Author Topic: Conclusion of first interpretation  (Read 569 times)

Dr. Sadananda

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Conclusion of first interpretation
« on: February 24, 2015, 11:48:47 AM »
Conclusion of first interpretation

      In this we discuss the five aspects associated with an adhikaraNam.

      vishhayaH or subject matter - the subject matter for this adhikaraNam is also Brahman.

      sa.nshayaH or doubt - the doubt is whether Brahman is the author of Veda-s too or not.

      puurvapaksha - Brahman is not the author of the Vedas- why? - vedasya anaaditvaat - since veda-s are beginningless. Whatever is created has an end - Veda-s are eternal - vedasya nityatvaat, anaadi nidhanaa vaak - Hence it is not created.

      siddhaanta - Even though Veda is anaadi or beginningless, we discuss the beginning of Veda as a state of manifestation and unmanifestation exactly like the world. The whole Veda in unmanifested state is considered as just the o~Nkaara. Hence OM is considered as the essence of Veda. yaH chhandasaam R^ishhabhaH vishvaruupaH | chhandobhyaH adhyamR^itaat sambabhuuva | saH maa indraH medhayaa spR^iNotu | -.. T.U. 1-4

      By churning the Veda-s Brahmaji took the essence of veda-s and that is the OM -kaaraH. The OM -kaara was there as shabda in the aakaasha or space in the very beginning of the creation. (In the beginning was the word). If OM is the essence of Veda-s, Brahman is the essence of OM - OM iti ekaaksharam brahma. Manifestation from unmanifest is considered as creation and hence there is nothing wrong in saying that Brahman is the creator of the Veda-s since He is the cause for its manifestation.

      sa~NgatiH - the connection is said to be aakshepa sa~NgatiH, meaning this adhikaraNam answers an objection raised particularly by puurvamiimaa.nsaka based on the previous adhikaraNam. In the previous adhikaraNam Brahman is said to be sarva kaaraNam. The objection that one can accept Brahman is the kaaraNam for everything except the Veda-s since Veda is anaadi. In this suutra the aakshepa is answered with the emphasis that Brahman is sarva kaaraNam including Veda. Hence that Brahman is sarvaj~nam or omniscient is established through this suutra.

      This completes the first interpretation of the suutra.