Laghupurvapakshah- The arguments of Advaitin.
Advaitin argues further that the word aTha explained in the
meaning of Anantharya,'after that' thus referring to the study of
purvamimAmsa being the forerunner to the study of UttaramimAmsA is
not tenable. One can attain the knowledge of brahman through the
study of UttharamimAmsA which alone can destroy the avidya , the
cause of the perception of manifoldness of the universe. Hence the
study of PurvamimAmsA helps in no way towards enlightenment ,on
the contrary is detrimental to it because the study of PurvamimAmsA
makes one get involved in the manifold world and may as a consequence
turn him away from brahmajijnaAsA. The study of the vedas itself can
give the idea of the transitory nature of karmaphala and there is no
necessity for the inquiry into purvamimAmsA.
But it remains to be explained as to what does the word aTHa
means if it is not used with the implication of Anantharya to
purvamimAmsA. Advaitin comes with the answer that though the word is
used in the sense of Anantharya, 'after something,' it really means
that the brahmajijnaAsA follows after the saDHana chathushtaya,
namely nithyAnithyavasthuvivekah, discrimination between what is
permanent and what is not, samadhamAdhi sAdhanasampath, the
acquirement of inner and outer control, ihAmuthraphalabhogaviraAgah,
detachment towards the karmaphala in this world and the next and
mumukshuthvam, an intense deire for moksha. If one is endowed with
these as a result of his merits in purvajanma he has no need of
enquiry into the karmakanda.
Advaitin presupposes the counter argument that the
injunctions about Udgita etc found in UttharamimAmsA with reference
to upasanA requires the knowledge of purvamimAmsA and says '
anabhijno bhavAn sAreerakasasthravijnaAnasya.'Sudarsana suri explains
this as,'sasthre pradhAnathayA prathipAdhyam jnAnam idham ithi
thvayaA na jnAtham ithyarthah'. This means "You do not seem to
understand the main idea explicit in the sAreerakasAsthra.
We should remember when reading the arguments of the
opponents that it is Ramanuja's words and not that of the opponent as
it is the practice to supply the counter arguments and establish
one's own siddhAntha by answering them
The upasana texts in Utthara mimAmsa though connected with
karamkanda. are not actually so, because, the karma expounded in
purvamimAmsA has no connection whatsoever with the subjectmatter of
UttharmimAmsA , namely, brahman.
Besides the sruti texts like'thath yatTHEha karmachithah
lokah ksheeyathE EvameEva amuthra puNyachithah lokah ksheeyathe'
(ch.8-1-6) also denote karma as an obstacle to the attainment of
brahmajnana. Even the texrs like 'yajnEna dhAnEna thapasA anAsanEna
brAhmaNAh vividhishanthi' (Brhad.-6-4-22) enjoin only anthahkaraNa
nairmalya, puriity of inner equipment, and not for the sake of result
or moksha.
Work done without desire for fruit purifies anthahkaraNa and
creates desire for knowledge. when the anthahkaraNa is pure Then
knowledge is acquired through sravaNa, manana and niidhiDhyAsana.
Sravana consists in hearing or learning the meaning of the
vedantavakyas affirming the unity of Atman with brahman , such
as 'satyam jnanam anantham brahma,'(tait.ana.1), Brahman is
existence, knowledge and infinity, 'ayam Athma brahma , (brhd.6.4.5),
this atman is brahman, 'thathvamasi'(chan.6.8.7), 'that thou art,'
from an acharya. Assimilating the teaching of the acharya and making
its one's own is manana. Continous contemplation of the same in order
to get rid of the beginningless vAsana is nidhiDhyAsana. Therefore
the prerequisite of brahmajijnAsaA is only the sADHana chthushtayam
and not the inquiry into work.
------------------------ Yahoo! Groups Sponsor --------------------~-->
Your favorite religious organization? Make a donation at Network for Good.
http://us.click.yahoo.com/EOl1HB/LPaOAA/i1hLAA/XUWolB/TM
--------------------------------------------------------------------~->
Yahoo! Groups Links
<*> To visit your group on the web, go to:
http://groups.yahoo.com/group/Oppiliappan/
<*> To unsubscribe from this group, send an email to:
Oppiliappan-unsubscribe@xxxxxxxxxxxxxxx
<*> Your use of Yahoo! Groups is subject to:
http://docs.yahoo.com/info/terms/
|
Home Page
http://www.ibiblio.org/sripedia |
oppiliappan-subscribe@yahoogroups.com To subscribe to the list |