chamasADHikaraNam-1-4-2 There being no special characterstics as in the case of bowl. This suthra refutes the praDhAna of sankhya being independent of Brahman but not the existence of it and of its evolutes, which has been accepted on the testimony of sruthi and smrthi. That the prakrthi and its evolutes are ensouled by Brahman is established by the suthra. In the svethasvathara upanishad there is a passage 'ajAm EkAm lOhithashuklakrishnAm bahveeh prajAh srjamAnAm sarupAh;ajO hyEkO jushamANO anusEthE jahAthyEnAm bhukthabhOgAm ajO anyah.' (Svet.4-5) There is one unborn of red,white and black colour produces many offsprings of similar form. One unborn associates with her and lies with her and another unborn leaves her after enjoying the pleasures. This obvious reference to prakrthi raises a doubt whether it is the one described by sankhya or the one ensouled by Brahman. The opponent claims that it is the praDHAna of sankhya because of the term 'ajA' is used with respect to prakrthi and the reference to the independent production of many offsprings similar to herself.To this the suthra replies that it is not so because there is no special characterestics mentioned to prove this. The word ajA is not sufficient evidence as the praDHAna is not the only unborn entity.The suthrakAra cites an example from the manthra 'arvAGbilaschamasa oorDHvabhugnah,' meaning, there is a bowl which has opening below and bulging at the top, which expression is not explicit enough to understand what kind of bowl is meant here, because the derivative meaning alone cannot be taken literally without reference to the context.Latr in the text it is made clear that the human head is meant by the description 'idham thcchirah Esha hi arvAgbilaschamasa oorDHvabhugnah,' the bowl which has opening below (the mouth) and bulging above (the skull) is the head. Here also the mere expression that the prakrthi is producing many offspring is not conclusive in denoting that the prakrthi creates independently. So this does not point out to the praDHAna of sankhya. suthra-9-jyOthirupakramAtthu thaTHahyaDHeeyatha EkE-1-4-9 Some reading has prakrthi as originating from light. The light is Brahman as can be seen from the texts 'tham dhEvA jothishAm jyothih, (Brhd.10-4-16), the devas meditate on that which is the light of lights, and 'aTha yadhathah parah dhivO jyOthir dheepythe,' (Chan.3-13-7)that light which shines above the heavens. In MahAnarayaNa upanishad the identical passage about the ajA etc is found preceded by the text 'aNOraNeeyAn mahathO maheeyAn AthmA guhAyAm nihithOasya janthOh,' (Maha.12-1) that which is smaller than the small, greater than the great, which means Brahman and then says 'sapthaprANAh prabhavanthi thasmAth' from Him the seven prANAS originate, thus showing Brahman as the cause of everything. So all things other than Brahman are mentioned to have Brahman as their origin and their inner self. The aja referred to is the prakrthi which originated from Brahman giving birth to all entities like mountains and seas is enjoyed by the individual self under the influence of karma and is abandoned by the one who has acquired the knowledge of Brahman.Hence the ajA in the passage quoted at the outset should also be interpreted in accordance with this passage and means prakrthi originated and ensouled by Brahman. The objection that if the prakrthi is created by Brahman as denoted by jyOthirupakramATH inthis suthra, how can the term ajA,unborn be applied to it. The next suthra answers it. suthra-10-kalpnOpadhEsAccha maDHvAdhivath aviroDHah-1-4-10 Because of the teaching of creation there is no contradiction as in the case of madhuvidhya. The word kalpanA means creation as denoted in the text 'yaTHA sooryAchandhramasou DHAthA yaTHA poorvam akalpayath, (maha nara.1-13) as the creator made the sun and the moon as before'. In svetasvatara upanishad also the creation of the world by Brahman is mentioned as 'asmAnmAyee srjathE visvamEthath, from that the Lord of maya created all this.' In the causal state the prakrthi remains in Brahman in the subtle state, without nama rupa and it is denoted as ajA, that is, unmanifest. As the effect, it acquires nama and rupa and divides itself into fire, water and earth, tEjObannarupa, indicated by red, white and black colours. In madhuvidhya we find the text 'asou vA AdhithyO dheEva maDHu,this sun is the honey,' (Chan.3-1-1)which ends as 'aTHa thatha oorDHvam udhEthya naivOdhEthA nAsthamEthA Ekala Eva madhyE sThAthA.' (Chan.3-11-1) from there he rises up and he neither rises nor sets but being one, stands in the middle. As the sun in the causal state is one only but in the state of effect it is temed as madhu,honey to be enjoyed by the vasus and hence there is no contradiction, similarly there is no contradicion here also between the unborn, denoting the prakrthi in the causal state and the gross form of fire etc in the state of effect, having Brahman as its innerself in both states. The view that the term aja refers to the three elements fire,water and earth is refuted because of the word Eka,one. Also the word ajA cannot be taken as a she-goat because the word is used again with respect to the sentient soul. Thus e [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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