Text-Chaaga_Pasu_Nyaayam(Vishnu's Supremacy)

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M.S.HARI Raamaanuja Daasan

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Chaaga Pasu Nyaaya & Supremacy of Shreeman Naaraayana

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Prelude

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"Nyaaya" is a Sanskrit terms almost meaning "Maxim". Numerous such nyaayas are

used in philosophical discussions and debates to ascertain the purport of

interpretations and arguments. These maxim help us to understand certain

elements that are beyond the comprehension of our senses because they are in

the form of citing examples which are already known to us. Nyaaya is a

component of philosophy system as far as those schools of philosophical

thoughts, which are based on Vedas. In this article, I am going to explain a

Poorva Meemaamsaa nyaaya called Chaaga Pasu Nyaaya to ascertain the Supremacy

of Shreeman Naaraayana as declared by the Vedas.

 

Chaaga Pasu Nyaaya - explained

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The Poorva Meemaamsa Sutras are aphorisms composed by Jaimini (to explain the

Karma Kaanda of Vedas) who is supposed to be the contemporary / disciple of

Veda Vyasa (who composed the aphorisms Brahma Sutras (to explain the Brahma

Kaanda of Vedas)). The poorva meemaamsa deals elaborately with 'Karma" -

performance of various rituals and sacrifices called Yajnaays, Yaagas, Kratu,

Homa etc. In this it is ascertained that such karma is the means for the three

fold nature of the materialistic life namely dharma, artha and kaama. On the

other hand, Brahma Sutra talks about the fourth goal, which is transcendental,

namely the moksha. The maxim that is the subject of this article is a poorva

meemaamsa based nyaaya as told already, is used here in this poorva meemaamsa

to ascertain a particular sacrifice. The Veda says "Pasunaa Yajeta" meaning,

"Do the sacrifice (a specific yagnya) by sacrificing animal". Here it is to be

noted that the Sanskrit term "Pasu" is a common noun, which means "Animal".

The question now arises - "What animal is to be sacrificed?" The common noun

"Pasu" is derived in Sanskrit because the animal is tied to the Yoopa which,

is a post erected near the Yagnya altar (pachatey iti pasuhu). It can denote

any animal. When the Vedic verses in the same context are further read

carefully, we find another verse "Caagasya Vapaayaaha" meaning, "Using the

organ called "Vapa" of the goat, do the sacrifice". The term "Caaga" meaning

"Goat" is a particular noun. The question therefore gets the answer - "The

animal is none other than the goat". Therefore it is ascertained that the

specific sacrifice is to be done by sacrificing goat. This is "Chaaga Pasu

Nyaaya". Therefore, comprehending the meaning of common nouns using the

meaning conveyed by the particular noun and identifying the common nouns with

the entity that is denoted by the particular noun in the given relevant

context is "Chaaga Pasu Nyaaya". "Vishesha sadaartha prathipaadita arthe

saamaanya sada ganaartha paryavasaanam" This nyaaya is now applied in the

upanishad texts as follows.

 

Analysis of Upanishad Texts - Important Kaarana & Chodaka Vaakyaas

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In the following paragraphs, important upanishad texts are going to be

analyzed in the context of finding out who is identified as the Supreme self

in the Vedas. We will then subject this analysis with respect to the chaaga

pasu nyaayam, which is discussed above.

 

The upanishads otherwise known as Vedanta explains the Brahman's Swaroopa

(reality), Roopa (form), Guna (Charecteristics/attributes/qualities),

Vibhuthi-Iswaryam (Lordship). The upanishad texts are broadly classifiable

into Kaarana Vaakya and Chodaka Vaakya. Kaarana Vaakyas are those verses of

the upanishads which declares the Brahman as the only cause (material and

instrumental cause) of the universe. Chodaka Vaakyas are those verses of the

upanishads which declares the various infinite divine qualities of the Brahman

who is the only cause of the universe. Let us now consider certain Kaarana

Vaakyaas. In the "Sat Vidya" of Chandokya Upanishad, we come across the verse

"Sat Eva Sowmya Edamagre Aasit". Here the upanishad declares that the cause of

the universe by using the term "Sat". "Sat" means the eternal existing supreme

soul, which is the cause, unchanging in nature. Is this "Sat" a sentient being

or an insentient being? When we analyze the Vedanta further, we read another

verse "Aatma va Edamekam Agre Aasit". Here the upanishad says that "Sat" is

"Aatma". "Aatma" is derived from "Aapnothi iti Aatma" vytputhi. That it,

"Aatma is the one which spreads on its body by its knowledge in terms of

supporting, controlling and owning its body". This shows that the supreme self

is sentient. Is the supreme self different from the Chit(Jeeva) or one amount

the Jeevas? Further down in the Vedanta, we find that this supreme self is

called by the name "Brahman" - "Yato va imani bhutaani jaayente yena jaathani

jeevanti yam prayanthi abhisamvisantithi tat vijgyaasasva tat brahmethi".

"Brahman" is the term, which is derived from the root "Brah" meaning,

greatness - greatness in terms of reality, form, attributes, and lordship.

This is not applicable to the Chit (Jeeva) though it is sentient but only

finite (Anu swaroopa) as declared in Vedas. Therefore the supreme sprit is

different from the Jeeva and is unparalleled and unsurpassed. Up to this, we

comprehend that the supreme self is different from the Jeevas and non-living

matter but still we need to know who this supreme self is? In the Vedanta, we

find the verse "Eko ha vai Naaraayana Aasit ... Na brahma nesaanaha" and

"Apahatapaapma Divyo devaha Eko Naaraayana:" These verses clearly says that

the supreme self called as "Sat", "Aatma" and "Brahman" is none other than

"Naaraayana". Now we apply the chaaga pasu nyaaya. It is to be noted here very

clearly that "Sat", "Aatma" and "Brahman" are common nouns but the term

"Naaraayana" is a particular noun identifying the Lord of Goddess Lakshmi and

Bhoomi "Hereeshca Te Lakshmischa Patniyow" is the Purusha Sukta in Veda

confirming this. "Naaraayana" is the term derived from the vyutputhis

"Naaraanaam Ayanam" and "Yesya Naaraaha Ayanam". "Nara" means Vishnu

(Naaraayana) because He is imperishable. "Naara" means the entire universe

composed of Chit & Achit entities which originated from "Nara" as "Nara" is

the cause of the entire universe having the subtle chit & achit as his body

before creation and creates them by giving expanded form and having the

expanded chit and achit as his body. "Naaraanaam Ayanam" means "Naaraayana is

the base/support for all chit and achit tatvas". This shows the "Bhahir

Vyaapthi" - the manner in which Naaraayana pervades the universe. "Yesya

Naaraaha Ayanam" means "Naaraayana is present inside all chit and achit

entities as the ultimate controller (anthar-yaamin, soul) and owner

(Seshi-Lord) of everthing. This shows the "Anthar Vyaapthi" - the manner in

which Naaraayana is present inside everything. The "NAakaara" in the end of

the term "NaaraayaNA" without doubt says that the term "Naaraayana" is a

particular noun denoting the Lord of Goddess Lakshmi who is Vishnu. This is

confirmed by the grammatical rule of the Vedas (Vyaakaranam - one among the

six accessories of the Veda) and by Paanini's grammatical treatise. Thus the

Veda identifies the supreme self (Brahman) as Shreeman Naaraayana. Thus is the

application of the Chaaga Pasu Nyaaya. Further the the Brahma Sutra recognizes

only the Paancharaatra Aagama as authoritative as the Veda and rejects all

other authored works like Saankya, Yoga, Vaisheshika, Charuvaaka, Bowdha,

Jaina and Pasupata Saiva. It further identifies the Supreme self by Ubhya

Lingam - Two identifications namely "Ananta Kalyaana Gunaakaratvam" (Supreme

self has infinite divine qualities) and "Akila Heya Pratyaneekatvam" (Supreme

self though is present in all chit and achit entities, is untouched by all

impurities). These two identifications apply only to Shreeman Naaraayana and

it does not apply to any other deity. Therefore it is ascertained without

doubt from the authority of Veda that Shreeman Naaraayanan is the unparalleled

and unsurpassed Supreme Self.

 

Few more texts from Upanishads - arguments and counter-arguments

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There is someone who quotes from the veda a verse "Siva Eva Kevala:" meaning

"Siva is alone (the cause - therefore Siva is Supreme without a second

person). The person who has raised this objection has not studied the Veda and

the context where this verse occurs. The context is regarding the cause of the

universe, which is Brahman. "Siva" is a common noun meaning "Auspicious". It

assumes any gender as per its usage as adjective with a noun in Sanskrit as it

is a common noun. Further here in this context, "Siva" is associated with

all-pervasive nature and by the term "Bhagavan" which are unique only to

Shreeman Naaraayana. Therefore the term "Siva" cannot mean "Paarvathy Pati -

Rudra" here, but only means "Lakshmi Pati - Vishnu". Vishu is ever aspicious

(Pure by his nature itself on the other hand Paarvathy pati got his sins

removed by Vishnu and became pure (siva) and he is not pure by his nature)

Another objection raises by quoting the vedic verse "Sambhuhu Aakaasa Madye

iDhyeyaha". The context in which this verse occurs is also regarding the cause

of the universe. Here in this context, a question "Who should be meditated

upon (by those who aspire for moksha)?" is raised. The answer is given as

"That person who is the Cause of the universe is to be meditated upon"

(Kaaranam tu iDhyeyaha" and it says that the person is called "Sambhu". Again

readers, "Sambhu" is a common noun derived from "Asmaat Sam Bhavathi iti

Sambhu" meaning, "From him/it, originates bliss". Therefore it is not

necessary that it should denote only one particular person. As we see the

context of this word "Sambhu", we have to only conclude that Shreeman

Naaraayana alone is denoted by the word "Sambhu" as he is the cause of the

universe and from him originates the moksha-bliss. Readers please see the

Sahasranaama also where the terms like "Siva", "Sambhu" etc., are used as

names of Vishnu only. Even the Advaita scholar Adi Sankara has not deviated

from this point while commenting Sahasranama. Further these names in the

context of being the cause of the universe etc., cannot be taken to mean

Paarvathy pati Rudra or any one other than Shreeman Naaraayana because the

Veda itself has clearly stated that "Na Brahma Neshaanaha Divyo Devaha Eko

Naaraayanaha" meaning, "in the beginning (ie., before creation) only the

Divine Supreme Self Naaraayana alone existed. Brahmaa and Rudra where not

existing". Similarly the common nouns like "Hiranyagarbha, Indra, Iswara,

Parameswara, Maheswara, Purusha, Mahapurusha, Swarat" etc., used in the Veda

in the context of denoting Brahman (the cause of the universe) are to be

understood only to mean "Shreeman Naaraayana" and none other than him. All

these names are found in Sahasranaama also. Thus is the application of the

Chaaga pasu nyaayam in the upanishads to ascertain that Shreeman Naaraayana is

the supreme self.

 

Conclusion

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Readers, I think I have clearly explained the supremacy of Shreeman Naaraayana

using the Chaaga pasu nyaayam. These points are not written by prejudice but

only written in strict accordance with the Veda. There is no deviation from

the purport of the Veda. This understanding that Shreeman Naaraayana is the

Supreme self and no one is equal to him or greater than him is very important.

The Vedas are in full support for this point. The key concept of

Visistaadvaita is Shreeman Naaraayanan who is the Supreme self has all the

sentient (Chit/Jeeva) and insentient (Achit/Matter) entities as his body and

He is soul of everything. Shreeman Naaraayana is called the soul of everything

because he supports controls and owns everything eternally and inseparably.

Everything is controlled, supported, and owned by Shreeman Naaraayana. Thus is

the Sareera-Aatma Bhaavam or Sareera-Sareeree Bhaavam. I request the readers

to get back to me with their valuable comments and suggestion. If you have any

doubts or questions also, please do write to me.

 

 

 

Chaaga Pasu Nyaaya & Supremacy of Shreeman Naaraayana

Article by M.S.HARI Raamaanuja Daasan (mshari)

 

Dated Monday, April 10, 2000

Page 1 of 1

 

 

 

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