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antharyAmyaDHikaraNam 1-2-4



suthra-19-antharyAmee,aDHi devADHi lOkAdhishu thaddharma
vyapadhEsAth-1-2-19



The internal ruler of the gods and the worlds is Brahman because of the
qualities mentioned.



The vAjasanEyins of kAnva as well as mADHyanDHina branch have the
following text, 'yah  prthivyAm thishTan prthivyAh antharah yam prthivee
na vedha yasya prthivee sariram yah prthiveem antharo yamayathi sa tha
Athma antharyamyamrthah,' ( Brhd.3-7-3) This means, the inner immortal
self is the one who is inside the earth, whom the earth does not know,
whose body is the earth,who controls the earth from inside. Similar
description of  this inner ruler is found with respect to all elements
all luminous bodies,all beings and all organs of the body including mind
and intellect and each passage ends with the words 'Esha tha AthmA
antharyAmyamrthah' this is the immortal inner self. In the mAndhyandhina
text however thereis a slight change in as much as the ruler is said to
be inside all worlds, all vedas and all yajnas and the words 'ya Athmani
thishTan, who is inside the individual self,' is substituted for 'ya
vijnAnE thishTan,who is inside the intellect.'



Here a doubt arises as to whether this inner ruler is Brahman or the
individual self because in the subsequent text at the end of all the
passages depicting the inner ruler of being inside each entity are the
words drashta srothA mantha vijnAtha, seer, listener, thinker and
knower, which applies only to the individual self.



The suthra replies to this on account of the characterestics of Brahman
being mentioned that it is Brahman only.Ramanuja explains thus:
'aDHiDhaivAdhilOkAdhipadhachihnithEshu vAkyEshu srooyamANah antharyAmee
apahatha pApmA paramAthma nArAyanah.' The inner self heard in the
sentences  marked with the qualities of being the Lord of the devas and
the worlds is the Supreme Lord Narayana. The characterestics of ruling
over all deities, all beings and all worlds while being the One  
applies only to the Supreme Self.



In answer to the question of UddhAlaka as to who is the inner ruler of
all beings and worlds YAjnavalkya starts with the passage quoted at the
outset and establishes Brahman as the inner ruler and the self of
everything.  Other texts that substantiate this are, 'anthaf pravishtah
sAsthA janAnAm sarvAthmA, entered inside He is the inner ruler and self
of all,' and 'thath srshtvA thadhEva anuprAvisath; thadhanupravisya
saccha tyaccha abhavath,(Tait.II-6) after creating it entered into
everything and became sath and tyath.' In the subAla upanishad also
there is a passage which begins with 'naiveha kimchannAgra Aseeth. 
there was nothing in the beginning ,' and ends with the sentence
'sarvabhoothAnthrAthma apahathapApmA  dhivyO devO ekO nArayaNah,' which
establishes Brahman as the innerself and ruler of all which form His
body. The amrthathva, immortality is natural only for Brahman. Even the
word drashtA, seer etc are applicable to Brahman who is essentially all
knowing, sarvajna, and sathyasankalpa, of infallible will. The text from
svetasvahtara upanishad confirms this by 'pasyathyachakshuh
srnothyakarNah, apANipAdhO javanO grheethA,(Svet.3-9.) He sees without
eyes and hears without ears and moves fast without feet and grasps
without hands. The jiva requires the instruments of indriyas, its
knowledge being obscured by karma but the Supreme self needs no sense
organs for, His knowledge is His nature.Also the subsequent line, 
mentioning  drashta and srOtha  quoted by the purvapakshin, is nAnyathO
asthi drahtA etc which eliminates any other seer than  Brahman. The
expression ' He is your self ' where the individual is put in the
genitive and the self in the nominative clearly distinguishes the jiva
from Brahman.



Suthra-20-na cha smArtham athaddharmaabhilapath, sArirascha-1-2-20



Neither which is said in the smrthi nor the individual soul (is the innr
ruler )because of the mention of contrary attributes.



Here smrthi referred to is that of sAnkhya and what is mentioned therein
is praDHAna, the unmanifest prakrthi, primordial nature, made up of
three guNas. The qualities mentioned in the passage such as being the
seer,ruler and self of everything do not apply either to praDHAna or to
the individual soul.



suthra21-ubhayEpi hi bhEdhEna Enam aDHeeyathE-

1-2-21



For both read this as different.



The two versions of the passage, namely,of mADHyandhina and kANva, read
as 'ya athmani thishTan,' and yO vijnAne thishTan,'  refer to Brahman as
being different from the individual soul. Therefore Ramanuja concludes
the aDhikaraNa by saying 'athah antharyAmee prathyagAthmanah vilakshaNah
apahatha pApmA paramAthmA nArayana ithi siddham,' it is established that
the inner ruler, different from the individual self and free from all
imperfections is the Supreme self, Narayana. There ends the
antharyAmyaDhikaraNam.











































































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






 
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