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] 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/
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