sribhashya-end of ahdyaya3-padha3

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vikalpAdhikaDHikaraNam-3-3-25

 

suthra-57-vikalpOavisishta phalathvAth-3-3-57

 

There is option on account of result being nondifferent.

 

The question that whether the various vidhyas mentioned in the preious

suthra are to be combined by the meditator or should be undertaken

optionally is considered here. The poorvapakshin says that they should

be combined because the result of them are the same, namely, attaiment

of Brahman. He cites the example of the various rites such as

agnihothra, darsa and poornamAsa which are done together, as the result

of them are the same,namely,the attainment of heaven.

 

 

 

This view is refuted by the suthra.In the case of agnihothra etc.

eventhough the result is the same, there is difference in the degree and

duration of the residence of the soul in heaven, varying according to

the efficacy of each rite. So they are done together in order to create

more power to the sacrificer in enjoying the life in heaven to a greater

degree and for longer duration. But in the meditations on Brahman, once

the intuitive knowlege of Brahman is acquired, infinite bliss results

even through one meditation as mentioned by the texts such as

'brahmavidhApnothiparam, one who knows Brahman reaches the

highest,'etc., there is no need for others at all. Hence there is an

option between them.

 

suthra-58-kAmyAsthu yaTHA kAmam samuccheeyEran na vA poorvahETvabhAvAth

 

Those meditations which are desire-motivated may or may not be combined

due to the absence of the reasons mentioned above.

 

That is, since the results of the meditations, undertaken with a desire

other than the attainment of Brahman, are finite, the meditations can be

combined for achieving greater results.Thus ends the vikalpADHIkaraNam.

 

 

 

yaTHAsrayabhAvAdhikaraNam3-3-26

 

suthra-59-angEshu yaTHAsrayabhAvah-3-3-59

 

The meditations are connected with the parts of the sacrifice such as

udhgeetha and hence form part of the sacrifice.

 

The suthras 59 to 62 present the prima facie view,.

 

The meditations such as 'OmithyEthadhaksharam udhgeetham

upAseetha,(Chan.1-1-1) 'let him meditate on the syllable OM as the

udhgeetha,' are to be performed as the part of sacrifice and not

optional like the gOdhOhana vessel, says the poorvapakshin.This refers

to the injunction 'gOdhOhahanEna pasukAmasya praNayEth, who is desirous

of cattle should bring water in a gOdhOhana vessel,' which is a

particular vessel used to milk the cow. There is no such separate result

mentioned regarding these meditations which seem only to strengthen the

result of the sacrifice as shown in the text 'yadhEva vidhyayA

karOthisraddhayA upanishadhA thadhEva veeryavattharam,

(Chan.1-1-10)whatever he does with knowledge, with faith, with the

Upanishad, that is more vigorous.' Therefore as these meditations have

udhgeetha as their base which forms the part of the sacrifice, these are

also to be considered as such.

 

 

 

suthra-60-sishtEscha-3-3-60

 

Because there is an injunction to that effect.

 

The injunction 'udhgeetham upAseetha, let him meditate on udhgeetha,'

enjoins meditation as a subsidiary to udhgeetha. As there is no other

injunctive sentence as in the case of that of godhOhana vessel, the

meditation is to be considered as subsidiary to udhgeetha and

consequentially is a part of the sacrifice.

 

 

 

suthtra-61- samAhArAth-3-3-61

 

Because of the rectification.

 

A further reason is given by quoting the text 'hOthrshadhanAddhaivApi

dhurudhgeetham anusamAharathi,' (Chan.1-5-5)from the position of the

hothr he rectifies the defect in udhgeetha.'This shows that the

meditation is required to correct the mistake that may be made in the

udhgeetha, which proves that the meditation is an essential part of the

performance of the sacrifice.

 

suthra-62-guNa sAdhAranyasruthEscha-3-3-62

 

Because of the declaration of a quality common to all vedas.

 

The text 'thEnEyam thrayee vidhyA varthathe Omithi AsrAvayathi,Omithi

samsathi, Omithi udhgAyathi,(Chan.1-1-19) By means of that (OM) the

threefold knowledge proceeds; with Om the adhvaryu gives orders, with Om

the hothri recites, with Om the udhgAthri sings, declares the praNava to

be common to all the three vedas and shows the meditation as being a

part of the sacrifice.The adhvaryu is the officiating priest of the

sacrifice and follows yajurveda in performing the different rites

prescribed therein, the hothri is the one who recites the rks, that is,

the manthras and offers oblations in the fire, the udhgAthri is the one

who sings samans.As the meditation is connected with the udhgeetha it is

an integral part of the sacrifice.The view of the opponent in the above

four suthras are refuted by the next.

 

 

 

suthra-63-na vA thathsahabhAvAsruthEh-

 

3-3-63

 

Not so, because the text does not declare their coexistence.

 

The text 'udhgeetham upAseetha,' does not mention any other

qualification and also in the subsequent text 'yadhEva vidhyayA

karOthisraddhayA upanishadhA thadhEvaveeryavattharam

bhavathi,(Chan.1-1-10) whatever he does with knowledge, faith and

upanishad that becomes more powerful,' implying the fruit of meditation

to be different from that of the sacrifice.Hence the meditation cannot

be subsiduiary to udhgeetha which alone is the subsidiary part of the

sacrifice.

 

suthra-64-dharsanAth cha-3-3-64

 

As shown by scripture also.

 

The sruthi says 'Evam viddha vai brahmA yajnam yajamAnamsarvan cha

rthvijah abhirakshathi,(Chan.4-17-10) which means that by the one who

has the knowledge of Brahman, (denoted by brahmA,) all are protected,

viz. the sacrifice, sacrificer, and all the priests, which shows that

the knowledge is not restricted to the udhgAthri and others.

 

[Four types of priests are employed in the soma sacrifice.(i) A brahmA

priest: He knows all the three vedas and is engaged in superintending of

sacrifice.(ii) hothr: His duty is to recite the rk manthras in the

sacrifice.(iii) adhvaryu: He pours the oblations into the fire reciting

yajur manthras.(iv) udhgAthr:He sings sAma hymns.This indicates that the

brahmA priest is the one with the knowledge of Brahman.This can be known

by the text 'thasya manascha vAk cha varthanee,(Chan.4-16-1) mind and

speech are the two paths of this sacrifice,' and 'thayoranyatharAmmansA

samskarOthi brahmA,(Chan.4-16-2) one of these two paths the brahmA

priest embellishes with his mind,' which implies meditation.]

 

Thus ends the yaThAsraya bhAvADHikaraNam.

 

The end of the third pAdha of third aDhyAya.