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Oppiliappan List Archive: Message 00124 Aug 2006

 
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aksharADHikaraNam-1-3-3



suthra-9-aksharam ambarAnthadhrthEH-1-3-9



The akshara is Brahman because it supports that beyond AkAsa.



In BrhadhAranyaka upanishad there is a passage in the form of
conversation between Yajnavalkya and Gargi in which she asks, after
being told that the unmanifest AKasa pervades that above heaven and
earth and what is in between, that,  by which the AkAsa is pervaded.He
replied 'sa hovAcha  Ethadhvai thadhaksharam gargibrAhmnA abhivadhanthi
asTHoolam anaNu ahrasvam adheerGHam alOhithm asnEham acchAyam,'
(Brhad.3-8-8) that the knowers of Brahman describe it as the
Absolute,neither gross nor subtle, neither short nor long neither red
nor oily neither shadow nor darkness and so on. Now is it pradhAna ,or
jiva or brahman is the doubt.



The reason given for it being praDHAna is that in the Mundaka passage
discussed  earlier, the phrase 'aksharAth parathah parah' (Mund.2-1-2)
shows that the word akshara is used with respect to the unmanifest
prakrthi.Moreover the question which pervades even AkAsa proves that it
is praDhAna because it is the cause of the element AkAsa.



This view is refuted by saying that it is only Brahman because AkAsa is
referred to as the support of everything, pervasive of above the heaven
and below the earth and in between them, the phrase 'yadhbhootham cha
bhavath cha bhavishyath cha' meaning that the AKasa pervades all, past,
present and future, which cannot be the element AkAsa but denotes only
the unmanifest praDHAna. Then, the AkAsa is said to be woven like warp
and hoof and the answer is given as akshara.



It may be said that akshara could be the individual self and not
praDHAna because the words it is neither red nor black which eliminates
praDHANa as it consists of rajas and thamas depicted as of red and black
colour respectively. Further the words asthoolam etc also apply to the
jivatma. which has no form. There is scriptural authority also for the
use of the word akshara to denote the individual self and in Gita we
find the following words 'ksharassarvANi bhoothAni kutasTHo akshara
uchyathE' allbeings are perishable and the inner self is called akshara,
the imperishable. The next suthra answers this.



suthra-10-sA cha prasAsanAth-1-3-10



And this supporting comes from command.



The subsequent passage tells about the command of the akshara over all
beings which cannot apply to the individual soul. 'Ethasya vA aksharasya
prasAsanE gArgi suryAchandrmasou viDHRthou thishTathah.,' says
YAgnavalkya meaning that under the rule of this akshara the sun and the
moon are held in their post thus he mentions all beings one by one and
says that they are under the control of the akshara. Hence it could only
be Brahman.





suthra-11-anyabhAvavyAvrtthescha-1-3-11



Because of exclusion of what is of another nature than Brahman.



The text 'tadhvA Ethadhaksharam gArgi adhrshtam dhrashtr asrutham srOthr
amatham manthravijnAtham vijnAthr; nAnyadhathO asthi dhrshtr
nAnyadhathOasthi srOthr nAnyadhathO asthi manthr nAnyadhathO asthi
VijnAthr; Ethasminnu khalu akshre gArgi AkAsah OthaschA prOthascha.'

This means- the akshara is never seen but seer, never heard but hearer,
never thought of but thinker.never known but knower. There is no other
seer, hearer, thinker   than this. In this  akshara is the AkAsa  woven
like warp and woof.So this excludes praDHAna and also the individual
self. Hence the akshara is Brahman.

























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



 
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