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antharADHikaraNam- 1-2-3

suthra-13- anthara upapattheh- 1-2-13

The person inside the eye is Brahman because it is appropriate.

The chandogya upanishad contains a text 'Ya Esho akshiNi purushah 
dhrsyathe esha AtmEthi ho vacha ethadhamrtham Ethadhabhayam 
ethadhbrahma.' The person seen inside the eye is the self, immortal, 
fearless and Brahman. A doubt is raised as to whether the person 
referred to is the reflection  in the eye or the individual self or 
the deity presiding over the eye or the Supreme self.

The poorvapakshin says it could be the person or the self  reflected 
in the eye because of the well known reference  to the person and 
also because it is seen. It may be the individual soul as by looking 
into the eye it could be ascertained whether the soul is in the body 
or not. Or, it could be the presiding deity of the eye as per the 
text of Brhadharanyaka ( 5-5-2) which says 'rasmibhih ESHo asmin 
prathishTithah,' meaning that the person seen in the Sun rests on the 
person seen in the eye, who could be a special divine being.

This view is refuted by the suthra 'anthara upapattheh.' The person 
seen inside the eye is only the Supreme self. for the text says that 
He is immortal and fearless which could apply only to Brahman. The 
text further goes on to say 'ethamsamyaghvAma ithyAchakshathE; Etham 
hi sarvANi vAmAnyabhisamyanthi;Esha u Eva vAmaneeh;esha hi sarvANi 
vAmAni nayathi;Esha u EvabhAmaneeh;Eshahi sarvEshu lOkeshu bhAthi. 
The knowers of Brahman call Him as the centre of blessings as all 
blessings come together in Him.He is the vehicle of blessings for He 
carries all blessings. He is the vehicle of lights for He shines in 
all regions. These qualities can be of Brahman only.

suthra-14-sTHAnAdhi vyapadhEsAscha-1-2-14


Because the abode etc . can be attributed only to Brahman.

He who abides in the eye is the supreme self as shown on the 
passage 'ya cchakshushi thishTan chakshusha antharah------yah 
chakshuh antharOyamayathi Esha tha AthmA antharyAmyamrthah'(Brhd.III-
vii-18) who is inside the eye and controls it ,He is the immortal 
inner self. The word seen could very well be used with respect to 
Brahman as the yogis are able to perceive Brahman in their meditation.


suthra-15- sukha visishtAbhiDHAnAdhEva cha-1-2-15

If only because of the reference to Brahman as bliss.

The subject matter of the section  is only Brahman as indicated by 
the text 'kam brahma kham brahma,' (Chan.IV -x-5) kam is sukha and 
kham is AkAsa. The same Brahman is denoted as being inside the eye 
for the purpose of meditation and also to show the characterstic of 
consisting and leading all blessing as explained in the previous 
suthra. The word Eva in the suthra shows the needlessness of any 
other reason.

But an objection is raised here on account of the intervention of the 
passage on the agnividhya between the text 'kam brahma'(chan.IV-x-5)  
and the text about the person inside the eye (Chan.IV -xv-1). The 
context is that of Upakosala who tended the fires in the absence of 
his guru and the fires instructed him the agnividhya.  The 
instruction was about the medtitation on the fires and the fruit of 
the meditation is mentioned as the attainment of a ripe old age and 
prosperity of the descendents. So due to the break in the continuity 
of the subject matter the person mentioned as being inside the eye 
cannot be connected with the Brahman mentioned in the beginning 
by 'kam brahma' etc. 


This objection is not tenable because in both texts the word Brahman 
is used. The instruction by the fires is only subordinate to that of 
brahmavidhya because they say that the teacher will show him the way, 
meaning the path to liberation as Upakosala was desirous of only 
that, which his guru has not imparted to him before he went 
away.Further the words of the fires ' EshA soumya thE asmadvidhya cha 
Athma vidhya cha,' shows that the agnividhya is only susidiary to 
Athmavidhya.

The fruits of the agnividhya specified are only by way of praise ( 
arTha vAdha).As the Athmavidhya should be properly obtained from his 
guru only, the fires  said 'achAryasthu thE gathim vaktha, the guru 
will  instruct you about the path.'

suthra-16-atha EVa cha sa brahma-1-2-16

Therefore it is Brahman.

To the objection as to how it can be ascertained that the words kam 
brahma, kham brahma denote the Supreme self only as it could very 
well be like pratheeka upasana such as name is Brahman and mind is 
Brahman the suthra replies that the words  kam and Kham inthe text do 
not refer to the worldly pleasures and the AkAsa as symbols  but what 
it means is that the bliss is Brahman and the AkAsa is Brahman 
because of the later text where it is mentioned that what is bliss is 
AkAsa and what is AkAsa is bliss 'yadhEVa kam thadhEva kham,' by 
which only Brhaman is meant.

Ramanuja elucidates on this. When the fires instructed 
UpakOsala 'prANo brahma,kam brahma kham brahma,' he said that he 
could understand prANa is Brahman but not about the ka and kha being 
Brahman. PrANA being the body of Brahman 'prANasarirah'  and as 
Brahman has been denoted as the controller of prANA it was easy to 
understand 'prANO brahma.' But the intention of the passage being not 
prathikOpAsana but Athmavidhya UpakOsala fails to understand the 
significance of ka and kha with reference to Brahman and has a doubt 
whether the two has been mentioned as brahman because of their being 
the sarira of brahman like the prANa or to convey the bliss that is 
the essence of Brahman. Then the fires said to him 'yadhvA va kam 
thadhEva kham, yadhEva kham thadhEva kam,' The meaning is that the 
bliss , which is the nature of Brahman is unlimited and  therefore it 
is Brahman who is denoted by the text 'kam brahma kham brahma' and 
the same Brahman is referred to later in the passage as the person 
inside the eye.

suthra-17-sruthOpanishaadhkagathyabhiDHAnAccha-1-2-17

Also because of the mention of  the way of those who know the 
scriptures.

In Chan. IV-xv-5 it is said that the knowers of the person in the eye 
go through the devayANa, the path of light, by which the knowers of 
Brahman are said to proceed.'thE archisham Eva abhisambhavanthi,' 
they go through the path of light . And later the path is described 
as 'Esha dhEva paTHObrahmapaTHah' this is the divine path of Brahman. 
So the person in the eye is Brahman only.

suthra-18-anavasTHithEh asambhavAcchnEtharah.

Not any other because of the impossibility of permanency of abode of 
others.

The reflectes self does not stay in the eye always but only till the 
person reflected stays in front. The individual self has its seat at 
the heart and connected with all the indhriyas and hence its 
residence in the eye is not correct. The text 'rasmibhih EshO asmin 
prathishTithah,' imply the presence of the Supreme self through the 
rays of illumination like the Sun in the eye  and hence it is Brahman 
only, also because the attributes like nirupAdhika amrthathva, 
unconditioned immortality will apply only to brahman.



 




















 
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