Q. Please write an article as to how Jeeva should obtain the immense Bhakti in Paramathma and total rejection of other matters while observing Bhakti Yoga (Paramatma Upasanam) in Vedanta Saram in appropriate adhikaranams.{S 7 S}
Ans.nAyam AthmA paravachan Ena labhyahnaMEdhayAna bahu DHA Sruth Enayam tvaisha vrnuthE th Ena labhyah. meaning the Supreme Self cannot be attained through vedas or intelect or learning but can be attained only by the one whom the supreme self chooses as per Kata 1-2-23 Smrthi also confirms this in the Bagvad Gita xi chapter 53/54 verse
nAham vedhairna thapasA nadhAn EnanachejyayaA bhakthyA lhvanan yayoA laBhyah.
I cannot be attained through Vedas austerities charity or sacrifice, I become accessible only through devotion.
Vedas consist of three portions: The Karma Kanda which deals with sacrifises or ceremonial rites The Upasana Kanda which deals with upasana or worship and the Jnana Kanda which deals with Knowledge of Brahman. Mimamsa means the investigation or enquiry in to the connected meaning of the sacred texts. mimamsa is divided into purva mimamsa and uttara mimamsa. the former systematises the portion of the vedas which pertain to action and sacrifises and which comprises Samhitas and the Brahmanas. the later systematises the Jnana Kanda, that part of the vedas which include the aranyaka portion of the Brahmanas and the Upanishads. Jamini is the author of the Purva mimamsa and Sri Vyasa (Badarayana or Krishna Dvaipayana) the guru of Jaimini is the author of Brahma Sutras or vedanta Sutras also known as the science of the soul.
sutras are concise aphorisms they give the essence of the arguments on a topic. Maximum thought is compressed or condensed into these sutras in as few words as possible. They cannot be understood without lucid commentary (Bhasya)
The third chapter determines those sadhanas or practices which are the means of attaining the highest Brahman or the infinite. In the first and second padas of the chapter three are being taught two things namely a strong yearning or a burning desire to realise Brahman or the final emancipation and an equally strong disgust (vairagya) towards all objects other than Brahman, because these are the two fundamental things among all sadhanas.
In order to induce Vairagya or dispassion the sutra shows in the 1st pada the imperfections of all mundane existence and this they base on the panchanganividya or the doctrine of the 5 (fivers) of the Chandogya Upanishad, in which is taught how the soul passes after death from one condition to another.
The First pada teaches the great doctrine of reincarnation, the departure of the soul from the physical body its journey to the chandraloka on the third plane and its coming back to earth. This is done in order to create vairagya or indifference to sensual enjoyments here in and here after. In the second pada are described all the glorious attributes of the supreme brahman, his omniscience, omnipotence, loveliness etc, in order to attract the soul towards Him so that he may be the soul object of quest.
Adhikarana 1 sutra 1 - 7 teaches that the soul at the dissolation of the body departs accompanied by the subtle material elements (bhuta Sukshma) as well as by the indriyas and pranas. The subtle elements serve as an abode to the pranas attached to the soul.
Sutra 7. Those who do sacrifice become in chandraloka the food of the gods which means that they contribute to the enjoyments of the gods by their presence and service to them.
Adhikarana II Sutra 8 -11 shows that the souls after enjoying the fruits of their meritorious deeds in the chandra loka descend to the earth with the remainder (anusaya) of their works, which determine the nature of the new body or the character of the new life.
Adhikarana III sutra 12 - 21.discusses the fate after death of those evil doers whom their evil deeds do not entitle to pass to the chandraloka.
Adhikaranas IV, V and VI sutras 22, 23 and 24 - 27 teach that the subtle bodies of the souls descending from the chandraloka through the either air etc do not become identical with either air etc, but only live there. that they descend in a short time. On entering into the corn or plant the soul remains mearly in contact with it which is already animated by another soul. thje soul after having entered into a corn or a plant or fruit of the plant performs the act of copulation, the soul remains with him till he enters into the mothers womb and is brought forth as a child.
3-1-1.
Thadhananthara prath i pathyadhikaranam.
The soul goes out enveloped by the subtle elements with a view of obtaining another body which is known from Q and answer.
In the first two adhyayas it has been established that Brahman who is free from imperfections, abode of infinite auspicious qualities and of different nature from everything else is the first cause and the views of the oponents were refuted, on the basis of sruthi smrithi and reasoning. The next two adhyayas deal with the means and the methods of attaining Brahman.
The third adhyaya is about the meditation as the means of release which consists of the absence of desire in anything except the desired object, namely Brahman. To attain this the imperfections of the individual self moving about in different states of waking, dreaming, deep sleep and swoon and the absence of it in Brahman the abode of the auspicious attributes is to be understood, which forms the subject matter of the first two padhas of the third adhyaya.
The sutra affirms that the soul leaving the body takes with it the subtle elements from which the new body is created as against the poorvapaksha view that the soul can produce a bew body wherever it goes.
In the instruction of the pancha Agnividhya in chandhogya upanishad where PravahaNa, King of Panchalas after putting several questions to Svethakethu regarding the destruction of the soul after death and the two paths, one of which leads to the point of no return and the other by which the soul returns taking rebirth, says do you know how at the fifth oblation the liquid water receives the name purusha (man) Pranava compares the heaven world to a sacrificial fire into which what is called sraddha is offered by the devas i.e.the jeevas senses and this sraddha becomes the divine body known as soma king. He then compares Parjanya devata incharge of rain, the earth, man and woman to four other fires, into the first of which the divine body referred to is offered and it becomes rain. This is offered into the next fire man and so forth and becomes the embryo and when it grows the name man. Thus water is the thing offered, and this water is the five elements in a subtle condition, from which the future body after undergoing these transformations is formed. Why water? Why Jeeva is said to be enveloped in all the five elements? thrayAthma kathvAth thu bhooyasthuAth and prANagathE scha.
Prana and the senses can depart and go after him out of the body, and when prana goes out of the body all the senses go out of the body. Prana and the senses can depart and go after the Jeeva only when there is a vehicle to carry them and so for this reason it must be admitted that he goes about enveloped in the five elements. The organs leaving the soul is mentioned in the Bhagvad Gita also saying when the soul leaves the body it takes with it the organs. (15-8 BG) It draws to itself the organs of senses with the mind for the sixth. When the ruler soul obtains the new body and passes out of another he takes with him those sense organs and moves on as the wind takes their odors from their abode!
Suthra 4. agnyAdhiga thisruthEh ithi cheth na bHakthathva. The organs entering into fire etc is to be taken in the secondary sense.
Suthra 5 Sraddha only water is meant.
Suthra 6 & 7 By the sacrificial offerings worship etc devas are pleased and they enjoy them and hence the word food is used, in the sense of that which is enjoyed.
Sri Ramanuja concludes by saying that it is settled that the soul moves from one body to another taking the subtle elements with it.thasmAth bhoothasukshmaih samparish vaKthah jivo ramhathiithi siddham.
Krtha thyayadhikaranam.
When the merit is exhausted the soul returns with the remainder of Karma as declared by sruthi and smrthi along the path it went by but with a difference. The soul goes from the body accompanied by the Mind, Prana the senses and the sukshma bhutas or subtle elements. On the exhaustion of good work the soul returns to the earth with a remainder of the Karmas.
Krita = of what is done of the Karmas.
Atyaye at the end, at the exhaustion.
Anusayavan= with a remainder of the Karma.
Drishtasmritibhyam = as can be understood from the direct statement in Sruthi and Smrithi.
Yatha itam by the way he went.
Anevam differently cha and.
This adhikaranam teaches the mode of return from heaven. The question now arises whether the souls after having enjoyed the fruits of all their works returns to the earth with any remnant of Karma or not? The opponent or Purvapakshini says that there is no remenant of Karma, this view is however wrong. The souls return to the earth by the force of some unenjoyed remnant of Karma. When the totality of works which helped the soul to go to chandra loka for enjoyment of the fruits of good deeds is exhausted then the body made up of water which is originated there for the sake of enjoyment is dissolved by the fire of sorrow springing from the thought that the enjoyment comes to an end;- just as hail storms melt by contact with the rays of the sun, and as ghee melts by contact with fire. Then the souls come down with a remainder yet left.
Sruti and smriti also says those whose conduct during the previous life has been good presently obtain good birth, such as birth of a brahmin, a kshatriya or a vaisya those whoes conduct has been bad such as a dog or a pig. The members of the different casts and of the different order of life who are engaged in the works prescribed for them. After leaving this world and enjoying the fruits of their work in the other world are born again owing to the unenjoyed portion of their rewards, in distinguished castes and families with special beauty, longevity, knowledge, conduct, property, comfort and intelligence. Hence the soul is born with residual Karma.
Suthra 8. The word Ramaniyacharama means works which are ramaniya or good. kapuyacharama means evil acts. The word Yavat sampatam does not mean the exhaustion of all karmas, but the exhaustion of the works that took the soul to heaven and which is exhausted in heaven by enjoyment.
Suthra 9. The quality of the new birth depends on Charana or conduct not on anusaya or remainder of work. Charana and Anusaya are different things because charana is same as charita. Achara sila all of which means conduct while anusaya means remainder of work. Scriptures also say that action and conduct are different things. According as he acts and according as he conducts himself so will he be. Smrithi says Him who is devoid of good conduct is not good, does not attain religious merit by mere performance of sacrifices. Conduct enhances the fruit of Karma. Therefore it has a purpoe.
Suthra 10. Anarth aky am ithi cheth na thakhpEksha thnath.
Good conduct is not purposeless as karma depends on good conduct.
ANishtadhikarayadhik aranam.
suthra 12 to 21.
The fate after death of those souls whose deeds do not entitle them to pass up to chandra loka.
Sruti declares that those who do not perform sacrifices also go to the world of the moon. Thus whoever leaves this world go to the moon. Only after experiencing the punishment in the realm of Yama there is ascent to and descent from the moon, and he who thinks this is the world there is no other falls again and again under my sway says Yama. Sinners suffer in Yamaloka and return to this earth for Nachikelas. The way to the hereafter never rises before an ignorant person who is deluded by wealth. This is the world he thinks there is no other thus he falls again and again. This is refuted saying the ascent to the sphere of the moon or chandra loka is only for the enjoyment of the fruits of good work.
The two paths are the result of jnana and karma. The path of devas is prescribed for those who have knowledge of Brahman and the path of the manes pithryANa is that of those who do the karmas enjoined in the vedas.
Now the progress of the soul after death: Those who know through knowledge follow the faith and austerities go to light- chandra loka and those who perform sacrifice and karma's enjoined in the vedas follow the path of smoke and all go to the realm of the moon.
The third class of souls namely the evil doers do not depend on the fifth oblation for the origination of the new body.
In chandhogya Upanishad it is said that those who return to the evil wombs do not go by either of these paths because they keep repeatedly revolving between birth and death so they never progress as far as the moon.
Sabhavya pattyadhikaranam.
The soul on its descent from the chandraloka does not become identified with either et. but attains a similarity of nature.
Nathichiradhikaranam.
The souls descent does not take very long time because of declaration as such.
The whole object of teaching this law of incarnation is that you should realise that the Atma or the absolute alone is the Highest bliss. This Atman alone must be your sole object of quest. You should get disgusted with this world of pain and sorrow and develop dispassion and discrimination and try earnestly to attain the Eternal Bliss of the absolute.
It seems to say. O ignorant man O foolish man, O miserable man, O deluded soul wake up from your long slumber of ignorance. Open your eyes develop the four means of salvation and attain the goal of life the Summum Bonum right now in this very birth. come out of this cage of flesh. You have been long imprisoned in this prison house of body for time immemorial. You have been dwelling in the womb again and again. Cut the knot of avidya and soar high in the realms of eternal Bliss. Thus ends the first pada.
In the 1st pada the passage of the soul to different spheres and its return has been explained in order to create a dispassion or disgust in people who perform sacrifices to obtain heaven. If they have a clear understanding of the fate of the soul they will naturally develop vairagya and will strive to attain moksha or final emancipation. This section starts with the explanation of the souls different states viz: waking, dream, deep sleep. The three states of the soul will be shown to be merely illusory and the identity of the individual soul and the supreme soul will be established.
A knowledge of the three states waking, dreaming and deep sleep is very necessary/essential.
1st Adhikarana sutras 1-6 deals with the soul in the dreaming state.
The vision in dreams is of a wonderful character, the question whether the creative activity attributed to the Jiva or the individual soul produces objects as real as those by which the soul in the waking state is surrounded. Then the creation of the dreaming soul are mere maya or illusion and they are wanting in the character of waking state. Then the dreams although mere maya have a prophetic quality. Some dreams are indicative of future good or bad. Then although the soul is identical with the Lord is not able to produce in dreams a real creation, because its knowledge and power are obscured by its connection with the gross body. The rulership is hidden by ignorance in the jiva state. It is not possible for the individual soul to dream a good or a bad dream according to his own choice, as he is in his present state of bondage is ignorant of the future.
Adhikarana II teaches that the soul abides within Brahma in the heart in the state of deep sleep.
Adhikarana III gives reasons to assume that the soul (abides within Brahman in the heart) awakening from sleep is the same that went to sleep. What has been partly done by a person before going to sleep is finished after he wakes up. He has also a sense of self identity. He has memory of past events.
Adhikaranam IV explains the nature of the swoon. It intimates that swoon is half death and half sleep a mixture of these two states.
Adhikarana V 11-21 intimate the nature of Supreme Brahman in which the individual soul is merged in the state of deep sleep.
Sutra 11 declares that Brahman is devoid of distictive attributes Nirvishesha Brahman with attributes is only for the sake of Upasana or pious worship of devotees. it is not its real nature.
Sutra 12 declares that every form due to limiting adjunct is denied of Brahman. In every passage of sruti identity is affirmed. The supreme truth is oneness. seperateness is for devotion. there is only one infinite formless essence or principal in reality.
Sutra 13 says that the whole universe characterised by enjoyers, things to be enjoyed and a ruler has Brahman for its true nature.
Sutra 14. says that the assumption of diversity or plurality is objectionable. Brahman is destitute of all forms.
Sutra 15. says Brahman appears to have form as it were. this is due to its connection with its unreal limiting adjuncts. just as the light of the sun appears straight or crooked as it were, according to the nature of the thing it illumines.
Sutra 16.says that the sruti (Brihadaranyaka) expressly declares that Brahman is one uniform mass of consciousness or intelligence and has neither inside nor outside.
Sutra 17. says the other scriptural passages and the smriti also teach that Brahman is without attributes.
Sutra 18. declares that just as the one luminous sun when entering into relation to many different waters is himself rendered multiform, by his limiting adjunct so also the one unborn Brahman.
Sutra 19. Purvapakshin objects. There is no similarity of the two things compared as in the case of Brahman any second thing is not apprehended or experienced like water Brahman is formless and all pervading. It is not a material thing. Water is different from the sun and is at a distance from the sun. Hence the sun may be reflected in the water.
Sutra 20. the objection raised in 19 is refuted. The similarity is only in point of the participation in the distortion and contortion in increase and decrease of the image reflected. Brahman participates as it were i the attributes and states of the body and other limiting adjuncts with which it abides. Two things are compared with reference to some particular points or features only.
Sutra 21. says the scriptures declare that the atman is within the Upadhis or limiting adjuncts.
Adhikaranam VI sutra 22 - 30.teaches the clause neti neti:- not this not this in Brihadaranyaka Upanishad declines the gross and subtle forms of Brahman but not Brahman itself.
Sutra 23 -26 further dwell on Brahman being reality devoid of all destructive attributes which are entirely due to the limiting adjuncts or upadhis.
Sutra 27-28. express the views of the Bhedabhedavadins. They say there is difference as well as non - difference between the individual soul and Brahman. The seperateness and oneness is like a serpant in quiescence and motion.
Sutra 29. This sutra refutes the view of the Bhedabhedavadins and established the final truth which has been declared in sutra 25. that the difference is merely illusory due to fictitious limiting adjuncts and identity or non difference is the reality.
sutra 30. sutra 29 is confirmed. The sruti in fact expressly denies seperateness.
Adhikaranam VII sutras 31-37 explains that which apparently imply something else as existing are only metaphorical.
Brahman is compared to a bridge or a bank or a causeway not to indicate that he connects the world with something else beyond Him but to show that He is the protector of the worlds and is also like a causeway. The support of the individuals while crossing this ocean of life.
Adhikarana VIII Sutra 38 -41. intimates that the fruit of action is not as Jamini thinks, the independent result of action through apurva but is dispensed by the Lord. The Lord who is all pervading is the bestow er of fruits of action according to merits and demerits. Now this and other texts state that Vayu and other devatas give the fruits sought. And the highest Atma as the inner ruler of the devatas receives the worship and yields the fruits.
The supporter of the world receives;
1. As the worship all the Kartmas taught in the Vedas and smritis which have been done or which are being done in many ways.
2. He alone is agni, He is Vayu, He is the sun, He alone is the moon who stands in Vayu whose body Vayu is, who stands in Agni, whose body agni is , who stands in the sun.Whoever leaves whatever body of mine and wishes to worship it with fervour. I myself make his fervour continue to the end, with such fervour he labours for the worship of that body of mine and obtains from the worship the desires that be sought, but they are given by myself. (Bhagvad Gita chapter VII 21 & 22 verses.) those that worship the devas go to the devas, those that love me come to me. For I am the being worshipped in all the yagas. I alone give the fruits. they reach the devas who will to worship the devas, they reach the pitris who will to worship the pitris, they reach the bhutas who will to worship the bhutas. But those that do same actions with the will to bhutas but worship me in the forms of the devas pitris or bhutas come to me.
The upanishads teach the existence of Purushottama who is beyond the capacity of every other source of knowledge, Who is untouched by avidya and by every other imperfection, and who is the seat of endless infinite noble qualities pertaining to his nature. They show that yagas making gifts and homas are His worship, as also to praise to fall down before him, to recite his names, to place flower at his feet, and to meditate on Him and that worshiped by these means He gives enjoyment here or release from bondage to karma. This view of the Upanishad is thoroughly sound.
Ans.nAyam AthmA paravachan Ena labhyahnaMEdhayAna bahu DHA Sruth Enayam tvaisha vrnuthE th Ena labhyah. meaning the Supreme Self cannot be attained through vedas or intelect or learning but can be attained only by the one whom the supreme self chooses as per Kata 1-2-23 Smrthi also confirms this in the Bagvad Gita xi chapter 53/54 verse
nAham vedhairna thapasA nadhAn EnanachejyayaA bhakthyA lhvanan yayoA laBhyah.
I cannot be attained through Vedas austerities charity or sacrifice, I become accessible only through devotion.
Vedas consist of three portions: The Karma Kanda which deals with sacrifises or ceremonial rites The Upasana Kanda which deals with upasana or worship and the Jnana Kanda which deals with Knowledge of Brahman. Mimamsa means the investigation or enquiry in to the connected meaning of the sacred texts. mimamsa is divided into purva mimamsa and uttara mimamsa. the former systematises the portion of the vedas which pertain to action and sacrifises and which comprises Samhitas and the Brahmanas. the later systematises the Jnana Kanda, that part of the vedas which include the aranyaka portion of the Brahmanas and the Upanishads. Jamini is the author of the Purva mimamsa and Sri Vyasa (Badarayana or Krishna Dvaipayana) the guru of Jaimini is the author of Brahma Sutras or vedanta Sutras also known as the science of the soul.
sutras are concise aphorisms they give the essence of the arguments on a topic. Maximum thought is compressed or condensed into these sutras in as few words as possible. They cannot be understood without lucid commentary (Bhasya)
The third chapter determines those sadhanas or practices which are the means of attaining the highest Brahman or the infinite. In the first and second padas of the chapter three are being taught two things namely a strong yearning or a burning desire to realise Brahman or the final emancipation and an equally strong disgust (vairagya) towards all objects other than Brahman, because these are the two fundamental things among all sadhanas.
In order to induce Vairagya or dispassion the sutra shows in the 1st pada the imperfections of all mundane existence and this they base on the panchanganividya or the doctrine of the 5 (fivers) of the Chandogya Upanishad, in which is taught how the soul passes after death from one condition to another.
The First pada teaches the great doctrine of reincarnation, the departure of the soul from the physical body its journey to the chandraloka on the third plane and its coming back to earth. This is done in order to create vairagya or indifference to sensual enjoyments here in and here after. In the second pada are described all the glorious attributes of the supreme brahman, his omniscience, omnipotence, loveliness etc, in order to attract the soul towards Him so that he may be the soul object of quest.
Adhikarana 1 sutra 1 - 7 teaches that the soul at the dissolation of the body departs accompanied by the subtle material elements (bhuta Sukshma) as well as by the indriyas and pranas. The subtle elements serve as an abode to the pranas attached to the soul.
Sutra 7. Those who do sacrifice become in chandraloka the food of the gods which means that they contribute to the enjoyments of the gods by their presence and service to them.
Adhikarana II Sutra 8 -11 shows that the souls after enjoying the fruits of their meritorious deeds in the chandra loka descend to the earth with the remainder (anusaya) of their works, which determine the nature of the new body or the character of the new life.
Adhikarana III sutra 12 - 21.discusses the fate after death of those evil doers whom their evil deeds do not entitle to pass to the chandraloka.
Adhikaranas IV, V and VI sutras 22, 23 and 24 - 27 teach that the subtle bodies of the souls descending from the chandraloka through the either air etc do not become identical with either air etc, but only live there. that they descend in a short time. On entering into the corn or plant the soul remains mearly in contact with it which is already animated by another soul. thje soul after having entered into a corn or a plant or fruit of the plant performs the act of copulation, the soul remains with him till he enters into the mothers womb and is brought forth as a child.
3-1-1.
Thadhananthara prath i pathyadhikaranam.
The soul goes out enveloped by the subtle elements with a view of obtaining another body which is known from Q and answer.
In the first two adhyayas it has been established that Brahman who is free from imperfections, abode of infinite auspicious qualities and of different nature from everything else is the first cause and the views of the oponents were refuted, on the basis of sruthi smrithi and reasoning. The next two adhyayas deal with the means and the methods of attaining Brahman.
The third adhyaya is about the meditation as the means of release which consists of the absence of desire in anything except the desired object, namely Brahman. To attain this the imperfections of the individual self moving about in different states of waking, dreaming, deep sleep and swoon and the absence of it in Brahman the abode of the auspicious attributes is to be understood, which forms the subject matter of the first two padhas of the third adhyaya.
The sutra affirms that the soul leaving the body takes with it the subtle elements from which the new body is created as against the poorvapaksha view that the soul can produce a bew body wherever it goes.
In the instruction of the pancha Agnividhya in chandhogya upanishad where PravahaNa, King of Panchalas after putting several questions to Svethakethu regarding the destruction of the soul after death and the two paths, one of which leads to the point of no return and the other by which the soul returns taking rebirth, says do you know how at the fifth oblation the liquid water receives the name purusha (man) Pranava compares the heaven world to a sacrificial fire into which what is called sraddha is offered by the devas i.e.the jeevas senses and this sraddha becomes the divine body known as soma king. He then compares Parjanya devata incharge of rain, the earth, man and woman to four other fires, into the first of which the divine body referred to is offered and it becomes rain. This is offered into the next fire man and so forth and becomes the embryo and when it grows the name man. Thus water is the thing offered, and this water is the five elements in a subtle condition, from which the future body after undergoing these transformations is formed. Why water? Why Jeeva is said to be enveloped in all the five elements? thrayAthma kathvAth thu bhooyasthuAth and prANagathE scha.
Prana and the senses can depart and go after him out of the body, and when prana goes out of the body all the senses go out of the body. Prana and the senses can depart and go after the Jeeva only when there is a vehicle to carry them and so for this reason it must be admitted that he goes about enveloped in the five elements. The organs leaving the soul is mentioned in the Bhagvad Gita also saying when the soul leaves the body it takes with it the organs. (15-8 BG) It draws to itself the organs of senses with the mind for the sixth. When the ruler soul obtains the new body and passes out of another he takes with him those sense organs and moves on as the wind takes their odors from their abode!
Suthra 4. agnyAdhiga thisruthEh ithi cheth na bHakthathva. The organs entering into fire etc is to be taken in the secondary sense.
Suthra 5 Sraddha only water is meant.
Suthra 6 & 7 By the sacrificial offerings worship etc devas are pleased and they enjoy them and hence the word food is used, in the sense of that which is enjoyed.
Sri Ramanuja concludes by saying that it is settled that the soul moves from one body to another taking the subtle elements with it.thasmAth bhoothasukshmaih samparish vaKthah jivo ramhathiithi siddham.
Krtha thyayadhikaranam.
When the merit is exhausted the soul returns with the remainder of Karma as declared by sruthi and smrthi along the path it went by but with a difference. The soul goes from the body accompanied by the Mind, Prana the senses and the sukshma bhutas or subtle elements. On the exhaustion of good work the soul returns to the earth with a remainder of the Karmas.
Krita = of what is done of the Karmas.
Atyaye at the end, at the exhaustion.
Anusayavan= with a remainder of the Karma.
Drishtasmritibhyam = as can be understood from the direct statement in Sruthi and Smrithi.
Yatha itam by the way he went.
Anevam differently cha and.
This adhikaranam teaches the mode of return from heaven. The question now arises whether the souls after having enjoyed the fruits of all their works returns to the earth with any remnant of Karma or not? The opponent or Purvapakshini says that there is no remenant of Karma, this view is however wrong. The souls return to the earth by the force of some unenjoyed remnant of Karma. When the totality of works which helped the soul to go to chandra loka for enjoyment of the fruits of good deeds is exhausted then the body made up of water which is originated there for the sake of enjoyment is dissolved by the fire of sorrow springing from the thought that the enjoyment comes to an end;- just as hail storms melt by contact with the rays of the sun, and as ghee melts by contact with fire. Then the souls come down with a remainder yet left.
Sruti and smriti also says those whose conduct during the previous life has been good presently obtain good birth, such as birth of a brahmin, a kshatriya or a vaisya those whoes conduct has been bad such as a dog or a pig. The members of the different casts and of the different order of life who are engaged in the works prescribed for them. After leaving this world and enjoying the fruits of their work in the other world are born again owing to the unenjoyed portion of their rewards, in distinguished castes and families with special beauty, longevity, knowledge, conduct, property, comfort and intelligence. Hence the soul is born with residual Karma.
Suthra 8. The word Ramaniyacharama means works which are ramaniya or good. kapuyacharama means evil acts. The word Yavat sampatam does not mean the exhaustion of all karmas, but the exhaustion of the works that took the soul to heaven and which is exhausted in heaven by enjoyment.
Suthra 9. The quality of the new birth depends on Charana or conduct not on anusaya or remainder of work. Charana and Anusaya are different things because charana is same as charita. Achara sila all of which means conduct while anusaya means remainder of work. Scriptures also say that action and conduct are different things. According as he acts and according as he conducts himself so will he be. Smrithi says Him who is devoid of good conduct is not good, does not attain religious merit by mere performance of sacrifices. Conduct enhances the fruit of Karma. Therefore it has a purpoe.
Suthra 10. Anarth aky am ithi cheth na thakhpEksha thnath.
Good conduct is not purposeless as karma depends on good conduct.
ANishtadhikarayadhik aranam.
suthra 12 to 21.
The fate after death of those souls whose deeds do not entitle them to pass up to chandra loka.
Sruti declares that those who do not perform sacrifices also go to the world of the moon. Thus whoever leaves this world go to the moon. Only after experiencing the punishment in the realm of Yama there is ascent to and descent from the moon, and he who thinks this is the world there is no other falls again and again under my sway says Yama. Sinners suffer in Yamaloka and return to this earth for Nachikelas. The way to the hereafter never rises before an ignorant person who is deluded by wealth. This is the world he thinks there is no other thus he falls again and again. This is refuted saying the ascent to the sphere of the moon or chandra loka is only for the enjoyment of the fruits of good work.
The two paths are the result of jnana and karma. The path of devas is prescribed for those who have knowledge of Brahman and the path of the manes pithryANa is that of those who do the karmas enjoined in the vedas.
Now the progress of the soul after death: Those who know through knowledge follow the faith and austerities go to light- chandra loka and those who perform sacrifice and karma's enjoined in the vedas follow the path of smoke and all go to the realm of the moon.
The third class of souls namely the evil doers do not depend on the fifth oblation for the origination of the new body.
In chandhogya Upanishad it is said that those who return to the evil wombs do not go by either of these paths because they keep repeatedly revolving between birth and death so they never progress as far as the moon.
Sabhavya pattyadhikaranam.
The soul on its descent from the chandraloka does not become identified with either et. but attains a similarity of nature.
Nathichiradhikaranam.
The souls descent does not take very long time because of declaration as such.
The whole object of teaching this law of incarnation is that you should realise that the Atma or the absolute alone is the Highest bliss. This Atman alone must be your sole object of quest. You should get disgusted with this world of pain and sorrow and develop dispassion and discrimination and try earnestly to attain the Eternal Bliss of the absolute.
It seems to say. O ignorant man O foolish man, O miserable man, O deluded soul wake up from your long slumber of ignorance. Open your eyes develop the four means of salvation and attain the goal of life the Summum Bonum right now in this very birth. come out of this cage of flesh. You have been long imprisoned in this prison house of body for time immemorial. You have been dwelling in the womb again and again. Cut the knot of avidya and soar high in the realms of eternal Bliss. Thus ends the first pada.
In the 1st pada the passage of the soul to different spheres and its return has been explained in order to create a dispassion or disgust in people who perform sacrifices to obtain heaven. If they have a clear understanding of the fate of the soul they will naturally develop vairagya and will strive to attain moksha or final emancipation. This section starts with the explanation of the souls different states viz: waking, dream, deep sleep. The three states of the soul will be shown to be merely illusory and the identity of the individual soul and the supreme soul will be established.
A knowledge of the three states waking, dreaming and deep sleep is very necessary/essential.
1st Adhikarana sutras 1-6 deals with the soul in the dreaming state.
The vision in dreams is of a wonderful character, the question whether the creative activity attributed to the Jiva or the individual soul produces objects as real as those by which the soul in the waking state is surrounded. Then the creation of the dreaming soul are mere maya or illusion and they are wanting in the character of waking state. Then the dreams although mere maya have a prophetic quality. Some dreams are indicative of future good or bad. Then although the soul is identical with the Lord is not able to produce in dreams a real creation, because its knowledge and power are obscured by its connection with the gross body. The rulership is hidden by ignorance in the jiva state. It is not possible for the individual soul to dream a good or a bad dream according to his own choice, as he is in his present state of bondage is ignorant of the future.
Adhikarana II teaches that the soul abides within Brahma in the heart in the state of deep sleep.
Adhikarana III gives reasons to assume that the soul (abides within Brahman in the heart) awakening from sleep is the same that went to sleep. What has been partly done by a person before going to sleep is finished after he wakes up. He has also a sense of self identity. He has memory of past events.
Adhikaranam IV explains the nature of the swoon. It intimates that swoon is half death and half sleep a mixture of these two states.
Adhikarana V 11-21 intimate the nature of Supreme Brahman in which the individual soul is merged in the state of deep sleep.
Sutra 11 declares that Brahman is devoid of distictive attributes Nirvishesha Brahman with attributes is only for the sake of Upasana or pious worship of devotees. it is not its real nature.
Sutra 12 declares that every form due to limiting adjunct is denied of Brahman. In every passage of sruti identity is affirmed. The supreme truth is oneness. seperateness is for devotion. there is only one infinite formless essence or principal in reality.
Sutra 13 says that the whole universe characterised by enjoyers, things to be enjoyed and a ruler has Brahman for its true nature.
Sutra 14. says that the assumption of diversity or plurality is objectionable. Brahman is destitute of all forms.
Sutra 15. says Brahman appears to have form as it were. this is due to its connection with its unreal limiting adjuncts. just as the light of the sun appears straight or crooked as it were, according to the nature of the thing it illumines.
Sutra 16.says that the sruti (Brihadaranyaka) expressly declares that Brahman is one uniform mass of consciousness or intelligence and has neither inside nor outside.
Sutra 17. says the other scriptural passages and the smriti also teach that Brahman is without attributes.
Sutra 18. declares that just as the one luminous sun when entering into relation to many different waters is himself rendered multiform, by his limiting adjunct so also the one unborn Brahman.
Sutra 19. Purvapakshin objects. There is no similarity of the two things compared as in the case of Brahman any second thing is not apprehended or experienced like water Brahman is formless and all pervading. It is not a material thing. Water is different from the sun and is at a distance from the sun. Hence the sun may be reflected in the water.
Sutra 20. the objection raised in 19 is refuted. The similarity is only in point of the participation in the distortion and contortion in increase and decrease of the image reflected. Brahman participates as it were i the attributes and states of the body and other limiting adjuncts with which it abides. Two things are compared with reference to some particular points or features only.
Sutra 21. says the scriptures declare that the atman is within the Upadhis or limiting adjuncts.
Adhikaranam VI sutra 22 - 30.teaches the clause neti neti:- not this not this in Brihadaranyaka Upanishad declines the gross and subtle forms of Brahman but not Brahman itself.
Sutra 23 -26 further dwell on Brahman being reality devoid of all destructive attributes which are entirely due to the limiting adjuncts or upadhis.
Sutra 27-28. express the views of the Bhedabhedavadins. They say there is difference as well as non - difference between the individual soul and Brahman. The seperateness and oneness is like a serpant in quiescence and motion.
Sutra 29. This sutra refutes the view of the Bhedabhedavadins and established the final truth which has been declared in sutra 25. that the difference is merely illusory due to fictitious limiting adjuncts and identity or non difference is the reality.
sutra 30. sutra 29 is confirmed. The sruti in fact expressly denies seperateness.
Adhikaranam VII sutras 31-37 explains that which apparently imply something else as existing are only metaphorical.
Brahman is compared to a bridge or a bank or a causeway not to indicate that he connects the world with something else beyond Him but to show that He is the protector of the worlds and is also like a causeway. The support of the individuals while crossing this ocean of life.
Adhikarana VIII Sutra 38 -41. intimates that the fruit of action is not as Jamini thinks, the independent result of action through apurva but is dispensed by the Lord. The Lord who is all pervading is the bestow er of fruits of action according to merits and demerits. Now this and other texts state that Vayu and other devatas give the fruits sought. And the highest Atma as the inner ruler of the devatas receives the worship and yields the fruits.
The supporter of the world receives;
1. As the worship all the Kartmas taught in the Vedas and smritis which have been done or which are being done in many ways.
2. He alone is agni, He is Vayu, He is the sun, He alone is the moon who stands in Vayu whose body Vayu is, who stands in Agni, whose body agni is , who stands in the sun.Whoever leaves whatever body of mine and wishes to worship it with fervour. I myself make his fervour continue to the end, with such fervour he labours for the worship of that body of mine and obtains from the worship the desires that be sought, but they are given by myself. (Bhagvad Gita chapter VII 21 & 22 verses.) those that worship the devas go to the devas, those that love me come to me. For I am the being worshipped in all the yagas. I alone give the fruits. they reach the devas who will to worship the devas, they reach the pitris who will to worship the pitris, they reach the bhutas who will to worship the bhutas. But those that do same actions with the will to bhutas but worship me in the forms of the devas pitris or bhutas come to me.
The upanishads teach the existence of Purushottama who is beyond the capacity of every other source of knowledge, Who is untouched by avidya and by every other imperfection, and who is the seat of endless infinite noble qualities pertaining to his nature. They show that yagas making gifts and homas are His worship, as also to praise to fall down before him, to recite his names, to place flower at his feet, and to meditate on Him and that worshiped by these means He gives enjoyment here or release from bondage to karma. This view of the Upanishad is thoroughly sound.