably Yasoda with a milk pot.
On the northern side stands Brahmā in a niche with his three visible heads, standing with Akṣamāla and Kamaṇḍalu in the rear arms while the front is held in Abhaya and Kaṭi.
The north niche of the front maṇḍapa enshrines Durgā with four hands holding Sankha and Chakra in the rear and the front with abhaya and kati poses. She stands on the head of a wild buffalo which has long horns.
Excluding the Bhikṣāṭaṇa group, the images of Gaṇēśa, Dakṣiṇāmūrti, Viṣṇu, Brahmā, and Durgā are in the places found in other temples. Therefore, it is evident this unique feature of this temple is based on a philosophy rooted in the concept of Bhikṣāṭaṇa. As this temple was built in the time of Rājarāja I, the philosophy deserves understanding.
लिङ्गपुराणम् - पूर्वभागः/अध्यायः ७ liṅgapurāṇam - pūrvabhāgaḥ/adhyāyaḥ 7 व्यासाश्चैवं मुनिश्रेष्ठा: द्वापरे द्वापरेयुगेयोगेश्वरा:सनकश्च सनन्दश्च प्रभुर्यश्च सनातन:ऋभु: सनत्कुमारश्च सुधामविरजस्तथा।। ७.३९ विमला: ब्रम्हभूयिष्ठा: ज्ञानयोगपरायणा: ।एचे पाशुपता: सिद्धा: भस्मोदधूलितविग्रहा: ।। ७.५२देवादय: पिशाचान्ता: पशव: परिकी र्तता: ।तेषां पतित्वात्भव: पशुपति: स्मृत: ।।७.५४ तेनप्रणीतोसुद्रेण पशूनांपतिना द्विजा: ।योग: पाशुपतोज्ञ्य: पारावार विभूतये।। ७.५५सर्वार्थज्ञाननिष्पत्तिरात्मनो योग उच्यते।।एकाग्रता भवेच्चैव सर्वदा तत्प्रसादतः।। ८.३ ।।योगशब्देननिर्वाणं महेशंपदंउच्यते।तस्यहेतुं ऋषेर्ज्ञानं ज्ञानंतस्यप्रसादत:।। ८.५ ज्ञानेन निर्दहेत्पापं निरुद्ध्यविष यान्सदा।निरुद्ध इन्द्रियवृत्ते: तुयेगसिद्धि: भविष्यति।। ८.६ योगोनिरोध: वृत्तेषु चित्तस्य द्विजसत्तमा: । साधना: अष्ठताचास्य कथितानि इह सिद्धये || ८.७ vyāsāścaivaṃ muniśreṣṭhā: dvāpare dvāpareyugeyogeśvarā:sanakaśca sanandaśca prabhuryaśca sanātana:ṛbhu: sanatkumāraśca sudhāmavirajastathā|| 7.39 vimalā: bramhabhūyiṣṭhā: jñānayogaparāyaṇā: |ece pāśupatā: siddhā: bhasmodadhūlitavigrahā: || 7.52devādaya: piśācāntā: paśava: parikī rtatā: |teṣāṃ patitvātbhava: paśupati: smṛta: ||7.54 tenapraṇītosudreṇa paśūnāṃpatinā dvijā: |yoga: pāśupatojñya: pārāvāra vibhūtaye|| 7.55sarvārthajñānaniṣpattirātmano yoga ucyate||ekāgratā bhaveccaiva sarvadā tatprasādataḥ|| 8.3 ||yogaśabdenanirvāṇaṃ maheśaṃpadaṃucyate|tasyahetuṃ ṛṣerjñānaṃ jñānaṃtasyaprasādata:|| 8.5 jñānena nirdahetpāpaṃ niruddhyaviṣa yānsadā|niruddha indriyavṛtte: tuyegasiddhi: bhaviṣyati|| 8.6 yogonirodha: vṛtteṣu cittasya dvijasattamā: | sādhanā: aṣṭhatācāsya kathitāni iha siddhaye || 8.7
The distribution of images outer wall of the south side in the Great temple of Tañjāvūr built by Rājarāja also deserves attention. The first image on the south niche in Tañjāvūr is Bhikṣāṭaṇa and the last one is Naṭarāja. The middle one found in the interior is called Rudra or Agora. At the ground level, all the upper tiers on the same side of the temple carry the image of Dakṣiṇāmūrti. The South is dedicated to these three images. At the end of the south wall the niche carries an image Ānanda Tāṇḍava Naṭarāja facing the south. The location of this image is the same in the Gaṅgai-koṇḍa-chōḻapuram temple built by Rājēndra his son.
This shows that Naṭarāja facing south is closely associated with Dakṣiṇāmūrti. Beneath Dakṣiṇāmūrti, we always find four sages two on each side listening to the exposition dharma by Śiva so much, so he is called “aram uraitta Bhaṭṭan”. Aram means dharma and Bhaṭṭa is an exponent of Śāstra. In most cases the sages bearded are old while the Śiva Dakṣiṇāmūrti is shown young, which gave rise to the famous Sanskrit verse, “vriddhā siṣyās gurur yuvā”, while the teacher was young, the students were old. It symbolizes the eternally vibrant Vedic messages. The teacher is said to be teaching through silence the truth of the Vedas with the chin mudra and obviously, the students were the sages of the Dārukāvana forests. Evidently, the sages should be considered Sanaka, Sanandana, Sanat Kumāra, and Sanatsujāta. There is another version that I have already mentioned. Whatever the case may be the teaching of Dakṣiṇāmūrti is Vedic in nature. We have seen that the Supreme knowledge of the Vedas is enshrined in the Vedānta and the knowledge of Vedānta is ātma jñāna. The Upaniṣad tells us that the ātma jñāna is shrouded in ignorance or avidyā.
According to Puraṇic legends when Śiva married Umā in the Himālayas all the Devas and other beings congregated there. Due to the weight of this congregation in the north, there was a fear that the world might tilt down. Śiva sent Agastya to the south to balance the world and granted his wish that he would be able to see the marriage celebrations from the south. Thus, Agastya became the god of the South.
It is important to note that a number of Āgama and Silpa texts include Agastya as one of the sages who was included among the Ṛṣis who listened to Dakṣiṇāmūrti’s exposition of dharma. Thus, the role of Agastya as an important Sage in the Śaiva pantheon. His presence in the south deva koṣṭha of Śiva temples in line with Dakṣiṇāmūrti in temples shows that he is now identified with Vedantin.
All these point to the strong Vedic tradition connected with the temple culture. We have noted that the presence of Bhikṣāṭaṇa in most Śiva temples points to the establishment of nivṛittimārga mentioned Liṅgapurāṇa. Evidently, Śaivism and Advaita Vedānta were closely connected in the early stage which is the case up to the twelfth century.
सर्गप्रतिष्ठासंहार लीलार्थं लिंगरूपिणम्शब्दब्रम्हतनुं साक्षात्शब्दब्रम्हप्रकाशकम्।वर्णावयवम्अव्यक्तलक्षणंबहुधास्थितम् ।। १.१९अकारउकारमकारं स्थूलं सूक्ष्मम्परात्परम् ।ओंकाररूपं ऋक्वक्त्रं सामजिह्वा समन्वितम्।। १.२० यजुर्वेदमहाग्रीवमथर्वहृदयं विभुम्।।प्रधानपुरुषातीतं प्रलयोत्पत्तिवर्जितम्।। १.२१ ।।sargapratiṣṭhāsaṃhāra līlārthaṃ liṃgarūpiṇamśabdabramhatanuṃ sākṣātśabdabramhaprakāśakam|varṇāvayavamavyaktalakṣaṇaṃbahudhāsthitam || 1.19akāra{}ukāramakāraṃ sthūlaṃ sūkṣmamparātparam |oṃkārarūpaṃ ṛkvaktraṃ sāmajihvā samanvitam|| 1.20 yajurvedamahāgrīvamatharvahṛdayaṃ vibhum||pradhānapuruṣātītaṃ pralayotpattivarjitam|| 1.21 ||अलिंग: लिंगमूलंतु अव्यक्तं लिंगं उच्यतेअलिंग: शिवइत्युक्त: लिंगंशैवंइतिस्मृतम्।। ३.१अगुणं ध्रुवमक्षय्यमलिंगं शिवलक्षणम्।।गंधवर्णरसैर्युक्तं शब्दस्पर्शादिलक्षणम्।। ३.३ ।।aliṃga: liṃgamūlaṃtu avyaktaṃ liṃgaṃ ucyatealiṃga: śiva{}ityukta: liṃgaṃśaivaṃitismṛtam|| 3.1aguṇaṃ dhruvamakṣayyamaliṃgaṃ śivalakṣaṇam||gaṃdhavarṇarasairyuktaṃ śabdasparśādilakṣaṇam|| 3.3 ||महदादिविशेषांता ह्यंडमुत्पादयंति च।।जलबुद्बुदवत्तस्मादवतीर्णः पितामहः।। ३.२८ ।।स एव भगवान् रुद्रो विष्णुर्विश्वगतः प्रभुः।।तस्मिन्नंडे त्विमे लोका अंतर्विश्वमिदं जगत्।। ३.२९ ।।विपर्ययज्ञानमितिभ्रान्तिज्ञानंउच्यते।अनात्मनिआत्मविज्ञानंअज्ञानात्तस्यसन्निघौदु:खं आध्यात्मिकंप्रोक्तम्तथावैवआधिभौतिकम्।।mahadādiviśeṣāṃtā hyaṃḍamutpādayaṃti ca||jalabudbudavattasmādavatīrṇaḥ pitāmahaḥ|| 3.28 ||sa eva bhagavān rudro viṣṇurviśvagataḥ prabhuḥ||tasminnaṃḍe tvime lokā aṃtarviśvamidaṃ jagat|| 3.29 ||viparyayajñānamitibhrāntijñānaṃucyate|anātmaniātmavijñānaṃajñānāttasyasannighaudu:khaṃ ādhyātmikaṃproktamtathāvaivaādhibhautikam||तुष्टो रुद्रो जगन्नाथश्चेकितानो वृषध्वजः।।धूर्जटिः परमेशानो भगवान्नीललोहितः।। २९.६ ।।प्रवृत्तिलक्षणंज्ञातुंदारुवनौकसाम्परीक्षार्थंजगन्नाथ: श्रद्धयाक्रीडयाचस: ।।२९.७ निवृत्तिलक्षणज्ञानप्रतिष्ठार्थं च शंकर: ।देवदारुवनस्थानांप्रवृत्तिज्ञानचेतसाम् ।।२९.८ विकृतंरूपंआस्थायदिक्वासा: विषमेक्षण: ।मुग्धोद्विहस्त: कृष्णांगोदेवदारुवनंययौ।। २९.९ tuṣṭo rudro jagannāthaścekitāno vṛṣadhvajaḥ||dhūrjaṭiḥ parameśāno bhagavānnīlalohitaḥ|| 29.6 ||pravṛttilakṣaṇaṃjñātuṃdāruvanaukasāmparīkṣārthaṃjagannātha: śraddhayākrīḍayācasa: ||29.7 nivṛttilakṣaṇajñānapratiṣṭhārthaṃ ca śaṃkara: |devadāruvanasthānāṃpravṛttijñānacetasām ||29.8 vikṛtaṃrūpaṃāsthāyadikvāsā: viṣamekṣaṇa: |mugdhodvihasta: kṛṣṇāṃgodevadāruvanaṃyayau|| 29.9 मन्दस्मितंचभगवान्स्त्रीणांमनसिजोद्भवम्।भ्रूविक्रमंचगानंच चकारअतिसुन्दर: ।। २९.१೦ संप्रेक्ष्यनाीवृन्दंवैमुहुर्मुहु: अनंगहा।अनंगवृदधिंअकरोत्अतीवमधुराकृति: ।। २९.११ वन्देपुरुषद्रुष्ठ्वविकृतंतंनीललोहितम्।स्त्रिय: पतिवृतास्चापितमेवअन्वयु: आदरात्।।२९.१२ दृष्ठ्वाश्रुत्वाभव: तासांचेष्ठावाक्यानिचाव्यय: ।शुभंवाचअशुभंवापि नोक्तवान्परमेश्वर: ।। २९.१४ mandasmitaṃcabhagavānstrīṇāṃmanasijodbhavam|bhrūvikramaṃcagānaṃca cakāraatisundara: || 29.1೦ saṃprekṣyanā्īvṛndaṃvaimuhurmuhu: anaṃgahā|anaṃgavṛdadhiṃakarotatīvamadhurākṛti: || 29.11 vandepuruṣadruṣṭhvavikṛtaṃtaṃnīlalohitam|striya: pativṛtāscāpitamevaanvayu: ādarāt||29.12 dṛṣṭhvāśrutvābhava: tāsāṃceṣṭhāvākyānicāvyaya: |śubhaṃvācaaśubhaṃvāpi noktavānparameśvara: || 29.14 लिङ्गपुराणम् - पूर्वभागः/अध्यायः
The earliest sculptural portrayal of Bhikṣāṭaṇa on the southern wall of the sanctum is the Pallava temple of Kailasanāth at Kāñcīpuram 700 CE. It is a lovely sculpture surrounded by Ṛṣipatnis. Above the sculpture in what corresponds to Makara Toraṇa, there is an image of Śiva Tāṇḍava depicting the samhāra form. Thus, the association of Naṭeśa with Bhikṣāṭaṇa is established as early as the Pallava age. Importantly a lovely image of Dakṣiṇāmūrti is seen on the same southern side. He is seen seated beneath a Banyan tree and in a forest depicted with birds and animals. Beneath his feet on either side are two seated figures listening to his exposition of dharma. Two them are shown as bearded sages and two youngsters. obviously, they are the Vedic Ṛṣis, Sanandana, Sanātana, Sanatsujāta and Sanatkumāra as two are shown young which means that the panel is based on Vedic concepts.
Further the southern wall carries an attractive dance of Śiva with Pārvati witnessing the dance.
There is also another important image in the Kailasanātha temple. It represents sage Agastya in a sub shrine of the prākāra on the south side. Agastya is portrayed virtually as a God on par with other manifestations of Śiva. The figure is placed opposite to Bhikṣāṭaṇa on the wall of the main sanctum.
It must have a theological significance. This tradition continued until the 12th century. It is known that Agastya is one of the most ancient Vedic sages with many hymns attributed to him. He is also associated with the South as one who migrated to the South with a number of ruling chieftains who colonized the Tamiḻ land and taught Tamiḻ and Sanskrit to the Tamiḻ kings. The combination of Naṭēśa, Dakṣiṇāmūrti, and Bhikṣāṭaṇa on the same south wall of the main tower is significantly an iconographic program based on a philosophy.
The temple superstructure of Cōḻa-Mahādevī may be brick and mortar, while its main body at the ground level is stone. The Āgamas are ritual treatises that deal with temple rituals and festivals. But it is still the Vedas and Vedāntas that remained the dominant ethos of the temple culture. The temples were maintained by great eminent Vedic Ācāryas through their Sabhās. There was the school of Śaivas called the Pāśupata not only in all parts of India but also the whole of Southeast Asia. The Pāsupata system is essentially a Vedic system. The earliest Purāṇa of this system is the Liṅgapurāṇa. The first few chapters of the Purāṇa give the foundation of Śaiva philosophy totally as Vedantic Advaita philosophy. Only the terminology is different, but the ultimate is the same.
This is the message of this temple and its sculpture, or I may say, it is the fundamental essence of Indian systems.
This is symbolized by the Bhikṣāṭaṇa image, which points to the Dakṣiṇāmūrti image. Dakṣiṇāmūrti teaches the aṟam that is dharma. This leads on to jñāna, which in turn takes us to vairāgya and finally to aiṣvarya. These are called the four foundations of Indian temples. It culminates in what is called Ānanda or the fruits of Jñāna, which is symbolized by the image of Naṭarāja. Thus, Naṭarāja is shown in this temple above the Bhikṣāṭaṇa. According to the Liṅgapurāna, Bhikṣāṭaṇa, after examining the pravṛitti-mārga, establishes the nivṛitti-mārga. That is ātma jñāna. What one sees in the temple is the ātma jyoti.
The Kailasanatha temple of Cōḻa Mahādēvi
Pl. 14.1.a. The Kailasanatha temple of Cōḻa Mahādēvi built by Rājarāja 11th century. An inscription on the wall of this temple refers Acharya Śaṅkara’s Sāriraka Mīmāṁsa Bhaṣya being expounded with Commentaries in the centre hall of the village for which land gift was made in the reign of Vīrārajēndra Cōḻa
(Photos by Tulasi Govardhana Rao, 2022).
Cōḻa Mahādēvi Sculptures
Pl. 14.1.b. Kailasanātha Temple at the Cōḻa Mādevī village: An image of Bhikṣāṭaṇa with Ṛṣi Patni to his left in a niche, an image of Naṭarāja in the Makara Toraṇa above and an image of Gaṇeśā in the right niche.
(Photos by Tulasi Govardhana Rao, 2022).
A closeup of Bhikṣāṭaṇa images depicting sṛṅgāra bhāvā
Pl.14.1.c. A closeup of Bhikṣāṭaṇa images depicting the sṛṅgāra bhāvā, especially in the eyes.
Cōḻa Period Dakṣiṇāmūrthy
14.2. Ātma-jñāna-yoga of Śaṅkara
The Āpastamba dharma-sūtra has two ancient commentaries, one by Ādi Śaṅkarācārya, the exponent of Advaita Vedānta, and the second by Haradattācārya. It must be remembered that all these dharma-sūtras are applicable to all sections of their followers, especially the four castes.
The earliest available commentary is that of Śaṅkara. It is an extraordinary commentary available for only two chapters. The commentary of Śaṅkara on the chapter is titled “Ātma-Jñāna-yoga”. This chapter in dharma-sūtra is called ādhyātma paṭalam, dealing with the subject “expiation” (prāyaścitta).
Śaṅkara says the prāyaścittas are helpful in eliminating blemishes and unwanted acts and rituals. He also points out that for an intelligent man, all acts and rituals relating to castes (varṇas) and stages of life (āśramas) are unwanted because they relate only to the body. The knowledge of the Soul is “ātma-vidyā” which removes merit (puṇya) and sins (pāpa) attempted by men, as in the case of lust and ignorance that induce men.
Some men consider the observances of one’s dharma (sva-dharma) suited to their varṇa and āśrama give fruits of happiness. Observances of one’s dharma no doubt give happiness in the other world (heaven). However, Ātma-jñāna (knowledge of self) is not like that.
The Sage Gautama has said those who observe strictly the rules of their castes and āśrama will enjoy the fruits of their karma in heaven after death and are born again. He has shown that the fruit of karma relates to worldly life alone. The blemishes (doṣa) are eliminated by following the disciplines like krodha, enumerated in the sūtra. People of all stages of life can reach the same at all places by following these disciplines and not by following sva-dharma.
Āpastamba says that he himself has left out sub-sects, sva-dharma, and so on. He further says that Satya, Amṛta, Sukham, Duhkham, Vedam, this world and the other world, should be abandoned and one should try to understand one's own self. So, it is clear that all karma leading to bandha should be abandoned.
Śaṅkara rejects all karma expecting heaven, etc., as these do not lead to ultimate reality. Further, Śaṅkara says “One has to leave even the Vedas, this world and heaven, happiness, and miseries”, etc. Ātma-jñāna is being beyond all these. He rejects karma-kāṇḍa as unsuitable for final liberation, mokṣa. Śaṅkara is of the opinion that kṣema-prāpti cannot be created newly by any artificial means. It already exists and therefore it is eternal. So, this cannot be created by action with knowledge/jñāna-yuktakarma. The ignorance is the cause of karma. These obstruct the realization of the self.
Śaṅkara says that Āpastamba also holds that a Paṇḍita/knower, after eliminating the doṣas/blemishes that burns the life, attains kṣema/ātma-jñāna. Here is the Pānditya in Pandita stands for ātma-jnāna. The Vedas say one who achieves the joy of Brahman will not be afraid of anything- “ānandam brahmaṇo vidvān na bibheti kutascanęti”. Here, this verse means there is no fear from any source. Another śruti also says “You Janaka, you have achieved the state of fearlessness”.
There is another sūtra in Āpastamba which says that by strictly following the disciplines of all āśramas, one will achieve “kṣema”. Here, one who follows āśrama disciplines without expecting any fruits is alone fit to attain kṣema. However, one who acts according to his own wish or who is after the pleasures of wife, children, and wealth is not suited for ātma-jñāna. If one’s mind is attracted towards all these, he is not fit for ātma-jñāna. After attaining jñāna, he attains kṣema in due course. It is not possible to eliminate blemishes by any karma, for karma originates from desire and expectations that bend a man towards bodily gain. So, as long as the defects of karma with false knowledge are not eliminated, jñāna is not possible. According to Śaṅkara, ātma-jñāna is not possible by karma either with knowledge or without knowledge, for karma always ends up in the pursuit of something. Śaṅkara says that after attaining knowledge in stages by relinquishing everything, one attains Kṣema (jñānaprāpti anantaram, sarva sanyāsa kramena kṣemam prāpti iti). The elimination of doṣa can never take place through Karma. Thus, karma done in the previous births or in this birth cannot lead to the removal of doṣa. Because the enjoyment of the fruits of karma is dependent upon the body, attractions and hatred continue. Thus, at no cost can karma lead to liberation.
Krodha
Harṣaṇa
Lobham
Moham
Dambam
Droham
Asatyavādam
Atibojanam
Dūṣaṇam
Asūya
Kāmam
Manyu
Indriya cāpalya
Cancalam
Śaṅkara lists the above guṇas, and those who conquer them are Yogins. These guṇas burn the living beings. The antithesis of all these is called yogas. These are common to all people. One who follows all these is called sarvāni. Jñāna manifests to him in stages, and he becomes a mukta (this proves that jīvan-mukti is possible). Ātmā can be seen in one’s own body. All these defects are a yoga, and their removal is called yoga. Tyāga are called “āryā”, the ways of the āryas, this is also called “āpīḍa”. From all these, we find Śaṅkara holds that anyone can follow this path and attain mokṣha, not necessarily only for sanyāsins. One who follows these is called sarva-sanyāsin.
This extraordinary commentary of Śaṅkara provides the summum bonum of his Advaita philosophy. We have seen that Śaṅkara cites Āpastamba in his Brahad-āraṇyaka Upaniṣad (4.2-14). He also quotes half of a verse from Āpastamba in his Brahma-sūtra-bhāṣya. As Āpastamba deals with adhyātma vidyā in his chapters 22 and 23, Śaṅkara comments on them. It is evident that he relied heavily on the Taittiriya Samhitā of the Yajurveda, as most of the Āpastambhiyas belonged to the Yajurveda. While Śaṅkara took the lead from Āpastamba, Rāmānuja followed Bodhāyana, emphasizing karma-kāṇḍa.
The study of Dharma Śāstras in all the Vedic colleges has led to the gradual development of philosophical literature. What comes as a firm message from Śaṅkara is one has to rise above all bondages and must even rise above the Vedas to realize ātma-jñāna and this can be obtained by any irrespective of caste, creed, or āśramas.
14.3. The Manīṣa-pañcakam of Śaṅkara
Regarding the Manīṣā-pañchakam, the following introduction is seen on the web, where the five verses and their translations are given.
“Śrī Śaṅkara in his independent compositions like the upadesa-sahasri and the short text Manīṣā-pañchakam, he expounds his Advaita philosophy in all its glory. Advaita, the non-dualistic philosophy expounded in detail by Śrī Śaṅkara, does not recognize differences between people based on caste, creed, religion, gender, etc. since we are all the manifestations of the same Brahman.”
These are the five stanzas that go by the name “Manīṣā-pañchakam”:
Jāgrat svapna suṣuptiṣu sphuṭatarā yā saṁvid ujjṛmbhateyā brahmādi pipīlikānta tanuṣuprotā jagat sākṣiṇī |saivāhaṁ na ca dṛśya vastuitidṛḍha-prajñāpi yasyāsti cetcāṇḍālo’stusatudvijo’stu gururity eṣā manīṣā mama || 1||
It is my firm conviction that he indeed is the guru, be he a Candāḷa (outcaste) or twice born who has this unshakeable knowledge that it is the same consciousness manifesting itself truly in wakefulness, dream, and deep sleep, and in all the bodies from Brahma (the creator) to the ant, is the witness of this world, “I am that” and not this object of perception.
Brahmaivāham idaṁ jagac ca sakalaṁ cin-mātra vistāritaṁsarvaṁ caitada vidyayā triguṇayā aśeṣaṁ mayā kalpitam |itthaṁ yasya dṛḍhā matiḥ sukhatare nitye pare nirmalecāṇḍālo’stu satudvijo’stu guruhityeṣā manīṣā mama || 2||
It is my conviction that he indeed is the guru, be he a Candāḷa (outcaste), or twice-born who, dwells on the joyful, pure, and infinite consciousness and remains in the unshakeable thought that “I am that Brahman” and that all these without exception are but my creations out of ignorance of threefold nature and that all the world are expanded by that consciousness.
Śaśvannaśvaram eva viśvamakhilaṁ niścitya vācā gurohnityaṁ brahma nirantaraṁ vimṛśatā nirvyāja śāntātmanā |bhūtaṁ bhāti ca duṣkṛtaṁ pradahatā saṁvinmaye pāvakeprārabdhāya samarpitaṁ svavapuri tyeṣā manīṣā mama || 3||
It is my conviction that by the teachings of guru and by the eternal, serene Brahmam constantly shining and having concluded that the entire world is prone to instant dissolution, it looks that the past imperfect acts are consigned to the (purifying) fire of consciousness and one’s present body is surrendered to the effects of previous birth (prārabda).
yā tiryaṅ nara-devatābhi rahamity antaḥ sphuṭā gṛhyateyadbhāsā hṛdayākṣa-deha-viṣayā bhānti svato acetanāḥ |tāṁ bhāsyaiḥ pihitārka-maṇḍalanibhāṁ sphūrtiṁ sadā bhāvayanyogī nirvṛta-mānaso hi gururityeṣā manīṣā mama || 4||
It is my firm conviction that, that Yogi is indeed guru who has clearly grasped within, that effulgence which is clearly recognized as “I” by men, gods, and other beings, and by the brilliance of which the heart, eyes, body, and other external objects remain brightened, though by themselves are inert, turns away from mind always meditating, through Bhaṣyas, on that light as halo of the sun that remains veiled.
Yatsaukhyāmbudhileśaleśataime śakrādayonirvṛtāYaccittenitarāṁ praśānta-kalanelabdhvā munirnirvṛtaḥ |Yasminnitya-sukhāmbudhaugalitadhīrbrahmaivanabrahmavidyaḥ kaścitsasurendravanditapadonūnaṁ manīṣā mama || 5||
I am convinced that he whosoever may become the abode of salutations of king of the celestials who becomes Brahmam and not (simply) knower of Brahmam by his knowledge immersed ever in the eternal ocean of happiness, the Muni who has returned completely after attaining serenity in his who lie this Sakra and others remain relieved by particle of this ocean of comfort.
These are the five verses in which Śaṅkara says “It is his conviction”, eṣa manīṣā mama and so the work is called Manīṣā-pañchakam. In some of the editions, the work consists of only these verses and nothing else. Some scholars who hold that some minor works on Śaṅkara are not his works are also doubtful about this work. However, I am convinced that Śaṅkara was aware of the story of Caṇdāḷa from the Varaha-purāṇa in which the Dharma-Vyādhā story also appears. As Śaṅkara has mentioned Dharma-Vyādhā in his Brahma-sutra-bhaṣya, there is every reason to believe that Manīṣā-pañchakam is his work and not by another author.
A story is narrated to state how and when these five verses were composed. When Śaṅkara visited Kasi, Lord Viśvanātha, the presiding deity of Kasi, appeared before the Ācārya as a Caṇḍāḷa wearing hides on his body. When Śaṅkara saw the Caṇḍāḷa he asked him to move far away to remove pollution. The Caṇḍāḷa is said to have asked Śaṅkara whether he was asking the body to move away or the inner soul? Śaṅkara realized that the questioner in front of him was a very great realized Ācārya and declared him as his guru.
This legend is said to reflect the meaning of the last line of the first two verses, saying, “Whether one is a Caṇḍāḷa or a dvija (Brāhmaṇa), he indeed is a guru, and that is my conviction”.
The other three verses also conclude that he alone is a guru, which is my conviction. Evidently, they speak of the Ācārya lakṣaṇa, the ideal guru. It becomes necessary to understand the import of the five verses.
It is a rare composition in which Śaṅkara asserts, “It is my conviction”. Very rarely does one come across such a personal view of Śaṅkara in all his writings. The legend that has been woven around these five verses, with Śiva appearing as a Caṇḍāḷa and Śaṅkara asking him to move away, seems to have caught the imagination of the Pauraṇikas, the myth makers. It is clear that this legend has robbed the main import of the verses, which is an outstanding determination of the Ācārya, the equality of social status, a real message to humanity. Nowhere in the five verses does Śaṅkara address anyone as a Caṇḍāḷa.
What is emphasized is that if one has steadfast knowledge, which is identical with consciousness and not these apparent differentiations related to the body, he alone is a guru, whether he may be a Caṇḍāḷa or a Brāhmaṇa. Śaṅkara’s message in all his writings is beyond these distinctions, as he declares that caste, creed, or language are irrelevant. He declares the varṇa and āśrama are meaningless for an intelligent man, who must, as an inquisitor or path, throw them out.
Evidently, Śaṅkara’s message stands separate from the legend, which is a later disagreeable addition. Śaṅkara’s ideal is knowledge which results in mokṣa or Brahmam. It is truly a universal approach so much so anyone in any part of the world, worshipping any god, or even a non-worshipper can attain knowledge and liberation. In this approach, Śaṅkara truly reflects the Vedic path, according to which the acquisition of critical knowledge is the message of the Gāyatri mantra.
These five verses clearly provide the basic approach to Advaita/non-duality which is the fundamental approach. Brahman which is translated generally as supreme may even be translated as “True nature”. This is the only principle in which one can see everything as true. While different forms appear and disappear, their essential nature is relative, one who sees this in changing nature, in every being with a state of consciousness from the creator Brahmā to that of an ant. There is no high or low between one and the other, the animal, the birds, or the insects. Everywhere the realized will see the same nature and this state of being is called Brahmam. One who lives in this remarkable state is the guru, he may be a Caṇḍāḷa or a Brāhmaṇa.
These verses declare, “I am that Universal Brahmam”. Another interesting point that these verses make is the distinction between Brahman and a knower of Brahmam like a professor who has the knowledge but does not live in that state of knowledge. While Brahmam is the state of being, a person who lives with that knowledge is only a Brahmavid, a knower. The verses say Brahmam is guru and not Brahmavid.
There are some scholars who do not accept this Manīṣhā-pañcaka as the work of Śaṅkara. It is mainly due to the legend introduced as the reason for composing these verses. This legend is totally not in conformity with the Advaita of the poem and the personality of Śaṅkara. The legend is a later introduction for it is not known before several centuries after Śaṅkara. According to tradition, it was found for the first time in Śaṅkaravijaya by Vidyāraṇya in the 14th century. It was the century when many legends were introduced by the paurāṇikas to capture the attention of the populace. Clearly, most of these legends were not history. For example, Suryanārayaṇa Śastri says “Unfortunately this work is unreliable even in respect to its professed authorship. The work jumbles together a number of writers of various periods without consideration for genuine chronology”. Connecting the legend with the poem has misled scholars not to make a critical analysis.
At this stage we may examine whether the contents of the poems are in accordance with Śaṅkara’s ideal that could be verified. In Brahma-sūtra, of Vyāsa there is a sūtra, enquiring whether the Śūdras are eligible for mokṣa. The section in which the subject is discussed is called “Apasūdrādhikaraṇam” Śaṅkara gives his personal view, in his commentary on this sūtra which is highly revealing. Śaṅkara says that earlier authorities like Manu had declared that Śūdra’s are not eligible to study Vedas and as such they cannot obtain mokṣa through Vedas. Having said that Śaṅkara takes a remarkable stand. He defines what is mokṣa. According to him mokṣa is the culmination of fruits of knowledge- Jñāna-phala-prāptih.
So, one who aspires for knowledge obtains mokṣa and no one can prevent anybody obtaining mokṣa, through knowledge. He cites two examples, one from Ithihāsa and the other from Purāṇa. The first is Vidhura, (of the Mahābhārata) and the other is Dharma-vyādha both who were not dvijas attained mokṣa through knowledge. Śaṅkara cites that these examples show no one can prevent any from attaining mokṣa. He also cites the ithihāsa, purāṇas that enjoin learned men to teach these texts to Śūdras.
This commentary of Śaṅkara has not been properly focused as essential by scholars. By this stand, Śaṅkara reveals himself as a social revolutionary who boldly and distinctively declared that nobody can prevent anyone from attaining mokṣa, through the right knowledge”. The force with which he declares shows Śaṅkara’s stand. The role of Vidhura in the Mahābhārata is well known while the other legend of Dharma-vyādha is not so well known.
The story of Dharma-vyādha is found in the Varāhapurāṇa.
In this legend, Dharama-vyādha is said to be a hunter who practiced all the Dharmas like feeding his parents, guests, and family members and then he had his daily food made of one hunted animal. As opposed to this Hunter was a town’s man, whose family had an exaggerated view of their own family. It was the hunter by learning attained mokṣa and not the Townsman.
This is the view that is found in the Manīṣā-pañcakam. As Śaṅkara specifically mentions him by name in his Bhāṣya, there is no doubt that Śaṅkara echoed the point namely it was not the caste that mattered but the life of knowledge. Note that the Dharma-vyādha tells the Townsman, that even the food he cooked had a life that it permeated everywhere. This is what Śaṅkara meant in Manīṣā-panñcakam.
This illustrates that Manīṣā-pañcakam is clearly a work of Śaṅkara. Further, there is another important aspect that points to Śaṅkara’s authorship of the poem in the Purāṇa. There is a legend of a Brāhmaṇa who a liar was to become a Brahma Rākṣasa in his next birth. It was a Caṇḍāḷa devotee who rescued him from his Brahama Rākṣasa state and became his saviour. The Caṇḍāḷa became the guru of the Brāhmaṇa.
In the Manīṣā-pañcakam, the Ācārya says caṇḍālostu dvijostu guruiti eṣa manīṣa mama. There is no doubt that this conclusion influenced Śaṅkara to compose the Manīṣā-pañcakam and not the concocted legend interpolated later. We may not be wrong in holding Śaṅkara was the author of the poem as reflected in his commentary.
14.4. Śūdras in Advaita
Appayya Dīkṣitar, the 15th century scholar who had written nearly 100 books, in his Siddhānta lesa saṅgraha refers to Śaṅkara by name as Bhagavadpāda and says that he has argued that Śūdras’ right to Vidyā cannot be negated by anyone. He also advances another sterling example. “Don’t we know that women had equal rights in Vedic karma?”. He says the famous Vedic sage Yājñavalkya had two wives Maitreyi and Kātyāyani. Maitreyi according to the Vedas had a lively debate with the sage on the Vedas and ṣadaṅgas is said to have performed Vedic karma. If women had the right, what prevented Śūdras from claiming the same rights?
This revolutionary revelation by Śaṅkara is absolutely in tune with his basics of philosophy “all souls are equals and are none but paramātmā. He says rituals are meant only for removal of doṣas and the removal that leads to realization must also go. “So, one must even go beyond the Veda” says in his “ātma-jñāna-yoga” commentary on Āpastamba dharma-sūtra under “adhyātma-vidyā” specifically says that one has to go beyond Vedas.
Śaṅkara was the first to explain the real position and authority of the Vedas in contrast we have myth makers claiming that Rāmānuja championed the cause of Śūdras. But read his “Sri bhaṣya” under “Apa-sūdrādhi-karaṇam” where he categorically rejects the rights of Śūdras to liberations. It is nothing but distorted history.
The myth making was not exclusive. The time was such that every religious sect tried to weave unnatural stories around the great thinkers of their sect. All these myths continue to this day. For example, there are so many myths about the great music composer Tyāgaraja. Historians cannot accept them as real history. One of the earliest such texts on the life of Śaṅkara is Śaṅkara-vijaya-caritam attributed to Vidyāraṇya. Most of the stories in this text are not history. S. Suryanarayana Sāstri has shown even the authorship of this text is questionable as it mixes up many historical facts.
Unfortunately, this work is unreliable even in respect of its professed authorship. This work jumbles together a number of writers of various periods, without any concern for any genuine chronology."
The story of Śaṅkara meeting Sage Vyāsa, meeting Caṇḍala on his way at Vārānasi, his dispute with the wife of Mandana Miśra, (a myth created influenced by the Upaniṣadic allusion to Maitreyi’s dialogue with sage Yājñavalkya) his meeting a Kāpālika, the miracle etc., of entering the body of another person etc., are absolute fictions for those who read the original works of Śaṅkara. Please read the “Ātma-jñāna-yoga” of his writing Āpastamba dharma-sutra in this book. Śaṅkara rejects outright the theory that karma will bestow final realization. The removal of “doṣas” both positive and negative, through “jñāna” alone enables one to attain mokṣa and the so-called “heaven” which is imaginary is not the final abode. The realization of the Self in this life “jīvan mukti” alone is the real philosophy. This cannot be negated in any part of the world, by the followers of any philosophy, or any scientific knowledge of the present day or likely to be discovered in the future. There could be no doubt that Śaṅkara was the greatest scientific philosopher whose teachings are of eternal and Universal value.
श्री शङकराचार्य अपशूद्राधिकरणअपशूद्राधिकरणम् बरह्मसूत्रम् अध्याय १ २येषाम् पुन:पूर्वकृत सम्स्कारवशात् विदुर धर्मव्याध प्रभृतीनाम् ञान उत्पत्ति:तेषाम् पुन: न शक्यते फलप्राप्ति: प्रतिषेद्धुम् ञानस्य एकान्तिकत्वात्। “श्रावयेत् चतुरो वर्णान्” इति च इतिहास पुराण अधिगमे चातुर्वर्ण्यस्य अधिकार स्मरणात् १, ३, ९, ३८śrī śaṅakarācārya apaśūdrādhikaraṇaapaśūdrādhikaraṇam barahmasūtram adhyāya 1 2yeṣām puna:pūrvakṛta samskāravaśāt vidura dharmavyādha prabhṛtīnām ñāna utpatti:teṣām puna: na śakyate phalaprāpti: pratiṣeddhum ñānasya ekāntikatvāt| “śrāvayet caturo varṇān” iti ca itihāsa purāṇa adhigame cāturvarṇyasya adhikāra smaraṇāt 1, 3, 9, 38शूद्रोधिक्रियते वेदविद्यायाम् अथ वा न हिअत्रैवर्णिकदेवाद्या: इव शूद्रोऽधिकारवान् ।शूद्रा: सवयम्भात वेदा: शूद्रोऽध्ययन वर्जनात्नाधिकारी श्रुतौ स्मार्त्ते तु अधिकारो न वार्यतेवैयासिक न्यायमाला, १, ३, ९, १९-२०śūdrodhikriyate vedavidyāyām atha vā na hiatraivarṇikadevādyā: iva śūdro'dhikāravān |śūdrā: savayambhāta vedā: śūdro'dhyayana varjanātnādhikārī śrutau smārtte tu adhikāro na vāryatevaiyāsika nyāyamālā, 1, 3, 9, 19-20शूद्रस्यापि अस्तियेव विद्यार्र्थकर्म अधिकार:। तस्य वेद अनुवचन अग्निहोत्रादि असम्भवेऽपि कण्ठो्क्त सर्व वर्णाधिकार श्री पन्चाक्षर मन्त्र राज विद्यादि पापक्षय हेतु तपोदान पाक यञादि समभवात् वेदानुवचनेन यञेन दानेन इत्यादि पृथक् करण विभक्ति श्रुते: विदुरादीनाम् विदद्यार्थ जप दानादि मात्र अनुष्ठान अनुमतेश्च वेदानुवचनादि समुच्चय अनपेक्षणात् । न च शूद्रस्य विद्यायाम् अर्थित्व असम्भव: । श्रावयेत् चतुरो वर्णान् कृत्चा ब्राम्हणम् अग्रत: इत्यादि इतिहास पुराण चातुरवर्ण अधिकार स्मरणेन पुराणादि अवगत विद्या माहात्म्यस्य तसय विदयार्थित्व सम्भवात्.śūdrasyāpi astiyeva vidyārrthakarma adhikāra:| tasya veda anuvacana agnihotrādi asambhave'pi kaṇṭho्kta sarva varṇādhikāra śrī pancākṣara mantra rāja vidyādi pāpakṣaya hetu tapodāna pāka yañādi samabhavāt vedānuvacanena yañena dānena ityādi pṛthak karaṇa vibhakti śrute: vidurādīnām vidadyārtha japa dānādi mātra anuṣṭhāna anumateśca vedānuvacanādi samuccaya anapekṣaṇāt | na ca śūdrasya vidyāyām arthitva asambhava: | śrāvayet caturo varṇān kṛtcā brāmhaṇam agrata: ityādi itihāsa purāṇa cāturavarṇa adhikāra smaraṇena purāṇādi avagata vidyā māhātmyasya tasaya vidayārthitva sambhavāt.न शूद्राय मतिम् दद्यात् इति स्मृतेश्च तदनुष्ठाण अनुपयोग्य अगनिहोतत्रादि कर्मञान निषेद परत्वात्। अन्यथा स्व वर्ण धर्मस्यापि अवगति उपाय सम्भवेन शूद्र: चतुर्थो वर्ण: एकजाति:।na śūdrāya matim dadyāt iti smṛteśca tadanuṣṭhāṇa anupayogya aganihotatrādi karmañāna niṣeda paratvāt| anyathā sva varṇa dharmasyāpi avagati upāya sambhavena śūdra: caturtho varṇa: ekajāti:|तसयापि सत्यम अक्रोध:शौचम् आचननार्थि पाणि पाद प्रक्षालनम् एव एके श्राद्ध कर्म भ्ऋत्य भरणम् स्वदारतुष्ठि: परिचर्या च उत्तरेषाम् इत्यादि तत् धर्म विभाजक वचनानाम् अननुष्ठान लक्षण अप्रामाण्य आपत्तॅ:।tasayāpi satyama akrodha:śaucam ācananārthi pāṇi pāda prakṣālanam eva eke śrāddha karma bhṛtya bharaṇam svadāratuṣṭhi: paricaryā ca uttareṣām ityādi tat dharma vibhājaka vacanānām ananuṣṭhāna lakṣaṇa aprāmāṇya āpattaॅ:|न च एवम् सति अपशूद्राधिकरणस्य निर्विषयत्वम् । तस्य च शूद्रे न किञचित पातकम् अस्ति. सम्स्कारम् अर्हति इत्यादि स्मृति: गुरूप सदनाख्य विद्याम् दीयमान सम्स्कार विधुरस्य शूद्रस्य सगुणविद्यासु निरगुणविद्या साधन वेदान्तश्रवनादिषु अधिकार निषेध परत्वात् निर्गुणविद्यायाम् शूद्रस्यापि विषयसौन्दर्य सार्थित्वस्यनिष्द्धुम अशक्यत्वात् अविधेयायाम् च सतयाम् तदतिरिक्त अधिकार अप्रसकत्या तऩिषेधऽअयोगात्.na ca evam sati apaśūdrādhikaraṇasya nirviṣayatvam | tasya ca śūdre na kiñacita pātakam asti. samskāram arhati ityādi smṛti: gurūpa sadanākhya vidyām dīyamāna samskāra vidhurasya śūdrasya saguṇavidyāsu niraguṇavidyā sādhana vedāntaśravanādiṣu adhikāra niṣedha paratvāt nirguṇavidyāyām śūdrasyāpi viṣayasaundarya sārthitvasyaniṣddhuma aśakyatvāt avidheyāyām ca satayām tadatirikta adhikāra aprasakatyā taऩ्iṣedha'ayogāt.न च तस्य वेदान्त श्रवण असम्भवे विद्यार्थकर्मानुष्ठान सम्भवेऽपि विद्या अनुत्पत्ते तदर्थ कर्म नुष्ठानम व्यर्थम इति वाच्यम् । तस्य वेदसन्तार्थ श्रवण अधिकार अभावेऽपि भगवद्पादै: श्रावयेत् चतुरो वर्णानि च इतिहासपुराण अनुगमे चातुरवर्ण अधिकार स्मरनात् । वेदपूर्वम् तु नास्ति अधिकार: शूद्राणाम् इति स्मृतम इति अपशूद्र अधिकरण उपसम्हार भाष्ये बरहमातम ऐक्य पर पुराण अधिश्रवणे विद्यासाधने अधिकार दर्शितत्वात्।na ca tasya vedānta śravaṇa asambhave vidyārthakarmānuṣṭhāna sambhave'pi vidyā anutpatte tadartha karma nuṣṭhānama vyarthama iti vācyam | tasya vedasantārtha śravaṇa adhikāra abhāve'pi bhagavadpādai: śrāvayet caturo varṇāni ca itihāsapurāṇa anugame cāturavarṇa adhikāra smaranāt | vedapūrvam tu nāsti adhikāra: śūdrāṇām iti smṛtama iti apaśūdra adhikaraṇa upasamhāra bhāṣye barahamātama aikya para purāṇa adhiśravaṇe vidyāsādhane adhikāra darśitatvāt|विद्योत्पत्ति योग्य विमल देव शरीर निषपादनद्वारा मुकति अर्थत्वम् भविष्यति इति तरैवर्णिकानाम् कक्रममुक्ति फलक सगुण विद्यार्थ कर्मानुष्ठानवद् वेदान्त श्रवण योग्य त्रैवर्णिक शरीर निष्पादन द्वारा विदयोत्पत्यर्थत्वम् भविष्यति इति शूद्रस्य विद्याकर्मानुष्ठाण अविरोधाच्च । तस्मात् विविदिषा वाक्ये ब्राह्मणपदस्य यथा प्राप्त विदयाधिकारि मात्र उपलक्षणत्वे न शूद्रस्यापि कर्माधिकार: सिद्धयति एव ।vidyotpatti yogya vimala deva śarīra niṣapādanadvārā mukati arthatvam bhaviṣyati iti taraivarṇikānām kakramamukti phalaka saguṇa vidyārtha karmānuṣṭhānavad vedānta śravaṇa yogya traivarṇika śarīra niṣpādana dvārā vidayotpatyarthatvam bhaviṣyati iti śūdrasya vidyākarmānuṣṭhāṇa avirodhācca | tasmāt vividiṣā vākye brāhmaṇapadasya yathā prāpta vidayādhikāri mātra upalakṣaṇatve na śūdrasyāpi karmādhikāra: siddhayati eva |
