By Shri Kesava Rao Tadipatri
1. OM AnumAnikamapyekeShAmiti chenna sharIrarUpakavinyastagR^ihIterdarshayati cha OM || 1\.4\.1||
ekeShAM - (like sarveShAM) - ShashTI tatpuruSha bahuvachana - meaning of some (shAkhAs) = Like I told, here it means "of some things". So contextually, it takes various things. This is in the meaning of "keShAM chit".
If it be said that that which is inferred (to be the cause , viz., the Pradhana, etc.,) is as some read, delared by the terms "Avyakta", "Jeeva", etc.; this is denied; (but the terms denote Brahman only), as scripture shows; for the terms denote them, only on account of the Lord's abiding in them which are like unto the incapable body.
In other words -
If it is claimed based on AnumAna that the anvaya of some Veda shakhas imply that the terms like Avyakta, Jiva depict PrakRuti and bonded soul, then siddhAnta says that it is not so. Just as the base-body is controlled by the indwelling Jiva, the Avyakta PrakRuti and Baddha Jiva are controlled by the Independent indwelling Paramatma, who is primarily known as Avyakta and Jiva.
--------------------------------------------------------------
2. OM jyotirupakramAttu tathA hyadhIyata eke OM || 1\.4\.10||
eke - prathamA vibhakti bahu vachana = some (shAkhIs).
In other words -
Also the term Jyotis (the name of a sacrifice) denotes Brahman only; for some (sAkhins) read to that effect from the very commencement. Likewise, the terms like Jyoti(the name of a sacrifice) denote Brahman only because as soon as the some Vedic section is begun, Brahman is denoted as meant by by that word by some Shakhis (the followers of some shAkhas).
----------------------------------------------------------------
3. OM anyArthaM tu jaiminiH prashnavyAkhyAnAbhyAmapi chaivameke OM || 1\.4\.19||
Just like above - eke - prathamA vibhakti bahu vachana = some (shAkhis). But for the sake of the knowledge of the other (Brahman), (the names of the Lord are used to denote the things of the world), so Jaimini opines from the questions and answers in the Upanishads; and because some ShAkhins actually read texts to this effect.
In other words -
Jaimini says that the words are for the sake of knowledge of Brahman, based on the questions and answers in the Upanishads, as per some ShAkhins, who read texts to that effect.
------------------------------------------------------------
4. OM aMsho nAnAvyapadeshAdanyathA chApi dAshakitavAditvamadhIyata eke OM || 2\.3\.43||
Just like above - eke - prathamA vibhakti bahu vachana = some (shAkhAs). The soul is a part of the Lord, on account of his being declared to be variously related to him; also declared otherwise(as unrelated); and because some SAkhins differently record that Brahman is of the nature of slaves, fishermen and so on.
-----------------------------------------------------------------
5. OM api chaivameke OM || 3\.2\.13||
eke api = "some" shAkhinaH api = some shAkhAs also = other shAkhAs also = some other shAkhas also read non-difference among various forms of the Lord. And also some SAkhins read thus (non-difference among various forms of the Lord).
---------------------------------------------------------
6. OM upapUrvamapItyeke bhAvashamanavattaduktam OM || 3\.4\.42||
eke - prathamA vibhakti bahu vachana = some (people).
Some SAkhins say that even the place next to that of the aforesaid is not to be desired as that of those who have secured tranquility of mind; and this is said in Shruti.
-------------------------------------------------------------
7. OM ato.anyadapItyekeShAmubhayoH OM || 4\.1\.17||
ekeShAM - ShashTI tatpuruSha bahuvachana - meaning of some (shAkhAs) = keshAMchit
shAkhinAm = of some shAkhAs.
8. OM spaShTo hyekeShAm OM || 4\.2\.13||
Also good works other than this (i.e. other than the AkAmya or Prarabdha, or whatever is not desired to be retained by the wise) are destroyed, as some SAkhins read of that (of the destruction) of both.
------------------------------------------------------------
ekeShAM - ShashTI tatpuruSha bahuvachana - meaning of some (shAkhAs) = mAdhyandinAnAm
= of mAdhandina shAkhAs.
(For) distinct is the statement (of equality and inequality) in the text of some SAkhins.
----------------------------------------------------------------------
Comments
Post a Comment