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First aDHyAya- fourth pAdha



AnumAnikADHikaraNam



suthra-1-AnumAnikamapi EkEshAm ithi cheth na
sarirarupakavinyasthagrheethEhdharsayathicha-1-4-1



If it is said that what is inferred (praDhAna) is the cause, it is not
so because the word is referred to as the body which is explained.



Ramanuja starts the first aDHikarana of the fourth pAdha thus:

Uktham paramapurushArTHalakshaNa mokshasADHanathayA jijnASyam
jagajjanmAdhikAraNam brahma achidvasthunah
praDHAnAdhehchethanAcchabaddhamukthObhayAvasTHAth vilakshaNam
nirasthasamastha hEya ganDham sarvajnam sarvashakthi sathya
sankalpamsamasthakalyANa guNAthmakam sarvAnthrAthmabhootham
nirankusaisvaryam ithi .

So far Brahman, who is the goal of life knowledge of which leads to
mOksha,who is different from insentient entities like praDHAna and
sentient souls both in bondage and release, who has no trace of
imperfection of any kind,omniscient, omnipotent, possessed of infallible
will and infinite auspicious qualities and who is the inner self of all
and unlimited glory, has been elucidated in the suthras.



Now the theory of Sankhya advocated by Kapila, in which the cause of
origination of the world is said to be the unmanifest prakrthi, that is
praDHana and the concept of the individual souls, purushas not having
Brahman as their inner self, is refuted by the suthras that follow.



The text in katopanishad reads as follows:

'indhriyEbhyaH parAhyarTHA arTHEbhyasthu param manah;mansasthu
parAbuddhih buddhErAthmA mahAnparah;mahathaH paramavyaktham avyakthAth
purushaH parah;purushAnnaparam kimchith sA kAshTA sA parA gathiH'
(KaTa.1-3-10,11)

The sense objects are beyond the senses,the mind is beyond the
objects,the intellect is beyond the mind and the great self is beyond
intellect; beyond that is the unmanifest beyond which is purusha. There
is nothing beyond purusha and he is the great limit and the goal.



Here the doubt is that whether the word unmanifest,mahAn avyaktham means
praDHAna of sAnkhya or not.The opponent says it is praDhAna because the
unmanifest is said to be the beyond buddhi and only purusha ,the
individual self in sankhya, who do not hold that Brahman is the inner
self of all, is said to tbe beyond avyaktham, the unmanifest, being the
last and 25th thatthva of sankhya. From this the cause of the world is
known to be the avyaktha, the unmanifest prakrthi,that is praDHAna.



This is refuted by the suthra  saying that praDHAna is not what is meant
by avyaktha but it is the body as it can be understood by the earlier
passage 'ATHManam raTHinam viddhi sariram raTHamEva cha;buddhim thu
sAraTHim viddhi manah pragrahmEva cha;indhriyANi hayAnAhuH
vishayAmstheshu gocharAm' which ends as 'sO aDHvanaH param ApnOthi
thadvishnOH paramampadham.'(KaTa.1-3-3,4)



The self is the one in a chariot, which is the body, the intellect being
the charioteer and the mind is the reins. The horses are the sense
organs and the the sense objects are the roads.Here the one who desires
to attain the vishnupadha is the individual self metaphorically referred
to as the person in the chariot and the body as the chariot and the rest
are the other things connected with it.



The sense objects pictured as the road is higher than the horses, the
indhriyas because even a man who has controlled his horses finds it
difficult once they are on the road, that is when the indhriyas are in
contact with the sense objects.The mind is higher that the indhriyas
because to control the mind is more difficult than controlling the
senses like the reins let loose being unable to control the horses.The
intellect, the charioteer is higher still because if he is efficient he
can hold the reins firm. the self who is the master,raTHee, controls
even the intellect to do his bidding by his will.So is the AthmA . So
later what is described in the passage as avyaktha, which is said to be
even higher than the individual self is the body which is the seat of
all efforts made by the aspirant towards attaining the purushArThas. In
the passage 'indhriyANi parANyAhuh etc. all the costituents in the
metaphor of the  chariot have counterparts except the body. hence it is
the avyaktha , being the only remaining constituent of the metaphor.



The one who is even higher is the supreme self indicated by the word
purusha, who is the inner self of all and the goal of the journey.This
is evident from the text 'purushAnna param kimchith  sA kAshTA
sAparAgathiH.' Sruthi negates  any other ruler by 'nAnythOsthi
dhrashtA,' and ;'ya Athmani thishTan,' etc. Smrthi alo confirms this by
'sarvasya chAham hrdhi sannivishto' "I am in the heart of all" and
'IsvarassarvabhoothAnAm hrddhEsE arjuna thishTathi; bhrAmayan
sarvabhoothAni yanthrArooDAni mAyayA.' The lord stands in the heart of
all beings, whirling them around as on a machine.



Moreover the expression that the sense objects are higher than the sense
etc  is not compatible with the concept of sankhya according to which
buddhi is identical with mahath and all others being the evolutes of
that there is no question of one being higher than the other. As the
passage refers only to those entities mentioned in the metaphor the
purusha is the supreme self, highest of all and hence cannot be the
purusha of sankhya.



The subsequent passages explain the control of each by the higher entity
and finally says that the self should be restricted by the quiet self
,that is, Brahman.





suthra-2-sookshmam thu thadharhathvAth-1-4-2



But the subtle body is meant as it is capable





The avyaktha, unmanifest is the subtle body which transforms into gross
body, so it deserves to be called avyaktha. But the opponent argues that
in which case it could as well be the praDHAna which is also matter in
subtle state. Next suthra replies to this.





suthra-3-thadhaDHeenathvAth arTHavath-1-4-3



It is dependent on Him for its usefulness.



The existence of subtle matter, says Ramanuja, is not denied in
visishtadvaita because it is real. But what is refuted is the concept of
it being independent evolvent. The subtle matter is in the control of
Isvara who is its inner self and whose body is the subtle matter. Both
from sruthi and smrthi it is understood that prakrthi and its evolutes,
that is, the insentient matter and the purusha, the sentient soul, have
Brahman as their inner self. In Subala upanishad we have the text
'prthivyapsu leeyathE,' the earth merges in water , and it proceeds to
say that the each element merges in that subtler than itself till all
the ellements merge in mahath and mahath in the unmanifest which merges
in the imperishable which in its turn merges in the thamas and finally
the thamas becomes one with the supreme divine being. (sub.2to7) In
smrthi also we have the declaration of the Lord 'bhoomirApO analo vAyuh
kham mano buddhirEva cha;ahamkAra itheeyam mEbhinnA prakrthirashTa DhA;
aparEyam ithasthvanyAm prakrthim viddhi mE parAm' "earth,water fire,
wind, AkAsa and the mind, intellect and the ego  forms my eightfold
prakrthi which is the lower and  other than this is My higher prakrthi.
This higher prakrthi, says the lord, supports the world and 'aham
krtsnasya jagathahprabhavah pralayasthaTHA' "I am the source of all and
the annihilator." further 'matthah paratharm nAnyath kimchidhasthi
Dhananjaya,mayi sarvamidham protham suthrE maNiganA iva.' " there is
none else higher than Me and all this is strung on Me as the beads on a
string.(BG-8-4,7) Thus the prakrthi and its evolutes along with the
individual self all these are merged in the supreme self.That self, the
self of all is Vishnu glorified in the vedas and vedanta.





suthra-4-jnEyathva avachanAccha-1-4-4



There being no statement of its being something to be known.



As the paradhAna and its evolutes and purusha are to be understood to
attain release according to sankhya, the pradhAna would have been
mentioned as such if it were the term avyaktha. but it is not found to
be so. Hence it is not pradhAna whch is  denoted by the word avyaktha in
the passage.





suthra-5- vadhatheethi cheth na, prAjnO hi prakaraNAth-1-4-5



If it is said to have been mentioned, it is not so because only the
supreme self is meant.



The opponent quotes the sruthi text 'asabdham asprsam arupam
avyayamthaTHA arasam nithyam aganDHavaccha yath;anAdhyanantham mahathah
param DHRuvam nichAYya tham mrthyumukhAth pramuchyathE'(KaTa.2-3-15)
meaning, one who meditates on that, which is without sound,touch and
form and is  imperishable, without taste and smell, without beginning
and end, and which is higher than  mahath and unchangeable, will conquer
death and says that the pradhAna which is higher than the mahath is what
is denoted as that to be meditated on.



This suthra refutes this saying that it is only the supreme self prAjna
who is denoted in the passage as could be seen from the text 'sO
aDHvanah param ApnOthi thadvishnOh paramam padham,'   (KaTa.1-3-4) and
'Esha sarvEshu bhoothEshu gooDAthma na prakAsathE; dhrsyathE thvagryA
buddhyAsookshmayA sookshma dharsibhih.' (KaTa.1-3-12) Thus the supreme
self hidden in all beings is said to be seen only by the subtle
intellect. By 'purushAnna param kimchith ' only brahman is indicated as
purusha. The qualities mentioned in the passage quoted by the opponent
are all applied to brahman only which is made evident from 'yath
thadhadhrEsyam agrAhyam ' (Mund.1-1-6)etc. the term mahathah param is
the supreme self as the mahath is already shown to be the individual
self  by the term buddhErAthmA mahAn parah, beyond the intellect is the
great self, in the previous passage.





suthra-6-thrayANAm Eva chaivam upanyAsah prasnascha-1-4-6



The mention of three only and the question on them (inthe passage)



NachikEthas asked only three boons of the Lord of death, the first two
being the forgiveness of his father and the agnividhya. The third is
about attaining mOksha, yEyam prEthE vichikithsA manushyE astheethyEkE
nAyamastheethyEkE;EthadvidhyAm anuisishTasthvayA ahamvarANAmEva
varasthrtheeyah.' (KaTa.1-1-20)This refers to the departure of the soul
after death, some saying he soul exists after death and some say it does
not and Nachikethas asks Yama to tell him this and says that this is the
final boon. Yama after testing his fitness to receive the instruction
imparts him the brahma vidhya. 'tham dhurdharsam gooDam anupravishtam
guhAhithamgahvarEshTam purANam aDHyAthma yOgADHigamEna dhEvam mathvA
DHIrO harshasokO jahAthi.'  (KaTa.1-1-12) The wise relenquishes joy and
sorrow by meditating on the Self and therby the divine, who is difficult
to be seen hidden and entered the cave(of heart), ancient and exists in
the darkness. (in the body, the seat of misery) By this the meditation
on Brahman is instructed.



NachikEthas questions again on 'sakala ithara atheetha anagatha
varthamAna sADHya sADHana sADHaka vilakshana thraya',the three things
namely, the object, means and the effecting agent which are different
from everything in the past, present and future. Thereafter Yama
instructs him on praNava and then the nature of the individual self by
expressions like 'na jAyathE mriyathE vA vipaschith, he is neither born
nor dies,' and the goal of attainment  as the supreme self, by
descriptions such as aNOraNeeyAn, subtler than the subtle etc. Finally
the upAsana on Brahman is enunciated in the form of devotion by 'nAyam
AthmA pravachanEna labhyah.' etc. Next the sloka 'rtham pibanthou,' (
KaTa.1-3-1) shows the unity of the devotee and the object of devotion in
meditation. Finally 'asabdam asparsam', etc (KaTa 1-3-15) describes the
nature of Brahman .So there was never a mention of praDHAna in the
passage.





suthra-7-buddhErAthmA mahAn parah-1-4-7



Since the words AthmA and mahAn are shown to be synonymous the term
avyaktham is not the praDHAnaof sAnkhya.



Thus ends  AnumAnADHikaraNam





















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