eekshathikarmADHIkaraNam-1-3-4 suthra-12-eeshathikarmavyapadhEsaathsah-1-3-12 It is Brahman as He is mentioned as the object of seeing. In prasnaupanishad there is this passage 'yah punarEtham thrimAthrENa OmithyEthEna Eva aksharENa param purusham abhiDHyAyeetha sa thEjasi surye sampannah yaTHA pAdhodharasthvachA vinirmuchyathE EVam havaisha pApmanA vinirmukthah sa sAmabhirunneeyathE brahmalOkam, sa EthasmAth jivaGhanAth parAth param purisAyam purusham eekshathE'. One who meditates on the Supreme self with the three syllables of "OM", reaches the light and the sun.He frees himself from sin as a snake from its skin. He is led by the saman verses to the world of Brahman where he sees the supreme person, higher than individual souls, dwelling in there. (Pras-5-2) Here the object of meditation and that of 'seeing' is the same by the thathkrathu nyAya.That is, 'yaTHAkrathurasmin lOkE purushah,' (Chan.3-14) which means ,according to one's thought, is his world, and therefore what one meditates on he sees that only. The object of meditation is thus mentioned as paramapurushah, whom the upasaka sees, as dwelling,in BrahmalOka. A doubt arises on account of the usage brahmalOka as to whether this purusha is HiraNyagarbha, that is, the four-faced Brahma or the Parabrahman. This view is supported by the mention of the one who meditates on the first mAthra of praNava returns to the mortal world, by meditating on the two mAthras he reaches the world of the Moon in the heavens and on meditating on all the three mAthras he attains brahmalOka which is above the heavens in the preceding verse. This points out only to the world of HiraNyagarbha. the expression 'EthasmATh jivaGHanATH paRATHparam' indicates the brahma who, being the collective self is higher and subtler than the individual soul who is described as GHana, being connected with gross matter. The qualities mentioned as ajarathva devoid of old age etc are to be reconciled with the concept of HiraNyagarbha. This view is refuted by the suthra because there is a clear mentionof the object of seeing as the Brahman. In the concluding verse quoted by the purvapakshin, it is said 'Tham onkArENa EVa ayathanEna anvEthi vidvAn yath shAnthamajaram amrtham abhayam param cha. by the omkara the wise know him to be free from old age, immortal, fearless and the highest.' These attributes belong to Brahman only. Moreover the expression 'EthasmAth jeevaGHanAth paraTHparam,' higher than the souls in gross form applies to the HiraNyagarbha also as he is the first creation and hence endowed with a body. By the attributes mentioned , namely ajaram amrtham etc. the dwelling place of such person seen by the meditator of praNava cannot be brahmalOka of the HiraANyagarbha but of the supreme self only. Also the place attained by one who is released from all sins cannot be the lOka of Brahma. This we know from the text 'thadhvishnOfparam padham sadhA pasyanthi soorayah, (Subala.6) the wise see the asode of VishNu always.' The conclusion that the brahmaloka is above the sky is not correct because there are several worlds which intervene.So the object of 'seeing' is the Parabrahman only. [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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