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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]





 
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