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. [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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