sribhashya-adhyaya4-padha3

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ibhashya-adhyaya4-padha3

 

 

 

archirAdhyaDHikaraNam 4-3-1

 

 

 

suthra-1-archirAdhinA thathpraTHithEh-4-3-1

 

 

 

The self of the knower reaches Brahman through the path of light as

wellknown from the scriptures.

 

 

 

The path through which the soul of a knower of Brahman passes and

attains Brahman is discussed in this padha.There are various passages on

the subject and in ChAndhOgya there is a detailed description as 'aTha

yadhuchaivAsmin cchavyam kurvanthiyadhi cha na,archisham Eva

abhisambhavanthi, archishah ahah, ahnah ApooryamANa paksham, ApooryamANa

pakshAth yAn shad udhang Ethi mAsAn,tnanmAsEbhyah samvathsaram,

samvathsarath Adhithyam,AdhithyAth chandhramasam,chandhramasah

vidhyutham tath purushO amAnavaha EnAn brahma gamayathi, Esha

dhEvapaThah brahmapaThah EthEna prathipadhyamAnAimam mAnavam Avartham

nAvarthanthe.'

 

 

 

The meaning of this passage is as follows:

 

Now as for such persons, that is the knowers of Brahman, whether the

cremation rites are performed or not, they goto light, from light to the

day,from the day to the bright fortnight, from the bright fortnight to

the six months of uttarAyaNa,from that to the year,from the year to the

sun, from the sun to the moon, from the moon to the lightning when, a

person from the region of Brahman comes and guides them to realize

Brahman.Those who go by this path do not return to this mortal world.

Another description is also given in the same upanishad later as 'aTHa

yathra asmAth sarirAthuthkrAmathi aTha EthairEva rasmibhih oorDhvam

AkramathE---yAvath ksipyEthmanah thAvath Adhithyam gacchathi; Ethadhvai

khalulOkadhvAram vidhushAm, when he departs from the body he proceeds

upwards through these very rays---as long as it takes the mind to

travel, in that short time he goes to the sun.That indeed is the door to

the world of Brahman for the knowers.'

 

 

 

There is a different version in Kousheetaki upanishad as 'sa Etham

dhEvayAnam panTHAnam Apadhya agnilOkam Agacchathi,sa vAyu lOkam, sa

varuNa lOkam, sa indhralOkam,sa prajApathi lOkam sa brahmalOkam .'Thus

the journey is described as from devayana to world of fire, that of air,

that of water,that of Indhra and to that of Brahma, the creator, and

from there to brahmalOka.

 

 

 

The poorvapakshin presents a view that these roads are several and

independent. This is refuted by the suthra. All roads are one, that of

light only and the difference in description is only due to the

details.As the divinities mentioned are the same they differ only in

minor points.

 

This is the end of archirAdhyaDHikaraNam.

 

 

 

vAyvaDhikaraNam-4-3-2

 

 

 

suthra-2-vAyumabdhAth avisEshAbhyAm-4-3-2

 

 

 

 

 

>From the Year to Vayu because of general and specific words.

 

 

 

The different texts describing the path of the man of knowledge, though

are of same content, the order of the places reached seem to differ in

each. In Chandhogya the soul is said to reach the month, year and the

sun in that order, while in BrhadhAraNyaka the order is given as the

month,the world of devas and the sun respectively.Since the path is the

same according to both texts, the additional information given in each

has to be supplemented in the other. In ChAndhOgya for instance the

period described seems to be from that of shorter to that of longer

duration. So since the month is shorter than the year, it should come

before the year while the year should precede the world of devas.

 

 

 

In BrahadhAraNyaka also there is the text 'yadhA vai purushO asmAth

lOkAth praithi sa vAyum Agacchathi thasmai cha thathra vijiheethE yaTHA

raTha chakrasya kham;thEna sa oordhvam Akramathe, sa Adhithyam

Akramathi, (Brhd.5-10-1) when a man departs from this world he goes to

the air, who makes for him an opening like wheel of a chariot through

which he proceeds upwards and comes to the sun.' The kousheetaki text on

the other hand places the world of vAyu after that of agni, light, and

before the world of devas. But as the term upward has greater force than

the succession, vAyu has to be placed before the sun'

 

Now it is clear that the world of devas and Vayu come after the year and

before the sun. But there is a doubt whether the world of devas and that

of Vayu mean one and he same thing or different. The poorvapakshin says

that they are different which is refuted by the suthra. This is proved

by the general and specific words used to denote it. the word 'the world

of the devas' is used in the general sense which includes that of vAyu

as well while the term 'vayu' is specific denoting only the deity Vayu.

the expression 'world of vAyu only means that the world that is vAyu,the

air.That vAyu may be viewed as the world of devas is known from the

text,'Yo ayam pavathE Esha Eva dhEvAnAm grhAh, ( Jaimini

upanishad-brAhman-3-1) he who blows(vayu) is the home of devas. This is

the end of vAyvaDHikaraNam.

 

 

 

 

 

varuNADHikaraNam-4-3-3

 

 

 

suthra-3-thatithO aDHi varuNah sambnDhAth-4-3-3

 

 

 

Beyond lightning there is VaruNa because of connection.

 

 

 

In kouisheetaki tex it is said that the soul goes to the worlds of

vAyu,varuNa ,Indhra, prajApathy and to the world of of Brahamn in that

order. Hence there is a doubt whether the world of the deities mentioned

are to be included after vAyu or after lightning at the end according

to the text of ChAndhOgya ' samvathsarAth Adhithyam , AdhithyAth

chandhramasam, chandhramasah vidhyutham.' (Chan.4-15-5)

 

 

 

The view of the poorvapakshin that the order mentioned in the

kousheethaki text is to be accepted is refuted by the suthra. VaruNa is

placed after lightning because of the connection of varuNa ,the deity of

waters, with lightning which is the part of rainbearing clouds. As the

order according to the meaning is stronger that the mentioning of the

order in the text, varuNa, along with Indhra and prajApathy must come at

the end after lightening. This is the end of varuNADHikaranam.

 

 

 

 

 

AthivAhikADHikaraNam-4-3-4

 

 

 

suthra-4-Athivahikah thallingAth-4-3-4

 

 

 

They are those who guide , this being indicated.

 

 

 

To the question as to whether the light , vayu etc. mentioned with

respect to the progress of the soul towards Brahman are the landmarks

indicating the path to be pursued or places of enjoyment, the suthra

replies that they are not mere signposts to indicate the path but the

divinities ordained by the Lord to guide the soul.This is known by the

text 'thathpurusho amAnavah sa EnAn brahma gamayathi, (Chan.5-10-2)

there is a divine person who leads them to Brahman.'

 

 

 

 

 

suthra-5-vaidhyuthEnaivathathah thacchruthEh-4-3-5

 

 

 

>From there by him who belongs to lightening, because of sruthi.

 

 

 

Only that divine person guides the soul from the stage of lightning to

Brahman while the others like varuNa and VAyu assist the divine

person.Thus ends the AthivAhikADhikaraNam.

 

 

 

 

 

 

 

kAryaDhikaraNam-4-3-6

 

 

 

suthra-6-kAryam bAdharirasya gathyupapatthEh-4-3-6

 

 

 

Badhari thinks that the deities conduct only him who meditates on

kAryabrahman, that is, HiraNyagarbha, because for him only going is

possible.

 

 

 

To the question whether the deities mentioned lead the one who

meditates on karya brahman, the HiraNyagarbha or those who meditate on

the supreme brahman, BhAdhari answers that the group of deities lead

only the one who meditates on HiraNyagarbha because for him only the

going applies. To the one who meditates on parabrahman there is nowhere

he has to go as he realises Brahman as his own self, who is immovable

all pervading etc.

 

 

 

 

 

suthra-7-visEshithathvAccha-4-3-7

 

 

 

Because it is specified also.

 

 

 

The text 'purushO mAnasa Ethya brahmalOkAN gamayathi, (Brhd.6-2-15) the

person consisting of mind leads them to the worlds of Brahman means only

the worlds of HiraNyagarbha as specified by the use of the plural

'worlds.' also there is reference to the one going by the path of light

reaching the world of HiraNyagarbha by the text 'prajApathEh sabhAm

vEsma prapadhyE, I enter the hall of prajApathy, the abode.'

 

 

 

 

 

suthra-8-sAmeepyAtthu thadhvyapadhEsah-

 

4-3-8

 

 

 

Because of nearness the designation is given.

 

 

 

The objection that in the text 'thathpurushO amAnavah sa EnAn brahma

gamayathi, (Chan.5-10-2) te word Brahman is put in neuter,denoting

supreme brahamn only as other wise it should be brahmAnam gamayathi in

masculine if it were to refer HiraNyagarbha instead of 'brahma

gamayathi', BAdhari replies that because HiraNya garbha is next to

Brahman as the first created being, the designation 'brahma' has been

assigned to HiraNya garbha.

 

 

 

 

 

suthra-9-kAryAthyaye thadhaDhyakshENa saha athah paramaBhidhAnAth-4-3-9

 

 

 

With the dissolution of the of the world of HiraNyagarbha along with

him the soul of the one who has reached there goes beyond . So it is

stated.

 

 

 

There is a furthe objection that if the individual soul goes to the

world of HiraNyagarbha the texts that state the attainment of

immortality such as 'thayOrDhvamAyAn amrthathvamEthi, (Chan.4-15-6) will

have no meaning as according to the statement of the Lord in the Gita

'AbrhambuvanAllOkAh punarAvrtthinO arjuna, the worlds upto that of

Brahma are subject to return.' Also because the scritures state the

dissolutin of HiraNyagarbha at the end of the period known as

dviparArDHa.

 

 

 

To this BAdhari replies that on the dissolution of the world of HiraNya

garbha along with him the individual self attains true knowledge and

goes through the path of light and attains immortality. This, he says,

is also evident from the text 'thE brahmalOkE thu parAntha kAle

parAmrthAth parimuchyanthi sarvE, (Mund.3-2-6) they attain immortality

in the world of Brahman at the end of time known as the end of the life

of HiraNyagarbha.

 

 

 

suthra-10-smrthEscha-4-3-10

 

 

 

>From the smrthi also.

 

 

 

there is also evidence from the snmrthi that the souls in brahmalOka

attain brahman at the end of the time known as 'Para,' from the text

'brahmaNAsaha thE sarvesamprApthE prathisancharE parasyAnthE

krthAthmAnah pavisanthi param padham, ( KurmapurANa-1-12-269) at the

dissolution all of them together with brahma enter the supreme abode.'

 

 

 

 

 

suthra-11-param jaiminih mukhyathvAth-

 

4-3-11

 

 

 

The supreme Brahman only, says Jaimini because of the primary meaning.

 

 

 

Jaimini is of the opinion that the deities lead only those who meditate

on Brahman because of the text 'thathpurusho amAnavah sa EnAn brahma

gamayathi,' a divine person leads them to Brahman.The primary sense of

the word 'brahman' being appropriate there is no need of resorting to

the secondary meaning of HiraNyagarbha. Even though Brahman is all

pervading, the final realisation comes only by the soul reaching a

particular place. From the text 'thamEtham vEdhAnuvachanEna brAhmanA

vividhishanthi,(Brhd.4-4-22) it is known that the origination of

knowledge depends on varNAsrama dharma, the duties of asrama and caste,

soucha, purity, AchAra, good conduct and dhEsakAla, place and time.

 

 

 

The plural in 'brahmalOkAn, worlds of Brahman' does not indicate the

worlds of HiraNyagarbha but as in the case of 'nishAdhasThapathi' which

denotes a nishAdha who is a sThapathi, the word brahmalOka means Brahman

who is itself a lOka and the plural indicates that the divine worlds

which spring from the will of Brahman are infinite.

 

 

 

 

 

suthra-12-dharsanAth cha-4-3-12

 

 

 

Because sruthi also says so.

 

 

 

The text 'Esha samprasAdhO asmAth sarirAth samutthAya

paramjyOthirupasampdhya svEna rupENa abhinishpadhyathE, now the serene

one,rising out of this body,attains the supreme light and appears in

his own true form' declares that the individual self travelling through

the devayAna attains the supreme self.

 

 

 

 

 

suthra -13-na cha kAryE prathyabhisanDhih-

 

4-3-13

 

 

 

And there is no desire to attain the kAryabrahman.

 

 

 

There is no desire to attain the world of HiraNya garbha on the part of

the aspirant but only to attain Brahman as can be seen from the text

'yasO ham bhavAmi brAhmaNanam, (Chan.8-14-I) I become the glory of the

brAhmaNaAs,' shows that the intention is to shed the ignorance and

realise the supreme self, because of the preceding passage ' asva iva

rOmANi viDHOOya pApam, chandhra iva rAhOrmukhAth pramuchya

Dhoothva,sariram akrtham krthAthma brahmalOkam abhisambhavAmi, as a

horse shakes his hairs and as the moon frees himself from the mouth of

Rahu; having shaken off the body I may attain the eternal world of

Brahman.' Therefore , claims Jaimini, the deities beginning with light

lead only those who meditate on Brahman.

 

 

 

suthra -14-apratheekAlambanATh nayathi ithi bAdharyaNah; ubhayaTHA cha

dhOshAth, thathkrathuscha-4-3-14

 

 

 

Bhadharayana says that the deities lead those who do not meditate on

symbols, as both cases are defective and there is also the law of

thathkrathu, ie. one becomes what he meditates.

 

 

 

Now Badharayana declares his own view as the final conclusion.He says

that boh the views of Badhari and Jaimini are defective. To say that the

deities lead those who meditate on Hiranyagarbha goes against the

declaration of the sruthi 'asmAth sarirath samutthAya pram

jyOthirupasampadhya,'(Chan.8-3-4) that the soul rising up from the body

attains the supreme light.And the view of Jaimini that they conduct only

those who meditate on supreme self will contradict the text 'thadhya

iTTHamvidhuryE chEmE araNye sraddhA thapa ithyupAsathe thE archisham

abhisambhavanthi' (Chan.5-10-1) those who have the knowledge of the five

fires and those who meditate in the forest with faith and austerity go

through the path of light.

 

And there is also the law of thathkrathu, based on the text

'yaTHAkrathurasmin lOke putusha bhavathi thTHaithah prEthya

bahvathi,(Chan.3-14-1) which means that, after departing from this

world, one becomes that which he meditates on. So the meditator on

Brahman attains Brahman and not others.

 

 

 

suthra-15 visesham cha dharsayathi-4-3-15

 

And the scriptures shows the difference.

 

 

 

The text 'yAvannAmnO gatham thathrAsya yaTHA kAmachArO bhavathi,

(Chan.7-1-5) He who meditates on name as Brahman, for him there is

movement as he wishes as far as name extends,' shows that the fruit of

meditation of those who meditate on symbols, beginning with name and

ending with prANa is of limited duration. The deities do not lead those

who meditate on sentient mixed with insentient matter and only those who

meditate on Brahman or on the individual self separated from prakrthi,

having Brahman as its self are led by the deities through the path of

light This is the settled conclusion, says Ramanuja, 'api thu param

brahmOpAseenAN AthmAnam cha prakrthi viyuktham brahmAthmakam upAseenAn

AthivAhikO gaNo nayatheethi siddham.'

 

 

 

The end of the third padha of the fourth adhyaya.