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Kartr – adhikaraNa - Part I

||Sree gurubhyO namaha harihi OM ||

||Sree vedavyaasaaya namaha sree gurubhyO namaha harihi OM ||

||Sreemat hanumabheemamadhwaantargata raamakrishnavedavyaasaatmaka

lakshmee hayagreevaaya namaha harihi OM ||

||Sreemadaananda theertha bhagavat paadaachaarya gurubhyO namaha ||

||Sree Jayatheertha teekaachaarya gurubhyO namaha ||

||Sree vyaasaraaja theertha gurubhyO namaha ||

||Sree Raaghavendra theertha gurubhyO namaha ||

|| Guru paramparaa, asmat gurubhyO namaha || harihi OM ||

NaaraayaNam guNaihi sarvaihi udeerNam doshavarjitam ||

Jneyam gamyam guroomschaapi natvaa sootrartha uchyate || -

Brahma-sutra-bhashya

(Having bowed to Narayana, complete with reference to every attribute,

free from all defects, the object of knowledge, the goal to be attained

and

also to the teacher, the position of Sutra will be stated).

Jayatheertha Teekaacharya introduces Brahman as follows:

Suddhaanandoru Samvidytibala bahula Audaarya Veeryaadideham

Chintaa santaapa lepodbhava mrtimukharaashesha dosaatiduram

Sadbihi vairaagya bhakti srutimatiniyatadhyaanaja Jnanayogaat

Gamyam Vande Mukundaabhidam alam amalam brahma vedaanta vedyam ||

Brahman is complete ( Purna). Uru means Purna. Every attribute of It is

complete and absolute ( Svatantra). In this sense It is bliss

( Ananda) It

is pure consciousness (samvit) . It is illumination ( Dyuti). It is

Energy

(bala) It is generosity ( Audaarya) and it is Power( Veerya). It

consists

of these attributes. These attributes therefore constitute its form

i.e.,

body (deha). It is absolutely free from all defects, such as

anxiety(chinta). Pain ( santaapa) responsibility (lepa) birth

( udbhava)

and death (mrti). It is apprehended, realized or attained by those

that are

devoted to It. The only means for attaining It is knowledge ( jnana).

This

knowledge is produced by the process of a disciple consisting of the

stages,

viz., correct understanding of Shastra (Shruti) reflection over what is

understood ( mati) and the corresponding application to that which Is

theresult of reflection (Niyatadhyaana). This discipline is necessarily

that

which emerges from detachment from that which is not Brahman (vairaagya)

and devotion to that which is Brahman (Bhakti). It is understood only

through vedaanta i.e., Brahma Mimamsa. It is Brahman in the purest

sense.

It is this Truth that goes by the name Mukunda, the giver of Moksha, the

highest good. It is to this Truth that I bow now at the commencement

of the

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study of Brahma Mimamsa.

This is the gist of the very first passage of his work by Jayateertha

Tikaacharya entitled Tattvaprakashika, a commentary on Brahma Sutra

Bhashya

of Sriman Madhwaacharya.

There are four adhyaayas in Brahma-meemaamsaa shaastra.

1. samanvaya 2. avirodha 3. saadhana and 4. phala

Kartr – adhikaraNa

This kartr-adhikaraNa is the 17th adhikaraNa in the second chapter viz.,

avirodha adhyaaya.

Adhyaaya samgati:

The functionality of avirodha adhyaaya in shaastra is to establish that

Hari

is defectless.

This is done by examining those reasonings which appear to prove thatHari

may have defects, and showing that those reasonings are fallacious and

thereby establishing that Hari is defectless.

The four chapters of Brahma miimaamsaa shaastra - Tattva Prakaashikaa

Adisutre Bhagavataha prasatyaa purushaartho bhavati iti soochite

adhikaariNaha shankaa unmishati. PurushaantarE anupalabhya maanam

purushaartha-pradatvam tasya chEt kiidrshaha asau ? iti

By the first sutra (OM AthaathO brahma jignyaasaa OM) it is indicated

that

by the grace of Bhagavaan the Good of man occurs. To one who has

adhikaara

i.e, who follows the implication of this indication a question occurs –

If

Bhagavaan has the state of giving or effecting the good of man when any

other being is devoid of this state, Then What is He? I.e, what is His

nature?

Tam nivaarayat adi adhyaayasya arthaha gunaihi sarvaihi udeernaMiti

The position of the first adhyaaya of Brahma-Mimaamsaa that He is

“Gunaihi

Sarvaihi UdeerNam” ( Complete in all attributes ) is expounded to meet

this

difficulty.

Tatra hi aparyaayaananta shabdaanaam mahaa-yoga vrittyaa Harau samanvaya

samarthana dvaaraa sarvaguNodeerNataa eva varNyate.

Tatra hi, What is really expounded in the first chapter (samanvaya

adhyaaya) is the state of being complete in all attributes

sarvaguNodeerNataa eva varNyate) This is done by means of

establishing the

absolute and complete application ( samanvaya samarthana dvaaraa) to

Hari of

the infinite number of sounds – articulate and inarticulate (anantha

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shabdaanaam). Each of which is unique in its meaning (aparyaaya )

Samanvaya is effected on the basis of that relation (vrtti) between a

word

and its meaning which is signified as mahaayoga.

sa cha yuktyaadibhihi ukta samanvayE nirodhite doshavaanapi syaat iti

aashamkaam pariharatO dviteeyaadhyaayasyaarthO doshavarjitamiti |

The samanvaya thus expounded (ukta samanvayE) is beset with difficulties

based on reasoning and so on(yuktyaadibhihi nirodhite), then it follows

that, Hari ought to have defects also. (doshavaan api syaat). This

difficulty is removed by (iti aashamkaam pariharatO) the second chapter

(avirodhaa adhyaaya). The position of thie chapter is stated by Bhashya

as

"dosha-varjitam" ( free from defects)

tatra yuktyaadeenaam aabhaasatva varNanEna nirdOshatvasyaiva

bhaashitavaat |

For, in this chapter reasoning etc,( tatra yuktyaadeenaam) that appear

to

prove that Hari has defects are shown to be fallacious ( aabhaasatva

varNanEna) and this circumstance results in establishing the state ofHari

being Defectless (nirdOshatvasyaiva bhaashitatvaat).

Evam vidhasya cha prasaadah kayaa vidhayaa bhavishyati iti aashamkaam

poorayataha trteeyasya arthaha jneyam iti

Next appears the question, How does the Grace of the entity thus defined

(evam vidhasya cha prasaadaha) occur? ( kayaa vidhayaa bhavishyati). In

answer to this, the third chapter (saadhana adhyaaya) appears. The

position

it expounds is stated as Jneyam ( that which is the object of

knowledge).

Tatra viraktyaadibhihi tat prasatyartham tasya jneyataayaaha

kathitatvaat

For in this chapter, Hari’s attribute, the state of being the one

object of

all knowledge is established. ( jneyataayaaha kathithatvaat). The

realization of this truth occurs on the basis of detachment and devotion

viraktyaadibhihi). It is the one case of spiritual discipline. With

it,

Its grace takes place

Prasannascha keedrisham pumartham prayachchati iti aashamkam poorayataha

tureeyasya arthaha Gamyam iti

Next appears another question – what is the nature of the Good that

Hari who

is pleased gives?. In answer to this question, the fourth chapterappears

phala adhyaaya) . The position of this chapter is stated as Gamyam

( the

Goal to be attained).

Tatra jnaaninaha bhagavat praapti lakshaNa mokshasya uditatvaat

For in this chapter, Moksha, the highest Good is defined and it is

shown to

be the same as attainment of Bhagavaan by the person who has knowledge

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jnaaninaha bhagavat praapti).

( to be continued )

===

Kartr-adhikaraNa in Brahma-Miimaamsaa – part II

Each adhyaaya has 4 quarters (or paadas ).

Kartr-adhikaraNa is the 17th adhikaraNa in third paada of the avirodha

adhyaaya.

Let us understand the shaastra-samgati here.

Shaastra-samgati:

In part – I, we learnt that the avirodha adhyaaya has come about to

bring

out the

fallaciousness of those reasoning etc ( etc here includes the so-called

conflicting shrutitexts, confusing ‘something’ for ‘something else’, having only one or

two

kinds of

praamaaNya, veda apapaaTa i.e, wrong rendering of a vedic text, wrong

interpretation

of a vedic text ….to name a few) which seem to establish that Hari may

have

defects.

Such reasoning etc are technically called the position of

“poorvapaksha” and

the knowledge

that gets established after their examination and rejection is called

“siddantha”.This position of poorvapaksha can be because of

virOdhaschaturvidhaha | yukti virOdhaha samaya virOdhaha shruti

virOdhaha

nyaayOpEta shruti virodhasheti |

( this virOdha is of four types. VirOdha due to logic, samaya,

shruti,

and shruti with logic)

Accordingly we have 4 paadas dealing with each type in each paada.

1. yukti-virOdha - 2. samaya-virOdha 3. shruti-virOdha and

4.nyaayOpEta-shruti-virOdha

Thus the third paada in this avirOdha adhyaaya deals with shruti-

virOdha.

For the lack of a better word in English, we may call virOdha as

“contradiction” or

“disagreement”.

1. yukti-virodha : falsity in logic. This kind of contradiction

is due to

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many reasons. Smrti virOdha i.e, conflicting texts found in smritis.

Reasoning based on empirical experience. “There is no need for Jnaana

to

obtain moksha”, “karma and bhakti also are means for moksha”, “if a

form of

God that we like is concentrated upon in our mind, then we can see God”,

“even if Jnaana is the means for moksha, it is not in the form of

jigyaasaa

and brahma-jigyaasaa is not kartavyaa i.e., there is no need to do

brahma-jigyaasaa to get this jnaana”, “mahatmas, bhaktas, people who

have

seen god, the knowledge that we get from their words is itself the

Jnaana”,

Paramaatma need not be mere transcendental, just as there are rulers in

this world, God is the ruler of this whole world, He can be pleased

with

upachaara and material-comforts, We don’t need Vedas for any of this,

anything else that gives the same meaning as Veda is itself enough, By

pleasing Him this way one can obtain all purushaarthas” ….

Ideas like this are the ones which are opposed to jigyaasaa. Theseideas

have appeared and re-appeared from time immemorial and become popular

to get

predominance at certain times. Some of the texts which expound such

ideas

have become popular “smritis”.

Srimad Achaarya makes it clear in Bhaagavatha tatparya,

“Arthoyam Brahma-SutraaNaam … Srimat Bhaagavataabhidah” - Bhagavatha

tatparya NirNaya

( It is that meaning which is derived from Brahma-sutras that is

called

“Bhagavatha” in this grantha )

“Sootraanusaree cha yat sarvam shaastramiti ati mangaLam”

- yukti mallikaa of Vaadiraja theertha

(the shaastra which follows brahma-mimaamsaa is the one which can be

considered as auspicious)

So, what is vedaanukoola smriti?. That which does not provide an

alternative to Veda,

But instead, that smriti which shows that Veda is the only means for

Tattva-Jnaana.

The smritis listed above, clearly oppose Jnaana in one form or the

otherand therfore are not vedaanukoola i.e, not conformable to Veda. These

ideas

have come about because of the ajnaana and bhranti they have about

jnaana-tattva-vishaya.

Among the various reasoning or yukti that is based on empirical

experience,

some belong to the yoga-shaastra and some others are the imaginations

of a

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few famous people who are popularly considered as praajnas. What is

supposed to be achievable and realizable by strictly following what is

prescribed in Yoga may or may not be actually achievable and realizable

in

reality. An examination of the Yoga-shaastra reveals that the same

realization could happen to one who is not following the Yoga path,

and for

the one who is following, it need not happen always as a rule. From

these, it follows that it is only a myth that realization will happen

only

through Yoga.

After observing that the results that are reaped are due to his own

‘efforts and doing’, man thinks that he is the doer, thereby ignoring

the

all-doership (sarva-kartrtva) of Parabrahman. This is also an

illusion.

Kartrtva means sarva-kartrtva. The notion of alpa-kartrtva is

self-contradictory. If there is kartrtva regarding a certain thing,

then it

must apply to all things. But what is observed is that man does nothave

sarva-kartrtva. This indicates that the kartrtva that is observed in a

man

does not belong to him. Because of this reason, all the empirical

logic

that seem to prove that man has kartrtva are illusory. They are not

capable

of contradicting the sarva-kartrtva of parabrahman.

Let us examine samaya-virodha next.

2. samaya-virodha : falsity due to samaya. What is samaya? A

group of

systematic empirical reasoning which are together to support a certain

position is called a samaya. But the root cause for all these

empirical

reasoning is a “convention” or samketa.

This is why teekaacharya insists that we make Parabrahman as jnaana-

vishaya

or subject matter for enquiry and words like NaraayaNa should not be

made

as a conventional word like Devadatta etc.

NaitaannaraayaNa padam devadattadi padavat saanketikam bhavati. –

Tattva

Prakaashika( This word NaraayaNa is not conventional even as the words Devadatta

and so

on. are )

The same way other words like Purushottama also are not Saanketika. In

Mayaavaada Khandana Teeka Jayatheertha says,

“Na punaha ashva karNaadivat samjnyaamaatratvena ityarthaha”

(The word pushottama should not be taken as a mere convention like we

would

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say, this is a horse, this is my ear, etc.)

But on examination, one can see that every school of thought apart from

Uttara Miimaasaa of BaadaraayaNa and following it Brahma-Meemaasaa

shaastra

of Srimad Ananda Theertha, has made Parabrahman into a mere convention

in

form or the other, and for this reason they are called samaya.

To give an example, in the saamkhya school, prakrti is considered

kartree

even though it is jada, and based on that they have build their entire

school of thought thus ignoring sarva-kartr parabrahman. But kartrtva

is in

rachanaa-roopa, rachanaa is through intellect and it is a dharma of a

chetana. It can not be applied to an achetana prakrti. For this

reason,

prakrti is not kartree and for this reason Saamkhya is not valid either.

Similar reasoning applies to all samayas and thereby the illusion that

there

is samaya-virOdha to shrutykta-brahma-tattva is removed.

Bhraanti moolatayaa sarva samayaanaam ayuktitaha - aNu bhaashya

Bhranti is confusing what it ‘is ’ for what it ‘is not’ and

vice-varsa and

owing to this bhranti or illusion, various schools of thought have come

about.

"anaadi vaasanaayogaat asuraanaam bahutvataha

duraagraha nimittatvaat vartamte samayaah sadaa" - anuvyaakhyaana

(This hatred is caused by the tendency developed from the beginningless

time with beginningless disposition. There are in great number

persons, asuras, who take joy in wrong thinking. There is prejudice

created by this circumstance. For this reason, samayas, the

philosophical systems always endure.)

"anaadikalato anuvritta Prateeti Sundaraanam" - Nyaaya Sudhaa

( having their continuity from the beginningless time and attractive

enough by their mere appearance).

On the other hand, there is Brahma-Miimaamsaa-shaastra,

PraamaaNyam Trividham mahat drishyate brahma-sutraanaam Ekadhaanyatra

sarvashah - Anuvyaakhyaana

Only the Brahma-sutras have validity in 3 ways. Therefore they have the

highest validity. In all other valid literature there is validity in a

single or two ways only.

a. Apta-vaakyatayaa - From the fact that it is from a reliable

person,

source

b. Shruti-Moolatayaa - From the fact that it has its root in

Shruti which

is Apourusheya and therefore all human related defects are non-existent.

c. Yukti Moolatayaa – From the fact that it has its root in

reasoning.

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Ato Naitaadrisham kinchit pramaaNa tamamishyate - Anu Vyaakhyaana

Nyaya Sudha : Ishyate praamaanikaihi iti sheshah. Tathaa cha

anya-parihaareNa asyaiva vyaakhyaanam yuktam iti hrdayam.

The word ishyate must read along with Pramaanikaihi. So the meaning of

Anu

Vyaakhyaana is –

“For the reason stated so far ( ato ) by those that follow the path of

validity ( praamaaNikaihi) no other work is taken to be valid In the

highest sense as this Shastra is taken (naitaadrisham kimchit pramaaNa

tamamishyate). For this reason, having rejected other works, to

expound

this thought alone is justified. ( asyaiva vyaakhyaanam yuktam). This

is

the heart of the author of Anu-vyaakhyaana i.e, Srimad Ananda theertha

( iti

hridayam)

we will discuss shruti-virOdha and nyaayOpEta-shruti virOdha in the

nextemail.

=====

kartr-adhikaraNa in Brahma-Miimaamsaa - part III

3. shruti-virOdha : In the third quarter Shruti-virodha i.e,

disagreements

due to shruti-texts are dealt with and the fallasiousness of such

disagreements are brought out, thus establishing the fact that the

Shrutyukta Brahman has no defects.

Shruti-virOdha primarily is due to the understanding of a shruti-text

that

one gets when studied without brahma-miimaamsaa i.e, when the meaning of

shruti has come from outside of Brahma-jigyaasaa.

For example, “anaadirvaa ayam aakaashaha” ( this space has no

beginning,

for certain) the apparent meaning of this shruti seems indicate that

it

did not have utpatti or “space was not made or created”. This is in

directconflict with the sarva-kaaraNatva thereby opposing or in disagreement

with

(shruti-virOdha) the shrutyukta parabrahman. If this text is

understood

with brahma-miimaamsaa or if this text becomes “miimaamsita” then we

learn

that even though the space is anaadi ( existing from eternity) it has

vikaara ( change of form or natural state) in the form of Ghataakaasha

and

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MaTaakaasha and so the definite meaning that emerges out of brahma-

jigyaasaa

is that space has its utpatti and thereby the disagreement from the

shruti-text “anaadirvaa ayam aakaashaha” is removed. From this, it

becomes certain that there is nothing like shruti-virOdha to shruti

which

is “brahma-para” i.e, every word in shruti talks only about Brahman and

nothing else. This can be understood only thro samanvaya, which is

what

the first chapter of brahma-sutras describe and hence the name samanvaya

adhyaaya. We will not get into the details of “samanvaya” here, but we

will do so may be in some other occasion. In the present example, if

the

word “aakaasha” becomes brahma-para, then the property or attribute

(vishEshaNa ) called “anaadi” establishes the truth that Brahman,

without

the need of any kaaraNa is the sarva-kaaraNa (cause of all ) and

thereby

effecting the “shrutyukta brahma-tattva” in a special way.

4. nyaayOpEta-shruti-virOdha: or yukti-sahita shruti-virOdha isdealt with

the fourth quarter of avirOdha adhyaaya. What do we mean by “yukti

sahita

shruti”?. It is a shruti text which seems to be arguing (or reasoning)

for

a certain subject-matter against shrutyukta-brahman.

For example, “nityam manaha anaaditvaat” ( manas is nitya ( eternal or

perpetual), because it is anaadi ( beginningless). Now this shruti text

establishes the eternality of mind (manas) thereby denying or

contradicting

the sarva-samhaara-kartrtva of parabrahman and because of that denying

the

sarva-kaaraNatva ( cause of all) of parabrahman.

The sutra ||OM tatpraak shrutEshcha OM || as confirmed by the shruti

text

“manas sarvEndriyaaNi cha” ( manas and all indriyaas) clearly

establishes

that manas is also created just as indriyaas are created and thereby

corroborating the sarva-kaaraNatva of parabrahman.

That covers shaastra-samgati, adhyaaya samgati and paada samgati.

We still need to study the adhikaraNa-samgati and shruti-samgati.

The shruti-samgati will be indicated for each sutra as we study eachsutra

in this adhikaraNa. As this paada deals with shruti-virOdha, we need

to

understand which shruti-text is being discussed in each of these sutras.

We will study the adhikaraNa samgati next.

adhikaraNa samgati:

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atra brahmaNi shruti samanvayasiddyartham

jeevakartrtvavishayashrutivirodhaha parihriyate

In this adhikaraNa ( atra), the contradictions due to shruti texts

(shruti virodhaha) in the matter of jeeva kartrtva are removed

(parihriyate) so as to be able to achieve the absolute and complete

application to Hari of those shruti texts. ( brahmaNi shruti samanvaya

siddhyartham).

Actually we should have a clear understanding of pumstvaadhikaraNa to

understand what is being said in kartraadhikaraNa, this is why

prameya-jnaana without proper shaastra-adhyayana is of no use. It only

adds

confusion and confusion and does not give knowledge of any kind. This

is

the reason why all conclusions have to be arrived at only thro a study

of

shaastra. But we will discuss pumstvaadhikaraNa only to that extent

which

is necessary to understand this adhikaraNa. Note that

pumstvaadhikaraNa

may refer to another adhikaraNa and so on and obviously we can notcover all

here)

“JigyaasOththa jnaanajaat tat prasaadaadEva muchyate” - Srimad Acharya

(One is released only by means of Prasaada of paraBrahman which results

from

the knowledge caused only by Jignaasaa)

These are not mere words.

Atra poorvaadhikaraNeshu ‘yat karma kurutE tad abhisampadyate’

ityaadinaa

kartrtvaroopa vikaaravataha jeevasya paramaatmanaha sakaashaat

utpattyaadimatvaroopam paaratantryam samarthitham |

In the previous adhikaraNa, namely PumstvaadhikaraNa by shruti texts

such as

“yat karma kurute tad abhisampadyate” - brihadaaranyaka

and other shruti texts, jeeva whose state changes (vikaara) in the

form

of kartrtva (kartrtvaroopa vikaaravataha jeevasya) and who has the

appearance of paramaatma (paramaatmanaha sakaashaat).

Such a jeeva’s dependency for his utpatti, sthithi... etc on the

svatantra

principle is established. (utpattyaadimatvaroopam paaratantryam

samarthitham).

Anaadi vikaaraaparaparyaaya kartrtvavajjeevasattaapradatvaroopa

kartrtvEna

hi paramaatmanaha svechchaanusaaritva roopam svaatantryam saadhitam.

The Jiva’s change of state is beginningless ( anaadi vikaara) which

is not

expiring in any duration of time ( aparaparyaaya ). This vikaara of

Jeeva

is in the form of kartrtva ( kartrtvavat ). Parabrahman’s doership is

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established as the giver of existence (sattaa ) to Jiva who has such a

kartrtva ( kartrtvavat jeeva sattaapradatvaroopa). The svaatantrya of

parabrahman is indeed established by this Parabrahman's doership which

is

according to His Will. (kartrtvEna hi paramaatmanaha

svechchaanusaaritva

roopam svaatantryam saadhitam).

Paramaatma svaatantryam asahamaanaha prativaadee paramaatmanaha

svaatantrya

aparaparyaayakartrtvam niraakartum paramaatma svaatantryOpapaadaka

vikaaraatmaka

Jeevakartrtva nishedhaartham gooDhAbhisandhihi poorvapakshayati |

Not tolerant of this svaatantrya of parabrahman, the prativaadin argues

paramaatma svaatantryam asahamaanaha prativaadee) to refute this

freedom

and beginningless and non-exhausting doership of parabrahman

paramaatmanaha svaatantrya aparaparyaaya kartrtvam niraakartum). The

doership of Jiva is in the form of change ( vikaaraatmaka jiva

kartrtva).This kartrtva is there actually to establish the svaatantrya of

parabrahman ( paramaatma svaatantryOpapaadaka vikaaraatmaka jeeva

kartrtva).

In order to negate this jiva-kartrtva the prativaadin comes up with the

position of poorva-paksha which is in the form of a hidden argument.

jeeva kartrtva nishedhaartham gooDhaabhisamdhihi poorvapakshayati).

We will see what this position of poorva paksha is, in the next email.

===

Kartr-adhikaraNa in Brahma-Miimaamsaa – part IV

After going thro the shaastra-samgati, adhyaaya-samgati, paada-samgati

and

adhikaraNa-samgati

we are now in a position to study the kartr-adhikaraNa. As mentioned

earlier there are 10

sutras in this adhikaraNa, and the shruti-samgati will be brought out

for

each sutra as we go.

"OM kartA shAstrArthavattvAt.h OM" II.3.33

"OM vihaarOpadeshaat OM"

"OM upaadaanaat OM"

"OM vyapadeshaatcha kriyaayaam na chennirdeshaviparyayaha OM"

"OM upalabdhivadaniyamaha OM"

"OM shakti viparyayaat OM""OM samaadhyabhaavaatcha OM"

"OM yathaa cha takshObhayathaa OM"

"OM paraattu tatshrutEhe OM" II.3.41

"OM kritaprayatnaapEkshastu vihitapratishedhaavaiyarthaadibhyaha OM "

First sutra in kartr-adhikaraNa II.3.33

In the last email, we mentioned about the poorvapaksha to encounter

which

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the first sutra in this adhikaraNa has come about. We will first

study the

poorva-paksha which may be stated as follows:

Poorvapaksha: vishNoh kartrtvam uktam | ‘yat karma kurute tad

abhisampadyate’ iti jeevasyaapi kartrtvam shrooyate | asyaaha shrutehe

eeshwarakartrtvavaachishrutitO

Baadhaat apraamaaNyaat na vishNou kaaraNatvEna shruti samanvaya iti

praapte

siddantayat sootram | || OM kartaa shaastraarthavatvaat OM ||

( You are saying the all-doership of VishNu. But in shruti texts like

‘yat karma kurute tad abhisampadyate’ - brihadaaraNyaka

( what one does, that one becomes )

in such shruti texts we hear the kartrtva of jeeva also. In this shruti

text ( asyaaha shruteh) by kartrtva if shruti means kartrtva of Eeshwara

eeshwara kartrtva vaachi shrutitO), then there is sublation (baadhaat)

and

because of this incapability to produce knowledge ( apraamaaNyaat) we

say

that “shruti samanvaya is NOT showing vishNu sarva-kartrtva and

therefore

sarva-kaaraNatva”. Under this circumstance ( iti praapte)BaadaraayaNa

demonstrated the conclusion of this argument by this sootra as

(siddantayat

sootram)

||OM kartaa shaastraarthavatvaat OM||

shruti-samgati: ‘yat karma kurute tad abhisampadyate’ -

brihadaaraNyaka

kartaa vidhi-nishEdha baddhaha |

kartaa : jiva is vidhi-nishedha baddha

( jiva is bound by what is ought-to-be-done (vidhi) and by nishEdha –

what

is ought-not-to-be-done )

vidhi – yathaartha jnaana vishayikaha ( that which is related to

yathaartha

jnaana)

nishEdha – ayataartha jnaana vishyikaha ( that which is related to

ayathaartha jnaana)

yathaartha jnaana is that which reveals the object as it is. This

yathaartha jnaana is possible thro brahma-jigyaasaa only.

Shaastraarthavatvaat – shaastrasya arthavatvaat.

(shaastraarthavatvaat means the importance or significance (arthavatva)

ofshaastra)

Jeevasya akartrtvE shaastrasya vyyarthyaat jeevOpi kartaa angeekaaryaha

|

atra shaastram naama vidhi-nishEdha roopam |

( if jeeva did not have kartrtva then this vidhi-nishEdha-roopa-shaastra

would be futile and therefore we need to aceept that jeeva is also a

kartr

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in the sense that jiva is bound by vidhi-and-nishedha. Here shaastra

means

that which is in the form of do’s and don’ts (vidhi-nishEdha))

vidhihi yathaarthajnaana vishayakaha | nishEdhastu ayathaarthajnaana

vishayaka ityapi jneyam | kartrtvam cha vidhinishEdha badhdhatvam |

tachcha

prativaadinaa angeekaaryamEva ityarthaha |

( vidhi is that which is related to correct knowledge and niShedha is

that

which is related to wrong knowledge. This is the meaning of

nidhivishedha.

Doership is the state of being bound by this vidhi-nishEdha. The

prativaadi has to agree with this doership of jiva. This is the

meaning of

this passage).

One may recall from tantrasaara that

Smarthavyaha satatam vishNuhu vismartavyO na jaatuchit |

SarvE vidhi nishEdhaah syurEtayOrEva kinkaraaha || - tantrasaara

We will take up the next sutra namely "OM vihaarOpadeshaat OM" in the

next

email.

====

Kartr-adhikaraNa in Brahma-Miimaamsaa – part V

2.3.33 .. contd

Teeka:

astyEva jeevasyaapi kartrtvam | tad abhaavE vidhi-nishEdha shaastra

vaiyyarthya prasamgaat | na hi kartaaramantarENa araNyarOdanaayamaana

shaastrasya saarthakyam bhavati |

The doership of Jeeva is in the form of vidhi-nishEdha baddhatva being

bound by shaastra. If not, the shaastra which is in the form vidhi-

nishEdha

becomes futile.

If there is no doer, the usefulness of shaastra is like crying loud in

a

forest where nobody is there to hear.

Na cha jadam prati tau bhavatO naapi eeshwaram prati | tathaa sati

puNyapaapalepaprasamgEna aneeshwaratvaapattehe | ato jeevasya

kartrtvaamgeekaare shaastrasya arthavatvasiddhehe so api kartaa

amgeekaaryam

iti bhaavaha.

This vidhi-nisHedha-shaastra is applicable neither towards jada nor

towards

eeshwara. If it is towards Eeswara ( tathaa sati), because of stains

from

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good and bad ( puNya paapa lepa prasamgEna) such an entity fails to be

Eeshwara ( aneeshwaratva aapattehe).

>From the position that “doership of Jiva is agreed-upon” the position

that

“shaastra is useful” is effected. Because of this reason, we need to

agree

that jeeva is also a kartaa, doer.

Bhaashya: jeevasya kartrtva abhaavE shaastra aprayOjakatvapraaptehe

jeevOpi

kartaa

(Because from the position that “there-is-no-doership-of-jiva” we get

the

position that “shaastra-is-futile”, jiva has doership)

In the light of the Teekaa above, note how closely the

usefulness-of-shaastra and the doership-of-jiva are related to each

other.

To do shastra-adhyayana is the doership. This shaastra is in the

form of

vidhi-nishedha and is therefore neither applicable to Eeshwara nor tojada.

2.3.34

Second sutra in kartr-adhikaraNa

In the previous sutra, it is stated that “shaastra becomes significant

only

if jeeva has kartrtva”. The poorvapaksha to this may be in the form,

“vidhi-nishEdha discrimination ability is given to jeeva and for such a

jeeva this shaastra has its usefulness, and so how can we say that

shaastra

becomes useless if jiva is not the doer?”

To answer this, BaadaraayaNa formulated the next sutra as

|| OM vihaarOpadEshaat OM || 2.3.34

Shruti samgati : “streebhirvaa yaanairvaa jnaatibhirvaa

ajnaatibhirvaa” -

chandOgya

Teekaa:

Jeevasya svataha kartrtva abhaavEpi paragatakartrtvE vivEkaagrahO

astyEva

atah taadrsham kartaaram prati shaastram pravartataam iti Ashamkaam

parihart

sootram

Upanyasya vyaachaSte(Although jeeva has no independent kartrtva or doership ( jeevasya

svataha

kartrtva abhaave api) he indeed has doership which is in the form of

the

ability to discriminate between vidhi and nishEdha that is given to

him by

another and therefore towards that kind of a doer the shaastra has its

usefulness. To answer this, the sutra was interpreted by

Bhaashyakaara as:

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Bhaashya: “streebhirvaa yaanairvaa jnaatibhirvaa ajnaatibhirvaa”

ityaadi

mokshE api.

Teekaa:

Na jeevasya kaalpanikam kartrtvam kim tu paaramaarthikamaiva

This kartrtva of jeeva is not imaginery or fictitious but it is indeed

related to the highest spiritual truth.

vihaarOpadeshaat – kartrtva shravaNaat jeeve kartrtvam paaramaarthikam |

Jiva-kartrtva such as “vihaara in moksha” must be understood only in

terms

of the highest spiritual truth. ( and not in the mundane sense like

“going

for a walk in moksha”).

(to be continued..)

===

Kartr-adhikaraNa in Brahma-Miimaamsaa – part VI

2.3.35

Teekaacharya introduces the next sutra : || OM upaadaanaat OM ||

astu mokshE jeevasya svaabhaavikam kartrtvam pramaaNikatvaat |

samsaarE tu

kaalpanikamEva kim na syaat taavataapi cha shaastra saarthakyaaditi

aashamkaam pariharat sootram paTitvaa vyaachashte |

(Let there be doer-ship (astu kartrtvam) which is of the nature-of-self

itself (svaabhaavikam) as established by evidence (praamaaNikatvaat )

to

jeeva in the highest liberated state ( mokshE jeevasya). But in this

world

( samsaarE tu) why should it be not imaginery? ( kaalpanikamEva kim na

syaat?), even in that case ( taavataapi cha) the significance of

shaastra

is still intact. To answer this doubt, Bhaashyakaara having

understood

this sutra, interpreted it as:

Bhaashya: saadhanaadyupaadaana prateetescha |

Tattva-prakaashikaa:

Na jeevasya samsarE api kartrtvam kaalpanikam.

Upaadaanaat:

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Mokshaadyartham saadhanaadyupaadaana prateetehe tatascha phala

darshanaat |

The jeeva-kartrtva that is of the nature-of-self-to-do-brahma-jigyaasaa

is

not imaginary even in the case of this world. Because of the

demonstrated result produced by such a jeeva kartrtva. (tatascha phala

darshanaat). This is proved by the apprehension that (prateetehe) the

highest good ( mokshaadyartham) is caused by saadhana etc

saadhanaadyupaadaana).

Na hi paraanuSTita saadhanEshu AtmeeyataakalpanamaatreNa

phalaabhisambandhO

bhavati atiprasamgaat iti bhaavaha |

The mere consideration of someone else’s sadhaana as one’s own, will

not

have any relationship to the result due to that saadhana because of

atiprasaanga. This is the idea.

Note : For this reason, brahma-jigyaasaa does not come in the form ofupadesha i.e, every adhikaari is on his own. It comes only in the

form of

shravaNa-manana-nidhiddhyaasana, and what we hear as “upadekshyanti te

jnaanam jnaaninaha tattva darshinaha” in the Geetha etc, we are

really

talking about the ShravaNa part of Brahma-Jigyaasaa and based on this

ShravaNa, manana and nidhidhyaasana will take place.

( to be continued)

===

Kartr-adhikaraNa in Brahma-Miimaamsaa – part VII

2.3.36

|| OM vyapadEshaachcha kriyaayaam na chennirdEsha viparyayaha ||

Shruti-samgati: “aatmaanameva lOkamupaaseeta “ - brihadaaraNyaka

Teekaacharya introduces the next sutra as:

Evam upapatyaa pratyakshEna cha saadhita jeevakartrtvam shrutyaa api

samarthayat sootram upanyasya vyaachaSte |

( The jeeva kartrtva that has been so far established and proved by

pratyaksha (evam upapatyaa pratyakshEna cha saadhita jeeva kartrtvam)

( in the form of brahma-jigyaasaa-saadhana by the previous sutra) is

also

established by shruti. To show this Bhaashyakaara interpreted this

sutra

|| OM vyapadEshaachcha kriyaayaam a chennirdEsha viparyayaha ||

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as:

Bhaashya: “AtmaanamEva lOkamupaaseeta” iti kriyaayaam vyapadeshaat cha

|

anyathaa aatmaiva lokamiti nirdEshaha syaat |

vyapadEshaachcha kriyaayaam : “AtmaanamEva lOkamupaaseeta” iti

jeevasya

kriyaayaam vyapadeSho vartate |

( where it says ‘atmaanamEva lOkamupaaseeta’ the activity (kriyaa) of

jeeva

is mentioned there. )

na chennirdEsha viparyayaha : anyathaa aatmaiva lOkamiti syaat | atO

jeevasya upaasanaadi kartrtvam pramaaNikamEva. Atra upaasanaa kriyaa.

Kriyaa na kartr rahitaa. Jadam na kartr. Paramaatmaa upaasanaa

vishayaha.

AtO jeeva eva kartaa iti bhaavaha |

(Otherwise, aatmaa itself should mean lOka. Therefore, the jeeva-

kartrtva

in the form of nidhidhyaasanaa or upaasanaa is correct indeed. Here theactivity is upaasanaa (nidhidhyaasanaa). Activity is not without a

doer.

Jada is not doer. Paramaatma is the subject matter of this Brahma-

Jigyasaa

activity. Therefore, jeeva is indeed the kartr for Brahma-jigyaasaa.

This

is the meaning.

Note that in JigyaasaadhikaraNa, it is shown that whenever

Nidhidhyaasanaa (which is also termed as upaasanaa or dhyaana at places)

is mentioned individually, ShravaNa-Manana-Nidhidhyaasanaa-roopa

Brahma-jigyaasaa is automatically implied, because there is no

nidhidhyaasanaa without manana, and there is no manana without

ShravaNa.

Therefore in the present context, although only nidhidhyaasanaa

(upaasanaa)

is mentioned, what is implied is shravaNa-manana-nidhidhyaasanaa-roopa

brahma-jigyaasaa.

Going back to teeka,

“AtmaanamEva lOkamupaaseeta” ityaadaavupaasanaadikriyaayaam

kartrtvenaatmanO

vyapadEshaat tasyaapi kartrtvamastyEva |

In shruti texts like “atmaanamEva lOkamupaaseeta” etc ( ityadou) the

activity of the form nidhidyaasana or upaasanaa (upaasanaadikriyaayaam)

there is mention of ‘atman’ as having doership ( kartrtvena atmanO

vyapadeshaat) thus his doership in the form of nidhidhyaasana is

present

indeed (tasyaapi kartrtvam asti eva).

Atra jeeva upaaseeta ityuktyabhaavaat katham ayam jeevasya kartrtva

vyapadEsha iti | maivam |

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One may say ‘In this shruti text, there is no mention of ‘jeeva’ ( as

it

only mentions atman and Loka) then how can you say this shruti has

mentioned

nidhidhyaasanaa-roopa-jeeva- kartrtva?’ It is not like that. (maivam)

Na hi taavat kriyaa kartr shoonyaa yuktaa | na taavat jadam kartr |

jeevasyaatra kartrtvEna shrutyanabhimatatvE paramaatmaabhiprEtaha

syaat |

anyathaa shruti vaiyyarthyaapaataat |

(The position that there is activity without a doer is not correct.

Jada

is not a kartr.

If jeeva-kartrtva is not meant by this shruti text, then it must mean

paramaatma when it says atman. Otherwise this shruti is apparently

wasteful. But paramaatma is the subject matter of this

nidhidhyaasanaa-roopa-jeeva-kartrtva. And therefore jeeva must be the

kartr

for nidhidhyaasana)

( to be contd.. )

===

Kartr-adhikaraNa in Brahma-Miimaamsaa – part VIII

2.3.37

|| OM upalabdhivadaniyamaha OM ||

Shruti samgati:“ya atmaanamantarO yamayati”- brihadaaraNyaka

(maadhyandina

paaTa)


Nanu evam jeevasyaapi kartrtvE katham eeshwarasyaiva kartrtvam poorvam

samarthitam katham cha shrutirupapadyEta | atah tat virOdho astyEva iti

AshayEna aashamkya tat parihaaraaya sootram avataarya vyaachaSte ||

tarhi

iti ||

( A difficulty arises. (nanu) If Jeeva has this nidhidhyaasanaa-roopa

kartrva (evam jeevasyaapi kartrtvE) then how is the previously

established

position (poorvam samarthitham) that Eeshwara only has kartrtva isjustified? (katham eeshwarasyaiva kartrtrvam) How is this position

reconciled with shruti?. Therefore, there is shruti-virOdha indeed

( ato

tat virOdho asti eva). To answer this difficulty, Srimad Acharya

interpreted this sutra as ‘tarhi etc’

Bhashya: tarhi katham Eeshwarasyaiva kartrtvam ityatO vakti –

(in the case that Jeeva has nidhidhyaasana kartrtva, then how can we say

Eashwara only has kartrtva?. TO answer this, sutrakaara said:

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|| OM upalabdhivat aniyamaha OM ||

yathaa jnaane idam jnyaasyaameeti aniyamaha prateeyate evam karmaNyapi

jeevasya. “ya atmaanamantarO yamayati” iti cha shrutihi.

Upalabdhivat – yathaa jeevasya jnaane evameva jyaasyaami iti.

(upalabdhi means perception or understanding - Just as in the case of

'knowing' one can ascertain that ' I am going to know this in this way'.

aniyamaha - niyamO naasti. tathaa karmaNi api na niyamaha | ata

eeshwarasyaiva niyamEna kartrtvam na jeevasya | 'ya atmaanamantarO

yamayati'

iti shrutehe | svechchaanusaaritvam eeshwarasya |

eeshwarEchchaaniyatatvam

jeevasya iti bhaavaha |

(there is no rule that he will know it that way. Similarly, there is no

rule that he will do what he wills. THerefore, only Eashwara has

kartrtva

as a rule and not jeeva. Jeeva is controlled by God's will. This is the

meaning of the passage.

Idam vastu aham jyaasyaami ityEvam niroopitEpi yathaa jeevasya na jnaanE

niyamO asti | svechchaanusaarEna na jnaanalaabhaha |

"I am going to understand this thing" ( idam vastu aham jyaasyaami iti)

even after this ascertainment( evam niroopitEpi) the Jeeva or knower

may not

get the knowledge of that thing.(jeevasya jnaane na niyamO asti). Just

by

following one's free will ( svechchaanusaarENa) there is no gain in

knowledge ( na jnaanalaabhaha). i.e.,Knowledge is not obtained by

ascertainment and free will in the case of jeeva.

tathaa karishyaami iti niroopite api karmaNi niyama abhavaat |

same way, although there is the ascertainment that "I am going to do

this"

there is no rule that it will happen that way. i.e, things won't happen

the

way jeeva wills it.

Eashwarasya tu tat bhaavaat |

Because of the reason that what God wills, will happen.

sa eva kartaa na jeeva ityuktam praang na tu sarvathaa kartrtva

abhaavaat

iti bhaavaha |

therefore what was said previously that ( ityuktam praang)

"God is the only doer and not the Jeeva" (sa eva kartaa na jeeva)

does not mean there is no doership of Jiva altogether (na tu sarvathaa

kartrtva abhaavaat) this is the meaning. (iti bhaavaha)

na cha ayam driShTaantaha saadhyasamaha | na hi jigyaasuhu

jnaanakriyaayaamEva saakshaad vyaapriyatE kim tu tat saadhana eva iti |

THis example is not equivalent to something that needs to be established

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either, i.e., this is something that is in common experience to

everyone.

The experience that things don’t happen in this

World according to man’s will and wish.

For, the jigyaasu ( jeeva ) does not engage himself (na hi vyaapriyaTE)

in

jnaana and kriya without an object. But, he engages himself in them

only as

saadhanas or only as means for accomplishing something)

Eeshwarasyaiva niyamEna kartrtvam na jeevasya ityatra pramaaNamaaha |

ya iti

|

Only Eeshwara has doer-ship as a rule ( i.e, what he wills will happen

without exceptions and not jeeva. Bhaashyakaara quoted a shruti-

pramaaNa

for this as

Bhaashya: " ya atmaanamantarO yamayati " iti cha shrutihi

God is described by Shruti as "one who controlls the self from within"

( to be continued..)

=====

Kartr-adhikaraNa in Brahma-Miimaamsaa – part IX

|| OM shakti viparyayaat OM || 2.3.38


nanu ubhayOho kartrtvaavisheshE api eeshwarasyaiva niyamEna kartrtvam na

jeevasya ityetat kim nibhandanam vailakshaNyamiti prichchati? | kuta

iti |

( A difficulty arises. If both jeeva and Eashwara have kartrtva

without any

differences, even then why the restriction and distinction that

“Eashwara

only has doership as a rule and not jeeva”?. Bhaashyakaara raises this

question as:

Bhaashya: kutaha?

||OM shakti viparyayaat OM ||

alpashaktitvaat jeevasya.

Teeka :

Svaatantrya paaratantrya nimittau niyama-aniyamau iti parihaaram vaktum

eesha-jeevayOho svaatantrya-paaratantryE saadhayat sootram paTitvaa

vyaachaSte | shakti iti |

( Owing to the Independence of Eashwara and the dependence of jeeva on

Eashwara, what god wills will happen as a rule and not so in the case of

jeeva. After having read the sootra which establishes this solution

viz ||

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OM shakti viparyayaat OM ||

Bhashyakaara interpreted it as:

alpashaktivaat jeevasya

( because jeeva has alpa-shakti ( what jeeva wills does not happen ))

Eeshwarasya poorNashaktihi | ataha svaatantryam | jeevasya

alpashaktihi |

ata asvaatantryam | jeevasya asvaatantryam naama

eeshwarechchaaniyatakartrtvaghatitam iti bhaavaha |

(Eeshwara has completeness in terms of power. Therefore His

Independence.

Jeeva’s power is tiny. Therefore his dependence. Jeeva’s dependence

by

definition involves having doership which is controlled by the will

of

God. This is the meaning of this passage.)

So, this sutra has come about for explaining this distinction between

jeevaand eashwara

Kartrtva. Eashwara kartrtva has svechchaanusaaritva where as jeeva

kartrtva has eeshwarechchaa niyatatva. i.e., Eeshwara kartrtva is

according

His own free-will and jeeva kartrtva is controlled by the will of

God.

( to be continued)

=====

Kartr-adhikaraNa in Brahma-Miimaamsaa – part X

2.3.39 || OM samaadhyabhaavaachcha OM ||

yuktyamtarENa etat pratipaadayat sootram upanyasya vyaachaShTe |

samaadheeti

|

Bhashyakaara interpreted the next sutra which establishes the same

position

through another reasoning as:

Bhaashya: samaadhaanaa(samaadhya)bhaavaat cha asvaatantryam prateeyate

|

Teekaa:

Samaadhaanam alam budhdhihi asti eeshwarasya iti tasya svaatantryam

jeevasya

cha tad abhaavaat asvaatantryam prateeyate | Svatantrasya poorNa

kaamatvaat

iti bhaavaha|

‘Samaadhaana’ means wanting-nothing. Because eeshwara has this

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fulfillment, he is svaatantra and in the case of Jeeva, because of the

absense of this contentment, he is ever dependent on svantratra. This

is

because svatantra has the state of having all wishes fulfilled.

(poorNa-kaama)

Evam chet kim tarhi ityata aaha | ata iti | yata evam eesha jeevayOho

svaatantrya-paaratantryE prateeyEtE atah svaatantrya-paaratantraabhyaam

niyama-aniyamou iti bhaavaha |

If it is like this, then what does it imply? The ‘cha’ shabda in sutra

and

bhashya translates into ‘ata’. Bhaashya describes the implication

with

the letter ‘cha’ (ata).

The Independence and Dependence are observed in Eesha and Jeeva in

this

form i.e,

(Easha: PoorNa-shakti and PoorNa-Kaama

jeeva : Alpa-shakti and absense of alam-buddhi )

The niyama-aniyama i.e, every-wish-becoming-true-as-a-rule and

having-no-such-rule, are observed in svantantra and paratantra due tothis.

This is the implication.

( to be continued)

=====

Kartr-adhikaraNa in Brahma-Miimaamsaa – part XI

2.3.40

|| OM yathaa cha takshObhayathaa OM || II.3.40

Tattva prakaashikaa of Jayatheertha Teekaacharya introduces the next

sutra

as:

Nanu evam jeevasya na svaatantrENa kartrtvam api tveeshwarachchyaiva

katham

tarhi kartOchyatE | Svatantraha khalu kartaa ityaashamkaam pariharat

sootram

upanyasya vyaachaSTe || yathEti ||

(Another difficulty arises. If in this way, jeeva has no kartrtva on

hisown and his Kartrtva is only due to the will-of-God, then how can the

jeeva

be called a kartr?

In such a case, indeed only the svatantra can be called kartr. To

answer

this difficulty, bhashyakaara interpreted this sootra as:

Bhashya: atah –

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|| OM yathaa cha takshObhayathaa OM ||

yathaa takshNaha kaarayitrniyatatvam kartrtvam cha vidyate evam

jeevasyaapi

|

Teekaa:

Yathaa takshaa praasaada kaarayitr niyatO api kartaa uchyate tathaa

eeshwara

niyatO api jeevaha kartaa iti vyapadeshtum shakyata ityarthaha |

Just as the carpenter (yathaa takshaa) is said to be the doer (kartaa

uchyate) although his action is controlled ( niyatO api) by the person

who

is getting a palatial mansion built (praasaada kaarayitr), same way

although controlled by Eeshwara, (tathaa eeshwara niyatO api) it is

possible

to designate Jeeva as kartr. This is the meaning of Bhashya.

Atra idam avadhaaryam | jeevasya Eeshwara niyatatvadyOtanaaya kartaaiti

vyapadEshaha | atah paraadheena kartrtvam tasya vartatE iti na

sidhyati |

This is (idam) what is to be understood (avadhaaryam) here (atra).

Jeeva

is indicated to be the doer, kartr (jeevasya kartaa iti vyapadEshaha)

to

illustrate the fact that he is controlled by Eeshwara. ( Eeshwara

niyatatva

dyOtanAya). Therefore ( atah) it does not mean ( na siddhyati) that

he

has (tasya vartatE) Kartrtva which is dependent. ( paraadheena

kartrtvam)

tasmaat jeevE driStam kartrtvam parsyaiva.| Jeevasya kartrtvam naama

tasya

vikaara

eva | vikaarakartaa tu paramaatmaa | tataha vikaarO jeevasya |

svaatantryam

paramaatmanaha |

Therefore (tasmaat) the kartrtva that is seen in Jeeva ( jeevE driStam

kartrtvam) belongs to God only.( parasyaiva). What is meant by

jeeva’s

kartrtva (jeevasya kartrtvam naama) is his vikaara or change only.

( tasya

vikaara eva). The author of this change is God. ( vikaarakartaa tuparamaatma). Because of God, change happens to jeeva (tataha vikarO

jeevasya ) and paramaatma is Independent. ( svaatantryam paramaatmanaha

)

ayam cha “takSNaha kaarayitr niyatatvam” iti bhaashya paryaalochanayaa

labdhOrthaha | tata eva “eeshwara niyatO api jeevaha kartEti vyapadESTum

shakyata ityarthaha” iti teekaayaam sootraarthaha upasamhritaha |

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This is the meaning arrived at ( ayam cha labdhOrthaha) by a careful

study

of the Bhaashya ( bhaashya paryaalochanayaa) that “the carpenter’s

doership

is under the control of the one who is getting the work done” “takSNaha

kaarayitr niyatatvam”.

That is the reason why (tata eva) in the Teeka the meaning of this

sootra

has been concluded as( teekaayaam sootrarthaha upasamhritaha) :

“although

Jeeva is controlled by God, it is possible to call jeeva as a kartr”.

(eeshwara niyatO api jeevaha kartEti vyapadESTum shakyata ityarthaha”

Yadi kartrtvE paraadheenamiti vishEshaha amgeekriyatE tarhi

ekaikakriyaanirvaahaartham kartrdvayasaapEkshataa syaaditi

kalpanaagouravam

| sarvopetEti sootravirudhdhachcha | jeevE svaadheenashakti amgeekaaraha

Eeshwaraswaatamtrya nirAkaraNe paryavasateeti bhaavaha |

If we agree on the position ( yadi agmgeekriyatE) that Jeeva has

KartrtvakartrtvE), and qualify it as paraadheena ( paraadheenamiti

vishEshaha)

then (tarhi) we get into the fallacy which is against the Law of

economy of

thought ( kalpanaa gouravam) that it needs two doers ( kartr dvaya

saapEkshataa) to perform each and every single work ( ekaika

kriyaanirvaahaartham). Also this position is against the teaching of

the

sutra

|| OM sarvOpEtaa cha tad darshanaat OM || II.1.31 ( 4th sutra in

shrutyadhikaraNa , where it is shown that shrutyukta Brahman is

sarvashakta. There are 5 sutras in this adhikaraNa, we will go thro

this

one may be sometime in future). ( sarvOpEteti sootra virudhdhaat cha ).

To posit that Jeeva has any kind of ability or power that is his own,

(jeevE svaadheena shakti amgeekaaraha) will result in the denial of

Independence or svatantratva of shrutyuka-Brahman ( Eeshwaraswaatamtrya

niraakaraNe paryavasati ). This is the meaning of the passage. ( iti

bhaavaha).

====

Kartr-adhikaraNa in Brahma-Miimaamsaa – part XII

2.3.41 || OM paraattu tat shrutEhe OM ||

Background: in the previous sutra, the example that just as a

carpenter

works under the control of the palatial builder so also jeeva has

doership

(kartrtva) under the control of God is given. But in this example one

may

say:

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God is like a supervisor, and jeeva is a subordinate working under him.

Supervisor’s role is to assign a job to a jeeva and jeeva’s role is

that of

a carpenter-worker to execute what is assigned to him. Supervisor

will

be pleased if the job gets done well and accordingly will compensate the

worker for a job well done. If the job is not done properly, the

supervisor

gets angry and he will not be good to the worker. He may fire him and

get

another worker i.e, the Supervisor is using the worker as a tool only.

karaNa or saadhana) Note how close this comes to the popular

notion of

God that comes from outside of brahma-jigyaasaa.

How did this worker get his ability to perform? ( kartrtva shakti). The

supervisor only directs the worker to get this strength ( like telling

him

to go to a gym etc) but it is upto the worker to do the actual workout

in

the gym. So, one may say that the carpenter has obtained the ability(kartrtva shakti) on his own.

This ability that the worker has earned on his own also gives him

freedom to

decide either to follow the orders and do what is assigned to him.

We see 3 kinds of such workers

1. some carpenters may go the extra mile on their own while doing

their job

(good workers)

2. and others may decide just to do their job ( normal workers)

3. and some may screw it up intentionally or unintentionally ( bad

workers).

Or he may decide not to follow the orders of the builder at all but

perform

according to his own wish, although he may come under the wrath of the

supervisor and loose his job in the process. Ex: If the supervisor

tells

him to make a window, the carpenter may decide to make a door instead

or

decide not to do anything and sit quiet.

These workers have varied levels of skills which they have earned from

their previous job assignment experiences ( karma ). The supervisor

keeps

an inventory of all this skill sets somehow, and therefore he knowswhat

each one is capable of accomplishing and accordingly assigns them a

role to

play like that of a carpenter, mason, cobbler, etc. He won't bother

re-training a cobbler into a carpenter etc. because he can't change the

nature ( svabhaava)

of these workers, and if he did he will be considered as being

'partial' to

some and so fails

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to be an impartial supervisor in the eye of some other workers. Some

other

workers may not even be aware of the existence of such a supervisor and

will

do their job anyway, not knowing what they are doing and why they are

doing.

They don't seem to be any less happy than the good

workers. Some workers although hate their supervisor, may still be very

kind and good to other co-workers. These workers are classied as

'good' or

'bad' depending upon who is classifying them. Some workers although

somehow

are aware that there is a supervisor, would care less about the

supervisor

while doing their job. Some of the good workers think that it is upto

them

to

keep this supervisor happy all the time so they can move up in their

pursuit.

In other words, Jeeva also has kartrtva on his own. But it is a tiny,puny and insignificant kartrtva compared to that of the supervisor,

because the supervisor can get the whole universe built, where as the

carpenter can build only a few doors and windows.

Same way, the supervisor has the ability to destroy the whole

universe,

whereas the worker has the ability to screw up on a few doors and

windows

at the most.

Having said all these ideas and rejecting them because the source of

these

ideas is not Brahma-jigyaasaa and therefore these ideas are

incapable of

producing the correct knowledge of Shrutyukta parabrahman, we need to

move

on and study brahma-miimaamsaa-shaastra.

jeevaha kartEti vyapadEshE yat kimchit shaktiriti jeevE yaa bhaasatE

saa api

shaktihi na jeevaadheenaa kimtu eeshwaraadheenaa iti pratipaadayat

sootram |

( When it is indicated that Jeeva is the doer, ( jeevaha kartaa iti

vyapadEshe) the puny ability to perform that is seen in jeeva (yat

kimchit

shaktihi iti yaa bhaasatE) even that

puny little ability of jeeva ( saa api shaktihi) is not under thecontrol of

jeeva ( na jeevaadheenaa) but that little ability of jeeva to perform is

under the control of Eeshwara

(kimtu eeshwara adheenaa ). The next sutra has come about to propound

this.

( iti pratipaadayat sootram)

|| OM paraattu tatshrutEhe OM || II.3.41

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( to be continued..)

===

Kartr-AdhikaraNa in Brahma-Miimaamsaa - XIII

|| OM paraattu tatshrutEhe OM || II.3.41

Tattva prakaashikaa of Jayatheertha Teekaacharya introduces the next

sutra

as:

Nanu kim takshNa iva jeevasya kartrtvashaktihi jeeva adheenaiva eeshwara

adheenataa tu vachanavEtanadaanaadivaduta

kartrtvashaktirapeeshwaraadheenaa

|

(A question arises. How should we understand this jeeva kartrtva

shakti ?

If jeeva’s ability (shakti) to perform ( jeevasya kartrtvashaktihi) issaid

to be like that of a carpenter ( takshNa iva) and that shakti is

controlled by Jeeva himself ( jeeva adheenyaiva) and by “being

controlled by Eeshwara” it is meant ( eeshwara adheenataa tu )

directing the

carpenter ( vachana) , distributing wages to him, etc (vEtanadaana

aadivat)

OR does it mean the (kim uta) ability of the carpenter to perform also

(kartrtva shaktirapi ) belongs to and is controlled by Eeshwara?

eeshwara adheenaa ).

yadyaadyastarhi Eeshwarasyaiva kartrtvamiti gataha pakshaha | dviteeyE

na

jeevasya kartrtvam ityaashamkaam pariharat sootram upanyasya vyaachaSte

||

paraaditi ||

( if the first one is true (i.e, if kartrtva shakti however miniscule

it may

be still is Jeeva’s) is true then ( yadi aadyaha tarhi) the position

(pakshaha) that “Eeshwara only has doership” (Eeshwarasyaiva kartrtvam

iti)

is gone (gataha).

If the second one is true (dviteeyE ) ( i.e, if Eeshwara adheenataa is

found to be true even in the case of tiny miniscule kartrtva shakti that

jeeva seems to possess) then there is no doer-ship at all on the partof the

jeeva ( na jeevasya kartrtvaam iti). Srimad Aananda Theertha having

noticed that this sutra has come about to answer this difficulty,

interpreted it as

|| paraat iti ||

Bhaashya : || OM paraattu tat shrutEhe OM ||

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saa cha kartrtva shaktihi paraadEva |

( this ability to perform (saa cha kartrtva shaktihi) is because of God

only (paraat eva)

“kartrtvam karaNatvam cha svabhaavaschetanaa dhritihi |

yat prasaadaadime santi na santi yadupEkshayaa” iti hi paingi-

shrutiti |

( Doership, instrumentality, nature of things, consciousness or

jeevas,

will-power of jeevas, all get their existence because of His will, if

there is no will of His, then they do not exist )

We can recall another similar one that Srimad Acharya has quoted

elsewhere:

Dravyam Karma cha kaalascha svabhaavo jeeva eva cha |

Yat prasaadaat ime santi na santi yadupekshayaa ||

(matter, Action, Time, Nature of things, souls – all get their existence

because of His will, if there is no will of His, then they do notexist).

Teekaa:

Na asmaabhistatkartrtvasaamarthyam jeevaadheenamuchyatE yena

apasiddhaamtaha

syaat kim tu paramaatma adheenamEva | tathaa shruteriti bhaavaha |

(We do not agree that ( na asmaabhihi uchyatE) the doer-ship ability (

Tat

kartrtva saamarthyam) belongs to jeeva ( jeevaadheenam). If we say the

doership is that of Jeeva,(yena) then it will be against the truth

established by BaadaraayaNa and Srimad Ananda Teertha

( apasiddamtaha syaat). However, ( kim tu ) the doership ability of

Jeeva

indeed is under the control of paramaatma ( paramaatma adheenam Eva ).

The

shruti that is quoted here by Srimad Acharya is expounding this truth.

(tathaa shrutehe) This is the meaning of the passage (iti bhaavaha)

=====

Kartr-adhikaraNa in Brahma-Miimaamsaa – part XIV

Etaavat paryantam jeevasya na kartrtvam, kartrtvavyapadeShamaatram

tadaakshiptaa shaktirapi eeshwaraadheenaa iti uktam | tathaatvE tasya

akartrtvam viShNOrEva kartrtvam iti punaha shaastra vaiyarthyam

praaptam iti

aashamkaam pariharat sootram |

In the sutras studied so far ( etaavat paryantam ) it was established

that

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( iti uktam) Jeeva has no doership ( jeevasya na kartrtvam) and that

he is

merely said to have doership ( kartrtva vyapadEsha maatram) and also it

was

described that the observed ability to perform is also (aakshipta

shaktirapi) not due to Jeeva but that it was due to and under the

control

of Eeshwara ( eeshwaraadheenaa iti).

If that is the case ( tathaatvE) then jeeva has no doership ( tasya

akartrtvam) and the doership is only that of VishNu. (VishNOrEva

kartrtvam).

Then again we end up in the position that shaastra is futile ( iti

punaha

shaastra vaiyarthyam praaptam). This difficulty is answered by

sutrakaara

in the the next sutra ( iti aashamkaam pariharat sootram)

||OM kritaprayatnaapEkshastu vihitapratishEdha avaiyarthaadibhyaha OM

||

II.3.42

vihitapratishEdha avaiyarthaadhibhyaha – vidhi nishEdha shaastra

avaiyarthaayaiva svasya vaishamyanairghrNyaparihaaraaya |

vihitapratishEdha avaiyarthaadhibhyaha means in order to make shaastra

which

is in the form of do’s and don’ts non-futile (vidhi nishEdha shaastra

avaiyarthaayaiva ) and also to exclude Himself from the defect ( svasya

parihaaraaya) called

“inequality and pitilessness” or “being kind to some and being harsh to

some

other”.

Krita prayatnaapEkshaha – ayam paramaatmaa jeevasya

anaadikarmaprayatnayOgyataapEksha eva prErayati | na tvanapEkshaha

ityarthaha |

Krita prayatnaapEkshaha means the Shrutyukta parabrahman so far

established

( ayam paramaatmaa) directs the jeeva based only on the jeeva’s

beginningless karma, endeavor and fittedness. He does not do so (na

tu)

regardless of anything i.e, orbitrarily. ( anapEkshaha). This is the

meaning. ( iti bhaavaha).

Jeevashaktihi eeshwaraadheenaa | tathaapi shaastram na vyartham |

vishNuhu

anaadikarmaprayatnayOgyataapEksha eva jeevam prErayati | tena shaastraavaiyarthyam vaishamya-nairGhrNya abhaavascha vishNoho siddhyati iti

bhaavaha |

( Jeeva’s ability to perform (jeeva shaktihi) is under the control of

Eeshwara. (eeshwaraadheenaa). Even then (ththaapi) that does not mean

shaastra is futile. (shaastram na vyartham). Why? Because, shrutyukta

parabrahman as established by brahma-miimaamsaa shaastra ( vishNuhu)

commands the jeeva based only on the beginningless karma, effort and

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fittedness. Because of this (tena) it gets established that

(siddhyati)

1. shaastra in the form of do’s and don’ts is not futile ( shaastra

avaiyartham)

2. and Parabrahman’s state of being without the defect called

“inequality

and pitilessness” (vaishamya-nairGhrNya abhaavaha cha VishNOho)

This is the meaning of the passage ( iti bhaavaha).

( to be continued…)

NOTE: We need to be careful while understanding the qualities of

shrutyukta

parabrahman which is called VishNu in shaastra.

Let us take for example, karunaa - Kindness or compassionate. (A good

friend of mine brought this one up recently)

When we talk about the compassion that a person such as Mother Teresa

has,

we say that she had great kindness towards the injured, kindnesstowards

the poor, etc which is fine.

Can we say God is also a kind-hearted person like Mother Teresa, and

add to

it that where as God’s compassion is unlimited, Mother Teresa’s

compassion

is limited because she is human and this is what is being described by

Srimad Acharya in dwaadasha stotra as “karuNaapoorNa varaprada charitam

jnyaapaya mE tE...”

The answer is NO because of the following reason:

To understand the kindness of Mother Teresa, we need neither Shruti nor

Brahma-Jigyaasaa. But the knowledge of kindness of VishNu must come

from

Brahma-Miimaasaa only. So to describe a kind-hearted God outside of

Jigyaasaa is to deny the fact that it is only through Veda that one can

understand God. TO deny veda is to deny Brahman itself. Because to

Srimad

Acharya the word Brahman means Veda.

“Brahma Vedaha tadarthaha parabrahma vaa. Tasya sutraaNi brahma-

sutraNi.

Sakala vedaartha bhootasya para-brahmaNo vishnoh svaroopa

nirnayaarthaani

sutrani iti yaavat” - NyayaSudha

The position that Brahma means para-brahman emerges from the position

that

Brahma means Veda. So, without enquiry into Veda Para Brahman, The

ground

of all, can never be comprehended. It is the discussion and

elucidation of

this truth that forms the content of Brahma Mimamsaa. Mimamsaa means

enquiry into the meaning of Veda. Interchangeably we use

BrahmaVichara,

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Brahma-Jignaasaa, Brahma-Mimamsaa and call it as Shaastra.

To understand Veda is to understand para-Brahman , the highest

Brahman,

higher than the highest, that is ever so far conceived in Vedantha

philosophies. ( sakala vedaartha bhootasya para-brahmaNo vishNOho).

This

is the concept of VishNu that Srimad Acharya calls “Brahma Shabdascha

VishNaavEva” and describes it in all his 37 works.

That is why whenever the word “VishNu” is used we need understand it as

“Shrutyukta parabrahman”.

Brahma-Miimaasaa shastra makes this very clear in || OM shaastra

yOnitvaat

OM || and Veda makes it explicitly clear in “ na avEdavin manutEdam

brihantam”, Vedaahyaivainam vedayanti” , Vijneyam Paramam Brahma

Jnaapikaa

paramaa Shrutihi, “Teshaam Duhkha Prahaanaaya Shrutireshaa pravartate”

etc

So when Srimad Acharya describes parabrahman in dwaadasha stotra as

“Karunaa poorNa varaprada charitam….” although the same word “karunaa”

with

which we may already be familiar with is used, but when it is applied

to

Parabrahman, the comprehension that God is complete with the attribute

called “karuNaa” can only come from Brahma-Jigyaasaa. Not recognizing

this

fact leads one to believe that the kind hearted personal God who is

somehow

made familiar to us from outside of jigyaasaa is the same God that

Srimad

Acharya describes in dwaadasha stotra. Teekaacharya calls such

notions

that come outside of Jigyaasaa as “avichaarita ramaNeeya” ( concepts

which

have come from outside of jigyaasaa, but are very pleasing) and shows

how

they do not lead to the correct knowledge of Parabrahman. ( More on this

some other time)

Veda makes this position clear by:

“Na avedavin manutedam brihantam”.

(one who does not know veda can never comprehend Brahman which is

complete).

Without Veda Brahman is inconceivable and without Brahman, the highestVeda

is not conceived. To define Brahman as the highest signifies that

nothing

short of unconditioned completeness is the meaning of the word Brahman.

“Vedaahyaivainam vedayanti” Only the vedas give us the knowledge of

this

Truth i.e, Brahman

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Vijneyam Paramam Brahma Jnaapikaa paramaa Shrutihi ( That which is

really

known is Brahman and that which causes this knowledge is Shruti)

“Teshaam Duhkha Prahaanaaya Shrutireshaa pravartate” The veda has

appeared

to remove the misery of those that are after the knowledge of Brahman.

===

Kartr-adhikaraNa in Brahma-Miimaamsaa – part XV

Before we go further, for the sake of clarity and continuity of

thought,

last para from posting part – XIII on II.3.41 is repeated here.

We do not agree that ( na asmaabhihi uchyatE) the doer-ship ability( Tat

kartrtva saamarthyam) belongs to jeeva ( jeevaadheenam). If we say the

doership is that of Jeeva,(yena) then it will be against the truth

established by BaadaraayaNa and Srimad Ananda Teertha(apasiddamtaha

syaat).However, ( kim tu ) the doership ability of Jeeva indeed is under the

control of paramaatma ( paramaatma adheenam Eva ).

Teekaacharya introduces the next sutra (II.3.42) as follows:

Nanu asminnapi pakshE dOsha uktaha | kartrtva shaktEhe eeshwara

adheenatvE

tasyaiva kartrtvam na jeevasyEti punaha

shaastravaiyarthyamityetaamaashamkaam pariharatsootram paTitvaa

vyaachashTe

|| kritEti ||

Is’ nt there a fault (dOsha uktaha) in this position (asmin pakshE) as

well?. ( api)

Why? Because,

If the doer-ship ability belongs to and is under the control of Eeshwara

(kartrtva shaktEhe eeshwara adheenatvE ) then it means only Eeshwara has

kartrtva and not jeeva )( tasyaiva kartrtvam na jeevasya iti). Then

again

there is the difficulty that shaastra becomes futile ( punaha shaastra

vaiyarthyam). Srimad Achaarya having understood this sootra which has

come

about to answer this difficulty interpreted it as: ( iti etaam ashamkaam

pariharat sootram paTitvaa vyaachasTe)

|| OM krita prayatnaapEkshastu vihitapratishEdha avaiyarthyaadhibhyahaOM

| - II.3.42

Bhaashya: tato aprayOjakatvam shaastrasya na aapadyate |

kritaprayatnaapEkshatvaat tatprErakatvasya | aadi shabdena

avaishamyaadi |

Teekaa:

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YatO ayam parO vidhi-nishEdhashaastra avaiyarthyaayaiva svasya

vaishamyanairghrNyaparihaaraayacha jeevasya anaadikarma prayatnayOgyataa

apEksha eva jeevam prErayati na tu anapEkshO ato na jeevashaktEhe

eeshwara

adheenatvEpi shaastra vaiyarthyam |

Because (yatO) VishNU , the highest that has been established so far,

ayam parO)

for making the vidhi-nishEdha shaastra to be non-futile for certain

(vidhi-nishEdha shaastra avaiyarthyaayaiva) and also to exclude Himself

from

( svasya parihaaraaya cha)

being “pitiless and partial”, (vaishamya-nairghrNya ) based on jeeva’s

beginningless karma, prayatna and yOgyataa only ( jeevasya, anaadi karma

prayatna yOgyataa apEksha eva) directs and controls jeeva ( jeevam

prErayati) and not orbitrarily ( na tu anapEkshO). Therefore ( ato) the

ability of the Jeeva to perform ( jeevashaktEhe) although belongs to

and is

controlled by Eeshwara ( eeshwara adheenatvEpi )

the shaastra in the form of do’s and don’ts is not futile ( shaastra

vaiyarthyam)

anapekshayaa preraNe hi tat syaaditi bhaavaha | avaishamyaadi

samgriheetamiti shEshaha | ukto api dOshaparihaaraha smaarayitum

punaratrOktaha | sootraarthE

smritisammatimaaha | | Poorveti ||

( If directing the jeeva were to be orbitrary ( anapEkshayaa preraNe)

then

only the futility of shaastra would happen ( hi tat syaat). This is the

meaning ( iti bhaavaha).

The pitilessness, partiality etc ( avaishamya aadi) are to be appended

(shEshaha) because they are grasped along with vidhi-nishEdha shaastra

avaiyarthya. ( samgriheetam iti).

Although the defectlessness has already been established in the earlier

sutras ( ukto api Dosha-parihaaraha ) for the reminding of the same

smaarayitum) it has been repeated here ( punaha atra uktaha). To

show

the sameness of opinion of smriti (smriti sammatim) in the meaning

arrived

at by sutra ( sootraarthE) Bhaashyakaara quoted the smriti ( aaha):

Bhaashya:

Poorvakarma prayatnam cha samskaaram cha api apEkshya tu |

Eeshwaraha kaarayEt sarvam tachcha Eeshwarakritam svayam ( matam) |

Anaaditvaat adOshashcha poorNashaktitvatO harEriti bhavishyatparvaNi |

( to be continued)

==

Kartr-adhikaraNa in Brahma-Miimaamsaa – part XVI

Jeevasya kartrtvam ( vikaaraha ) evam praamaaNikam | tachcha na

svaatantryENa |

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The doership of jeeva ( i.e, change or vikaara) is thus valid, founded

on

evidence or proof. This doership is not due to jeeva’s freedom either.

Bhaashya:

Poorvakarmaprayatnam cha samskaaram chaapekshya tu |

Eeshwaraha kaarayEt sarvam tachcha eeshwarakritam svayam |

Anaaditvaat adOshascha poorNashaktitvatO harehe | iti bhavishyatparvaNi

Teekaa:

SamskaarO yOgyataa | karma apekshayaa prErakaTve na tat karmakartrtvam

eeshwarasya ityata aaha || tachchEti || tarhi tatPreraNaapEksha abhaava

ityata aaha || anaaditvaat iti || tarhi karmaNaam aanamtyaat katham tat

kaarayitrtvam eeshwarasya iti tatra aaha || poorNeti || adhikaraNaarthE

smritim cha aaha || Etaditi ||

SamskAra means Yogyataa ( fittedness). If the directing of the

jeevas to

perform (prErakatve) is based on previous karma ( karma apekshayaa)then

the doership of that previous karma is not Eeshwara’s. ( i.e, that

previous

karma must have already existed somehow ) ( na tat karmakartrtvam

eeshwarasya ). If Eeshwara needs a prior Karma to direct the current

performance of Jeeva, then the prior karma must have been there already.

Then how can we say “Eeshwara is the doer of that previous karma?”

To answer this Bhaashyakaara said (Ityata aaha ) even that previous

karma

is also due to and done by Eeshwara Himself ( tachcha Eeshwarakritam

svayam )

In that case, ( tarhi) the dependency to direct jeevas based on Karma

is

not there ( tat prEraNa apEksha abhAva iti) (because is is said that

original Karma of the Jeevas was done by Eeshwara Himself, where is

the

question of dependency on Karma there?

To answer this, Bhaashyakaara said ( ityata aaha) : because of

beginninglessness ( anaaditvaat iti)

In that case ( tarhi), if Karma is eternal ( karmaNaam aanamtyaat )

How can we say that making the jeevas do these Karmas belongs to

eeshwara?

(kaarayitrtvam eeshwarasya iti) ( because for the Karma to be

eternallypresent from beginningless time, does it mean nobody did it and it

existed

somehow? In that case how can we say it is Eeshwara that makes jeevas do

karma? If karma can exist on its own, then how can we say Eeshwara is

the

all-doer?)

To answer this, Bhaashyakaara said ( ityata aaha) : Because of His

completeness of Power, ability ( poorNa-shaktitvatO harehe).

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To summarize the meaning of this kartr-adhikaraNa ( adhikaraNaarthE)

Srimad

Achaarya also quoted the smriti text as ( smritim cha aaha ) : ||

Etaditi ||

Bhaashya: “EtadEvam na chaapyEvam Etadasti cha naasti cha “ iti cha

mOkshadharme ||

Teekaa:

Etat jeevasya kartrtvamEvam praamaaNikam | na chaapyevam eeshwaravat

svaatantryENa ata Etadasti na cha asti cha ityuchyata ityarthaha |

This jeeva’s ( Etat jeevasya) kartrtva in this form ( evam) is valid

i.e,

Jeeva kartrtva in this form is established to be valid thro pramaaNaas.

pramaaNikam). Even in this form the Kartrtva is not because of

Independence ( svaatantryENa) like that of Eeshwara ( Eeshwaravat).

Therefore (ata) Jeeva’s kartrtva is ( Etat) said (uchyata) to be there

asti cha ) and also said not to be there ( na cha asti). This isthe

meaning of the passage.

Let us go back to the beginning of Kartr-adhikaraNa and see how it all

began:

Refer to Part-III

Atah shruti avirOdhEna jeevasya kartrtva siddehe yuktO bhagavati

shrutisamanvaya iti siddham |

Therefore ( atah) because of the reason that jeeva-kartrtva is

established

in this way without any opposition from Shruti (shruti-avirOdhEna)

and

therefore Shruti samanvaya in Bhagavaan is (bhagavati shruti samanvaya)

conclusively established ( iti siddham)

( For reference I have included the following from Part III)

Poorvapaksha: vishNoh kartrtvam uktam | ‘yat karma kurute tad

abhisampadyate’ iti jeevasyaapi kartrtvam shrooyate | asyaaha shrutehe

eeshwarakartrtvavaachishrutitO

Baadhaat apraamaaNyaat na vishNou kaaraNatvEna shruti samanvaya iti

praapte

siddantayat sootram | || OM kartaa shaastraarthavatvaat OM ||

( You are saying the all-doership of VishNu. But in shruti texts like

‘yat karma kurute tad abhisampadyate’ - brihadaaraNyaka( what one does, that one becomes )

in such shruti texts we hear the kartrtva of jeeva also. In this shruti

text ( asyaaha shruteh) by kartrtva if shruti means kartrtva of Eeshwara

eeshwara kartrtva vaachi shrutitO), then there is sublation (baadhaat)

and

because of this incapability to produce knowledge ( apraamaaNyaat) we

say

that “shruti samanvaya is NOT showing vishNu sarva-kartrtva and

therefore

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sarva-kaaraNatva”.

=====

|| Sree gurubhyO namaha harihi OM ||

Kartr-adhikaraNa in Brahma-Miimaamsaa – part XVII

Our study of Kartr-adhikaraNa will not be complete without the study of

aNu-bhaashya as well. So, we will go thro Tattva-manjaree of Sri

Raghavendra Tiirtha which is considered “tiikaa” on aNu-bhaashya.

ANu-bhaashya:

NaraayaNam gunaihi sarvaihi udeerNam dOsha-varjitam |

Jneyam gamyam guroomschaapi natvaa sootraartha uchyate ||

VishNurEva vijigyaasyaha sarva-kartaa aagamOditaha |

SamanvayadeekshatEshcha poorNaanandOntarah khavat ||

Tattva-manjaree of Sree Raghavendra Tiirtha:

SamastaguNasampoorNam sarvadOshavivarjitam |

LakshmeenaaraayaNam vandE bhaktaabheeShTa phalapradam ||

There is a very important point that Raghavendra Swaamin brings out in

the

beginning of this work which is,

Sootraartham hridi kritvyaiva bhaashyaartham samprakaashaye |

AvikshEpENa bodhaartham budhyantaam tad vivEkinaha ||

(Only after keeping in mind (hridi kritvaa Eva) the meaning taught by

brahma-sootras (sootraartham)the meaning of bhaashya i.e., aNu-bhaashya

(bhaashyaartham)will be brought out by me( samprakaashaye). This is

being

done for a consolidated ( avikshEpENa) understanding of

bhaashya(bOdhaartham). Wise people with a discerning ability

( vivEkinaha)

should observe (budhyantaam) this fact(tad) )

What is Sri Raghavendra Tiirtha teaching us here?

He is teaching us the proper methodology to study bhaashya (adhyayana-

krama)

Normally we assume that it is Bhaashya that will bring out the meaning

of

the sootras. But RaghavEndra tiirtha makes it clear that bhaashya-

vaakyaas

must be understood in the light of sootra-teaching. That is the proper

way.

So, when we interprit Achaarya-vaakyas we should remember that the

sarva-aagama nirNaayaka is brahma-sootras. This is why bhaashya is

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described as having un-fathomable meaning (ati-gahanaartha) by

Teekaachaarya

and by Sree Raghavendra-tiirtha in Bhaavadeepa ( which is a work on

Tattva-prakaashikaa of Teekaacharya which is the teeka on

Brahma-sutra-bhaashya Of Srimad Ananda Tiirtha).

Bhavadeepa describes Bhaashya as:

“….iti kartavyataabhoota brahma-sootraaNaam yathaavadartha vivakshayaa

pravrttam ati gahanaartham bhaashyam vyaachikhyaasuhu gramthaadou

mangalamaacharati Jayatheertha munihi shuddhaanandOru iti”

(Brahma-sutras are really indispensable ( kartavyataa-bhoota). To

explain

the meaning of these sutras as it is, i.e, not to mix-up what is taught

by

sutras with ideas that have come from outside of sutras

(yathaavad artha vivakshayaa), Bhaashya has come about for this sole

purpose (pravrttam). This bhaashya is unfathomable in its meaning (ati

gahanaartham ). Jayateertha Teekaachaarya (Jayatheertha munihi)

desirous of

expounding this bhaashya ( vyaachikhyaasuhu) at the commencement of his

work( gramthaadou) does mangalaacharaNa ( mangalamaacharati) as

“shuddhaanandOru”)

So the interpretation that we find normally in translated books on

Srimad

Achaarya’s vaakyaas such as

“vandE vandyam sadaanandam vaasudEvam” - dvaadasha stotra

(I bow to vaasudEva who is ever-blissful and who is to be worshipped)

jiivasya kartR^itvaabhaave shaastrasyaaprayojakatvaapatte

- Anuvyaakhyaana

(The jiiva must indeed be a real doer; otherwise shaastra would have no

scope)

translations such as these become questionable. That does not mean

that

they are literally incorrect or that the scholarship or dedication of

those

who translated them is questionable.

But, looking at it from the point of view that any Bhaashya-vaakya

must be

understood only in the light of the teachings of Brahma-sutras, such

meanings and translations that one may be already familiar with even

before

a commencement of a study of shaastra become questionable.Therefore, they are inadequate in expounding the unfathomable depth in

the

meaning of those bhaashya vaakyaas. The point to note here is that

whenever

a Maadhwa pramEya is given to us,

in the form of a translated Bhaashya-vaakya, the immediate question one

should ask is

"where is Brahma-Miimaamsaa shaastra here?". This is a disposition or

outlook of the mind

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that is needed for correct understanding of shaastra. When this

outlook is

not there or is

not strong enough, one is happy with knowing just pramEyas, and that is

what

Teekaacharya

calls "avichaarita ramaNeeya".

Recognising these factors, Sri Vaadiraaja Tiirtha in yukti-mallikaa,

one of

the greatest works in Madhwa Siddantha says,

“Sootraanusaaree cha yat sarvam shaastramiti ati mangaLam”

- yukti mallikaa of Vaadiraaja theertha

(the shaastra which follows brahma-mimaamsaa (sootra anusaaree) is the

one

which can be considered as something that is very auspicious (ati

mamgaLam)”

So, a good student of shaastra, does not go after prameyas or

conclusionsthat are thrown at him like “jeeva must indeed be a real doer”, but

instead

concentrates on a serious study of brahma-miimaasaa shaastra to

understand

the bhaashya vaakya.

This was the intention with which this series on kartr-adhikaraNa

started.

I do not have expertise and 100% control over either Samskrit or English

language.

So, you WILL find unsatisfactory translation here and there in these

postings.

This is why inclusion of moola text is a must in any translation.

One or two cases of ridiculing with an attitude has been very

discouraging.

But clarifications even if it is in the form of dis-agreement are always

welcome

if it leads to a further study of Brahma-miimaasaa-shaastra because

such a

study is

what is MamgaLa or auspicious, and can take us somewhere. But

arguments and

ridicule don't

take us anywhere.

So what we should do as students of shaastra is to question ourselvesfirst

whether the

idea that has been thrown at us is a product of Brahma-Miimaamsaa-

shaastra

or not.

If it is not, we can as well ignore it, for it is not MamgaLa. But at

the

same time, go to

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a study of shaastra proper. This study of shaastra will happen

according to

one's adhikaara.

It is the Adhikaara ( or fittedness) that decides the level of

jigyaasaa.

This is why the very beginning word of the very first sootra viz

"OM athaatO brahma-jignyaasaa OM" i.e, the word "atha" is interpreted by

Srimad Achaarya as

indicating "auspecious disposition of mind" and "after having the

necessary

qualification".

"atha shabdO mamgaLaarthO adhikaaraanamtaryaarthascha" -

Brahma-sutra-bhaashya

The notion of commencement of a study of brahma-miimaamsaa-shaastra

itself

indicates mamgaLa.

We will continue with tattva-manjaree on kartr-adhikaraNa in the next

email.

Harihi Om Tatsat,

Jayakrishna Nelamangala

=====

|| Sree gurubhyO namaha harihi OM ||

Kartr-adhikaraNa in Brahma-Miimaamsaa – part XIX

Tattva-manjaree:

nanvathaapi yatkarma kurutE tadabhisampadyata iti jeevakartrtva

shrutehe

naanyaha kartaa iti tad akartrtva shrutyaa itaravyapadeshaadityatra

hitaakaraNaadinaa tadakartrtva uktyaa cha viruddhatvEna amaanatva

praaptehe

ityataha praaptam

||OM kartaa shaastraarthavatvaat OM || ityaadisootranavakam |

( Even then (Sri Raghavendra tiirtha is referring to PumstvaadhikaraNa

here) (athaa api )

a difficulty arises ( nanu). In the shruti text “yat karma kurutE tadabhisampadyata” (what one does, that one becomes ) which spells out the

doership of jeeva (jeeva kartrtva shrutEhe) and in the shruti text

“naanyaha kartaa” ( none apart from Brahman is the doer) which spells

out

that jeeva has no doership ( tad akartrva shrutyaa) and also in

“itaravyapadEsha adhikaraNa” it is shown that if jeeva has doership

then

there will be nothing like effecting what is comfortable and what is

hostile

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( hitaakaraNaadinaa ) and therefore jeeva has no kartrtvaa ( tad

akartrtva

uktyaa cha). Opposite views that “jeeva has doership” and “jeeva does

not

have doership” are both put forth ( viruddhatvEna).

Because of this reason the validity of shruti as producing yathaartha-

jnaana

is lost. (amaanatva praaptehe). To answer this difficulty the sootra

has

come about (ityataha praaptam)

||OM kartraa shaastraarthavatvaat OM || and the nine sootras that follow

this one (ityaadi sootra navakam).

NOTES:

The bhaashya in itaravyapadEsha adhikaraNa:

“jeeva kartrtva pakshE hitaakaraNamahitakaraNam cha na syaat”

(If jeeva has the all-doership, then there won’t be things that cause

hita

and ahita)

Everyone would have full control of their lives and there won’t beanything

like ahita to anybody because everyone would have effected only what is

“hita” to themselves.

We can also recall Dvaadasha stOtra here:

“yadi naama na tasya vashEssakalam kathamEva tu nityasukham na bhavEt”

( If all was not in His control, then how come we don’t see happiness

everywhere?”)

Tattva-manjaree:

tasyaapyarthaha | jeevastadvashagassadaa iti |

The meaning of this adhikaraNa is also given by Srimad Achaarya as

“jeevastadvashagassadaa” iti.

Let us examine what this “jeevastadvashagassadaa” means for a moment.

If we read mere translations of this text, we may find something like

“jeeva is ever-dependent on Him”. The translation is perfect and

straightforward and simple enough to be understood by even a child.

And how

can we say that this Bhaashya-vaakya has unfathomable depth in its

meaning,

when we have already understood all that it could mean namely that “we

are

under the control of God”.

This is where the absolute necessity of Brahma-Miimaamsaa shaastra

comesinto picture.

Every bhaashya-vaakya has to be understood ONLY in the light of the

teachings of Brahma-sootras. Let us study Tattva-Manjaree further to

see

how the same Bhaashya-Vaakya becomes unfathomable in its meaning to Sree

Raghavendra Tiirtha because he looks at it in the light of the teaching

of

Brahma-sootras.

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Tattva-Manjaree brings out that fact that Srimad-Achaarya has

interpreted

the following

adhikaraNas as “jeevaha tad vashagaha sadaa”. They are in order:

utkraanti adhikaraNa - 7 sootras in it

vyatirEka adhikaraNa - 1 sootra in it

prithagupadEsha adhikaraNa – 2 sootras in it

yaavad adhikaraNa - 1 sootra in it

pumstva adhikaraNa – 2 sootras in it

kartrtva adhikaraNa - 10 sootras in it

So unless we have an idea of what Vedavyaasa and following him Srimad

Achaarya has taught in all these 6 adhikaraNas comprising of 23

sootras,

we have no clue as to why Srimad Acharya is saying “jeevastad

vashagassadaa”. We may translate it as “jeeva is under the control of

God”

and we can get this idea even outside of Brahma-Jigyaasaa, all

religions

say “we are under the control of God” don’t they?. Does it needVedavyaasa

and Srimad Acharya to establish the same thing? Or are we missing

something

here?

So, when we read translations of this “jeevastad vashagassadaa” into

English as “jeeva is ever-dependent on God”, no matter how great the

author

is in the laukika world, we should still ask “where is Brahma-

Miimaamsaa in

this?”. Then only and only then we have a chance to get a glimpse of

the

depth of the meaning of the Bhaashya. I hope the reader is able to

appreciate why I say this when I say this. So, reading a translation

by

itself is alright only if it leads to a further study of

Brahma-Miimaamsaa-Shaastra, otherwise we get the idea that all that

Srimad

Acharya means by “jeevastad vashagassadaa” is “Jeeva is ever dependent

on

God” because it has been translated so by someone whom we consider as an

authority in Madhwa-siddantha. But as

shown above, to understand the depth of the meaning of "jeevastad

vashagassadaa" one needs to

start a study of the above mentioned six adhikaraNas, Bhaashya, Teekaa,

TippaNi granthas on those as well.

The same logic applies to all other Bhaashya Vaakyas and translations

like,

“vandE vandyam sadaa aanandam vaasudEvam”

(I bow to the blissful vAsudEva who is always vandya ) OR

"karuNaapoorNa varaprada charitam jnyaapaya mE tE" OR

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“jiivasya kartR^itvaabhaave shaastrasyaaprayojakatvaapatte” -

Anuvyaakhyaana

(The jiiva must indeed be a real doer; otherwise shaastra would have no

scope)

Srimad Acharya makes this point clear as:

(“JigyaasOththa jnaanajaat tat prasaadaadEva muchyate” - Srimad Acharya

(One is released only by means of Prasaada of paraBrahman which results

from

the knowledge caused only by Jignaasaa)

Note that the above translation which I did just now, may give some

idea of

what Srimad Acharya is saying. But to understand its real

significance,

one need to start a study of Brahma-Miimaasaa-shaastra.

This is how, Brahma-Miimaasaa is sva-pratishTaapaka i.e, makes itself

indispensableand becomes self-established without the help of anything outside of it.

We will get into the details of this aspect of Brahma-miimaamsaa may

be

sometime in future.

====

||Shree gurubhyO namaha harihi OM ||

Kartr-adhikaraNa in Brahma-Miimaamsaa – part XX

|| OM kartaa shaastraarthavatvaat OM || ityaadi sootra navamakam |

tasyaapyarthaha

aNuBhaashya: “jeevastadvashagassadaa”

TattvaManjaree: kartEtyanvEti | jeevaha sadaa tadvashagaha san kartaa

na

tu Eeshavat svatantrassan kartEyarthaha |

“kartaa” is to be read along with “vashagassadaa” i.e, bhaashya is to be

read as

“jeevaha tad vashagaha sadaa kartaa” ( kartaa iti anvEti ).

Jeeva being perpetually ever-dependent on Eesha has doership ( jeevaha

sadaa

tad vashagaha san ) and not (na tu ) being Independent (svatantrassan)and

having Kartrtva (kartaa) like Eeshwara (Eeshavat). This is the meaning

of

Bhaashya ( ityarthaha).

naanyaha kartEtishrutihi poorvOktischa svatantra kartrtva nirOdhaparEti

bhaavaha |

The shruti which says “Naanyaha kartaa” i.e, no one else is the doer but

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Him, ( Naanyaha kartEtishrutihi ) and the Shruti that was mentioned

earlier

(poorvOktihi cha) are against the position that Jeeva has Independent

doership (svatantra kartrtva nirOdha para). This is the intended

meaning of

shruti ( iti bhaavaha).

atra sadaa ityuktihi jakshan kreedan iti muktaavapi kartrtva shravaNEna

na

kadaachit nivartata iti kartrtvam taatvikamiti vaktum |

Bhaashyakaara used the word ‘sadaa’ here ( atra sadaa iti uktihi) to

mean

iti vaktum) that when we hear doership ( kartrtva shravaNena) even in

the

state of Mukti (muktau api) in shruti texts like “jakshan kreedan

ramamaaNaha…” that he enjoys playing in and injesting his

svaroopa-bhoota Ananda ( jakshan kreedan iti ) it is meant that there

is no

return from the state of Mukti ( na kadaachit nivartata iti ) and to

assertthat doership in this form is real (kartrtvam taatvikam iti) ( i.e,

doership in the form of svaroopa-bhoota kartrtva is real both here and

here-after)

We can also recall Srimad Acharya’s definition of kartrtva here,

“kartrtvam dvividham prOktam vikaarascha svatantrataa | vikaaraha

prakrtErEva vishNorEva svatantrataa |”

(Doership is said to be of two kinds : Transformation-kind-doership

and

Independence-kind-doership. The Independence-kind belongs only to

VishNu

and the transformation-kind belongs only to Prakrti or Nature.

Since Jeeva is not VishNu and is part of nature, he can only have the

Transformation-kind doership. This is why, in some of the earlier

translations, wherever, jeeva-kartrtva is talked about, doership in the

form of “change” or vikaara is mentioned. I hope it is clearer now.

“kartrtvam tu svatantratvam tadEkasya harErbhavEt | tachchaavyayam tasya

jaanan katham kartaa svayam bhavEt”

“Doership means being in the state of Independence. That doership is

only

Hari’s.

One who understands (jaanan) that this doership ( tat cha) is

complete(avyayam i.e, poorNa) in Hari ( tasya) how can that person think that

(katham) he himself is the doer (svayam bhavet)”

Note how closely “doership” and “state” are connected. The state of

being

Independent itself is the all-doership of Hari. Kartrtva means

svatantrtva.

Harihi Om tatsat

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====

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