sibhashya-adhyaya3-padha3--adhikaranas 8to11

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sambhrthyaDhikaraNam-3-3-8

 

suthra23sambhrthidhyuvyApyathyapi cha athah-3-3-23

 

And for the same reason supporting the powers and pervading the

AkAsa(not to be included in meditation.)

 

In the Taittiriya text 'brahma jyEshTA veeryA sambhrthAni brahmAgrE

jyEshTam dhivam AthathAna,(Tait.brA.II-iv-7) collected are the powers

among which Brahman is the oldest; Brahman as the oldest in the

beginning pervaded the AkAsa.'

 

These attributes ,namely,collecting all the powers and prevading the

AkAsa, are not mentioned with any particular meditation. hence are these

to be included in all the meditations is the question to which the

suhtra answers in the negative. The reason being the same as the

previous suthra ,that of difference of place. These qualities (like

pervading the AkAsa) cannot be included in the meditation on Brahman as

residing within the heart referred to in dhaharavidhya. Even though it

is mentioned there that the AkAsa within the heart is the same as that

in the universe, this is to be taken in the glorifying sense only.Thus

ends the sambrthyaDHikaraNam

 

 

 

purushvidhyADHikaraNam-3-3-9

 

purushavidhyAyam api itharEshAm AmnAnth-

 

3-3-24

 

Since the attributes in the purusha vidhya (of ChandhOgya) are not

stated of the others (ofTaittiriya)the two meditations are not the same.

 

There are two meditations on purusha one mentioned in the ChandhOgya and

the other in Taittiriya.The doubt here is whether the two are the same

meditation or not. The suthra refutes the view of the poorvapakshin that

they are the same on account of the parts of the purusha being

figuratively denoted as those of yajna in both and also because of the

same name. Though the fruit of the meditation is mentioned in ChandhOgya

as 'pra ha shOdasam varsha satham jeevathi,' that is long life for

hundred years , there is no mention of fruit in Taittiriya and hence it

has to be the same.

 

The meditations are different because of other statements. The character

of the two differs. For instance ChandhOgya passage mentions three

libations,morning, noon and evening while it is not found in the other

and there are other differences also in the details of the figurative

description such as the sacrificer and his wife etc. Moreover the fruits

are also different.In Taittiriya attainment of Brahman is the fruit

because the putushavidhya is only subordinate to the meditation on

Brahman, the fruit of which is attainment of Brahman whereas in

ChandhOgya the meditation is an independent one for which the fruit is

given as long life. Hence they are different.Thus ends the

purushavidhyADHikaraNam.

 

veDHAdhyaDHiklaraNam-3-3-10

 

suthra-25-vedhAdhyarTHabhEdhAth

 

Certain manthras referring to piercing etc. are no part of meditation

because they have some other purpose.

 

The ATharvaNikas recite some manthras in the beginning of the upanishad

such as 'sukram praviDHya , hrdhyam praviDHya, piece sukra, pierce the

heart.' Kataka and Taittiriyaka have manthras in the beginning such as

'sam nO mithrassam varuNah,' To the question whether these form part of

the meditation because of the proximity with the texts on meditation the

suthra replies that it is not so. The manthras like 'pierce sukra'

denote some magical rites while those like 'may mithra be propitious '

are connected with the study of the vedas.So they do not form part of

the meditation.Thus ends the veDHadhyaDHikaraNam.

 

 

 

hanyaDHikaraNam-3-3-11

 

suthra-26-hAnouthoopAyana seshathvAth kusAschandhah sthuthyupagAnavath

thadhuktham-3-3-26

 

The getting rid of has to be combined with acquiring as it is

supplementary as in the case of kusa, metre, praises andrecitation.

 

In ChandhOgya it is said ' asva iva romAni viDHooya pApam chandra iva

rAhOrmukhAth pramuchya dhrthvA sairam akrtham krthAthmA brahmalOkam

abhisambhavAmi,(Chan.8-13-1) meaning, one sheds off his sins just as a

horse shakes off its hair and acquiring divine form goes to

brahmalOka. In AtharvaNika text it is said 'thadhA vidhvAn puNyapApE

viDHooya niranjanah paramam sAmyam upaithi,then the knower shedding off

merit and demerit ,becoming pure attains equality with Brahman.'

(Mund.3-1-3) the sAtyAyanains have the text 'thasya puthrA dhAyam

upayanthi suhrdhah sAdhukrthhyAm, dvishanthah pApa krthyAm,his sons

takes his inheritance, his friends the good deeds and the enemies his

bad deeds.'The kousheetakins read 'thath sukrthadhushkrthE DHoonuthE;

thasya priyA jnAthayah sukrtham upayanthi apriyA dhushkrtham, he shakes

off his good and bad karmas.his dear relations takes the good and the

enemies take the evil.

 

The first two speak only of getting rid of merit and demerit while the

third mentions the aquisition of them by his friends and enemies. The

last refers to both.Now both these matters are to be included in all the

meditations because attaining Brahman means shedding off merit and

demerit and unless they are shaken off it is not possible for others to

pick it up.

 

Now the point to be considered is that whether the the shedding off the

good and the evil and the acquisiion of it by others are to be combined

in all the meditations or is there an option.Poorvapakshin is of the

view that there is an option but the suthra refutes it.

 

The statement of acquisition of karma by others is subsidiary to that

of abandoning of the karma .This is proved analageous statements with

respect to kusas, metres,praises and recitations.

 

1. sAthyAyins- 'audhumbaryah kusAh, kusAs are descendent of udumbara

tree.(A special statement) Kousheetakins-kusA vAnaspathyAh, kusas are

the descendent of trees.(A general statement.)

 

2.'dhEvAsurANAm chandhObhih' the metres of devas and asuras.(general

statement) 'dhEvaschandhAmsi poorvam.' the metres of the devas are

prior. (special statement)

 

3. 'samayAvishithE suryE shOdasinah sthOthram upAkarOthi.' He assists

the stotra of the shodasin when the sun has half risen.((special

statement) 'hiraNyEna shOdasinah sthOthram upAkarothi.' He assists with

gold the sthothra of the shodasins.(general statement)

 

4.'nAdhvaryurupagAyEth.' The adhvaryu should not sing. Special

statement) 'rthvijah upagAyanthi.' all priests are singing.( general

statement)

 

According to the rule of mimamsa sasthra, when one special statement

defines another general statement the former is supplementary to the

latter.Thus ends the hAnADHikaraNam.