sribhashyamadhyaya3-padha4-adg\hikaranas2to8

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sthuthimAthrADHikaraNam-3-4-2

 

 

 

sthuthimAthram upADHAnAth ihi cheth na apoorvathvAth-3-4-21

 

 

 

If it is said that reference to udhgeetha is mere glorification it is

not so, because it is new.

 

 

 

In ChandhOgya there is a declaration that udhgeetha is the essence of

essences, the supreme , deserving the highest place,'sa Esha rasAnAm

rasathamh paramah parARghyah.' (Chan.1-1-3)The opponent is of the

opinion that this text is a mere glorification as there is no injunction

on the meditation on udhgeetha. He considers this as being similar to

that saying,'iyam Eva juhvah svargah lOkah Ahavaneeyah,the ladle is the

earth and the Ahavaneeya fire is heaven,'where the words 'earth' and

'heaven' only used to glorify the ladle and the fire.

 

 

 

The suthra refutes the view on the basis that it is new. That udhgeetha

is the best of essences is not to be seen in any other place as there is

no injunction on udhgeetha other than this. So the text enjoins

meditation on udhgeetha as the essence of essences for the attaining

great power and potency in sacrifice.

 

 

 

 

 

suthra-22 BhAva sabdhAccha-3-4-22

 

 

 

Because of the word expressing injunction.

 

 

 

The word 'upAseetha , let one meditate' is used in connection with

udhgeetha at the outset and according to mimAsaka all the word which

denote action are to be taken as injunctions. Thus ends the

sthuthimAthrADhiakaraNam.

 

 

 

 

 

pAriplavArTHADHiakraNam-3-4-3

 

 

 

suthra-23-pAriplavArTHA ithi cheth na visEshithathvAth-3-4-23

 

 

 

If it is said that upanishadic stories are for the purpose of

pAriplava,(that is, for the sake of telling stories ) it is not so

because they are specified.

 

 

 

In the asvamEdha sacrifice certain stories are recited which should be

heard by the sacrificer and his family. these are known as

pAriplavas.There are some stories in vedanta texts like that of

Prathardhana,SvEthakethu etc.the question now is whether they are of the

kind of pAriplava or they impart some special knowledge. The

poorvapakdshin maintains the formerview which is refuted by the

suthra.The upanishadic stories are connected with injunctions of

meditations.Not all stories are for the purpose of pAriplava but only

those specified for that purpose such as 'manuh vaivasvathO

rAjA(Kou.10-7) manu ,the son of vivasvat,' under the injunction

'AkhYanAni samsanthi, they tell the stories.'

 

 

 

 

 

suthra-24-thaTHA chaEkavAkyOpabanDHAth-3-4-24

 

 

 

>From the textual connection also.

 

 

 

These stories are told in connection with the texts such as 'AthmA va

arE drashtavyah,the self is to be seen,' etc . like the stories such as

sO arOdheeth,he wept,' which are subsidiary to sacrificial acts and

hence they are subsidiary to injunctions of meditation.Thus ends

pAriplavADHikaraNam.

 

 

 

 

 

agneenDhanADHikaraNam-3-4-4

 

 

 

suthra-25-athaEVa cha agneenDhanAdhi anapEkshA-3-4-25

 

 

 

Therefore no kindling of fires required.

 

 

 

The topic now returns to that of celibates.The opponent says that since

the meditations, which have sacrifice as their subsidiary, cannot be

practised by the sannyasins as they do not have the injunction of

sacrifice enjoined for them. This view is refuted by the suthra. The

celebates are mentioned as connected with meditation by the scriptural

texts such as 'brahmasamsTHO amrthathvamEthi,(Chan.2-23-1) he who is

established in Brahman attains immortality,' EthmEva pravrAjinah

lOkamicchanthah pravrajanthi, desiring Brahman alone the sannyasins

renounce this world,'etc. Hence they do not need to kindle the fire as

can be seen by 'yE chEmE araNyE sraddhA thapa ithyupAsathE,(Chan.5-10-1)

those in the forest practise penance with faith.Thus ends the

agneenDHanADHikaraNam.

 

 

 

sarvApEkshADHikaraNam-3-4-5

 

 

 

suthra-26sarvApEkshA cha yajnAdhi sruthEh asvavath-3-4-26

 

 

 

There is need for sacrifices etc. because it is prescribed by the

sruthi,as in the case of horse (which needs grooming.)

 

 

 

In reply to the argument that if meditation alone can result in

immortality even the householders may do away with works enjoined by the

vedas , this suthra replies that it is not so.It is known from the

sruthi texts such as 'ThamEvam vEdhAnuvachanEna brAhmaNA vividhishanthi

yajnEna dhAnEna thapasA anAsakEna, (Brhd.4-4-22) brAhmanas seek to know

Him by sacrifice,gifts and study of the veda,' From this it is known

that sacrifice and other means are subsidiary to knowledge.,.Ramanuja

says that just because the sacrifice and other works are the means of

knowledge it is said that 'they seek to know by sacrifice' etc. as only

by knowing the sword to be the instrument in cutting one uses it for

that purpose,'yajnAdheenAm jnAnasAdhanathvE sathyEva yjnAdhibhirjnAnam

prApthum icchanthi iti vyapadEsah upapadhyathE,yaTHA aserhanansAdhanthvE

sathi asinA jighAmsathi ithi vyapadhEsah.'

 

 

 

The knowledge, says Ramanuja, is not mere cognition of the meaning of

the texts but refers to dhyAna and upAsana, meditation and in the form

of constant remembrance till the end of life.'visadhathamam

prathyakshathApanna smrthi rupam nirathisayapriyam

aharaharabhyAsAthisayam AprayANah anuvarthamAnam moksha sAdhanam.That

is, meditation is a form of exceeedingly fond remembrance, practised day

by day,till death which secures release.Such meditation is kindled in

the mind of the devotee by the grace of the LOrd who is pleased with the

different acts of sacrifice and worship.

 

 

 

As a horse needs attendents and proper grooming to make it worthy for

travel so also the knowledge which leads to release needs the daily and

occasional duties which cannot be abandoned.This is confirmed by the

Lord also in the Gita thus:'yajnadhAnathapahkarma na tyAjyam kAryamEva

thath;yajnO dhAnam thapaschaiva pAvanAni maneeshiNam, (BG.18-5)

sacrifices gifts and austerities should not be given up but should be

performed always as they purify the doer.Thus the sarvApEkshADHikaraNam.

 

 

 

 

 

samadhamADHikaraNam-3-4-6

 

 

 

samadhamAdhyupEthah syAth thaTHApi thu thdhviDHEh thadhangathayA

thEshAmapi avasyAnushTEyathvAth-3-4-27

 

 

 

But all the same he (the householder) must practice the austerities like

sama and dhama, inner and outer control,since they are enjoined as

auxiliaries to works and must neccessarily followed.

 

 

 

To the question that whether the samadhamAdhi should be practised even

by the householder, the opponent says that it should not be practised

because the performance of works involve the external and internal

organs and the control of them is opposed to this purpose.

 

 

 

This view is refuted by the suthra.Even the householder who is engaged

in sacrificial activities should practise self control measures because

they are subsidiary to knowledge. This is declared in the

text,'thasmAth Evamvidh sAnthahdhAntha uparathah thithikshuh samAhithO

bhoothvA AthmanyEvAthmAnam pasyEth, (Brhd.4-4-23) therefore he who knows

this, having become calm, subdued, satisfied, patient, and collected,

should see the Self in Self.' The austerities and activities are not

mutually exclusive because they relate to different matters.Activity is

concerned with those works to be done and abstinence is towards those

that are prohibited. Moreover the work enjoined by scriptures pleases

the supreme self when done as an offering to Him for which the inner and

outer control is necessary.Hence the householder should also practise

the samadhamAdhi.This is the end of samadhamADHIkaraNam.

 

 

 

 

 

 

 

 

 

sarvAnnAnumathyaDHIkaraNam-3-4-7

 

 

 

suthra-28-sarvAnnAnumathischa prANAthyayE thaddharsanAth-3-4-28

 

 

 

There is permission of all food at the event of danger to life as it is

seen to be so.

 

 

 

In connection with prANa vidhya the text in both ChAndhOgya and

BrhadhAraNyaka declare that all food are lawful for one who has the

knowledge of the prAna. 'na ha vA asya anannam jagDHam bhavathi,

(Brhd.6-1-14) To him nothing is eaten that is non-food,' and

 

'na ha vA Evam vidhi kimchana anannam bhavathi, (Chan.5-2-1) in the case

of one who knows this there is nothing that is not food.Now a doubt

arises in the mind as to whether this permission for all kinds of food

for one who has knowledge, is for all times or only when there is danger

to life.The opponent says that it is for all times on account of the

absence of special condition being stated in the text. But the suthra

refutes this view and says that it is only on the event of danger to

life.

 

 

 

 

 

It is seen from the sruthi that even the knowers of Brahman eat

prohibited food only when their life is in danger. There is a story in

ChAndhOgya of Usasthi, the son of Chakra, ate the grains that were left

over from an elephant driver in order to survive when the land was in

famine but declined the offer of water saying that he could eat what is

forbidden when his life was in danger but further than that whatever he

eats or drinks is his option.So prohibited food may be eaten only when

the life is in danger and not at other times.

 

 

 

 

 

suthra-29-abADHAccha-3-4-29

 

 

 

Because these statemants(on food) are not sublated.

 

 

 

In ChandhOgya it is stated 'AhAra suddhou satthva suddhih;satthvasuddhou

dhruvAsmrthih, (Chan.7-26-2)when the food is pure the mind is pure ;

when the mind is pure the remembrance if firm,' which confirms that even

knowers of Brahman are allowed to eat prohibited food only when the life

is in danger.

 

 

 

suthra-30-api smaryathE-3-4-30

 

 

 

The smrthi also says so.

 

 

 

In Manusmrthi itis said 'prANA samsayamApannah yo annam atthi

yathasthathah;lipyathE na sa pApEna padhmapathrmivAmBHasA,

 

 

 

When the life is in danger he can take food from anywhere and he is not

touched by sin like the water on a lotus leaf.

 

 

 

 

 

suthra31-sabdhaschAthO akAmakAre-3-4-31

 

 

 

Therefore the scripture prohibits doing whatever one desires.

 

 

 

The kATakasamhitha declares 'thasmAth brAhmaNah surAm na pibhathi

pApmanA nothsrjA ithi, threfore a brahmaNa does not drink liquor

thinking "may I not be stained by sin.

 

Thus ends sarvAnnAnumathyaDHikaraNam.

 

 

 

 

 

vihithathvADHikaraNam-3-4-8

 

suthra-32-vihithathvAccha AsramakarmApi-

 

3-4-32

 

 

 

The works are for the asramas also because they are enjoined.

 

 

 

Since it is stated that the sacrificial acts are subsidiary to knowledge

of Brahman it is to be clarified whether the sacrificial acts are

enjoined even to those who have no desire for final release. The suthra

confirms that these works are to be performed even by those who merely

wish to fulfil their duties of the asrama as it has been enjoined by

'yAvajjeevam agnihOThram juhOthi, one performs agnihOthra till the end

of life as they are obligatory. From the text 'thamEtham veda

anuvachanEna,Him they seek to know by reciting the vedas,(Brhd.4-4-22)

denotes that the same works have to be performed as subsidiary to

knowledge.

 

 

 

suthra-33-sahakArithvEnacha-3-4-33

 

 

 

Also on account of their cooperation.

 

 

 

 

 

The sacrificial acts are auxiliary to knowledge in as much as they

create a desire for knowledge.There is no contradiction just as in the

case of agnihOthra there is a double injunction one for the performance

till the end of life and another for attaining heaven. Similarly the

performance of sacrifice as subsidiary to knowledge and as a duty of the

asrama do not contradict each other.

 

 

 

suthra-34-sarvaTHA api cha tha Eva ubhayalingAth-3-4-34

 

 

 

In all cases the same duties are to be performed because of the twofold

indicatory marks.

 

 

 

Either for the sake of knowledge or as a duty of the asrama the works to

be performed are the same because of the same injunctions, using the

same terms.

 

 

 

suthra-35-anabhibhavam cha dharsayathi-

 

3-4-35

 

 

 

And the scripture also declares not to be overpowered.

 

 

 

The texts like 'dharmENa pApam apanudhathi, he drives away evil by

sacred works,' shows that the sacrificial acts by purifying the mind

helps the rise of knowledge by driving away evil.Thus ends

vihithathvAdhikaraNam.

 

 

 

 

 

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