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sambhrthyaDhikaraNam-3-3-8

suthra23sambhrthidhyuvyApyathyapi cha athah-3-3-23

And for the same reason supporting the powers and pervading the AkAsa(not to be included in meditation.)

In the Taittiriya  text 'brahma jyEshTA veeryA sambhrthAni brahmAgrE jyEshTam  dhivam AthathAna,(Tait.brA.II-iv-7) collected are the powers among which Brahman is the oldest; Brahman as the oldest in the beginning pervaded the AkAsa.'

These attributes ,namely,collecting all the powers and prevading the AkAsa, are not mentioned with any particular meditation. hence are these to be included in all the meditations is the question to which the suhtra answers in the negative. The reason being the same as the previous suthra ,that of difference of place.  These qualities (like pervading the AkAsa) cannot be included in the meditation on Brahman as residing within the heart referred to in dhaharavidhya. Even though it is mentioned there that the AkAsa within the heart is the same as that in the universe, this is to be taken in the glorifying sense only.Thus ends the sambrthyaDHikaraNam

 

purushvidhyADHikaraNam-3-3-9

purushavidhyAyam api itharEshAm AmnAnth-

3-3-24

Since the attributes in the purusha vidhya (of ChandhOgya) are not stated of the others (ofTaittiriya)the two meditations are not the same.

There are two meditations on purusha one mentioned in the ChandhOgya and the other in Taittiriya.The doubt here is whether the two are the same meditation or not. The suthra refutes the view of the poorvapakshin that they are the same on account of the parts of the purusha being  figuratively denoted as those of yajna in both and also because of the same name. Though the fruit of the meditation is mentioned in ChandhOgya as 'pra ha shOdasam varsha satham jeevathi,' that is long life for hundred years ,  there is no mention of fruit in Taittiriya and hence it has to be the same.

The meditations are different because of other statements. The character of the two differs. For instance ChandhOgya passage mentions three libations,morning, noon and evening  while it is not found in the other and there are other differences also in the details of the figurative description such as the sacrificer and his wife etc. Moreover the fruits are also different.In Taittiriya attainment of Brahman is the fruit because the putushavidhya is only subordinate to the meditation on Brahman, the fruit of which is attainment of Brahman whereas in ChandhOgya the meditation is an independent one for which the fruit is given as long life. Hence they are different.Thus ends the purushavidhyADHikaraNam.

veDHAdhyaDHiklaraNam-3-3-10

suthra-25-vedhAdhyarTHabhEdhAth

Certain manthras referring to piercing etc. are no part of meditation because they have some other purpose.

The ATharvaNikas recite some manthras in the beginning of the upanishad such as 'sukram praviDHya , hrdhyam praviDHya, piece sukra, pierce the heart.'  Kataka and Taittiriyaka have manthras in the beginning  such as 'sam nO mithrassam varuNah,' To the question whether these form part of the meditation because of the proximity with the texts on meditation the suthra replies that it is not so. The manthras like 'pierce sukra' denote some magical rites while those like 'may  mithra be propitious ' are connected with the study of the vedas.So they do not form part of the meditation.Thus ends the veDHadhyaDHikaraNam.

 

hanyaDHikaraNam-3-3-11

suthra-26-hAnouthoopAyana seshathvAth kusAschandhah sthuthyupagAnavath thadhuktham-3-3-26

The getting rid of has to be combined with acquiring as it is supplementary as in the case of kusa, metre, praises andrecitation.

In ChandhOgya it is said ' asva iva romAni viDHooya pApam chandra iva rAhOrmukhAth pramuchya dhrthvA sairam akrtham  krthAthmA brahmalOkam abhisambhavAmi,(Chan.8-13-1) meaning, one sheds off his sins just as a horse  shakes off its hair  and acquiring divine form goes to brahmalOka. In AtharvaNika text it is said 'thadhA vidhvAn puNyapApE viDHooya niranjanah paramam sAmyam upaithi,then the knower  shedding off merit and demerit ,becoming pure attains equality with Brahman.' (Mund.3-1-3) the sAtyAyanains have the text 'thasya puthrA dhAyam upayanthi suhrdhah sAdhukrthhyAm, dvishanthah pApa krthyAm,his sons takes his inheritance, his friends the good deeds and the enemies his bad deeds.'The kousheetakins read 'thath sukrthadhushkrthE DHoonuthE; thasya priyA jnAthayah sukrtham upayanthi apriyA dhushkrtham, he shakes off his good and bad karmas.his dear relations takes the good and the enemies take the evil.

The first two speak only of getting rid of merit and demerit while the third mentions the aquisition of them by his friends and enemies. The last refers to both.Now both these matters are to be included in all the meditations because attaining Brahman   means shedding off merit and demerit and unless they are shaken off it is not possible for others to pick it up.

Now the point to be considered is that whether the the shedding off the good and the evil and the acquisiion of it by others are to be combined in all the meditations or is there an option.Poorvapakshin is of the view that there is an option but the suthra refutes it.

The statement of acquisition of karma by others  is subsidiary to that of abandoning of the karma .This is proved analageous statements  with respect to kusas, metres,praises and recitations.

1. sAthyAyins- 'audhumbaryah kusAh, kusAs are descendent of udumbara tree.(A special statement) Kousheetakins-kusA vAnaspathyAh, kusas are the descendent of trees.(A general statement.)

2.'dhEvAsurANAm chandhObhih' the metres of devas and asuras.(general statement) 'dhEvaschandhAmsi poorvam.' the metres of the devas are prior. (special statement)

3. 'samayAvishithE suryE shOdasinah sthOthram upAkarOthi.' He assists the stotra of the shodasin when the sun has half risen.((special statement) 'hiraNyEna shOdasinah sthOthram upAkarothi.' He assists with gold the sthothra of the shodasins.(general statement)

4.'nAdhvaryurupagAyEth.' The adhvaryu should not sing. Special statement) 'rthvijah upagAyanthi.' all priests are singing.( general statement)

According to the rule of mimamsa sasthra, when one special statement defines another general statement the former is supplementary to the latter.Thus ends the hAnADHikaraNam.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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