abhivAdayE bhArgava chyAvana ApnavAna Aurva jAmadajña pañcarSEya pravarAnvita shrIvatsa gOtra: Apastamba sUtra: yajushAkhAdhyAyi mEru sharmAnAm aham asmi bhO:
as described by pUrvAchAryas and Apastamba dharmasUtra
as described by pUrvAchAryas and Apastamba dharmasUtra
translated by Sri Sathya Sai until I find something else
Here the upaniSat asks and answers the question of what a good heuristic is to deal with matters and people that come under question. "atha yadi te karmavicikithsA vA vrttavicikithsA vA syAt" || Now, if there arises in your mind any doubt with regard to any sacred work or any sacred conduct..."
ye tatra brAhmaNOssamarshina: | yuktA AyuktA: | alUkSA dharmakAmAssyu: || You should conduct yourself in the way that a brAhmaNa who is competent as a judge, whether they be involved in the matter or not, and who is devoted completely to dharma would conduct themselves in the matter. The position of the brAhmaNa must not be controlled or urged or corrupted by others, and they should not be severe in punishment. The biggest stipulation is their commitment to dharma. If you can emulate or replicate this behavior, and not stray from it, this is the teaching of the upaniSat. eSa AdEsha: eSa upadEsha: eSA vEdOpaniSat etad anushAsanam ||
translation roughly by Ramakrishna Matha
यश्छन्द॑सामृष॒भो व॒विरू॑पः । छन्दो॒भ्योऽध्य॒मृता᳚त्सम्ब॒भूव॑ । स मेन्द्रो॑ मे॒धया᳚ स्पृणोतु । अ॒मृत॑स्य देव॒धार॑णो भूयासम् । शरी॑रं मे॒ विच॑र्षणम् । जि॒ह्वा मे॒ मधु॑मत्तमा । कर्णा᳚भ्यां॒ भूरि॒ विश्रु॑वम् । ब्रह्म॑णः को॒शो॑ऽसि मे॒धयापि॑हितः । श्रु॒तं मे॑ गोपाय ॥
May the thing which the vEdas call supreme, which has the universe as its form, which is born of the immortal vEdas enliven me with intelligence. May I attain immortality. May my body be fit and active. May my tongue taste sweet things. May I hear all with my ears. You are the sheath of brahmaN and are enveloped in intelligence. Protect the wisdom which I have learnt.
pramANa = means of acquiring knowledge. pramEya = objects of knowledge. pramiti = the knowledge of some pramEya. pramAta = the agent which acquires knowledge. dEShikar's nyAya siddhA~njana focuses on pramEya.
Great sages: bOdhAyana, Tanka, dramiDa, guhadEva, kapardi, bhAruci
nAthamuni was the grandfather of yAmunAcArya, who was the AcArya of emperumAnAr. He was born in 800.
rAmamiShra II = sOmAShiyANDAn who expounded the works of rAmAnuja.
kUrattAzhvAn = ShrIvatsAnka miShra wrote down ShrI bhASya, got his eyes plucked out for being a vaiSNava. His son is parAShara bhaTTa.
Brahman which includes the entire univserse is one and it is the prameya (the knowledge of which leads to liberation and the ignorance of which brings bondage), and is divided into dravya (substance) and adravya.
The material cause (upAndAnam) is dravya, other things are adravya. upAdAna is that which has states. Substances persist through changes of state. So clay is a dravya because it goes from mound to vase while remaining clay. In normal nyAya-vaisheshika dravya is based on guNAshraya (bearing qualities) but here it is about being through changes of state. This means there can be attributes which are still dravya, like dharma-bhUta-jnAna which contracts and expands.
How can you deny the Ashraya-AshrayIbhAva given by the pratyakSa pramANa?
jaDa: prakRti, kAla
ajaDa: jIva, IShvara, nityavibhUti, dharmabhUtajnAna
prakRti is triguNa. She has rajoguNakatva. She has tamoguNakatva. However she cannot have sattvaguNakatva because then it would overlap (ativyApti) with nityavibhUti. nityavibhUti is full of Shuddha sattva. "AdityavarNam tamasa: parastAt" means that beyond the prakRti there is Shuddha sattva.
manas is divided into two: prAkRta and aprAkRta. The prAkRta indriya manas is made of rajoguNa and tamoguNa and helps the jIva in the perception of Shabda, sparSha, rUpa, rasa and gandha.
Shrotra (sound) is an attribute of AkASha.
tvagindriya (touch) pervades the whole body.
cakSurindriya (vision) grasps color through light. However light alone does not reveal objects, it dispels darkness. The dharmabhUtajnAna is needed along with light as an accessory to reveal objects.
rasanendriya (taste) and ghrANendriya (smell)
paramAtma first does pancIkaraNa to make the forces. Then he endows the jIvas with their past karma. Then he creates the brahmANDa (cosmic egg). In that egg he creates manas, cakSus, vAk, Shrotra, nAsika, and nAbhikamala. Then he creates caturmukha Brahma. Then he creates Rudra. Then he teaches Brahma the Vedas and gives him creation power. Thus he is a mediate cause and a direct cause (as antaryAmin). He also gives Rudra the jnAna and Shakti to perform samhAra actions.