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suthra- 6- GouNascheth na AtmasabdhAth



It is not secondary due to the word Atman being used.



This suthra refutes the argument that the 'eekshaNa' the act of seeing
can refer to praDHAna, taken in the secondary sense. The later  text
'aithadhAthmyam idham sarvam, sa athmA, all this is ensouled by that,
which is the Self of everything' refers to 'that' which is denoted by
the word 'sath.' As the insentient praDHAna cannot be termed as the
sentient self it means only Brahman. This meaning  is further
strengthened by the text 'hanthAham imAh thisrah devatha  anena AthmanA
anupravisya namarupe vyAkaravaNi, let me enter into these three deities
as their self and give them name and form.' So the eekshaNam cannot be
contrived  as being figurative but is only in the primary sense





Suthra-7- Thannishtasya mOkshOpadhesAth-1-1-7



Because release is the teaching here to one who is desirous of it.



In the passage referred to here, the student svEtha kEthu is being
instructed by his father about salvation. After imparting the knowledge
'that thou art,' he is told that there will be delay only till this body
is discarded. This  will not be appropriate if pradhAna is the subject
matter of the passage. Even to Sankhya, pradhAna is not instrumental to
release.



  suthra-8-Heyathva avachanAccha-1-1-8



Also because there is no mention of discarding it(sath)



This means that if pradhAna is the meaning of 'sath,' since it is not
conducive to moksha the mumukshu, aspirant for release would be advised
to give it up. But here it is not so. On the contrary, he is instructed
'thou art that'.





Suthra-9 prathijnavirodhAth-1-1-9



It is contrary to prathijna.



Pradhana is not the purport of the passage because it would be contrary
to the promissory statement, prathijna, of knowing everything by the
knowledge of one. As pradhana can only be the cause of the insentient
beings the knowledge of it will not lead to that of the sentient beings.



Suthtra-10- svApyayaAth-1-1-10



Because of merging with the self.



The text 'svapnAntham mE soumya vijaneehi;yathra ethath purushah
svapithinAma, sathAsowmya thadhA sampanno bhavathi; svam apeetho
bhavathi, learn from me about the nature of sleep.When a man sleeps he
unites  with 'sath' and merges into his self. In sleep there is no
identity of namarupa and the self exists in its pristine form and
becomes one with Brahman, its real self. Therefore the state of sleep is
akin to dissolution when all beings merge in Brahman.  The sruthi text
mentions the state of sleep as that when 'prAjnena AthmanA
samparishvakthah na bAhyam kimchana vEdha nAntharam,(brhd.4-3-21)
embraced by the sentient self he knows nothing inside and outside.' On
awakening the identity of nAmarupa reassert themselves as per the text
'tha iha vyagro vA simhO vA vrko vA varAhO vA dhamsO vA masakO vA 
yadyadbhavanthi thdhAbhavanthi,' all beings resume their identity as a
tiger, lion, wolf, boar, insect or a mosquito, whatever they were
before. Therefore as the merging into pradhAna in their sleep cannot
happen the word 'sath'denotes the Supreme purusha only.



Suthra-11- gathisAmAnyAth-1-1-11



Because of the uniformity of view.



Several texts referring to the creation mention Brahman as the creator.
'AthmA vA idhameka Eva agra Aseeth, this was only the sself in the
beginning,'(aith.aran.II-4-11) thasmath vA EthasmAth Athmana AkAsah
sambhoothah, AkAsAth vayuh,vAyoragnih,agnErApah,adhhyah
prthivi,(taitt.2-1) From the Self came the space, from space, wind, from
wind came fire,from fire, water and from water came the earth. In all
these passages Brahman is mentioned as the cause . So even in this
passage, namely 'sadheva soumya idhamgraAseeth,' the word 'sath' refers
to brahman only.



Suthra-12- sruthathvaccha-1-1-12



Because it is directly mentioned in the scriptures.



Ramanuja quotes various texts to show that by the word 'sath, only the
Supreme Self, omniscient omnipotent, support of all , of fruitful and
infallible will, free from all defects etc. is referred to. In Chandogya
itself it is stated by later passages that Brahman is the self of all.
'anena jeevena AthmAnam anupravisya nAmarupe vyakaravANi, I will enter
into this jeeva as its self and give name and form,' Later
'sanmoolAhsoumya imAh sarvAh prajAh sadhAyathnAh, satpravishtAh,all
these beings have 'sath' as their source, they reside in it and rest in
it,' and 'EthadhAthmyam idham sarvam thatsatyam sa AthmA, all these are
ensouled by that  which is truth and which is their true Self.'



Ramanuja concludes that these and other texts which specifically mention
that the world has originated from the Lord NArAyaNa, the ocean of
infinite auspicious qualities, the Supreme Lord, all knowing, all
powerful etc. 'antharbahischa thatsarvam vyapya nArAyanassTHithah.(
Mahanarayana up. 11).



Since it is established by the above sruthi texts that Brahman must be
the Supreme person capable of manifesting as the world supporting all
beings as their inner Self, the advaita view that Brahman is
undifferentiated consciousness is also set aside, says Ramanuja.

Thus ends the 'eekshthyaDhikaraNam.'





































[Non-text portions of this message have been removed]



 
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