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Oppiliappan List Archive: Message 00104 Jun 2006

 
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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.



        

                 

          



        









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