SrI UpakAra Sangraham Part - 51

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srI:

SrI upakAra sangraham – 51

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adikAram – 1

poorva upakAra paramparai

(The Foremost Series of Favours)

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SECTION – 5 (11) [continued]

(27 Favours of the Lord leading to the means for

MOKSHAM)

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The next religion mentioned by SwAmi Desikan in this

series is PAshupata, from which also, the Lord saves

the sAttvika persons. What is this PAshupata religion?

 

 

Before going into this newly mentioned religion, we

can look back a little so that we will understand the

significance of mentioning this religion here.

 

Earlier, we were told that the SAnkhya system of the

sage Kapila, the VaishEShika of KaNAda, the NyAya of

Gautama, the Buddhism and the Jainism should be

disregarded by the sAttvikas who are desirous of

salvation from this miserable world. The reason is the

tenets of these systems are full of inconsistencies

and are out of the area of the Vedas.

 

Now, a question is raised: Ok, those systems which

fell out of the Vedas have been rejected. But, should

we not accept the PAshupata religion that was

propounded by Rudra who is well known as ‘sarvaj~na’ ,

omniscient?

This argument is set aside in this AdhikaraNa,

(2-2-7) “pashupatyadhikaraNam” from different angles.

 

Let us see the aspects of this PAshupata religion.

 

PAshupatam = pashu +pati+pAsam. All these three are

eternal and not dissolved at the time of deluge

(praLaya).

 

Pashu : This represents jIva. He is also known as

kShEtraj~na, the soul. He is of atomic size and fully

talented. However, he is wandering in this samsAra,

bound by dirt, myth and karma. When these are gone, he

attains the status of being omniscient, all-pervading,

all-powerful and attains equality with Shiva. For

this, knowledge of the essentials is the means.

 

Pati : Pashupati is the SarvEshvara, the Ultimate

Lord. He is the efficient cause for all the worlds. He

blesses liberation to jIvas according to their karmas.

He enjoys limitless independence.

 

Vedas are accepted as a valid source of knowledge in

this religion, but, Ishvara is known through inference

only. Shiva is eternally a mukta. His form consists of

five tattvas – Shiva tattva, Shakti tattva, Sadashiva

tattva, Ishvara tattva and VidhyA tattva. When He

creates the world with the powers of knowledge and

action, He is known as Shiva. When the powers of

knowledge and action are in equal proportion, He is

called SadAshiva. When the power of knowledge is less

and the power of action is more, He is called Ishvara.

In the reverse order, i.e., when the power of

knowledge is more and the power of action is less, He

is called VidhyA.

 

PAsam: Prakruti is the PAsam and mAya as well. It is

divided into avyakta and triguNa. When the three

qualities, namely, satva, rajas and tamas are in the

subtle state, it is known as ‘avyakta’ and in the

gross state it is called ‘triguNa’

 

From this mAya, appear five things, namely, Niyati

(religious duty), KAlam (Time), rAgam, VidhyA and

Kalai for the jIva.

Niyati (Religious Duty) brings the fruits of his

actions.

Time: It provides the divisions like seconds, minute

etc.

RAgam: It enables the jIva to act by assuming the

absence of misery as happiness.

VidhyA: It helps to know about an object.

Kalai: When knowledge is hidden by dirt, it removes

the dirt and makes the knowledge shine.

 

J~nAnam: This reveals the truth and generates the

feelings of pleasure and pain.

Sattva, rajas and tamas fill up the intellect and Time

and rules motivate the man to initiate action.

 

The Brahmasootra declares the inappropriateness of the

PAshupata system in the first sutra of this

AdhikaraNa: “patyurasAmancasyAt” (2-2-35) – The view

in regard to Pashupati as the Supreme Lord is not to

accepted, because of its inconsistency.

 

SrIBhAshyakAra explains that the wise who are aspiring

for salvation do not support this religion. Vedas at

innumerable places declare nArAyaNa as the material as

well as the efficient cause of the universe.

Meditating on Him alone is the means for the

salvation. It is very clear that all names including

Shiva, Rudra etc. refer only to nArAyaNa, the Ultimate

Reality.

The second Sootra, “adhiShTAnAnupapattEsca //”

(2-2-36) says that the PAshupata religion is

inappropriate as Shiva who is incorporeal (without a

body) cannot be a material cause. Shiva, who has no

body, cannot be the superintendent for the creation,

like a potter who with a physical body creates pots

using the clay and other instruments. If it is said

that it can be inferred that Shiva also has a body, He

cannot be eternal as His body has limbs. Any body with

limbs cannot be eternal, according to the Scriptures.

The third Sootra, “karaNavaccEt na bhOgAdibhyah //”

(2-2-37) also rules out the possibility of Pashupati

being the cause. If it is held that like the jIva, He

also has sense organs, then He would be subject to

merits and demerits, (PunNya and Papa), and may have

to undergo the effects accordingly.

The fourth Sootra, “antavattvmasarvj~natA vA//”

(2-2-38) says that if the merits and demerits are

accepted for Shiva also, like the jIva, then it will

result in his having an end and his wanting in

omniscience. Therefore, PAshupata religion is

inappropriate.

Veda VyAsa, the author of the Brahmasootras and who is

also an incarnation of the Lord nArAyaNa, has thus

ruled out the possibility of PAshupata religion is

not the right one for those who desire to attain

liberation.

 

(To continue)

dAsan

Anbil S.SrInivAsan

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