Suthra-2.Janmaa dyaasa Yethaa-From whom origin etc proceeds..
hornless or fully horned, understands it to denote different entities
the former on account of the association with it. The released souls are also excluded because
of their limited knowledge that existed while in bondage. In the statement ‘sathyam jnanam
anantham brahma,’ the word jnAna denotes the eternal, complete knowledge of Brahman, the
word sathya is to show that Brahman is the absolute unconditional existence and the word
anantha refers to the characteristic of not being limited by time, place or entity, ‘dEsakAla
vasthu paricchEdha rahithathvam.’ Hence the three words that show the nature of Brahman
are the svarupanirupaka dharmas, inseparable attributes of Brahman. Defining the nature of
Brahman. So the objection that Brahman cannot be defined is refuted by Ramanuja.
sAsthryOnih=sAsthram yasya yOnih;kAraNam pramAnam; of whom the scriptures are theInference is also out of question, says Ramanuja, due to the absence of sign, linga, which is
proof of Brahman.
necessary for creating inferential knowledge
ithyAdhi vAkyam- ukthalakshaNam brahma prathipAdhayathi ithi siddham’.
only source, the texts such as ‘from whom all this originate’ etc. give authoritative knowledge
of Brahman.
AMANVAYADHIKARAN
UTHRA-4 THATTHU SAMANVAYA
samanvayAth because it is the main purport (of the sruthi.)
treasure under the grounds of his house or to the situation where a prince getting lost and
being brought up by a brahmin, instructed in all the sasthras is told ” your father, endowed
with all the kingly qualities, is waiting for you at the door step.” The implication here is that
the treasure which is our birth right, that is, moksha, is just waiting to be found and we are like
the prince who lost his identity.
bhoothAni jAyanthE’ etc. teach the existence of Brahman as being the cause of the world, free
from all imperfections and endowed with infinite auspicious qualities and of the nature of
unparalleled bliss.
KSHATHYADHIKARAN
ER NASABDHAM 1-1-5
denote only the omniscient omnipotent Supreme Person, the Brahman. Thus in all places
where creation is mentioned we find texts like ‘ sa eekshatha lOkAnnu srjAa ithi,sa imAn lo
kAn asrjatha,'(Aitr.Aran.II-4-1-2) and ‘sa eekshAm chakre sa prANam asrjatha,(pras.6-3) He
created them and He willed to create the worlds and He willed and created the vital air.’
– 6- GOUNASCHETH NA ATMASABDHA
This suthra refutes the argument that the ‘eekshaNa’ the act of seeing can refer to praDHAna,
taken in the secondary sense. The later text ‘aithadhAthmyam idham sarvam, sa athmA, all this
is ensouled by that,which is the Self of everything’ refers to ‘that’ which is denoted by the word
‘sath.’ As the insentient praDHAna cannot be termed as the sentient self it means only
Brahman. This meaning is further strengthened by the text
eekshaNam cannot be contrived as being figurative but is only in the primary sense
UTHRA-7- THANNISHTASYA MOKSHOPADHESATH
here, the student svEtha kEthu is being instructed by his father about salvation. After
imparting the knowledge ‘that thou art,’ he is told that there will be delay only till this body is
discarded. This will not be appropriate if pradhAna is the subject matter of the passage. Even
to Sankhya, pradhAna is not instrumental to release.
ஸ்ரீ ஸ்ருதி பிரகாசர் திருவடிகளே சரணம்
பெரிய பெருமாள் பெரிய பிராட்டியார் ஆண்டாள் ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்
Leave a Reply