sribhashya-end of third adhyaya

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svAmyaDHikaraNam-3-4-11

 

 

 

suthra-44-svAminah phalasruthEH ithiAthrEyah

 

 

 

The meditation on udhgeetha belongs to the sacrificer because of the

declaration of fruit by the scripture

 

 

 

The meditation on udhgeetha is a part of the sacrifice and the

question arises whether it should be performed by the sacrificer or the

udhgAthr, the priest who sings the saman. AthrEya is of the opinion that

it should be done by the sacrificer only because there is a special

fruit declared by the scripture which should accrue to the sacrificer

and hence he has to do the meditation on udhgeetha. He cites the example

of dhaharavidhya where the meditation and the result of the meditation

belongs to the same person. It cannot be compared to the act of bringing

water in a gOdhOhana vessel by the priest who alone is qualified to do

it because bringing water can be done only by the priest but upasana is

not so. The udhgeetha, that is singing the saman can be done by the

priest but the meditation on udhggeetha should be done by the sacrificer

only.

 

 

 

suthra-45-Arthvijyam ithi aoudulOmih thasmai hi parikreeyathE-3-4-45

 

 

 

They are the priest's work ,says Aoudulomi, because he is engaged for

that purpose.

 

 

 

Acharya AoudulOmi thinks that the meditation on the udhgeetha as well as

everything connected with the sacrifice is the work of the priest only

because he has been engaged, by paying dhakshiNa, to do the work.So

all his acts physical and mental, including the fruit, has been

purchased by the sacrificer. This seems to be the opinion of suthrakAra

also.In dhahara vidhya there is no injunction such as 'rthvijO vrNeethE,

rthvigbhyah dhakshiNAm dhadhAthi, he chooses the priests, he gives them

their fee,' etc. The text 'yadhEva vidhyayA karOthi--thadhEva

veeryavattharam,whatever he does with knowlege it is more powerful,'

refers only to the one who performs the sacrifice, that is the

priest.In dhahara vidhya since there is no mention of the priest, the

rule that the fruit of the sacrifice belongs to one who does it

,'sasthraphalam prayOkthari,' (Pu.Mi.Su.9-7-18) holds good.Thus ends the

svAmyaDHikaraNam.

 

 

 

 

 

 

 

sahakAryantharaviDHyaDHikaraNam-

 

3-4-12

 

 

 

suthra-46-sahakAryanthara viDhihpakshENa thrtheeyam thadhvathO

viDHyAdhivath-3-4-46

 

 

 

There is an injunction for him who has that (learning ) as in the case

of other injunctions ( about auxiliary means) because it is the third

requisite.

 

 

 

Regarding the text 'thasmAth brAhmaNah nirvidhya bAlyEna

thishTAsEth;bAlyam cha pAndithyam cha nirvidhya aTHa munih, therefore a

seeker of Brahman , having finished learning , should remain like a

child and having finished this stage and with learning, he becomes

meditative.' Here the question is whether the meditation is also

enjoined as the other two or just a mention of something already

existing. The opponent holds the latter view because knowledge and

learning both means the same.Hence there is no injunction regarding

meditation.

 

 

 

The suthra refutes this view saying that the meditation is the third

requisite besides the learning and child-like state. Just as in the text

'Thametham vedhAnuvachanEna brAhmaNA vividhishanthi yajnEna dhAnena

thapasA, (Brhd.4-4-22) brahmanas seek to know Him reciting the veda,by

sacrifice, gifts and penance.' The sacrifices etc are enjoined as aids

in the same way as 'hearing' and 'reflection' are the aids enjoined in

the text 'AthmA vA are dhrashtavyah, srothavyah, manthvyah. (Brhd.2-4-5)

Here also learning, childlike state and meditation are enjoined as

another aid to knowledge. The meditation is not knowledge but a constant

application of mind to the object of knowledge. Thus these three

requisites are are enjoined as aids to knowledge as the sacrifice and

other duties for other asramas.

 

 

 

The third requisite, that is, the state of meditation, is denoted in the

text by the word 'muni.' This is not in the sense of mananseelathvam,

reflection, says Ramanuja 'idham cha mounam sravaNa prathishTArTHAth

mananAth arTHAnthara bhootham upAsanAlambanasya punah punah samseelanam

thadhbhAvanAroopam,' munithvam (mounam) is something different from

reflection of what is heard, being consistent and persistent remembrance

of the object of meditation.

 

 

 

Then Ramanuja explains the text as follows. A brAhmana has to attain

knowledge of Brahman perfectly through hearing and pondering and

purifying the mind through devotion because it is attained only by the

grace of the Lord as smrthi says 'nAham vedhaina thapasA na dhAnEna na

cheEjyaya, I cannot be reached by study of the vedas, nor by

penance,nor gifts nor sacrifice ,' and that He is unable to attain

 

except by devotion 'bakthyAthvananyayA sakyah.'(BG.11-53-54)

 

Sruthi also confirms by saying 'nayamAthmA pravachEna labhyah,'this self

cannot be attained by study of the vedas, and goes on to say 'yamevaisha

vrunuthE thEna labhyathE,' he whom the Self chooses, by him the Self is

to be attained. (Ka. Up. I, 2, 23)

 

 

 

After this state he is to be like a child , which Ramanuja says, will

be explained in a later suthra.l Later he has to engage his mind in

consistent and persistent thought on Brahman which is termed as the

state of muni. Thus he attains true knowledge.

 

 

 

The text further says 'amounam cha mounam cha nirvidhyATHa brAhmaNah,'

He is a brAhmaNa who employs amouna and mouna to reach the highest

knowledge. Amouna is explained by Ramanuja as 'mouna ithara sahakAri

kalApah', that is, all the auxiliaries of knowledge other than mouna

like sacrifices etc., while mouna is munithvam.

 

 

 

 

 

suthra-47-krthsnabhAvAtthu grhiNopa samhArah-3-4-47

 

But since the knowledge exists in all asramas the scriptural text ends

with the householder.

 

 

 

To the question by the opponent that if the knowledge aided by the

duties of all the asramas, with mouna as a third requisite, is the means

of attaining Brahman, then how can the duties enjoined for a householder

till the end of life be explained, the suthra replies thus:As the

knowledge belongs to all asramas it is for the householder also.The

duties belonging to all asrama ends with the householder and the text

'brAhmaNAh puthraishaNAyAscha vitthaishaNAyAscha lokaishaNAYAScha

vyutTHAya aTHa bhikshAcharyam charanthi, (Brhd-3-5-1) a Brâhmana

having risen above the desire for sons, the desire for wealth, and the

desire for worlds, wanders about as a mendicant,' relates to the duties

of the ascetic exclusively.

 

 

 

 

 

suthra-48-mounavath itharEshAm api upadhEsAth-3-4-48

 

 

 

Like the stage of muni other stages of life are also taught.

 

 

 

The injunction of mouna , though refers to the one who has renounced all

desires and wanders as a mendicant, is common to all asramas.The text

'thrayO dharmaskanDHAh,there are three branches of dharma,'(Chan.2-23-1)

which refers to the duties of all asramas ends with 'brahmasamsTHO

amrthathvamEThi, one who is devoted to Brahman attains immortality ,'

which means that the term brahmasamsTha is common to all asramas. So the

text enjoining learning , childlike state and mouna are aids to

knowledge for all.This is the end of sahakAryantharaviDHaDHikaraNam.

 

 

 

 

 

aAvishkArADhikaraNam-3-4-13

 

 

 

suthra-49-anAvishkurvan anvayAth-3-4-49

 

 

 

Not manifesting oneself on account of context.

 

 

 

The term 'bAlya' mentioned in the suthra46 is now explained. In the text

'thasmAth brAhmaNah pAndithyam nirvidhya bAlyEna thishTAseeth,

(Brhd.3-5-1) a brAhmana after learning should remain like a child,'

should be taken to mean the action of a child. But it has to be

specified whether all actions of the child like doing as one likes or

only those qualities as absence of pride etc. are meant here. The

argument that in the absence of any particular specification all

activities to be included, is disposed of by this suthra. The nature of

a child in not manifesting the qualities like pride arrogance etc. is

what is meant here because of the context. Balya is to correspond to

knowledge and hence the nature of not manifesting the qualities of an

adult is only appropriate.That is, it means simplicity and unassuming

nature. The other characterestics are excluded by the texts themselves

such as 'nAviratho duschArithAnnAshAntho nAsamAhithah nAshAnthamAnasO

vApiprajnAnEnainam ApnuyAth, (Chan. I, 2, 24); he who has not turned

away from wicked conduct, who is not tranquil and attentive, or whose

mind is not at peace, he can never attain the Self by knowledge.' Thus

ends anAvishkAraDhikaraNam.

 

 

 

 

 

aihikADHikaraNam-3-4-14

 

 

 

suthra-50-aihikam aprasthuthaprathibanDHE thddharsanAth-3-4-50

 

 

 

Worldly prosperity arises when there is no obstacle present. It is as

seen from the scriptures.

 

 

 

There are two kinds of knowledge,one aiming towards worldly prosperity

and another relating to final release. The cause of the worldly

prosperity being acts of merit the question now arises that whether the

fruit of meritorious acts comes immediately or at some later time or

life.The opponent holds the former view beause according to what is said

in Gita 'chathurvDHA bajanthE mAm janAh sukrthinO arjuna, (BG.7-11) four

kinds of men of meritorius deeds worship me.' Hence as they have

already done puNya there is no reason why the fruit should not be

immediate.

 

 

 

The suthra replies to this saying that the result will be immediate only

when there is no obstacle to prevent its happening. Worldly prosperity

is created by knowledge which means meditation and only if there is no

obstacle due to some past deed which may be more powerful than the

meritorius deeds like knowledge and meditation the result arises

immediately after or else it may come sometime later which cannot be

specified. For this reason only scripture declares 'yadhEva vidhyayA

karOthi sraddhayA upanishadha thadhEva veeryavattharam, (Chan.1-1-10)

whatever one does with knowledge, faith and upanishad that becomes more

powerful,' which means that it has the capacity to ward off

obstacles.This is the end of aihikADHkaraNam.

 

 

 

 

 

mukthiphalADHikaraNam-3-4-51

 

 

 

suthra-51- Evam mukthiphalAniyamahthadhavasthAvaDhrthEh

thadhavasTHAvaDHrthEh-3-4-51

 

 

 

Similarly there is no rule for the fruit of final release also because

of he same condition.

 

 

 

This suthra is about the meditation for the sake of final release.Here

also the final release may be immediate only when there is no

obstruction such as offences formerly committed against knowers of

Brahman etc.Thus ends the mukthiphalADhikaraNam.

 

 

 

The end of third adhyaya of sribhashya.