adhrsyathvAdhiguNakADHIkaraNam-1-2-5 Suthra-22-adgrsyathvAdhiguNakah DharmOkthEh 1-2-22 That which possesses invisiblity etc. (is Brahman because of the mention of attriburtes. The AtharvaNikas read in their text 'aTHaparA yayA thadhaksharam aDhigamyathE yath thaddhresyam agrahyam agOthram avarNam achakshuskshothramthadhapANipAdham; nithyam vibhum sarvagatham susookshmam thadhavyayam tadh boothayOnim paripasyanthi DheerAh, (mUND.1-5,6) now by the higher knowledge the imperishable is known, that which is invisible, ungraspable,unoriginated, and attributeless what has neither eyes,nor ears, nor hands,nor feet;what is eternal,all-pervading immeasurably subtle and limitless in manifestation-that imperishable being is what the wise perceive as the source of all creation. ' Further there is a mention of 'aksharAth parathah parah,He transcends even the unmanifested causal state of the universe. Here a doubt is raised as to whether the entities described by the two texts are praDHana and purusha of the sAnkhya or both denote the Supreme self. The opponent is of the view that the reference is to the individual soul which is said to be higher than praDHana, the later text clearly mentioning the unmanifested causal state which is praDHAna and the purusha is denoted as transcending it. The argument given in favour of this is; rupa etc are negated which are only the attributes of manifest form of prakrthi and this points out to the unmanifest praDHAna.The entity higher to that is the purusha.Moreover the next sloka is 'yaTHA urNa nAbhih srjathE grhNathe cha yaTHA prthivyAm OshaDHayah sambhavanthi yaTHA sathah prushATH kEsalOmAni thaTHA akshrAth sambhavathi iha visvam.' This world has sprung from the imperishable as the spider emits and withdraws the web, as the herbs come out of the earth and as hair grows on the body of man effortlessly. So it points out to pradhAna the cause of the world and the purusha as being higher. The suthra refutes this view and says that it is the Supreme self which is denoted by both the texts because of the attributes mentioned. The susequent text mentions the qualities like omniscience, all-pervading etc. 'yah sarvajnah sarvavidh,'(Mund.1-1-9) which are only qualities of Brahman. The imperishable is denoted by invisibility etc. and by 'aksharAthsambhavatheeha visvam,' the causality is indicated and then 'yah sarvajnah sarvavith' shows the omniscience etc. Finally the same imperishable is denoted as the highest of all. The word aakshara in the final text quoted does not denote Brahman as nothing can be higher than that but only means matter in its subtle state. suthra-23-viseshaNa bhEha vyapadhesAccha netharou 1-2-23 The other two are not referred to because of the attributes and difference being mentioned. The section of the upanishad quoted begins with the query 'by knowing which everything becomes known, kasminnu bhagavO vijnAthe sarvamidham vijnAtham bhavathi.'(Mund. 1-1-3), in oder to know the nature of Brahman. The questioner was Sounaka, a householder asking Angiras who replied 'dhve vidhyE vedhithavyeithi ha sma yadh brahmavidho vadhanthi, parAchaivaparA cha.'(Mund.1-1-4) That is, there are two kinds of knowledge, lower and higher.This means the indirect knowledge,parOksha, from the sasthras and the direct intuitive knowledge aparOksha, of Brahman. The parOksha jnAna .says Ramanuja, is the means of attaining the direct intuitive knowledge, which is upAsana, devout meditation..This is confirmed by the text itself which says 'yamevaivEsha vrNthE thEna labhyah,'(Mund. 3-2-3) Brahman can be attained only by him who is chosen by Him, meaning Brahman.Knowledge is mentioned as the means of intuition while the higher knowledge is the direct through meditation by which the imperishable is said to be known . The passage about that which is invisible etc. describes the nature of Brahman and that on spider and its web indicates that the imperishable, that is, Brahman, is the cause of the universe.Then the next chapter deals with the need for the varnASrama dharmas which have to be performed, not with the desire for fruit, but as an offering to Brahman. The last section of the upanishad instructs the aspirant to meditate on the Supreme Being, the Self of all, and higher than everything, with devotion by which he can become free from the cycle if birth and death and attain the highest goal on direct perception of the Supreme. That the Parabrahman is different from the sentient (purusha) and the insentient(praDHAna ) is shown by the text 'dhivyOhyamurthah purushahsa bAhyAbhyantharO hyajah;aprANO hyamanAssubhrO hyaksharAth parathfparah,' self resplendent,formless,unoriginated and pure, that all-pervading being is both within and without and without prANa and without mind He is higher than the impershable, (unmanifest causal state of the universe) suthra-24-rupOpannyAsAccha-1-2-24 Because the form is mentioned.'agnirmurDhA chakshushee chandrasuryou dhisasrOthrEvAgivivrthAscha vEdhAh;vAyufprANOhrdhayam visvamasyapadhbhyAmprthivee hi sarvabhoothAnthrAthmA.' Fire is His head, eyes are the Moon and the Sun, His ears are the directions,vedas are his eloquence, the wind is his prANa,His heart is the whole universe and from his feet the earth has originated and he is the inner Self of all.this kind of form and the attribute of being the inner self of all apply only to Brahman.Thus ends the aDHikarNa. vaisvAnarADHikaraNam-1-2-6 suthra-25-vaisvAnarah sADHAraNasabdhavisEshAth-1-2-25 What is referred to as vaisvAnara is Brahman because of the mention of the common characterestics. In chAndhogya upanishad there is a passage which begins thus 'AthmAnamEva imam VaisvAnaram samprathyaDHyEshi tham Eva no bruhi,(Chand.5-11-6)you only know about vaisvAnara and tell us about it ' and continues to say 'yasthvEtham Evam prAdhesamAthram abhivimAnam AthmAnam vaisvAnaram upAsthE, (Chan.5-18-1) but one who thus meditates upon this vasvAnara Atman as a whole, consisting of parts and self conscious.' The doubt is about whether this vaisvAnara is Brahman or not . The purvapakshin says that it is difficult to ascertain because the word vaisvAnara is mentioned in the sruthi texts in four different meanings viz.the intestinal fire, one of the five elements, the presiding deity of the fire and the Supreme self. This suthra confirms that the word vaisvAnara is used here only in the meaning of Brahman.In Chandhogya it is said that five rshis desirous of knowing about vaisvAnara self and Brahman approached UddhAlka AruNi who took them to Asvapathi, the king of Kekaya who knew about it. The query of the rshis and the answer by Asvapathi is given at the outset. The reference is to Brahman only because of the sADHAraNasabdha visEsha, the common meaning of the word being qualified by special attributes. the rshis desired to know what is Atman and what is Brahman. Since the terms self and Brahman are used earlier and in the later texts the terms self and vaisvAnara are mentioned vaisvAnara must be Brahman.Moreover the text continues to say 'sa sarvEshu lOkEshu sarvEshubhoothEshu sarvEshu Athmasu annam atthi, He eats the food in all worlds, all beings and all souls ,' and in a subsequent text, later, it is said 'thdhyaTHaisheekAthoolam agnouprOthEpradhooyEth Evamha asya sarvEpApmAnah pradhooyanthE, as the soft fibres of isheeka reed when thrown in the fire, burn out so too the sins are burnt up,' as the result of worshipping the vaisvanara Athman. Hence is only the parabrahma that is specified as vaisvanara. suthra-26-smaryamANam anumAnam syTH ithi-1-2-26 That which is referred is the mark of inference that it is only Brahman.The limbs of vaisvAnara is described thus:heaven is the head the sun its eye,air is praNa,AkAsa trunk, water the lower belly and earth is its feet. This description applies only to Brahman and not the intestinal fire ,or the fire which is one of the five elements or the presiding deity , agnideva, of fire. suthra-27-sabdhAdhibhyah anthah pravishTAnAccha nethi ceth na thaTHA dhrshtupadhEsAth asambhavAth purushamapi cha Enam adHeeyathE- 1-2-27 If it is said that vaisvAnara is not Brahman because of the meaning of the word and due to its abiding inside, it is not so.There are three reasons given by the suthra. 1. dhrshtupadhesAth-instruction to meditate on vaisnAnara as Brahman 2.asambhavAth-it is impossible for the intestinal fire to have the form described 3.purusham apich enam aDHeeyathE- VaisvAnara is described as a person which is not suitable in the case of intestinal fire. That the term vaisvAnara denotes only the supreme self is substantiated by smrthi also as the Lord says in the Gita 'aham vaaisvAnarO bhoothvA pachAmyannam chathurviDHam,' I digest the four types of food by being inside the body in the form of vaisvAnara.(BG.XIV-15) suthra-28-atha Eva na dhEvathA bhoothamcha-1-2-28 F or the same reasons mentioned in the previous suthra it could not be the presiding deity ar the element fire. suthra-29-sAkshAdhapi avirOdham jaiminih-1-2-29 Even taken in the diirect sense there is no contradiction says Jaimini.The word vaisvAnara can be derived as visvEshAm narANAm nEthA, one who leads the worlds and men and the word agni as agrE nayathi, one who leads, in which sense both words are applicable to Brahman. suthra-30-abhivayakthirithyAsmarathyah-1-2-30 The difficulty in reconciling the expression, 'yasthvEthamEvam prAdhEsa mAthramabhivimAnam,(Chn.5-18-1) describing Brahman as occupying the limited space of the heaven earth and ,akASA , that is, having heaven for his head etc in the passage, is resolved on account of manifestation, says Asmarathya. The manifestations in different places is for upAsana. suthra-31-anusmrthErbAdarih-1-2-31 For the purpose of constant remeberence says BAdhari. It is to enjoin devout meditation on Brahman. suthra-32-sampatthErithi jaiminih thaTHA hi dharsayathi.1-2-32 Jaimini says that the description of the chest of vaisvAnara as the altar is for offering the prANa, performed by upAsakas in agnihothra sacrifice.The sins of those who make offering with the full knowledge of Brahman have their sins burnt up. suthra-33-Amananthi chainam asmin Moreover they teach vauisvanara as being within. That is, at the time of offering the prANa in agnihothra, the Various limbs of vaisvAnara are imagined to be inside the body of the worshipper. Thus vaisvAnara mentioned in the said passage is none other than Brahman.With this the vaisvAnarADHikaraNa ends and that is the end of the secondpAdha of the first aDHyAya of SribhAshya. The end of second pAdha of first aDHyAya. 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