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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.

























































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



 
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