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