The gist of Sri Bhashyam on Chatussutri by Dr.NSA.--Part 6.

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PART 6 :-

 

JIGNASADHIKARANAM :

 

FIRST SUTRA :

 

aTHAtO Brahma JignAsA : (1-1-1)

 

THE MEANING OF THE FIRST SUTRA :

 

1. Then, therefore, an enquiry into Brahman (is

to be made)

 

Here, the word 'then' (atha) signifies sequence.

'Therefore' suggests the causality of what has taken

place.

 

After one has made a detailed study of the

Veda and Vedangas, having realised the truth that

karmas have little and non-permanent fruit, a person

desires to make an enquiry into Brahman as he will be

yearning

for a fruit which would be infinite and permanent.

 

Brahma jijnasa is an enquiry of Brahman.

Enquiry has to be made bu a student about Brahman.

 

Meaning of the term of 'Brahman'

 

Brahman denotes the highest person , ie.,

Purushothama who is by nature opposed to all that is

imperfect and who has hosts of infinite numberless

auspicious qualities.

 

The word 'Brahman' signifies Brhatva

(greatness).

That greatness related to two things.

 

1.Its nature

2.Its quality

The primary meaning of the word Brahman is this.

 

Meaning of the word jign~asa is JnAtum

ichhAa(desire to know). This signifies that the

desired object is the chief thing and not mere desire

The Veda is classified into two parts. The former part

is known as 'Karma Mimansa' and the latter is 'Brahma

Mimansa'.

 

One who has realised that the fruit of karma known in

the earlier part is little and impermanent and since

the knowledge to be gained from the latter part leads

to the fruits infinite and eternal, makes an enquiry

into Brahman.

 

Both Poorvakanda and Uttarakanda from one integrated

unit.

 

The Vrthikara declares that the earlier Mimansa and

the latter Mimansa are one body of doctrines. There is

only difference here as we find in the case of

Chapters and Shatkas.The entire Mimansa sastra

comprises of both Poorvamimansa and Uttaramimansa.

 

The first part expounds the various modes of worship

of god (Aaradhana Roopa) and the latter part expounds

the nature of Brahman that is to be worshipped by all

those various karmas. There is no contradiction

between these two.

 

So, it is Ramanuja's conclusion that after the

enquiry

into karma, one moves on to the enquiry into Brahman.

 

LAGHU PURVAPAKSHA : SMALL PURVAPAKSHA : (Little

objection)

 

The objector says that what has to preceed an enquiry

into Brahman is not an enquiry into the nature of

karma, because a person may study the Vedanta text and

proceed to enquire the meanings thereof even without

an enquiry into karma. The Vedanta aims at destroying

completely wrong knowledge which is the cause of all

sorrow, and for that purpose it aims at establishing

the knowledge of the oneness of the Atman. Here, the

knowledge of karma is not at all useful, but, on the

other hand, it is opposed to all this, because it is

rooted in differences. So, the pre-requisite should be

noted as something which is absolutely required for

proceeding with the enquiry if Brahman.

 

VIEW POINT OF BHASKARA:

 

Here, the followers of Bhaskara point out that

knowledge also of karma is necessary for liberation as

the sruti points out that jnana and karma are to be

combined. If we do not enquire into the nature of

karma, we cannot know what type of karma is to be

combined with knowledge and what should not be

combined. Therefore, knowledge of karma is a

pre-requisite for knowledge of Brahman.

 

THE ADVAITIN : refutes this view. It is only the

knowledge of Brahman which is pure consciousness and

opposed to all plurality that terminates ignorance.

(nescience). The termination of nescience itself is

Moksha. How can karma which is giving room for all

kinds of differences connected with Varna, Ashrama,

Sadhana, Sadhya (phala - object) and accessories be

helpful in this ? This Sruti declares that the result

of karma is transitory and that jnana alone is a means

to Moksha. ' A knower of Brahman attains the highest,'

'a knower of Brahman becomes Brahman,' etc.

 

The perforamnce of karma results in only

desire for knowledge of Brahman and after this desire

has arisen there is no use of karma. Then he has to

gain the meaning of the Upanishadic statements.

 

1. The process is as follows :

 

The mind of a man should be purified through

performance of Nishkama karma. All the impurities will

be purified by karma performed having no desire for

the fruit thereof. Then, when the mind has become

pure, the desire for knowing Brahman arises in him.

 

2.Through knowledge gained from the scriptural texts

such as 'ayamAtmA Brahma, tatvamasi' etc., i.e.

through Vaakyartha Jnana, Nescience will be destroyed.

 

Only Shravana, Manana and Nidhidyasana are useful for

gaining Vaakyartha Jnana.

 

SRAVANA - is listening from the Acharya the

scriptural statements with their meanings that expound

oneness of the Atman.

 

MANANA - is to confirm this within oneself by means of

arguments that are appropriate.

 

NIDHIDHYASANA - is constantly having those meanings in

one's mind.

 

Therefore, only that which is absolutely

necessary for this kind of shravana, manana or

nidhidyasana should be known as the pre - requisite

for Brahma jijnasa. The four sadhanas necessary for

shravana, manana and nidhidyasana are :-

 

1.'nityAnityavastuviveka'

 

Discriminatory knowledge between the eternal and

non eternal.

 

2.'ihAmutraphalabhOgavirAga'

 

Giving up desire for enjoyment of fruit in this

world as well as in the other world.

 

3.'samadamAdisAdhanasampth'

 

Possessing cardinal virtues like calmness of mind,

self restraint and others.

 

4.'mumukshutvam'

 

Desire for Moksha or Final release.

 

These four are absolutely necessary for Brahma

Jignasa. So, these along are the pre - requisites and

not karma vichara.

 

TO SUM UP -

 

Bondage here is due to the unreal view of plurality

and that itself is on account of avidya which conceals

the true nature of Brahman. This bondage, on the other

hand, is also unreal, that can be destroyed only by

knowledge and that knowledge which destroys this is

the knowledge derived from the scriptural texts like

tatvamasi and others.

 

In the origination of this knowledge or in the

result of this knowledge, how can karma be helpful ?

Karma is on the other hand useful only to create the

desire for life. So, as the knowledge of karma is of

no use, the four - fold sadhanas are alone the pre

requisites for Brahma JIgnasa.

 

 

LAGHU SIDDHANTA FOLLOWS :

 

Ramanujar thiruvadihale Saranam

Pranamams

dAsI

padmini

 

 

 

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