sribhashya-adhyaya4-end of first padha

[Guest guest]

AprayANAdhikaraNam-4-1-6

 

suthra-12-AprayANAth thathrApi hi dhrshtam-4-1-12

 

Until death, for it is seen in the scriptures to be so.

 

To the question whether the meditation is to be continued day after day

for whole life time, the suthra afiirms that it is so. Scripture

declares that the meditation is to continue from the time of starting

till death as can be seen from the text 'sa khalu Evam varthayan

yavadhAyusham brahmalOkam abhisampadhyE, (Chan.8-15-1) living thus

through out his life he reaches Brahman.Here ends the

AprayANADHikaraNam.

 

 

 

ThadhaDHigamADHikaraNam-4-1-7

 

suthra-13-thadhaDhigamauttharapurvAghayOh aslEshavinAsou

thadhvyapadhEsAth-4-1-13

 

Attaining that (meditation ) results in nonclinging and destruction of

earlier and later sins because it is declared thus.

 

Having dealt with the nature of meditation the suthras now start

discussing the result of it. The text 'thadhyaTHA pushkarapalAse ApO na

slishyanthE EvamEvamvidhi pApam karma na slishyathE, as water does not

cling to a lotus leaf, so too no evil deed clings to him who knows

this,' (Chan.4-14-3) and 'ThasyaivAthma padhavittham vidhithvA na

karmaNA lipyathE pApakEna,(Brhd.4-4-23) having known Brahman he is not

contacted by any evil deeds, '. Same idea is expressed in 'ksheeyanthE

asya karmANi thasmin dhrshtE parAvarE, ( (Mund.2-2-8) all karma is

destroyed when one knows Brahman.' The doubt here is whether this is due

to the result of mere meditation or not, and the opponent quoting

'nAbhuktham ksheeyathE karma kalpakotisathairapi,

(BrahmavaivarthapurANa-prakrthikAnda-26-70) no work not experienced will

perish even after millions of aeons,' says that the nonclinging and

destruction of sins will not result from meditation and what is said to

that effect is only by way of eulogy.

 

The suthra refutes this sayng that the scripture declares that not only

the evil deeds do not cling but also they are destroyed by the power

of knowledge. 'EVamvidhEvamvidhipApam karma na slishyathE as said in

ChandhOgya(4-14-3) shows the nonclinging of evil deeds, while the text

' ksheeyantheE asya karmANi thasmin dhrshtE parAvarE,' (Mund.2-2-8)

shows the destruction of evil deeds.

 

There is no contradiction between the texts quoted above and that

quoted by the opponent about the karma not being destroyed without

experiencing because the two refer to different subjects. According to

the opponent work has the power to produce result which has to be

experienced. but the knowledge has the capacity to destroy the power of

past karma and to obstruct that of subsequent karma. So both

declarations are valid as the power of fire to produce heat and of water

to quench it. are both valid and not contradictory to each other.

 

 

 

The power of sinful actions to produce the results is due to the

displeasure of the Lord and meditation on the supreme person destroys

that and hence prevents the results from origination and destroys the

results of subsequent actions.thus ends the thadhaDHigaNMADhikaraNam.

 

 

 

 

 

ItharaDHikaraNam-4-1-8

 

 

 

suthra-14-itharasya api Evam asamslEshah pAthE thu-4-1-14

 

 

 

Of the other (good deeds) also there is nonclinging and destruction.But

regarding some deeds nonclinging occurs only afterdeath.

 

 

 

It has been stated that evil deeds do not cling to one who has knowledge

and their results destroyed byknowledge. This suthra is for the purpose

of denoting that even the good deeds do not cling etc. because both the

good and evil deeds are obstruction to the final release. Thus the

scritures say 'sarvO pApmAno athO nivarthanthe, (Chan.8-4-1) all sins

turn away from him, and 'thath suktha dushkrthE DhoonuthE, (Kaus.-1-4)

he shakes off both good and bad deeds.' But , asks the opponent, the

result of good deeds like rain, food etc. are beneficial to a man of

knowledge for assisisting in meditation and hence why are their

destruction brought about.To this the suthra replies that some of the

results which are conducive to meditation will remain till the fall of

the body.This is the end of itharADHIkaraNam.

 

 

 

 

 

anArabDha kAryADHikaraNam-4-1-9

 

 

 

Suthra-15-anArabDha kAryE Eva thu poorvE thadhavaDHEh-4-1-15

 

 

 

Only those previous deeds the result of which have not yet begun are

destroyed as the deeds which have begun to yield fruit last till death.

 

 

 

The question as to whether all deeds are destroyed by knowledge or only

those which have not yet begun to yield fruit, the opponet says that all

deeds should be destroyed according to the text 'sarvE pApmAnah

pradhooyanthe,' ( han.5-25-3) all sins are burnt.' The existence of the

body after he deeds are destroyed is due to the impetus as in the case

of the potter's wheel which continus to rotate even afterthe operation

is over.

 

 

 

The suthra refutes this by saying that only those which have not yet

started giving results are destroyed because the text says 'thasya

thAvadhEva chiram yavath vimokshye aTha sampathsye.' (Chan.6-15-2) for

him there is delay as long as he is not liberated from the body. There

is no proof of the impetus that keeps the body going except Gods

will.Here ends the anArabDhakaryADHIkaranam.

 

 

 

 

 

agnihOthrAdhyaDHikaranam-4-1-10

 

 

 

suthra-16-agnihOthrAdhi thu thath kAryAtyaiva thaddharsanATH-4-1-16

 

 

 

AgnihOthra etc. are to be performed for generating the effect that

produces knowledge as seen from the scriptures.

 

 

 

Since it has been shown that nonclinging of results of both good and

evil deeds result from the power of knowledge, the opponent comes with

an argument that the acts like agnihothra need not be performed by one

who does not desire their result to accrue to him.

 

 

 

The suthra refutes this saying that they have to be performed for the

sake of creating the knowledge. The scripure confirms this by the text

'thamEtham vedhAnuvachanEna brAhmaNA vividhishanthi yajnEna dhAnEna

thapasA anAsakEna , (Brhd.4-4-22) the brAhmaNas desire to know Him by

reciting the vedas, by sacrifices, by gifts, by penance and by fasting.

As the meditation has to be practised again and again till death the

acts like agnihothra purifies the mind and hence are to be done as

otherwise the mind will lose its clarity which will obstruct meditation.

 

 

 

suthra -17-atho anyA api hyEkEshAm ubhayOh-4-1-17

 

 

 

According to some , other than those( agnihothra etc.) there are many

good deeds done before and after the generation of knowledge.

 

 

 

The text 'thasya puthrA dhAyamupayanthi,suhrhdah sADhukrthyAm, his sons

get his inheritance,his friends his good deed etc. refer to the good

deeds before and subsequent to the production of knowledge, other than

agnihothra and the like which are for generating knowledge, the results

of them being obstructed by other stronger karma. The next suthra

refers to these obstruction to such results.

 

 

 

 

 

suthra-18-yadhEva vidhyayA ithi hi-4-1-18

 

 

 

Because of the text 'yadhEva vidhyayA', that alone which is performed

with knowledge becomes more vigorous.

 

 

 

The text declares 'yadhEva vidhyaya karOthi thadhEva

veeryavattharam,'(Chan.1-1-10) that alone which is performed by

knowledge becomes more vigorous, referring to the power of udhgeetha to

ward off the obstacles that prevent the result of sacrifice. Hence it is

understood that there is obstacle even to the works that are actually

performed and not only to those before or after the generation of

knowledge.Hence the text declaring that his friends inherit his good

deeds refers to those good deeds performed by a man of knowledge. and

hence did not give out the fruit during his lifetime, which on his

death they are transferred to others. This is the end of

agnihOthrAdhyaDHikaraNam.

 

 

 

 

 

itharakshapaNADHikaraNam-4-1-11

 

 

 

suthra-19-BhogEna thvitharEKshapayithvA aTha sampadhyathE-4-1-19

 

 

 

After destroying the good and bad deeds which have begun to yield fruit,

by experience he attains Brahman.

 

 

 

In suthra 15 it is said that those good and evil deeds which have not

started to yield fruit will be destroyed by the power of knowledge. Now

the question is whether those which has started to yield fruit are

destroyed at the end of that bodily existence or after several bodily

existences or there is no definite rule. The opponent is of the opinion

that they are destroyed after that bodily existence according to the

text 'tasya thAvadhEva chiram yAvanna vimOkshye aTha sampatsyE,

(Chan.6-14-2) and for him the delay is only as long as he is not freed

from the body.'

 

 

 

The suthra refutes this view by saying that having detroyed by

experience the results of good and bad deeds that have already started

yielding their fruit the man of knowledge attains Brahman. If the fruits

require many bodies to be experienced then he attains Brahman at the

death of the body in which he finishes experiencing theiir result

because the deeds which have begun to yield fruit must be destroyed only

through experience.,This is the meaning of the text in

ChandhOgya.(6-14-2) It means that there is no limit fixed for bodily

existence and the embodiment will continue till all the karma that has

begun to yield fruit are exausted by experience. As the result of

works, performed after the rise of knowledge, does not cling to him,

when the man of knowledge has shed the ultimate bodily existence his

friends get his good deeds and enemies his bad deeds.This is the end of

itharakshapaNADHikaraNam.

 

 

 

The end of first padha of fourth adhyaya.