[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Philosophy](https://indike.org/pramana/in.darsana) › [Dualist Vedānta](https://indike.org/pramana/in.darsana.dvaita) › [Madhva's own works](https://indike.org/pramana/in.darsana.dvaita.sarvamula) › [Karmanirṇaya](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya) › English (machine translation) # English (machine translation) Translation of [Karmanirnaya (Karmanirṇaya)](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya) - **Language:** English - **Extent:** 95 passages, 7,844 words - **Text:** complete digital text - **Source:** pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-10) of in.darsana.dvaita.karmanirnaya · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own… ## Contents - [p1](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p1) - [p2](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p2) - [p3](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p3) - [p4](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p4) - [p5](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p5) - [p6](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p6) - [p7](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p7) - [p8](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p8) - [p9](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p9) - [p10](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p10) - [p11](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p11) - [1](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.1) - 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[11\_82](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_82) - [11\_83](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_83) - [11\_84](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_84) - [11\_85](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_85) ## Text ### [p1](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p1) May there be auspiciousness. ### [p2](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p2) The Sarvamūla works composed by the venerable Ānandatīrtha Bhagavatpāda. ----------------------------- ### [p3](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p3) Ascertainment of Action. Salutations to Śrī Lakṣmī-Hayagrīva, whose essence is Rāma, Kṛṣṇa, and Vedavyāsa indwelling the venerable Hanumat, Bhīma, and Madhva. ### [p4](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p4) Salutations to Him who is ever worshipped by the gods headed by Brahmā, Śiva, and Indra, / who is the beloved of Ramā, the enjoyer of all sacrifices. ### [p5](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p5) "He joins the prefixes of the Mahānāmnī verses: this world indeed is the first Mahānāmnī, the atmospheric world is the second, that world is the third. Indeed, this Ṣoḍaśin is fashioned from all worlds; because he joins the prefixes of the Mahānāmnī verses, he fashions him from all worlds; through the Ṣoḍaśin fashioned from all worlds he prospers, whoever knows thus." — (Aitareya Brāhmaṇa 2.16.4) ### [p6](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p6) "He joins", that is, unites, the prefixes that are subordinate to the Mahānāmnī verses. The Mahānāmnīs are those verses in which great names exist. The name of the Supreme Brahman—such as Indra and others—is great on account of its great meaning. For that Supreme Brahman is great, being full of infinite auspicious qualities. On this point, some say that Brahman is devoid of qualities. That is not correct, because it contradicts scripture and reasoning. For scripture indeed says: "Brahman is truth, knowledge, and infinite." "Brahman is consciousness and bliss." / "He who is omniscient, all-knowing, whose austerity consists of knowledge." / "From Him this Brahman, name, form, and food are born." / "Divine indeed is the formless Person, existing outside and inside, unborn, / without vital breath, without mind, pure, higher than the highest imperishable." / "Such is His greatness, and greater than that is the Person." / "He who is our father, generator, and ordainer, who knows all realms and worlds." / "That is full; this is full; from the full the full arises. / Taking the full from the full, the full alone remains." / "Having all names, performing all actions, possessing all odors, possessing all tastes, / encompassing all this, speechless, indifferent." / "Now I proclaim the heroic deeds of Viṣṇu, who measured out the earthly realms \[...\] / Grown beyond measure in bodily form, they do not attain Your greatness. / Neither one born nor one being born, O divine Viṣṇu, has reached the highest limit of Your greatness," and so forth. ### [p7](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p7) And there is reasoning: because of His agency over everything preceded by intellect, omniscience and other \[qualities\] are reasonable. / "Because of agency, Brahman is endowed with qualities, the Person, the best of persons," so says the Bhāgavata Purāṇa. Nor is there ### [p8](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p8) a contradiction with such passages as: / "The one God, hidden in all beings, all-pervading, the inner Self of all beings, / the overseer of action, dwelling in all beings, the witness, the conscious, alone, and devoid of material qualities." Because what is stated there is the absence of the qualities such as sattva. Otherwise, since "one God, hidden in all beings" and so on are also qualities, there would be a contradiction with the statement itself. ### [p9](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p9) Nor is there anything devoid of distinctions, because the very statement of being devoid of distinctions is self-contradictory. If it is asked whether it is qualified by the state of being devoid of distinctions or not: if it is unqualified, then there is no refutation of distinctions; it simply possesses distinctions. If it is qualified by that, then that very \[attribute\] is a distinction. Nor is there any means of valid cognition for being devoid of distinctions. And there would be contradiction with all statements about distinctions, with experience, and with reasoning. Nor does it possess unreal distinctions, due to contradiction. For when one says "unreal distinction", it is simply an nonexistent distinction; and so, the very defect stated regarding the position that it is qualified by distinctions applies. Nor does it possess an inexpressible distinction, because the inexpressible is unestablished. For there is no direct perception of it. The word "unreal", however, expresses only absence, since there is no means of valid cognition for anything other than that. Nor is there another means of valid cognition, because the thesis is self-contradictory. For nothing distinct from both the real and the unreal, possessing a nature different from real and unreal, is known. When one says "it is not unreal", the two negatives convey the primary meaning with excellence, and so it is simply real; or, if a specific distinction is intended, it is another unreal. Moreover, is this distinctness difference, identity, or difference-and-identity? First, it cannot be difference, because it is not accepted \[by you\]. And a conventional difference could only be asserted if the inexpressible were established. And there is nothing conventional. Nor is there any means of valid cognition for the cessation of all conventional usage. Nor is conventionality a common property between the unreal and the real, like smokiness between smoke and vapor. Nor is it identity, precisely because it is not accepted \[by you\]. The same applies to both. And in the case of identity, the terms "inexpressible" and "Brahman" would be synonyms. Nor is there non-synonymy anywhere merely by a difference in what is excluded. If the difference in what is excluded introduces a distinction in Brahman as excluded from it, then the meaning of the sentence would be qualified; if not, then another word should not be uttered for one who seeks knowledge of Brahman, because of irrelevance. And the non-establishment of an unreal distinction has already been stated. Therefore, there would be mutual dependence, infinite regress, or a vicious circle. What is distinct from difference-and-identity is also refuted in the very manner already explained. ### [p10](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p10) Furthermore, in the phrase "distinct from the unreal", among absence, otherness, and contradiction, what is the meaning of the negative particle? If it means absence, no: the state of being distinct from the unreal would merely mean the positive existence of the world. Nor is the world distinct from the unreal as being other than the real, because attributes such as otherness are not accepted in the unreal, nor in Brahman. And because the inexpressibility of the unreal is not accepted, the inexpressible cannot be distinct from it. Even if there were distinctness, the world would not be inexpressible. Nor does it mean contradiction, because when one of two contradictory things is negated, the other is experienced. For when one says "it is not nonexistent", the experience of all people is indeed that it is existent. Therefore, it is established that the Lord Nārāyaṇa has infinite qualities. ### [p11](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.p11) Nor is it unestablished that there is Īśvara and the like on the ground that a sentence has no validity regarding an established fact; for there is no injunctive obligation over and above an established fact. Rather, the meaning of the optative affix and the like is simply being the means to a desired end. Indeed, so-called being-to-be-done is not anything other than being the means to a desired end, because there is no means of valid cognition for it; and it has been stated that verbal testimony does not express that. Since the optative affix and the like are completely purposeful by merely meaning the means to a desired end, assuming an injunctive obligation other than that entails undue theoretical heaviness. And there is nothing that warrants such an assumption. Furthermore, in the case of disagreement, another means of valid cognition must be stated in its absence; and it is not inference, because its qualification is unestablished; nor is it postulation, because there is no unaccountability. By the very non-existence of an injunctive obligation, the claim that semantic derivation is in that which is connected with an injunction is refuted from afar. When one asserts, ‘Semantic derivation is in that which is connected with an injunction,’ what is the answer if it is said, ‘Semantic derivation is in that which is not connected with an injunction’? If an elliptical supply is claimed, the answer is elision. Rather than the elision of the meaning of all the established words, the elision of merely the meaning of the optative affix and the like is far preferable; for the semantic derivation of children occurs with respect to an established fact alone, as in ‘You laugh,’ ‘I laugh,’ and so on; and because it is obtained first, there is no reason to abandon it, and also because semantic derivation is seen to happen in that very manner. Therefore, since validity regarding an established fact is established, Viṣṇu’s possession of great qualities is established. ### [1](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.1) ‘Find, O Maghavan, find! Teach \[us\] to praise the path of the quarters, / instruct \[us\] for the sake of the ancient \[teachings\], O lord of wisdom, O Puruvasu!’ (1) ### [1\_12](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.1_12) And these \[verses\] begin with ‘Find, O Maghavan’ and so on. ‘O Maghavan’ means ‘O renowned one,’ or ‘O wealthy one.’ / ‘Indeed, being Makhavant, they call him Maghavan indirectly; / for the gods are as it were fond of the indirect, and hate the direct.’ ### [1\_13](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.1_13) This is based on scriptures such as: ‘Through them impel Indra to grant wealth’; ‘May that come to us for wealth’; ‘Renown indeed is wealth’; ‘You will attain wealth; may wealth come to me’; and ‘You will attain wealth; riches indeed are wealth.’ ### [1\_14](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.1_14) ‘To praise’ (gātum) means ‘to praise you.’ Having stated in general the knowledge of everything that is desired by ‘Find’ (vidā), meaning ‘make known,’ he prays for the specifically desired object of that time by ‘Find how to praise’ (gātuṃ vidā). ‘You yourself instruct’ (anuśaṃsiṣoḥ), meaning ‘the directions’ (diśaḥ), the paths; the meaning is: ‘teach by yourself the modes of praising yourself.’ ‘Instruct’ (śikṣa) for the sake of the supreme wisdoms that are ‘ancient’ (pūrvīṇām), handed down through the Lord’s tradition. ‘O lord of wisdom’ (śacīnāṃ pate) means ‘O lord of wisdoms,’ or ‘O lord of words.’ ‘O Puruvasu’ means ‘O one of abundant wealth,’ or ‘O one of abundant knowledge’; and it also means ‘he dwells in many’ or ‘he is the abode of many.’ (1) ### [2](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.2) ‘By these desires, O Pracetas, awaken \[us\]! / O Indra, for brilliance, for food to us; for Śakra is indeed so.’ (2) ### [2\_15](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.2_15) ‘By these’ (ābhiḥ), ‘by desires’ (abhiṣṭibhiḥ)—by such seekings of you, by prayers to you—‘awaken’ (pracetaya), awaken in us some joy and the like. ‘O Pracetas’ (pracetana) means ‘O one of eminent consciousness, O omniscient one, O Supreme Self.’ ‘For brilliance’ (dyumnāya) means ‘for knowledge,’ or ‘for wealth,’ or ‘for renown.’ Awaken us ‘for food’ (iṣe), for nourishment. For such is Śakra; or ‘Śakra alone.’ He is Śakra because his nature is supreme power. (2) ### [3](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.3) ‘For riches, for strength, O wielder of the thunderbolt, O strongest one, O wielder of the thunderbolt, you direct \[all\]; / O most bountiful one, O wielder of the thunderbolt, you direct \[all\]; come, drink, rejoice!’ (3) ### [3\_16](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.3_16) ‘For riches’ (rāye) means ‘for wealth’; ‘for strength’ (vājāya) means ‘for food.’ ‘Wielder of the thunderbolt’ (vajrivaḥ) means he who causes the thunderbolt-bearer Indra to function; or it means he who moves as the controller. ‘O strongest one’ (śaviṣṭha) means ‘O most powerful one,’ or ‘O most blissful one.’ ‘You direct’ (ṛñjase) means ‘you impel everyone.’ The repetition, ‘O most bountiful one, O wielder of the thunderbolt, you direct,’ is for the purpose of emphasis. ‘Rejoice’ (matsva) means ‘experience delight.’ (3) ### [4](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.4) ‘Find riches and good vigor! You have become the lord of creatures according to your will; / O most bountiful one, O wielder of the thunderbolt, you direct \[all\], you who are the strongest of the heroes.’ (4) ### [4\_17](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.4_17) ‘Find’ (vidā) means ‘make known, obtain riches and good vigor.’ ‘You have become the lord of the vājas’ (vājānāṃ patirbhuvaḥ) means ‘you have become \[the lord\] of creatures,’ because of the scripture: ‘Creatures, verily, are vāja.’ ‘According to will’ (vaśām̐ anu) means ‘in accordance with \[your\] will,’ from the root vaś, meaning ‘in the sense of desiring’; ‘in accordance with will’ means ‘as you wish.’ ‘\[Strongest\] of the heroes’ means ‘most powerful in comparison to the heroes.’ (4) ### [5](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.5) ‘You who are the most bountiful among the Maghavans, O knowing one, lead us forward! / Indra knows; him indeed I praise; for Śakra is the ruler.’ (5) ### [5\_18](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.5_18) ‘Among the Maghavans’ means ‘among the renowned,’ the greatest. ‘O knowing one’ (cikitvaḥ) means ‘O knower,’ or \[taken\] in an active sense. ‘Lead us forward’ means ‘lead us on all sides.’ ‘Indra knows’ (indro vide) means ‘he knew everything.’ ‘Him indeed I praise’ (tamu stuṣe). (5) ### [6](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.6) ‘We invoke him for protection, the conqueror, the unvanquished; / may he carry us beyond enemies—he who is wisdom, desire, truth, and the great.’ (6) ### [6\_19](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.6_19) ‘For protection’ (ūtaye) means ‘for defense,’ or ‘for the accomplishment of the purpose.’ ‘May he carry us beyond enemies’ (sa no dviṣaḥ atiparṣat) means ‘may he carry \[us\] beyond foes, sins, or darknesses.’ ‘Wisdom’ (kratuḥ) means ‘consisting of knowledge.’ ‘Desire’ (chandaḥ) means ‘consisting of will,’ either because of being desirable or because of covering. ‘Truth’ (ṛtam) means ‘known through all sacred texts.’ (6) ### [7](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.7) ‘We invoke Indra for the winning of wealth, the conqueror, the unvanquished; / may he carry us beyond enemies; may he carry us beyond destruction.’ (7) ### [7\_20](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.7_20) ‘For the winning’ (sātaye) means ‘for the obtaining.’ ‘Destruction’ (sridhaḥ) means ‘from ruin.’ (7) ### [8](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.8) ‘O wielder of the rock, bestow upon us from your dwelling that happiness which is of the ancient one; / your fullness, O strongest one, is praised; for Śakra is the master.’ (8) ### [8\_21](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.8_21) ‘From the ancient one’ (pūrvasya) means from you, who are beginningless and existent; ‘in that happiness’ (sumne)—whatever bliss—‘bestow upon us’ (na ādhehi). ‘Your fullness is praised’ (tava pūrtiḥ śasyate). (8) ### [9](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.9) ‘Now indeed, for the bestowing of that new \[praise\], O lord, O slayer of Vṛtra! / Let us two converse together among the people; the hero who enters into the cows, a friend, very gracious, without a second.’ (9) ### [9\_22](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.9_22) ‘That new’ (taṃ navyaṃ) means ‘praiseworthy.’ It is Brahman; ‘I place it well in the heart’ (sanyase). ‘Among the people’ (janasya), through instruction; ‘concerning your forms, both you and I shall converse together’ (sambravāvahai). ‘Enters into the cows’ (goṣu gacchati) means ‘enters into cognitions, becomes the object of knowledge.’ ‘Very gracious’ (suśevaḥ) means ‘possessing great bliss.’ ‘Without a second’ (advayaḥ) means ‘devoid of equal or superior.’ (9) ### [10](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.10) ‘Thus indeed, thus, thus indeed, O Agni! Thus indeed, thus, thus indeed, O Indra! Thus indeed, thus, thus indeed, O Viṣṇu! Thus indeed, thus, thus indeed, O Pūṣan! Thus indeed, thus, thus indeed, O gods! / For Śakra is indeed so; for Śakra is the ruler, according to his will.’ (10) ### [11](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11) By saying ‘Thus indeed, thus, thus indeed’ in the form of a dialogue among the deities Agni and the rest, he ascertains the stated meaning with preeminence; for repetition is for the purpose of emphasis. ‘Evā hi’ means ‘indeed, thus alone.’ As stated in the Śabdanirṇaya: ‘When a dialogue is settled, there is division and dramatic recitation.’ Therefore, ‘O Agni’ and so on. The meaning is: ‘Indeed, thus alone Śakra operates independently, according to his will.’ ‘To him who is zealous, to zeal; to him who is exceedingly zealous, to zeal; / approach in every way! Find, O Maghavan, find, Om!’ (11) ### [11\_23](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_23) From the verbal root 'aya paya gatau' (to go), \[the form\] 'āyaḥ' means 'one who goes'. Just as in 'upo', the sound 'o' denotes excellence, and there is the sūtra: 'o atiśaye' ('o' denotes excellence). 'Āyomanyaḥ' means 'one who knows what is distant'. 'Upomanyaḥ' means 'one who knows even that which is near'. Because the other sense-organs face outward, they do not know what is internal; but this one sees even what is internal by direct perception. Or, 'āyo' denotes that which is far off, to be reached by going ('ayanena'). From the verbal root 'manu avabodhane' (to understand), 'manyuḥ' means 'one who possesses knowledge'. 'To the knower of the external, to the knower \[of it\]; to the knower of the internal, to the knower \[of it\]'—the repetition indeed serves to convey the intended meaning. Approach me, whose mind is directed to You of such a nature. 'Viśvadha' means 'O Supporter of the universe'. Or: 'Approach me, who contemplates You both from near and from afar, for the sake of knowledge ('manyave').' 'Aiming at You alone who are cognizant from near and far, who are present in me— / "Come, O Viṣṇu, for I have no power to summon You to me!" / Thus Brahmā praised Viṣṇu while seated on the lotus arisen from His navel'—thus in the Padma Purāṇa. ### [11\_24](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_24) '"O All-pervading Lord, come to me who ever meditates upon You near and far, to bestow knowledge!" / Thus did the son of Gāthi say to Hari'—thus in the Skanda Purāṇa. 'Because the universe is woven ('otam') in Him, Hari is ever called "Om". / Ascetics fully meditate on Him, this Support of the universe'—thus in the Māna-saṃhitā. ### [11\_25](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_25) The meaning of 'Indra indeed fashioned for himself a great self by means of these \[verses\]' has also been stated. 'Fashioning' means establishing oneself through explaining them; for otherwise, those \[verses\] could not be instruments \[of that fashioning\]. There is the scripture: 'He who knows that shall be the father's father.' / 'Three steps are deposited in secret places; he who knows that shall be the father's father.' 'Though they are female, they have spoken to me of them as male; he who has eyes sees, the blind does not discern. / The wise son, he has understood these; he who fully understands them shall be the father's father.' ### [11\_26](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_26) From such scriptures, that 'fashioning' is precisely profound knowledge. Or it is the imparting of knowledge \[of texts\] such as: 'Indra produced one, Sūrya produced one, from Vena by independent power they fashioned one.' 'Pracetana', 'pracetaya', 'āyāhi piba matsva', 'kratuś chanda ṛtaṃ bṛhat', 'sumna ādhehi no vaso' are secondary additions. The parts too are subordinate additions in relation to the whole. Because they are adjoined, they are secondary additions. ### [11\_27](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_27) 'A subordinate element may be twofold: internal and external, / just like \[the compound\] "hastabaddha" and like the prefixes of words'—thus in the Śabdanirṇaya. 'He placed another in the belly, he was left over, O wise one! / Dispenser of wealth to the praiser, grant the desired treasure, make it known!' ### [11\_28](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_28) 'Be mindful of us, O instigator! Come, drink, exhilarate yourself! / We embrace you, resolve, metre, sacred order, great!' ### [11\_29](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_29) 'What gift of yours is the giver of wealth, place favor in us, O Vasu!'—thus he adjoins. The praise of the Mahānāmnī is performed for the sake of this: the joining of the secondary additions is to be done preceded by an understanding and full recollection of the meaning of all the Mahānāmnī verses; otherwise, without \[such a requirement\], the praise of the entire Mahānāmnī would be useless if praise were merely for that much. By the division into triplets, 'vidā maghavan', 'samūtaye', and 'nūnam' are the three Mahānāmnī verses. 'Hari presiding over the earth is expressed by the first Mahānāmnī; / the Lord presiding over the mid-region by the second, and the Lord dwelling in heaven by the third'—thus in the Ṛk-saṃhitā. / 'The three Mahānāmnī verses consist of triplets: the first is five verses, the subsequent / consists of a triplet and a couplet, and the third is combined with seven recitations; / such is the twofold division in the rituals of chanting, meditation, and the like'—and: / 'The Ṣoḷaśin sacrifice was fashioned by Hari who moves through the three worlds; / knowing Hari thus and performing ritual action, one is not born again'—thus in the Pravṛtta. ### [11\_30](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_30) Because the meaning of the prefix 'evaivāhi' is also of the nature of the aforementioned ascertainment, it cannot be remembered without full understanding of the previously mentioned meaning. One who knows thus becomes prosperous by means of the Ṣoḷaśin thus fashioned. 'Forth, forth goes \[Indra\] with wisdom to the Triṣṭubh, the food, to Soma that gladdens heroes, / through insight, to obtain for you the sacrifice' (Ṛgveda 7.69.1). ### [11\_31](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_31) 'Pra-pra vaḥ'—O priests, Indra, the Supreme Lord, approaches the Triṣṭubh, which is called food, for Soma, with the gift of water. Through insight ('dhiyā'), by His own intellect residing in the bodies of all living beings, the Triṣṭubh, intensely praised ('prapra'), produces delight—meaning: for the sake of drinking Soma. 'Mandadvīrāya': Soma is 'mandadvīra' because it produces 'manda'—delight—for that hero, the Supreme Lord. Nor does he produce delight for his own purpose; rather, 'for the attainment of your sacrifice' ('vo medhasātaye'), for the successful accomplishment of your sacrifice. Or, 'vaḥ' is a plural used towards Īśvara alone on account of veneration. In that case, the meaning is: 'He ('bhavān') approaches forth and forth the Triṣṭubh, which is Your food, for the attainment of Your sacrifice—for the successful accomplishment of the sacrifice belonging to You as deity.' (1) ### [11\_32](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_32) 'The roaring one of your moistening \[waters\], the roaring one of the swift \[streams\], / the lord of your unslayable milk-cows do you seek' (Ṛgveda 8.39.2). ### [11\_33](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_33) Towards the roaring one ('nadam'), the sound-maker, the Puruṣa, the lord of your moistening ('odatīnām') waters—that is, waters belonging to you—you seek ('iṣudhyasi'), you become the lord. The repetition of 'nadam' means: in creation after creation, you become the lord towards the supreme spirit stretched forth. Of the swift ('yoyuvatīnām')—those having the habit of flowing, floating in the sky; of the unslayable ('aghnyānām')—unburnable in the form of smoke, or undecaying in the form of semen; of the milk-cows ('dhenūnām')—the nourishers of the universe, from the verbal root 'dhinu puṣṭau' (to nourish). From the scripture: 'He plays with them through the sound,' or: towards Vāyu, the lord of the milk-cows, the cows that sprinkle milk, that move from place to place, that are unslayable—unfit to be killed—you seek, you become the lord; \[for\] there is the scripture: 'Vāyu indeed is the lord of cows', and because of the word 'dhenu'. Or: towards Vāyu, the lord of speech—which moistens ('odatīnām') through devotion, which swiftly reveals the nature of the Self exceedingly ('yoyuvatīnām'), which is eternal ('aghnyānām'), and which nourishes dharma, wealth, and desire ('dhenūnām')—you become the lord. from such scriptures as: “One should meditate upon Speech as a cow; her four teats are the exclamation svāhā, the exclamation vaṣaṭ, the exclamation hanta, and the exclamation svadhā. The gods live upon her two teats, the exclamation svāhā and the exclamation vaṣaṭ; human beings \[live upon\] the exclamation hanta; the ancestors \[live upon\] the exclamation svadhā. Her bull is Prāṇa; her calf is Mind.” (2) ### [11\_34](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_34) These \[cows\] of his, milking water, mix the Soma, / the dappled ones, at the birth of the gods, the peoples, in the three luminous realms of heaven. (3) (ṚV 8.69.3) ### [11\_35](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_35) “These dappled ones” are the waters, cows, or words. “Of his,” of the Supreme Lord residing in Vāyu as Prāṇa, who “milks water,” they “mix the Soma.” For it is combined with waters. Soma is mixed with milk and the like; or it is grasped with mantras. And because of the scripture: “Now, ‘milking water’—Prāṇa indeed is milking water.” Because it milks excellent water, or action and knowledge, it is “sūdadohas.” “Water” (uda) is that by which a person rises up (udetya) and becomes elevated; thus knowledge and the like, or mind, is indeed Soma. Speech mixes that with its own meanings. Because they are fit for questioning (praśna), words are “pṛśnayaḥ”; or because they consist in praise, or are praiseworthy. Praiseworthiness alone applies to waters and cows. “At the birth of the gods,” in the sacrifice; for their manifestation is there, or earlier in knowledge. “The peoples,” the subjects, also mix \[it\]. The particle “and” is omitted to show that primarily they alone mix \[it\]. “In the three luminous realms of heaven”: at the birth, that is, the sacrifice, of the gods who abide as far as the sun, the moon, and lightning. The sacrifice indeed is the birth of the gods, for the gods manifest there. Because of scriptures such as: “Up to the sun and the moon, up to lightning—they indeed have settled upon the worlds,” and: “Heaven indeed is lightning; having approached its lord Vāyu, through him alone one approaches the Supreme; this same one shines in the world of Brahman,” heaven is indeed lightning. (3) ### [11\_36](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_36) Sing, sing forth, O Priyamedhas, sing! / Let the young sons also sing; sing to the bold one, not to the body! (4) (ṚV 8.69.8) ### [11\_37](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_37) “Singing” is sacrifice and the like. “Singing forth” is knowledge, meditation, and the like, because of the Lord's statement: “Better than sacrifice made of material things is the sacrifice of knowledge, O scorcher of foes!” You who love sacrifices, sing! You who love knowledge, sing forth! “Young sons,” even the small ones, sing! And \[as stated\]: “One should not cause a disruption of understanding in the ignorant who are attached to action; the wise person, practicing attentively, should cause them to enjoy all actions.” ### [11\_38](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_38) From the word “uta” (“also”), even for the knowers singing \[praise\] is appropriate according to their own stage of life; because of the scripture: “Then, O Viṣṇu, even by the wise one the hymn is to be offered, and the sacrifice is to be performed by the one possessing oblations.” What is to be praised? The “bold one,” the courageous Supreme Brahman named Vāsudeva. “Not to the city,” \[meaning\] do not worship the body. In the Bhāgavata Purāṇa \[it is said\]: “Rising to greet, humility, and salutation, O slender-waisted one, are properly enjoined reciprocally among the wise towards the Supreme Person residing in the cave \[of the heart\] with the mind, not indeed towards the one who identifies with the body.” ### [11\_39](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_39) In the Vyāsasmṛti \[it is said\]: “One should bow to Hari who identifies with the body, or to \[Him\] alone; under no circumstances to the body, nor to one devoted to identifying with it.” “Sing again” is the purposed meaning. (1) ### [11\_40](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_40) Down sounds the gargara, the godhā sounds loudly all around, / the piṅgā leaps about all around: Brahman is offered to Indra. (5) (ṚV 8.69.9) ### [11\_41](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_41) He says that even the sounds of the gargara, the godhā, the piṅgā, and the like designate the Lord, because they make manifest mere sound: “Down sounds the gargara,” and so forth. The meaning is that all this is indeed for Indra. “Brahman,” the Veda, is especially offered for Indra alone. “Gargara” is the name of an anklet, a large drum, a pot of curd, and an elephant's trunk. “Piṅgā” is a cakorī bird. The prefixes “ava” and “pari” are used to indicate that even particularities such as diminution or increase designate Him. “Caniṣkadat” is an onomatopoeic word. “Saniṣvaṇat” is in the sense of intensity. And there is the scripture: “All these verses, all the Vedas, all sounds are just one sacred utterance: Prāṇa alone; one should know that Prāṇa is the verses.” In the Śabdatattva \[it is said\]: “The churning sound of curd, too, by its nature of inner sound, expresses Hari's terrifying nature; for inner sound is in the terrifying. The trumpeting of an elephant, too, one should thus declare to be accompanied by reproach; because of connection with the circumflex accent, since a circumflex accent is in reproach. One should declare a great drum accompanied by waters and the like to be of such a nature. And the foot ornament expresses reproach, and the circumflex accent made by it. Like the sound in the throat of the piṅgā, it speaks of Hari’s wonderfulness; and the house godhā also expresses that same wonderfulness.” (2) ### [11\_42](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_42) These well-milking ones rush forward, never twitching away; / hold fast the unswerving Soma for Indra to drink! (6) (ṚV 8.69.10) ### [11\_43](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_43) And that other rivers rush forth, that sound too designates Indra. \[As it is said\]: “The sounds of rivers and the ocean, because they are sound, designate pre-eminence; for sound designates pre-eminence; so too do other sounds.” And for that purpose the rivers rush forth. ### [11\_44](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_44) In the Vaihāyasa-saṃhitā \[it is said\]: “Hari, being the origin of beings, having entered the midst of the receptacle of waters, the destroyer of all, of boundless splendor, as the submarine fire, Nṛhari who is to be meditated upon, reduces the lower waters to ashes.” “Sudughāḥ,” those that milk water abundantly. There is no cessation of movement for them, hence “anapasphuraḥ”; they are of an ever-moving nature. “Grasp the Soma” as free from twitching away; or the mind as unmoving. (3) ### [11\_45](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_45) He who extended the Vyatis, the well-yoked ones, near to the sacrificer; / the swift leader, that very form which was released as an image. (7) (ṚV 8.69.13) ### [11\_46](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_46) “Vyatīs,” the gods who are especially superior. “Aphāṇayat,” he expanded, \[that is,\] near to the sacrificer; from the verbal root phaṇ in the sense of expansion. “Suyuktān,” those engaged in excellent yoga. In the Prakāśa-saṃhitā \[it is said\]: “Because of being especially superior, the deities are called vyatis; they are ever devoted to yoga and devoted to Nārāyaṇa. And they are the selves of the senses; Īśvara expands them. The expansion of the deities in the devotees, performed by Hari, is indeed the expansion of the power of the senses such as mind.” ### [11\_47](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_47) And there is the scripture: “With the four and ninety names, He set the rotating wheel in motion, like the Vyatis.” And in the scripture: 'May that Indra strengthen me with intelligence. O god, may I become a bearer of immortality. May my body be vigorous. May my tongue be exceedingly sweet. May I hear abundantly with both ears.' 'The gods do not take up a stick and protect like herdsmen; / rather, whomever they wish to protect, they endow him with intellect'—thus in the Mahābhārata. / 'Takvan' means the creator of the world, from the verbal root 'tak' in the sense of making, / and from such usages as: 'The offspring, made through creation, does not turn back.' / And \[He is\] the leader of all. That very form is He, which is the nature of the creator and leader of the world. ### [11\_48](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_48) 'There is nowhere any division of body and embodied soul in the Supreme Lord, / nor a division between quality and the possessor of the quality; for the scripture says: "There is no diversity here at all"'—thus in the Padma Purāṇa. 'By the distinct knowledge of Him, the wise perceive that which shines forth as immortal and of the nature of bliss.' And from such scriptures as: 'Whose body is joy, who has the fragrance of bliss, whose splendour is knowledge, whose prowess is true; / who is the knowledge of knowledge, the bliss of bliss—He is Viṣṇu, the supreme, imperishable.' ### [11\_49](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_49) 'With a garland of rays of pure consciousness, illuminated by a heap of wondrous jewels, by which the true nature of the entire universe is illuminated—the Lord, whose body is eternal bliss, is ever adorned' / —thus in the Puruṣottama-saṃhitā. 'Upamā' \[means\] in comparison. In the domain of comparison He was released, that is, left behind. The meaning is that He is peerless. ### [11\_50](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_50) 'If, even though it could be expressed with few syllables, many syllables \[are used\], / there is an intensification of what is stated, and in negation, it is complete' / —thus in the Śabdanirṇaya. .. 1 .. ### [11\_51](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_51) 'Indra, the mighty, carries \[His devotees\] far beyond all hateful \[enemies\]; / Kānīna, \[with\] the Supreme \[Lord\], breaks by His word the cooked rice-mess.' (Ṛgveda 8.39.14) ### [11\_52](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_52) Having crossed beyond all hateful \[enemies\] such as ignorance and sin, Viṣṇu, the mighty, indeed carries His devotees far beyond. 'Whomever this \[Self\] chooses, by him He is attained; to him this Self reveals His own form.' 'Of those whose minds are absorbed in Me, O Partha, I become before long the deliverer from the ocean of mortal transmigratory existence' / —and so on, this well-known \[truth\] He states by the particle 'u'. ### [11\_53](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_53) Having crossed beyond the enemies, He carries \[them\] abundantly toward Himself—such is the meaning of the two 'ati' words. 'Odana' \[means\] the action that binds at the end of life; the Lord broke \[this\]. 'Kānīna' is Bādarāyaṇa. 'Paraḥ' is the Supreme Self. 'By His word alone' \[means\] at the time of maturity. 'Because of adherence, action is \[called\] "odana"; Lord Vyāsa indeed, by His word alone, / completely broke it for His devotees when it reached maturity' / —thus in the Vyāsa-saṃhitā. .. 2 .. ### [11\_54](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_54) 'Like an infant, not a boy, mounting a new chariot, / He made the buffalo, the searching animal, fully mature, of expansive wisdom, for father and mother.' (Ṛgveda 8.39.15) ### [11\_55](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_55) Remaining like an infant, He mounted a new chariot. 'Kumāra' means a despised killer. Like an infant, \[meaning\] the subtle body. Abandoning each preceding body, He mounted each new body, taking along the individual soul. 'Abandoning the body of the individual soul along with the individual soul, Īśvara, / having produced another body for the individual soul, enters it, unborn' / —thus in the Mānya-saṃhitā. Or: like a boy, an infant, \[meaning\] the subtle body. Or: an infant, though having a subtle body, is not a \[mere\] boy. 'Sapakṣat' \[means\] He made him endowed with the fully mature qualities of knowledge and the like. 'Mahiṣam' \[means\] the great one, Brahmā; 'mṛgam' \[means\] seeking his own Self; 'for father' \[means\] for Himself; 'and for mother' \[means\] for Lakṣmī; 'vibhukratum' \[means\] of complete knowledge—the meaning is that He filled him again with complete knowledge regarding father and mother. ### [11\_56](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_56) 'Keśava, the greatest of the great, filled His own son, the Creator, the great buffalo, / who was full of knowledge, by granting liberation' / —thus in the Pravṛtta. .. 3 .. ### [11\_57](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_57) 'As they stand' \[means\] well-known. Reciting \[the verses\] as they stand, without combining them hither and thither, is the attainment of the path. 'He who has met \[with misfortune\] and thinks of himself as fallen from prosperity should have the Ṣoḷaśin recited unseparated, \[saying\]: "May I not fall down from the metre into distress." Then, he who would wish to strike away evil should have the Ṣoḷaśin recited separated; for a person is, as it were, intertwined with evil. That \[recitation\] drives away for him that very evil, the stain, intertwined. He who knows thus strikes away evil.' (Aitareya-brāhmaṇa 4.2) ### [11\_58](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_58) 'Vyāptaḥ' \[means\] especially afflicted. 'Avihṛtam' \[means\] unmixed. \[He thinks:\] 'May I not, from the distress—from the sorrow caused by reciting otherwise than as they stand—fall into a downward path, into a state of having fallen from prosperity.' 'Recited in reverse order, it brings victory over enemies; interwoven, it destroys sin; / recited as it stands, private study brings prosperity, and so too in recitation' / —thus in the Pravṛtta. 'The interweaving of the metres causes loss of wealth to one fallen from prosperity, and the destruction of sin to another; / as it stands, it causes increase of wealth' / —thus in the Svādhyāyatattva. ### [11\_59](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_59) 'In the sense of "a little", "both", "doubt", "similarity", / and also in the sense of "contempt", the word "iva" is employed by the learned' / —thus in the Śabdanirṇaya. Therefore the meaning is: even when there is doubt about having fallen from prosperity. 'Vihṛtam' means especially brought together, united from here and there. 'Because sins are intertwined, that which is intertwined is destructive; / because wealth is not intertwined, intertwining is not destructive \[of sin\]. / For a similar thing can destroy only its like. / Therefore, because wealth whose destruction has arrived is stronger, / \[recitation\] bolstered by desire cannot bring about the destruction of sin. / What is intertwined would cause destruction, for there is indeed no desire for the loss of wealth' / —thus in the Svādhyāyatattva. ### [11\_60](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_60) And non-intertwining exists in liberation; therefore here the word 'iva' has both meanings. By such recitation, one strikes away evil; and 'stain' \[means\] passion and so forth, because sin is stated separately. 'Sin is indicated by "stain", and likewise passion, hatred, and the like; / offense is also stain, and filth they know as stain' / —thus in the Śabdanirṇaya. He who meditates thus strikes away evil beyond. ### [11\_61](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_61) 'Meditating on Janārdana, who is proclaimed when the Ṛgvedic verses are interwoven, / as the destroyer in particular of sin that has adhered to a man, / and also on the non-adherence to sin of one liberated through His grace, / one is freed from all sins even after performing actions' / —thus in the Pravṛtta. End of chapter. ### [11\_62](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_62) Nor is there an absence of authority for such sentences regarding their own meaning; for authority has been established regarding an established fact, and because there is no contradiction. Nor does positing an intended meaning across multiple senses involve undue theoretical heaviness; for, since the meaning is understood by the verbal statement itself, there is no positing \[of something extra\]. Nor is there a distinction \[such that\] the stated meaning is \[one thing and\] the intended meaning \[another\]; for there is no proof of that. Where an intended meaning other than the stated meaning is understood in worldly sentences, the verbal statement there is not the direct informant. For that is an inference having the verbal statement as its mark; or it is a secondary usage due to contradiction, when the trustworthiness \[of the speaker\] is ascertained. When trustworthiness is not ascertained, it lacks authority altogether. In the case of a Vedic statement, however, without the stated meaning no other \[meaning\] is appropriate at all. But even many stated \[meanings\] are to be accepted when there is no contradiction. ### [11\_63](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_63) Indeed, there is the aphorism: 'It has reference to either \[state\], dissolution in the Self or attainment \[of Brahman\], for it is revealed \[so\].' And the Saukarāyaṇa scripture says: / 'From blowing, from impelling, from sporting, or from dwelling, from shining, from concealing, from playing, / from strength, from life-breath, from giving, and from existence—the Vedas proclaim him Vāsudeva.' ### [11\_64](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_64) The word 'either' is used precisely to dispel the suspicion that liberation too is \[mere\] deep sleep. In the Brahmatarka it is said: / 'Without conventional usage and etymological derivation, no meaning at all could belong to the Veda. / Even among them, the etymological is primary; it is present everywhere in what is Vedic. / To prevent infinite regress, conventional usage is posited upon the etymological; / specific knowledge of what is known, as well as worldly convention, comes from conventional usage.' ### [11\_65](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_65) If one abandons the stated meaning and posits the meaning of an injunctive obligation, the abandonment of what is heard and the positing of what is not heard—the two \[faults\] worse than all other faults—are pointlessly incurred by him. And for one who speaks thus, if it is said: 'Injunction words are meaningless, or words denoting established facts are authoritative regarding an established fact,' what is the answer? Nor is there any reason to abandon even many stated meanings. But when a contradiction is perceived, a meaning other than that, which is itself stated, is to be accepted. That it too is stated is established from that very \[fact\]. And \[it is said\]: / 'There is, however, a hierarchy among all primary meanings. / Even there, Hari is the supreme primary \[meaning\] to be expressed by all sounds. / Without contradiction to each primary \[meaning\], the other meaning is comprehended. / But in the event of a contradiction with the inherently primary, the other meaning is to be abandoned in all \[cases\]. / Such is the rule everywhere on the stages of understanding word-meanings.' ### [11\_66](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_66) Nor is it proper to claim that a purpose lies only in an action and not in an established fact; for a great purpose is seen in mere knowledge, in sentences such as 'the father lives.' And the Blessed Lord himself says: 'There are two persons in the world: the perishable and the imperishable. / The perishable is all beings; the unchanging is called the imperishable. / But highest person is another, declared to be the Supreme Self, / who, pervading the three worlds, sustains them, the imperishable Īśvara. / Because I transcend the perishable and am higher even than the imperishable, / therefore I am celebrated in the world and in the Veda as the Supreme Person. / He who, unconfused, thus knows me as the Supreme Person / knows all and worships me with his whole being, O descendant of Bharata. / Thus this most secret teaching has been spoken by me, O sinless one; / understanding this, a man would become wise and accomplished in his purpose, O descendant of Bharata.' / And: 'Knowledge-sacrifice is superior to material sacrifice, O burner of the foe.' / And in the Pravṛtta: / 'Meditation is superior to all actions, and knowledge is superior to meditation; / there is nothing equal to knowledge for accomplishing the human end.' / And: 'Action is far inferior to the yoga of understanding, O Dhanañjaya.' / And in the Karmaviveka: / 'Even the entire host of actions does not possess a fraction of meditation on Viṣṇu; / and that meditation does not fill a ten-millionth part of knowledge of Hari.' / And the scripture says: 'Knowing him alone, one becomes immortal here; there is no other path for going.' ### [11\_67](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_67) Nor does the Veda culminate in mere action; for the purpose is solely the experience of joy. Therefore, the purpose belongs only to an established fact. And the intended meaning of praise and so forth was stated by the Blessed Lord himself without abandoning the stated meaning: ### [11\_68](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_68) 'Or it is metaphorical, because of non-knowers of the Self; for it shows thus.' Therefore, passages of praise and so forth that seem contradictory are to be construed in view of an auxiliary factor to knowledge. But in the case of the Purāṇas and similar texts, when there is a contradiction with scripture and the like, even a secondary meaning is appropriate. As in the Vārāha Purāṇa and other texts: / 'Having displayed deception, magic, and contradictory practices, / delude all people quickly, O Maheśvara.' ### [11\_69](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_69) Rising to the vault of the bright sun, to the home, may Indra and I go; / having drunk of the sweet soma, let us dwell together in the friend's thrice-seven places. (Ṛgveda 8.69.7) ### [11\_70](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_70) To the vault of the bright sun, heaven, may I and Indra go up; what is that Indra's home, the bright vault, having drunk of the sweet soma, there let us dwell together, let us experience bliss; in the thrice-seven places of the friend, Indra. Because it is stated: 'There are twenty-one celestial realms of the Wielder of the Discus in heaven. / Or, of the Wielder of the Thunderbolt; even those are enjoyed by his devotees, the sacrificers.' You drank of the earlier pressed \[offerings\], O Lord of Bay Horses, and then this pressing is yours alone; / Intoxicate yourself, O Indra, with the sweet Soma; truly, O bull, pour it into your belly! (2) ### [11\_72](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_72) You drank of the earlier pressed Soma offerings belonging to the morning pressing. 'Lord of Bay Horses' means he who directs the senses \[hari\]; or, he who moves by means of bay horses. 'This midday pressing is yours alone.' 'And then' \[atho\] indicates another meaning. 'Pour, sprinkle the sweet Soma into your belly, and intoxicate yourself truly'—along with our protection. It is like the word 'drunk' \[pīta\]. Since it is an unprecedented drinking, only that drinking is primary; hence the word 'drunk'. Because it belongs exclusively to Indra, the midday pressing is 'alone'. 'Intoxicate yourself' refers to the third pressing, for intoxication occurs particularly there due to fullness. Thus is the three-pressing nature of the Ṣoḍaśin. It has the word 'bull' \[vṛṣan\], because of Indra's special fondness \[for it\]. Thus is the fourfold nature of the Ṣoḍaśin. 'He prospers' means he becomes thriving. On the interspersed view, however: separating the lines, one should recite half-verse by half-verse. The verses of the previous \[hymns\] are the lines. The Gāyatrī verses \[are recited\] with the Paṅktis; but two lines of the Paṅktis remain, and with those two one should perform the Praṇava. The Uṣṇihs \[are recited\] with the Bṛhatīs; but one should make the final lines of the Uṣṇihs two each, the first having four syllables. Having divided the two-line verses into four parts, the first Triṣṭubh with the subsequent Jagatīs, one should insert the fourth syllable of the final \[line\], which is the final of the previous and the first of the subsequent, into the Anuṣṭubh among the other metres. One should place it at the end of the second and third quarter-verses of the two. With 'pracotana' in the earlier, with 'pracetaya' in the subsequent, having made the other lines into sixth lines in the subsequent \[verses\], one should recite by forming Anuṣṭubhs. He attaches the five-syllable prefixes of the Mahānāmnīs to the eleven-syllable quarter-verses. Indeed, this Ṣoḍaśin is fashioned from all the metres. In that he attaches the five-syllable prefixes of the Mahānāmnīs to the eleven-syllable quarter-verses, he fashions it from all the metres. By means of the Ṣoḍaśin fashioned from all the metres, he who knows thus prospers. (3) ### [11\_73](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_73) (Aitareya Brāhmaṇa 4.1.4.5) ### [11\_74](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_74) He attaches the five-syllable prefixes of the Mahānāmnīs to the eleven-syllable quarter-verses: 'Truly indeed, you drank of the earlier pressed \[offerings\], O Lord of Bay Horses; truly come, O Indra, and then this pressing is yours alone; truly indeed, Śakra, intoxicate yourself with the sweet Soma, O Indra; indeed, Śakra is the ruler; truly, O bull, pour it into your belly!' ### [11\_75](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_75) And action should be performed preceded by devotion to the Lord, knowledge, and detachment. 'Deeming sacrifices and charitable works to be supreme, the utterly deluded know of no other highest good. / Having experienced the fruit of their good deeds on the summit of heaven, they enter this world or an even lower one.' 'Even the actionlessness of spotless, taintless knowledge does not shine when devoid of devotion to Acyuta; / How much less, then, action that is ever unpropitious when not offered to the Lord, even if free from desire?' ### [11\_76](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_76) 'From whom is the emanation of all beings, by whom all this is pervaded— / Worshiping Him through one's own action, a man attains perfection.' 'The knowers of the three Vedas, the Soma-drinkers, cleansed of sin, worshiping Me through sacrifices, pray for the way to heaven; / Reaching the holy world of the lord of the gods, they enjoy in heaven the celestial pleasures of the gods.' ### [11\_77](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_77) 'Renouncing all actions unto Me with a mind centered on the Self, / Free from desire and egoism, fight, rid of your fever. / Those men who constantly follow this teaching of Mine, / Endowed with faith and free from cavil, they too are liberated from actions. / But those who, caviling at it, do not follow this teaching of Mine, / Know them, bewildered concerning all knowledge, to be mindless and ruined.' ### [11\_78](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_78) 'Ascetics, the exceedingly charitable, the renowned, the thoughtful, the knowers of sacred formulas, the highly auspicious— Do not find welfare without dedicating \[their works\] to Him; to Him of glorious renown, obeisance, obeisance!' 'He alone is the true sacrificer who knows thus.' 'Whatever one performs with knowledge, with faith, and with meditation on the secret doctrine, that alone becomes more potent.' ### [11\_79](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_79) 'Not knowing My higher state as the Great Lord of all beings, / Their hopes are futile, their actions are futile, their knowledge is futile, and they are devoid of discernment.' 'Listen again to My supreme word, the most secret of all; / Because you are deeply dear to Me, therefore I shall speak what is beneficial to you. / Fix your mind on Me, be devoted to Me, sacrifice to Me, bow down to Me; / You shall come to Me alone; truly I promise you, \[for\] you are dear to Me.' ### [11\_80](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_80) 'Brahman is consciousness and bliss, the highest goal of the giver of wealth, / And of him who stands firm, knowing that...'—from these and other scriptures and sacred traditions. ### [11\_81](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_81) Obeisance to Nārāyaṇa, whose feet are always revered by the Unborn, Śiva, Indra, the Sun, and others, / The protector of Śrī, exceedingly beloved! ### [11\_82](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_82) Thus the Karmanirṇaya composed by the venerable venerable preceptor Ānandatīrtha is completed. ### [11\_83](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_83) Thus the Karmanirṇaya. ### [11\_84](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_84) May it be dedicated to Śrī Kṛṣṇa. ### [11\_85](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt.11_85) May this work, composed by me of faultless speech, named Prabhañjana, / Truly be completed at the feet of the Lord of Ramā! --- Source: [https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt](https://indike.org/pramana/in.darsana.dvaita.sarvamula.karmanirnaya~en-mt) · Pramāṇa