You are here: SriPedia - Oppiliappan - Archives - Aug 2006

Oppiliappan List Archive: Message 00067 Aug 2006

 
Aug 2006 Indexes ( Date | Thread | Author )
[Date Prev][Date Next][Thread Prev][Thread Next]


Suthra-14-vikarasabdhAnna ithicheth na prAchuryAth-1-1-14

If it is said ( Brahman is not referred to as anandhamaya) on account 
of the modification( the suffix 'mayat') , it is not so because it 
denotes abundance.

The argument of the opponent that  the suffix 'mayat' is used in the 
sense of modification is set aside by the suthrakara by saying that 
the suffix means abundance and since abundance of bliss can be found 
only in Brahman the blissful self is only Brahman. The sense of 
modification is not applicable even in the case of prAnamaya since 
the self in prAnamayakOsa is so called only because prAna one of the 
five vital airs is found in abundance in jiva. 

 Moreover the word abundance cannot be constued to mean mostly and 
hence implying that there is some sorrow mixed with it in order to 
make it refer to the individual self.The individual self is of the 
essence os bliss which is contracted due to samsAra and for the same 
reason it is not subjected to modification from the state of samsara 
to the state of bliss in the release like athe clay being modified 
into a pot.

Finally as the bliss of Brahman is described as that of other beings 
several times multiplied the abundance of bliss can refer only to 
Brahman and hence the blissful self mentioned in the passage is 
Brahman only.

Suthra- 15-thadhethuvyapadhEsAccha-1-1-15

And because it is declared to be the cause of the bliss of the 
individual soul.

The Brahman is said to be the cause of the bliss of others in the 
Taittreya passage ' yath thath sukrtham; rasovai sah; rasahyOvAyam 
labdhva Anandhee bhavathi; kO hyO vAnyAthkah prANyAth; yadhEsha Aksa 
AnandhO na syAth eshahyo va Anandhayathi,' This means 'that which is 
known as the self-creator is verily the source of joy;for one becomes 
happy  by coming in contact with that source of joy;who indeed will 
inhale and who will exhale if this bliss is not there in the supreme 
space(within the heart). This one indeed causes bliss.'

Brahman alone is the cause of bliss of the individual soul, denoted 
by the act of inhaling and exhaling.He is said to be in the supreme 
space being the inner Self of all.That which causes bliss must have 
that in abundance and hence could be only Brahman.


suthra-16-manthravarNikamEva cha geeyathe-1-1-16

And because the Brahman mentioned in the manthra (is Anandhamaya).

The second chapter of TaittrEya begins with 'brahmavidhapnothi param, 
one who knows Brahman attains the supreme' and goes on to 
say 'sathyam jnanam anantham brahma.' This same brahman is declared 
to be the blissful self in the end. hence it is only the Supreme Self 
and not the individual self which is indicated by the word 
Anandhamaya.The knower of Brahman, that is the jiva must be different 
from Brahman. The same idea is expressed in the text 'thasmAth vA 
EthasmAth va AkAsah sambhoothah, from this sprang space. 

The opponent comes up with the argument that even tough it is granted 
that the meditator must be different from the meditated, but still 
Brahman is not different from the individual self because Brahman is 
the real essence of the individual self, who in his real state is 
undifferentated consciousness free from impurities imagined through 
avidhya.The text 'sathyam jnanam anatham brahma' refers to this state 
of the jiva. and ' yathO vAcho nivarthanthe aprApya manasA saha, the 
speech returns with mind unable to reach (Brahaman) only tells that 
in real state the jiva is Brahman beyond mind and intellect. The next 
suthra replies to this.


Suthra-17- netharO anupapatthescha

Not the other because of improbability.

Ramanuja refutes the view that jiva is Brahman in its state of 
release by saying 'paramAtmanah itharah jivasabdhAbhilapyah 
mukthAvasThOpi  na bhavathi mAnthravarNikah.' The reason for this 
is 'thaTHAvidhasyAthmanah nirupADHika vipaschithvam na 
upapadhyathE.To the jiva who is said to be identical to Brahaman at 
the state of release cannot possess unconditioned intelligence 
because while in bondage it is not seen to be so.

The Brahman is mentioned as sathyasankalpa, of infallible will as 
shown in the text 'sO akAmayatha bahusyAm prajAyeya' He willed to 
become many,' and that does not fits the description of jiva even in 
the state of release. The text 'Yatho vacho nivarthanthe' etc only 
means that they are not means of knowledge of Brahman. Since the 
bliss of Brahman is immeasurable the speech and mind are not capable 
of expressing it. The passage beginning with 'one who knows Brahman 
attains the supreme' , describes Brahman as the cause of the world ,  
of the nature of bliss and causing bliss in others and the controller 
of other divine beings like the Sun wind etc. So the words yathO 
vAchO nivarthanthe aprApya mansa saha could not mean that they 
returned without knowing, but only means that the bliss of Brahman is 
beyond expression by words or thought.


Suthra-18-bhEdhavyapadhEsAccha-1-1-18

Because of the  declaration of difference between the individual soul 
and the blissful Self.

>From the beginning with 'from that self sprang space,' and  'anyo 
antharah AthmA prANamayah,'(Taitt-II-1) where the Self is spoken of 
as something different from annamaya, prANamaya, manomaya and 
vijnAnamaya   Athma.Hence the blissful Self is not the individual 
self.


SuthrA-19-KAmAccha nAnumAnApekshA-1-1-19

Since the desire to create is mentioned, there is ne need of sentient 
principle like pradhana.

Th text says 'sO akAmayatha bahu syAm prajAyEya ithi; sa 
thapasthapthva idham sarvam asrjatha,'(Taitt.II-6) This shows that 
the Self of bliss created the universe without any connection with 
the insentient matter, pradhAna which is not possible for the 
individual self as it is under the influence of avidhya and hence 
associated with the insentient matter. So the blissful Self is only 
Brahman.


Suthra-20-asmin asya cha thadyogam sasthi-1-1-20

The scriptures speak about the union of the individual self with 
Brahman.

The text 'rasO vai sah; rasm hyOvAyam labDHvA anandhee bhavathi.' The 
Self of bliss is the essence  of existence attaining which the 
individusl soul becomes blissful. Hence the blissful Self is the 
Brahman and different from the individual soul and pradhan, the 
insentient matter.
 Thus ends AnandhADHikaraNam.




























 
Yahoo! Groups Links

<*> To visit your group on the web, go to:
    http://groups.yahoo.com/group/Oppiliappan/

<*> To unsubscribe from this group, send an email to:
    Oppiliappan-unsubscribe@xxxxxxxxxxxxxxx

<*> Your use of Yahoo! Groups is subject to:
    http://docs.yahoo.com/info/terms/
 




[Date Prev][Date Next][Thread Prev][Thread Next] [Date Index ] [Thread Index ] [Author Index ]
Home Page
http://www.ibiblio.org/sripedia
oppiliappan-subscribe@yahoogroups.com
To subscribe to the list