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maDHvaDHIkaraNam-1-3-8



suthra-maDHvAdhishvasambhavAth anaDHikAram jaiminih



Devas are not entitled for madhuvidhya due to impossibility-Jaimini.



It was established by the previous suthras that the devas are also
qualified for brahmavidhya .But a doubt arises as to whether they are
qualified for meditations in which they themselves are the
objects.Jaimini is of the opinion that they are not. In the madhuvidhya 
for example (Chan.3-1-1) one is instructed to meditate on some parts of
the sun, called 'madhu 'because certain nectar being produced as the
result of certain sacrificial rites in rkveda. The fruit of such upAsana
is the attainment of the positon of vasus Adhithya etc. Jaimini says the
devas like Adithya, the sun and the vasus cannot meditate on themselves
as they already enjoy the fruit of the vidhya. This and the next are 
suthras in the nature of poorvapaksha.





suthra-31- jyOthishi bhAvAccha-1-3-32



Because of meditation on light.



The text in BrhadhAranyaka 'tham dhEvA jyothishAmjyOthih AyurhOpAsathE
amrtham'(Brhd.4-4-16) mentions  the meditation by the devas on the light
of lights as life and immortality, which is Brahman and due to the
special mention of this particular upasana for the devas it is concluded
that they are not qualified for  the other kinds of meditation such as
madhuvidhya.





suthra-32-bhAvam thu bAdharayaNah-1-3-32



For BadharayaNa there is qualification (for the devas)



Badharayana thinks that even vasus, adhityas and others are qualified
for madhuvidhya because of the probability that they have only achieved
their present status through upasana on Brahman and they may wish to
continue that in order to maintain their position in future They can
meditate on Brahman  in themselves.In madhuvidhya there is two parts
,one dealing with Brahman in his causal state and other in the state of
effect.First section upto the text 'aTha thadhoordhvam udhEsya,
(Chan.3-11-1)when from there he has risen up' implies the manifestation
of Brahman as the effect in the form of vasus etc. and the latter part
of the above text is about the meditation on causal Brahman as abiding
in the sun as its inner self.'na ha vA asmA udhEthina nimlOchathi
sakrddhivA naiva asmai bhavathi ya EthAm Evam brahmOpanishadham vedha,'
For him the sun neither rises nor sets. He who knows this
brahmopanishad, there is always the day.This refers to the whole of
madhuvidhya as brahmOpanishad and the fruit of upasana is mentioned as
the attainment of vasuhood leading to the attainment of Brahman.The
meditation on light enjoined for the devas only emphasises the fact that
Brahman alone is to be meditated.Hence devas are qualified for
madhuvidhya.





apasudhrADHikaraNam-1-3-9



suthra-33-shugasya thadhanAdhara sravaNAth thadhAdhravaNAth soochyathE
hi-1-3-9



Grief due to the contemptous talk, that grief was referred to, on
jAnasruthi approaching Raikva.



The subject under discussion here is whether sudras are also qualified
for BrahmajnAna. The poorvapaksha view is that they are qualified
because even though they are not expected to do the vaidhhika karamas
the meditation is only a mental act it does not prevent them from
attaining brahmajnAna.The argument that how can it be possible to attain
brahmajnAna without studying veda of which they are prohibited, the
poorvapakshin answes that the knowledge of Brahman can be obtained
through the listening to ithihasa and purANa.Also there is evidence for
sudras having brahmajnAna from the example of Vidhura and the like.Even
upanishads have instances of this. When JAnasruthi approached Raikva for
instruction on brahmavidhya he was called sudra by Raikva. So this shows
that sudras are also qualified for meditation on Brahman.



Ramanuja refutes the view because of the absence of capabilities.
Without knowing the vedas and vedAngas the procedure of meditation and
its culmination are not possible and  since this vedADHyayana is
prohibited for a sudra he cannot do the upAsana.



Even in ithihasa and puranas only those who have mastered the vedas only
acquired brahmajnAna. Mere listening of ithihasa and purana,  prescribed
for the sudras, are for removal of sins and not for doing upasana.
People like Vidhura were well versed in vedas in their purvajanma, who 
acquired their sudra janma due to prarabdha.



The example of Raikva and JAnasruthi where the former is heard to call
the latter as sudra is to be interpreted otherwise. This is explained in
the suthra.Janasruthi on hearing the talk of two rshis in the form of
swans , who, wishing to kindle the desire of knowing Brahman in him,
flew past him and while one was praising him for being a generous person
and adhering to dharma the other said that unless he acquires
brahmajnAna from Raikva his greatness is not worth mentioning. Then with
grief for not knowing about Brahman, he approached Raikva who called him
sudra not because of his birth but because of his grief. The word sudra
is derived as 'sOchathi ithi sudhrah'  meaning one who grieves.



suthra-34-kshathriyathvagathEscha-1-3-34



Because his being a kshathriya is known.



JAnasruthi was described in Chandhogya upanishad as bestowing gifts and
food liberally and also gave Raikva several villages as gurudhakshina.
So this shows him to be a king and thus a kshathriya.



suthra35-uttharathr chaithrraTHEna lingAth-1-3-35



Because of the indication on being connected with the descendent of
Chithraratha, a kshathriya.



In connection with this same samvidhya JAnasruthi is mentioned with
AbhiprathArin, a descendent of ChithraraTHa who was a kshathriya.



suthra-36-samskAra parAmarsAth thadhabhAvAbhilApAccha-1-3-36



Because of the purificatory rites and their absence( in sudras.)



In the scriptures the purification ceremonies like upanayana are
prescribed before learning of the vedas. Since these are only prescribed
for the first three varnas he fourth varna is not qualified for upasana.



suthra-37-thadhAbhAva nirDhAraNE cha pravrtthEh-

1-3-37



Because of the ascertainment of the absence(of sudrahood)



In Chandhogya we have  the section in which the guru Gouthama imparted
the Brahmavidhya to SathyakAma jAbAli after ascertaining that he was
only a brahmin. He was a the son of a maid servant and told the truth to
the guru that he didi not know who his father was. The guru said that he
must be a brahmin because he spoke the truth.This shows that being a
sudra  does not qualify one for brahmavidhya.





suthra-38-sravaNADHyayanArTHaprathishEdhAth-

1-3-38



Because of the prohibition on hearing and studying.



The fourth varna is prohibited from hearing and studying the vedas
without which brahmajnAna is impossible.



suthra-39-smrthEscha-1-3-39



Smrthis also prohibit vedic learning to the fourth varNa.





PramithADIkaraNaseshah-1-3-6continued



In the pramithADHIkaraNa-1-3-6 there are four suthras and after the
first two there is a digression prompted by the second suthra
'hrdhyapEkashyA thu manushyADHikArathvAth' which mentioned the
qualification of human beings for upAsana which led to the question of
devas and sudras.Noew the remaining two suthras of the pramithADHIkaraNa
are dealt with.





suthra-40-kampanATH-1-3-40



The trembling described(of others) denotes Brahman.



The person thumbsized described in the text 'angushTamAthrah purushah
madhya Athmani thishTathi; eesAno bhoohabhavyasya' (KaTa.2-1-12) is
Brahman because between this and the text 'angushTa mAthrAh purushah
antharAthmA'(KaTa.2-3-17) there is this passage 'yadhidham kimcha
jagathsarvam prANa Ejathi nissrtham;mahadhbhayam vajram udhyatham ya
Ethadhvidhuh  amrthAsthE bhavanthi; bhayAdhasya agnisthapathi bhayAth
thapathi suryah;bhayAdhindhrascha vAyuscha mrthyurdDHAvathi
panchamah,'(KaTa.2-3-2,3)This means, all this universe emerges and moves
because there is the supreme Brahman who is a great fear like an
uplifted thunderbolt;From fear of Him the fire burns sun shines , indra
vAyu and death run. This declares  the elements and the world as
emerging from the thumbsized purusha and ruled by Him who is therefore
none else than brahman. This is substantiated in the BrhadhAraNyaka text
' Ethasya va aksharasya prasAsNe gargi suryAchandhramasou vidhrthou
thishTathah;BheeshAdhASmAth vAthah  pavathE bheeshAdhEthi
suryah;bheeshAdhasmAth agnischa indhrascha mrthyurDHAvathi panchamah.,'
which means almost the same.





suthra-41- jyothirdharsanath-1-3-41



Because of light being seen.



Between the two texts on the thumbsized purusha mentioned above there is
another 'na thathra suryO bhAthi na chandhra thArakam nEmA vidhyuthO
bhAnthi kutho ayam agnih;thamEva bhAntham anubhAthi sarvam thasya bhAsa
sarvamidham vibhAthi.' There  no sun,moon or the stars or lightening
shines and where could be the fire!Everything shines by and reflects His
light. This idea is expressed in other upanishads also speaking about
brahman. Hence the angushTa mAthrapurusha is Brahaman only.Thus endsthe
pramithADHikaraNam.





arThAntharathvAdhivyapadhEsADHikaraNam-

1-3-10



suthra-42-AkAsO arTHantharADHI VYAPADHeSaTH



AKASa is Brahman because it is mentioned as something different.



The text of Chandhogya reads 'AkAsO vai nAmanAmarupayOrnirvahithA,thE
yadhantharA ; thadhbrahma thadhamrtham  sa AthmA,' that which is called
AkAsa is the revealer of name and form;that which is inside these names
and forms is Brahman, the immortal the self.(Chan.8-14-1) a doubt is
expressed as to whether this AkAsa is the released soul or Brahman.the
poorvapakshin says it is the former because between the section teaching
about the daharAkasa, which has been established as Brahman and this,
the section on the individual soul intervenes in the form of the
teaching of PrajApathi. the text immediately preceding this is about the
soul in the state of release, which is 'asva iva rOmANi viDHooya papam
chandhra iva rAhOrmukhAth pramuchya, DhoothvA sariram akrtham krthAthmA
brahmalOkam abhisambhavAmi.' This means, "shedding off all sins like a
horse sheds its hairs and Moon frees himself fom Rahu , I enter the
brahmalOka. "



This view is refuted by the suthra which says that the passage refers to
AkAsa of being something different from the individual soul. The reason
for this is the individual soul is not the revealer of names and forms
but it is only the Brahman who is the revealer. as shown in the text
'anEna jivEna AthmanA anupravisya nAmarupE vyAkaravANi,' (Chan.6-3-2) in
the released state the  individual soul is not connected with the world.
Hence it is only Brahman who is meant by the text as the nirvahithA of
names and forms.



suthra-43-sushupthyuthkrAnthyOrbhEdhEna-1-3-43



On account of the dfference shown between deep sleep and death.



The opponent raises an objection that due to the texts thathvamasi and
nEha nAnA asthikimchana which affirms unity while denying dualty mean
that the individual soul is not different from Brahman and hence the
AkASa in the text could be the individual self in release.



This suthra refutes the argument.Both in deep sleep and death the
individual self is shown to be different. 'prAjnEna
AthmanAsamparishvakthah na bAhyam kimchana vedha nAntharam,' in deep
sleep being embraced by the supreme self the individual self knows
nothing outside and inside.(Brhd.4-3-21) Again 'prAjnEna
AthmanaanvArooDah uthsarjan yAthi,' being presided over the supreme self
it departs. In both instances the individual self is denoted as
something different from the supreme self. Hence the AkASa in the
context is only Brahman.



suthra-44-pathyAdhisabdhEbhYah-1-3-44

Because of the words like Lord etc.



This embracinsg self is denoted leter in the upanishad as 'sarvasya
aDHipathih,sarvasya vasee, sarvasya eesanah,' the Lord of all, master
and ruler. The qualifications  mentioned namely, sarvEsvara, king of
all, sarvabhoothADHipathi,master of all beings and bhoothapAlah,
protector of all, sethuh, bridge etc apply only to Brahman. therefore
the AkASa in the context is only Brahman. this is the end of
arTHAntharthvAdhivyapadhEsADHIkaraNam.



End of the third pAdha of first aDhyAya  of sribhashya.





































































































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