sribhashya-adhyaya4-padha2

[Guest guest]

ibhashya-adhyaya4-padha2

 

 

 

vAgaDHikaraNam-4-2-1

 

 

 

Speech combines with mind because it is seen and also known through the

scripture.

 

 

 

Now the discussion turns to the actual progress of the man of knowledge

towards Brahman. At first the departure of the individual soul from the

body is considered. In ChandhOgya it is said 'asya soumya purushasya

prayathah vANgmanasi sampadhyathe, manah prANE, prANah thEjasi, thEjah

parasyAm dhEvathAyAm, (Chan.6-8-6) when a man departs from here the

speech is combined with mind, mind with prANa ,prAna with fire and the

fire with the supreme self. Here the doubt is about the combining of

the speech with mind as to whether it is the function, or, the organ of

speech that combines with mind. The view that only the function of

speech iis combined with the mind as the essential nature of the speech

is not dependent on the mind is put aside by the suthra.

 

 

 

Since it can be seen that even when the organ of speech is not

functioning the speech is present in the mind it is only the essential

nature of the speech which combines and not merely the function of

speech. From scripture also this can be seen as quoted above which says

that the vAk only combines with the mind and not merges in it and hence

the argument that the speech cannot become one with mind as the latter

is not the cause of speech cannot be valid.

 

 

 

 

 

suthra-2-atha Eva sarvANyanu-4-2-2

 

 

 

And for the same reason all follow after.

 

 

 

Speech combines with the mind is thus explained as only conjunction with

the mind and not absorption. Similarly all the other organs that folllow

speech are also said to combine with mind. 'thasmath upashAntha thEjAh

punarbhavam indhriyaih sampadhyamAnaih,' ( Pras.3-9),therfore with the

body heat extinguished he goes for rebirth with his senses resting in

the mind.'

 

 

 

ManOaDhikaraNam-4-2-2

 

 

 

suthra-3-thanmanah prANa uttharAth-4-2-3

 

 

 

That mind reaches prANa because of the subsequent passage.

 

 

 

The mind combined with all the senses is said to combine with prANa and

not only the function of the mind, (manOvrtthimAthram), according to the

text 'manahprANE.'

 

 

 

Here the poorvapakshin comes out with a theory that the mind is absorbed

in its causal substance, by quoting the texts, ' annamayam hi soumya

manah, (Chan.5-6-5) mind consists of earth,' 'thA annam asrjantha,

(Chan.5-6-4) they (waters) created earth, and 'ApOmayah prANah, prANas

consist of water.' Hence the conclusion is that the mind merges in its

causal substance water as prANA is shown to have water as its causal

substance.

 

 

 

The suthra replies that the statement that the mind consisits of earth

and prANa is made of water only means that, the mind and prAna has

anna, food, (which is from earth) and water, as their main source of

nourishment, and not that they are the cause of mind and prANa

respectively. Mind is a form of ego and prANa is a form of AkAsa. the

word prANa may denote water in the secondary sense , as water is

necessary for its sustenance. This is the end of ManoaDhikaraNam.

 

 

 

 

 

aDHyakshaDHikaraNam-4-2-3

 

 

 

sO adhyakshE thadhupagamAdhibhyah-4-2-4

 

 

 

It (prANa) reaches the ruler of the organs (the individul self) because

of the expression 'going to' etc.

 

 

 

The text ' EvamEva Evam AthmAnam anthah sarvE prANAh abhisamAyanthi,'

(Brhd .4-3-38) at the time of death all prANAs go to the individual

self,' declares this fact and again they are said to go out of the body

with the individual self by 'Tham uthkrAmantham prANo

anuthkrAmathi,(Chan.4-4-2) when the individulal self departs praNa

follows.' The coexistence of prANA along with the self is declared in

'kasmin uthkrAnthe uthkrAnthO bhavishyAmi kasmin vA prathishTithe

prathishTAsyAmi,' (pras.6-3) "In whose departure will I depart , in

whose staying will I be staying," the answer being given is, 'the

individual soul.' So the text 'prANA thEjasi,' means that the prANa

joining with the individual self reaches the fire.

 

Ramanuja compares this to the statement 'Yamuna reaches the sea' though

actually it only combines with Ganges and reaches the sea together.Thus

endsthe aDHyakshADHikaranam.

 

 

 

 

 

 

 

bhoothADHikaraNam.4-2-4

 

 

 

suthra-5-bhoothEshu thathsruthEh-4-2-5

 

 

 

PrAna reaches the elements as declared in the sruthi.

 

 

 

The question as th whether the prAna conmbined with the individual self

reaches only the fire or all the elements, is answered by quoting the

text in BrhadhAraNyaka 'sa vAayamAthma

brahma----prthiveemaya,ApOmaya,vAyumaya AkAsamaya sthEJomaya,'etc.

(Brhd.4-4-5) which declares that when the soul departs it consists of

all elements.

 

 

 

 

 

suthra-6-naikasmin dharsayathO hi-4-2-6

 

 

 

Not with one element because both sruthi and smrthi declares so.

 

 

 

The suthra refutes the view that praANa and the self join with each

element in succession because the elements are not capable of pruducing

the effects individually. This is supported by sruthi and smrthi. The

text 'anEna jeevEna athmanA anupravisya nAmarupE vyAkaravANi thAsAm

thrvrtham thrvrthamEkaikAm karavANi, (Chan.6-3-2) having entered these

beings with this soul let me give them names and forms--let me make

each of these three tripartite,' shows that the tripartite combination

of each element is done to make it capable of producing effects. The

smrthi also denotes the same by 'nAsaknuvanprajAh srashtum asamAgamya

krthsnasah; samEthya anyOnya samyOgam parasparsamAsrayAh mahadhAdhyA

visEshAnthA andam uthpAdhayanthi thE, (VP-1-2-52.54) these (elements),

being separate from one another, were unable to produce effects without

combining. But having entered into mutual conjunction they, from the

Mahat down to individual beings, produce the cosmos. Therfore prANa and

the soul combine with the aggregate of elements and the word 'thEjas'

denotes fire joined with other elements only.This is the end of

bhoothADHikaraNam.

 

 

 

 

 

AsrthyupakramADHIkaraNam-4-2-5

 

 

 

suthra-7-samAnA cha ASrthyupakramAth amrthathvam cha anupOshya-4-2-7

 

 

 

It is common till the beginning of the path.

 

 

 

Is the departure from the body of the soul described so far is common to

men of knowledge and the ignorant or only to those without knowledge?

the poorvapakshin says that this holds good only for those without

knowledge because for the men of knowledge there is no departure at all.

He cites the text ' yadhA sarvE pramuchyanthE kAmA yE asya hrdhi

sTHiTHAh;aTHa marthyO amrthO bhavathi athra Brahma samasnuthE,

(Brhd.4-4-7) when all the desires in the heart are cast off the mortal

becomes immortal here and now, attaining Brahman.'

 

 

 

This view is refuted by the suthra saying that for man of knowledge also

the same way of departure is prescribed till he attains the beginning of

the path, that is, till the soul enters the nAdis when, the knower

passes out through the sushumnA nAdi. This is declared by the sruthi

also thus:'sathE chaikA cha hrdhayasya nAdyah thAsAm

moorDHAnamabhinissrthaikA; thayOh oorDHvamAyann amrthathvam Ethi,

(Chan.8-6-5) there are hundred and one nAdis of the heart of which one

goes through the crown of the head.Moving upwards by that, man reaches

immortality.' Upto that moment the departure of a man of knowledge does

not difer from the ignorant.

 

 

 

There is a difference mentioned after that point as 'thEna pradhyOthEna

AthmA nishkrAmathi chakshushO vA moordhnO vA anyEbhyO va

sariradhEsEbhyah, Brhd.4-4-2) by that light the soul departs, through

the eye, through the skull or through any other part of the body. The

soul of the enlightened passes through the head, by sushumna, while for

others it is through otherparts o the body. the text about attaining

Brhman here and now means that the man of knowledge through meditation

experiences the bliss of Brahman through intuitive knowledge while in

embodiment.

 

 

 

 

 

suthra-8-thadhApeethaih samsaravyapadhesath-4-2-8

 

 

 

The texts describe the state of transmigration till attainment of

Brahman.

 

 

 

The texts such as 'thasya thAvadhEva chiram yAvanna vimokshyE,

(Chan.6-14-2)there is delay for him till he is not released from the

body,' and 'asva iva rOmANi vidDHooya pApam chandhra iva rahOrmukhAth

pramuchya DhoothvA sariram akrthah krthAthmA brahmalOkam abhisambhavAmi

( Chan.8-13) Shaking off all evil as a horse shakes his hairs, and as

the moon frees himself from the mouth of Râhu; having shaken off the

body , having fulfilled all ends,I attain the uncreated world of

Brahman,' show that till the attainment of Brahman takes place after

the soul travelled through the path of light to a certain place, the

state of samsara exists.

 

 

 

suthra-9-sukshmam pramANathascha

 

thaTHOpalabDHEh-4-2-9

 

 

 

The subtle body persists which is known from pramANa and being seen from

the scriptures.

 

 

 

The scripture says that the knowing self engages into conversation with

moon and others when he is on the path of devas(DevayAna). From this it

is known that the subtle body persists till that stage and hence bondage

is not destroyed.

 

 

 

suthra-10-nOpamardhEnAthah-4-2-10

 

 

 

Hence not destruction of bondage.

 

 

 

Attaining immortality here and now in the passage quoted earlier does

not mean that kind of immortality where bondage is dissolved as it

seems .

 

suthra-11-asyaiva chOpapattherooshmA

 

4-2-11

 

 

 

Warmth belongs to the subtle body which is reasonable.

 

 

 

At the time of death it is usually observed that warmth is left in some

part of the body. As this cannot be attributed to the gross body it is

inferred that it belongs to the subtle body which is about to make its

departure. This confirms the view expressed in suthra-7 that the

departure is common to all.

 

 

 

 

 

suthra-12-prathisheDHAth ithi chEth na,sArirAth spashtah

hyEkEshAm-4-2-12

 

 

 

If it is said that the departure is denied in the scritures it is not so

because it is said only about the non-separation of prANa from the

individual self. According to some, this is clear.

 

 

 

>From the text 'aTHa akAmayamanah, yO akAmO nishkAma ApthakAma

AthmakAmah, na thasya prANA uthkrAmanthi, brahmaiva san brahma apyEthi,

But he who does not desire, who is without desire, free from desire, who

has obtained his desire, who desires the Self only, of him (tasya) the

prânas do not pass forth,--being Brahman only he goes into Brahman,

' Thus the departure from the body of the soul is denied with reference

to a man of knowledge, says the opponent.

 

 

 

This view is refuted by the suthra.Here the departure of prANAs are

denied from the individual soul only and not from the body because the

subject of the passage denoted by the word thasya is the individual soul

from whom the prANa does not depart in the path of devas till he reaches

Brahman.

 

 

 

The expression in the suthra 'according to some it is clear,' means the

mAdhyandhinas who read the text as 'na thasmAth prANA uthkramanthi,' the

prANas do not depart from him, which makes the point clear.

 

 

 

 

 

suthra-13-smaryathE cha-4-2-13

 

 

 

Smrthi also declares thus.

 

 

 

In YAjnyavalkyasmrthi it is said 'oordDhvamEkah sTHithasthEshAm yO

BHitthvA suryamandalam;brahmalOkam athikramya thEna yAthi parAm gathim,'

'Of those, one is situated above which pierces the disc of the sun and

passes beyond the world of Brahman; by way of that the soul reaches the

highest goal' (YAjnavalkya smrthi-III-167) which denotes that even for

enlightened ones the departure is from the nAdi in the head.This is the

end of AsrthyupakramADHikaraNam.

 

 

 

 

 

parasamptthyaDHikaraNam-4-2-6

 

 

 

suthra-14-thAni parE thaTHA hyAha-4-2-14

 

 

 

These merge in the supreme self for the scripture says so.

 

 

 

It has been shown that the individual self at the time of departure

from the body merges with the subtle elements along with the senses and

the prAnas and that there is no difference in the mode of departure

with respect to the enlightened soul and to the ignorant. Now the

question is whether these subtle elements move on to produce their

effects with some other soul or merge in the supreme self. The view of

the opponent that they proceed further to produce their effects

according to karma and meditation, to other souls is refuted by the

suthra saying that they merge with the supreme self. The evidence for

this is provided by the scripture 'thEjah parasyAm dhEvathAyAm,

(Chan.6-8-6) the fire merges with the supreme deity, that is

Brahman..Thus ends parasamptthyadDhikaraNam.

 

 

 

 

 

avibhAgADHikaraNam-4-2-7

 

 

 

suthra-15-avibhAgo vachanAth-4-2-15

 

 

 

Non-difference ( of the individual self with the supreme self)

according to statement of the scripture.

 

 

 

The question is raised regarding the meaning of merging,sampatthi, as

to whether it is like dissolutin to its cause as in deluge or does it

mean the merging in the form of non-differentiation.

 

 

 

The answer is given in the suthra that it is non-difference that is

meant. The individual self with subtle element becomes indistinguishable

from the supreme self. This is proved by the text 'thEjah parasyAm

dhEvathAYam, the fire in the supreme self,' has to be connected with the

previous one, 'vAngmanasi sampadhyathE, the speech merges in the mind,'

and the word merges is of special significance. There is no evidence of

the elements entering into their cause as there is no statement to that

effect.This is the end of avibhAgADHikaraNam.

 

 

 

 

 

thadhOkODikaranam-4-1-8

 

 

 

sthra-16-thadhOKO agrajvalanam thathprakAsithadvArO vidhyAsamarthyAth

thacchEshagathyanusmrthiyOgAccha-4-2-16

 

 

 

The individual self is blessed by the Lord residing in the heart due to

the power of meditation and the meditation on the path, which is its

subsidiary, and his abode becoms lighted from above.The passage thus

illuminated by the Lord, he departs through the hundred and first nAdi.

 

 

 

To the objection that it is difficult to asertain by which nAdi the soul

departs as they are minute and numerous, the suthra says the soul of the

man of knowledge departs fronm the hundred and first nAdi in the crown

of the head. The knower can easily distinguish ths particular one by the

power of meditation and the repeated remembrance of the path, which is

the subsidiary of meditation which pleases the Lord who is in the heart,

when, the heart, the residence of the soul is lighted from above. Thus

by the grace of the Lord the enlightened person is able to discern the

particular nAdi through which he departs.Here ends the

thadhOKODHikaraNam.

 

 

 

 

 

rasmyanusArADHikaraNam-4-2-9

 

 

 

suthra-17-rasmyanusAri-4-2-17

 

 

 

Following the rays.

 

 

 

scripture says that the soul of theman of knowledge, departing through

the hundred and first nAdi, following he rays of the sun reaches the orb

of the sun. 'aTha yathra EthadhasmAth sarirAth uthkrAmathi aTha

EthairEva rasmibhih oorDhvam AkramathE, (Chan.8-6-5) when he departs

from this body he goes upwards by these rays only.'.The objection here

is that the departure cannot said to be strictly following the rays of

the sun because when one dies in the night there are no sunrays visible.

So it could only refer only to some cases.

 

 

 

This view is refuted by the suthra. the word Eva in the text clearly

shows that the soul of a knower leaves following the rays of the sun

only. As the nights in summer are hot it is evident that the rays are

persent also in the night though not visible. In winter also they are

present but are overpowered by the cold. Scripture definitely indicates

a connection between the nAdis and the rays of the sun. This is known

from 'thdhyaThA mahApaTha Athathah ubou grAmou gacchatheemanchAmumcha,

EvamEva Etha Adhithyasya ubou lOkou gacchantheemamchAmuncha;

amushmAdhAdhithyAth prathAyanthE thA Asu nAdeeshu srpthAh;AbhyO

nAdeebhyO prathAyanthe thE amushmAn AdhithyE srpthAh, 'As a very long

highway goes to two villages, so the rays of the sun go to both worlds,

to this one and to the other. They stretch themselves forth from the sun

and enter into these nAdis'; they stretch themselves forth from these

arteries and enter into yonder sun.' (Chan.. VIII, 6, 2) Therefore rays

being present in the night also, the souls of those who attain Brahman

follow the rays of the sun only. Thus ends rasmyanusArADHikaraNam.

 

 

 

 

 

nisADhikaranam-4-2-10

 

 

 

suthra-18-nisi nEthicheth na sambanDhasya yAvaddhEhabhAvithvath

dharsayathi cha-4-2-18

 

 

 

If it is said that it cannot be the night, it is not so because the

connection persists as long as the body lasts.The scripture also

declares this.

 

 

 

The question now is whether the soul of one who dies in the night

attains Brahman or not. The opponent says that they do not reach brahman

because the death at daytime is praised by the scriptures and that in

the night is said to be highly objectionable.

 

 

 

The suthra refutes this viewand says that because the karma of the man

of knowledge comes to an end at the time of leaving his body in his last

life, he attains Brahman though he dies at night. This is proved by the

text, 'thasya thAvadhEva chiram yAvanna vimOkshyE aTha

sampathsyE,(Chan.6-14-2) the text quoted by the opponent, namely, 'dhivA

cha suklapakshaschauttharAyaNam Eva cha; mumoorshathAm prasasthAni

vipareetham thu garhitham, Daytime, the bright half of the month and the

northern progress of the sun are excellent for those about to die; the

contrary times are unfavourable,' is for those who have not attained

knowledge.Thus ends the nisADHikaraNam.

 

 

 

 

 

dhakshiNAyanAdDhikaraNam-4-2-11

 

 

 

suthra-19-athaschAyanEpi dhakshiNe-4-2-19

 

 

 

For the same reason even dying in dakshiNAyana the enlightened attains

Brahman.

 

 

 

But a doubt arises that because it is said that those who die in

DhakshiNAyana reach the world of pithrs and while those who die in

utthraAyaNa reach the moon. The former are said to return to earth when

their merits are exhausted. Bhishma and others who were knowers awaited

the uttharAyaNa and hence it looks as though those who die in

dhakshiNAyana cannot attain Brahman.

 

 

 

The answer to this is that those who have knowledge even when they go to

the world of the moon do not return to earth but go further to atain

Brahman and the stay in the world of the moon is only a rest for them.

Mahanarayana upanishad declares that from there one reaches Brahman.'

thasmAth brahmaNAah mahimAnam Apnothi.' ( (Mahanarayana.25-1) Bhishma

and others postponed their death not because they cannot attain Brahman

by dying in dhkshiNAyana but only to demonstrate the glory of

uttharAyana for promoting dharma and AchAra.

 

 

 

suthra-20-yOginahprathi smaryathEsmaArthE chaithe-4-2-20

 

 

 

And those two paths are mentioned in the smrthi with reference to yogis.

 

 

 

In the gita it is said that those who die during the day etc .do not

return to earth but those who die at night etc. do return.This is not

said in order to denote a special time to die but it relates only to the

two paths, devayAna ,the path of the devas and pithryAna, path of the

pithrs for persons practising yoga. Thus ends the

dhakshiNAynADHikaraNam.

 

 

 

The end of the second padha of the fourth adhyaya