dhyubhvAghyaDHikaraNam-1-3-1 suthra-1-dhyubhvAdhyAyathanam svasabdhAth The abode of heaven, earth etc is Brahman by the word 'self.' MundakOpanishad has the following text: 'Yasmin dhyouh prthivee cha antharikshamOtham manah saha prANaischa sarvaih;thamEva Ekam jAnaTHa AthmAnam, anyA vAcho vimunchaya; amrthasyEsha sEthuh.(Mund.2-2-5) Know that to be the Self in which heaven, earth and the sky are woven as also the mind with prAna and the senses. Give up other talk.He is the bridge of immortality.' The opponent presents the view that the Self mentioned here as being the abode of earth, sky etc. is the individual self.The reason for this is that the individual self alone is the abode of mind, prANa and senses. The next verse speaks of the self as being like a wheel in which all the arteries are connected as spokes and he moves and become many..'ArA iva raTHanAbou samhathA yathra nAdyah sa EshO anthascharathE bahuDhA jAyamAnah.' The connection with the nAdis and becoming many,that is, being born in different bodies fit only the description of jiva. Also the individual self alone can be the abode of prANa and the mind. This view is refuted because of the words 'the bridge of immortality.' Brahman alone is described as the bridge of immortality in various texts.'ThamEVa vidhvAnamrtha iha bhavathi, nAnyafpanTHA ayanAya vidhyathE' (svet.3-8) He alone is the means of immortality.and knowing Him one becomes immortal. The word 'sethu' is from the verb sinOthi, meaning 'to bind' therefore it means that which binds the jiva with immortality,just as the bridge leads one to the otherside of the river. The purport of the word 'self ' is only Brahman who is unconditioned supreme self. 'Apnothi ithi AthmA.' That which reaches, which applies only to Brahman the pervading self because as the inner ruler it pervades all.The subsequent verse contain words 'yah sarvajnah sarvavid yasyaisha mahimAbhuvi,' He is all-knowing, all cognising and the world is His glory. MahAnArayaNa upanishad shows Him as the abode of arteries ' santhatham sirAbhisthu lambathyAkosa sannibham' and 'thasyAssikhAya madhye paramAthma vyavasThithah,' This means, like the bud of lotus suspended in the inverted position supported by the arteries is the heart And in the flame in the middle abides the Supreme Self. He is also born in many ways as found in Purushasuktha-21, 'ajAyamAnO bahuDHA vijAyathE.' The unborn takes birth in many ways, meaning He manifests Himself as many.In bhagavat gita also we find the sloka 'ajOpi san avyayAtmA bhoothAnAm isvarOpi san prakrthim svAm aDHishTAya sambhavAmi Athma mAyayA,' eventhough I am unborn, immutable and the lord of all beings I manifest Myself presiding over the prakrthi through My own mAyA.'Hence it is only Brahman which is referred to in the passage. Suthra-2-mukthOpasrpya vyapadhesaccha 1-3-2 Also because Brahman is stated to be attained by the liberated. The person mentioned as the abode of heaven, earth etc. is also referred to as the one attained by the liberated.'yadhA pasyah pasyathE rukmavarNam karthAram isam purusham brahmayOnim;thadhA vidhvAn puNyapApE viDhooya niranjanah paramam sAmyam upaithi,' (Mund.3-1-3) which means that when one sees the creator of brilliant hue, the Lord whose source is Brahman then the knower casts off his merit and demerit, becomes pure and attains the supreme unity.The wise thus becomes free of name and form and attains the supreme just as the rivers lose theirs on reaching the sea.'yaTHA nadhyah syandhamAnAh samudhrE astham gacchanthi nAmarupE vihAya;thaTHA vidhvAn nAmarupAth vimukthah parAthparam purusham upaithi nithyam.'(Mund.3-2-8) The transmigration,samsara, is due to merit and demerit which makes man acquire nama rupa according to the karma that produces the particular embodiment.So the abode of heaven etc which is referred to as the goal to be attained by those free from puNyapApa and hence from all contact with matter and to become united with Brahman.Therefore it is the Supreme self only. suthra-3-nAnumAnam athadhsabdhAthprANa brth cha 1-3-3 The abode of heaven etc. is not what is inferred (praDHAna) because there is no mention of it and also not of the (individual self) the bearer of prANa. suthra-4-bhEdhavyapadhEsAth-1-3-4 Because of the mention of difference. The passage oft quoted from Mundakopanishad, namely 'dhvA suparNA sayujA sakhAya saanam vrksham parishasvajAthe; thayOranyah pippalam svAdhu atthi anasnan anyah abhichAkaseethi,'(Mund.3-1-1) the two birds sitting on a tree out of which one eats the fruits sour and sweet, meaning experiences sorrow and joy, indicating the individual soul and the other not eating anything simply looks on, which means Brahman.They are said to be sayujA closly united and sakhAyA, friendly. The next verse traces the reaction of jva by saying ' samAnE vrkshE purushO nimagNo aneesayA sochathi muhyamAnah;jushtam yadhA pasyathyanyameesam asyamahimAnam ithi veetha sokah.'(Mund.3-1-2) This means that the individual soul grieves for his inability to get free from misery, sees the other, the Lord and becomes free from dejection. by this the difference between the individual self and Brahman is known and hence the reference of the one who is the abode of heaven etc. is Brahman and not jiva. suthra-5- prakaraNAth-1-3-5 As shown in the suthra 'adhrsyathvAdhiguNako dharmOkthEh'(BS.1-2-21) the subject matter of the upanishad is Brahman. tHe same suject matter is continued throughout and the intervening vaisvAnara text has also been shown to deal with Brahman only. suthra-6- sTHithyadhanAbhyAm cha- 1-3-6 In the verse 'dhvA suparNA' the two birds described as one eating sour and sweet fruits and the other simply looking are the individual self and Brahman respectively and the latter , sarvajna. all-knowing, amrthasEthuh, the bridge of immortality and sarvAthma, the self of all, can only be the dhubvAyathanam, the abode of heaven etc. This is the end of dhyubvAdhyaDHikaraNam [Non-text portions of this message have been removed] Yahoo! 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