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JagadvAchithvADHikaraNam-1-4-5

 

suthra-16-jagadvAchithvAth-1-4-16

 

Because it denotes the world.

 

The sankhya philosophers raise another objection now. They say that even though the scriptures mention a sentient principle to be the cause of the world, there is no other entity to be known other than the praDHAna and purusha of Sankhya as the cause. they quote from Kousheethaki upanishad to show that only the purusha is said to be the cause of the world.

 

In Kousheethaki text we find the following passage as a conversation between BAlAki and AjAtha sathru:

The passage begins with 'brahma thE bravANi, I will tell you about Brahman,' and goes on to say 'yO vai bAlAkE EthEshAm purushANAm karthA,yasya cha Ethath karma, sa vai vEdhithavyah,' (Kous.4-19) which means, He is to be known who is the creator of these persons and whom does the work belongs to.The poorvapakshin says that this 'maker' referred to is the indvidual soul because of the phrase 'to whom this work belongs,' as the individual soul alone is connected with the works,karma, in the form of merit and demerit. The word 'work' cannot be construed to mean this world, in which case the sentence 'Brahma thE bravANi' will mean the Brahman. If so, the two separate statements 'who is the maker of these persons' and 'to whom the work belongs'  will be tautology. 

 

This view is refuted by the suthra which says that the word work means the world only. It does not mean the individual soul, the purusha of sankhya, who is under the spell of  karma that gives rise to merit and demerit, and experiences the result of them. It means only the Brahman who is free from all imperfections, possessor of infinite auspicious qualities and the cause of all. If it is the individual self that is meant it is already known to Balaki and does not need special mention. Actually Balaki misunderstood Brahman as the person abiding in the sun,moon etc. on which AjAtha sathru proceeds to instruct him that Brahman is not the person residing in these sentient entities but He is the maker of all and the world is His work, that is, creation. The whole world is not the creation of the individual soul and even of the works and the results he is not the agent but acts only influenced by karma.

 

 

suthra-17-jivamukhyaprAnalingAnna ithi chEth tadhvyAkhyAtham-1-4-17

 

Should it be argued that Brahman is not referred to because of the inferential marks of the individual soul and prAna being mentioned, this has been already explained.

 

The subject matter of the passage is confirmed as being Brahman from the beginning ,middle and the end of the text. At the outset it is said, 'brahma thE bravANi, I will tell you about Brahman,' and in the middle of the passage are the words 'yasya cha Ethath karma,' which has already been explained as denoting Brahman. At the end of the passage 'sarvAn pApmanah apahathya sarvEshAm bhoothAnAm sraishTyam svArAjyam ADHipathyam paryEthi,ya Evam vEdha,having overcome all sins he attains excellence and rulership over all beings through this knowledge.' So the texts on prANa and the individual soul have to be interpreted accordingly. In the text 'aTHAsmin prANa Eva EkaDHA bhavati,' then he becomes one with prana alone,' prana means Brahman, which has prana for its body,and  is prescribed for meditation.

 

 

suthra-18-anyArTham thu jaiminih prasna vyAkhyAnAbhyAm api cha Evam EkE-1-4-18

 

But Jaimini thinks that it has another purport because of question and answer and so do some others.

 

Ajatha sathru takes Balaki to a sleeping man to show that the soul is different from the body etc. When on being called the man does not wake up he was pushed by a stick to wake him up. Ajatha sathru asks Balaki that where was the man in his sleep and who was he.'ka vA Ethadhabhooth, kutha EthadhAgAth.'(kous.4-19) Ajathasathru himself replies to the question that the man in deep sleep has become one with prana alone, which here means Brahman.In sleep the individual self merges with Brahman, free from the experiences of joy and sorrow that are present both in the waking and dreaming states. The same idea is expressed in ChandhOgya (6-8-1) as 'sathA soumya thadhA sampannO bhavathi, then (meaning, in sleep) he becomes one with the Being,' and in BrhadhAraNyaka (4-3-21) 'prAjEna AthmanA samparishvakthah na bAhyam kimchana vedha nAntharam,embraced by the supreme self  (in sleep) he did not know anything inside or outside.'

 

In the vAjasanEya version of the text in brahadhAraNyaka upanishad,  where also this conversation occurs, reads as 'yathra Esha supthO abooth ya Esha vijnAnamayah purushah thadhEthaishAm prAnAnAm vijnAnEna vijnAnam AdhAya ya Esha antharhrdhaya AkAsah thasmin sEthe,' The meaning is this. When the sentient soul is asleep absorbing all prAna ,meaning the senses and intellect, it rests in the AkAsa within the heart. The AKasa within the heart is already shown to be Brahman in dhaharadhikarana. the vijnanamaya is the individual self, thus distinguished from the supreme self. Thus ends the jagadvachithvaDhikaraNam.

 

 

 

 

 

 

 

 

 

 

 

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