atha prathamo’dhyāyaḥ ..

↑

⇐ ПредыдущаяСтр 10 из 723Следующая ⇒

First Pada

Adhikarana I

Should the practices of Shravana and Mariana, etc., be repeated or is it enough if they are practiced once only

The Sadhanas must be repeated because such is the scriptural teaching

Adhikarana II

The Lord must be worshipped not only as a cosmic ruler, but as the very inmost self of the worshipper

Adhikarana III

The Lord is not to be meditated upon as Self in the symbols like mind, etc. for a symbol is not God

Adhikarana IV

The Lord Hari is Brahman and should be meditated upon as such

Adhikarana V

The eyes, etc., of the Lord should be meditated upon as generators of the sun, moon, etc., as taught in the Rig. Veda (X. 90)

Adhikarana VI

Meditation should take place in a sitting posture

The recitation of the name of the Lord should also be done in a sitting posture

The sitting posture the most conducive to concentration of mind

Adhikarana VII

The devotee may face any direction in his worship and meditation

Whenever and wherever there takes place concentration of the mind, let meditation be performed

Adhikarana VIII

The Lord must be worshipped even after Mukti

Adhikarana IX

The fruits of Vidya

The fruits of Vidya are twofold, it makes the Kriyamana Karmas (or works done in the present life), not to contaminate the soul, and it makes the Sanchita (or the stored up Karmas) totally destroyed

Adhikarana X

The same rule applies to good deeds also; namely, the Kriyamana good deeds do not cling to a man, and the Sanchita good deeds are destroyed

Adhikarana XI

The Prarabdha Karmas, however, are not destroyed by Vidya, and the Jnanin lives on to exhaust such Karmas

Adhikarana XII

Vidya does not destroy the effects of Nitya Karmas

Adhikarana XIII

The theory of vicarious atonement

The Prarabdha Karmas of the Nirapeksha devotee are not enjoyed by the devotee, but go to his friends and foes. His good Karmas are enjoyed by his friends and his evil Karmas by his enemies

Second Pada

Adhikarana I

The method of soul’s leaving the body at the time of death, in the case of the Jnanin

Speech merges in the mind, so also other sense-organs, this is the first stage of death

Adhikarana II

Then the mind merges in the Prana or breath, this is the second stage of death

Adhikarana III

Then the Prana enters the soul, this is the third stage of death

Adhikarana IV

Then the soul merges in all elements, this is the fourth stage of death

Adhikarana V

This is the method both for the ignorant and the wise

The Br. Ar. text (IV. 4-7) explained

The subtle body remains

The warmth of the body is due to the subtle body

Adhikarana VI

The elements merge in the highest, this is the fifth stage of death

Adhikarana VII

The merging in the Supreme of the permanent atoms is by way of non-separation as rivers merge into the ocean

Adhikarana VIII

The method of the going out of the body by the wise

The heart lights up. And the soul departs through the hundred and first artery

Adhikarana IX

The wise follows the rays of the sun whether he dies by day or by night

Adhikarana X

The wise dying even during the southern progress of the sun goes to the Brahma-world

Gita (VIII, 23 to 27) explained

The words fire, light, day, northern progress of the sun, etc., are names of conducting Devas

The Gita passage VIII., 23-27 is not an injunction for the sage to select any particular time for dying

Third Pada

Adhikarana I

The Devayana or the path which leads to Brahman is one and not many

The first stage on this path is Archis or light

Adhikarana II

The thirteen stages on the path

The stage of Vayu comes after that of the Abda (or year)

Adhikarana III

The world of Varuna is above that of lightning

Adhikarana IV

The words light, day, the bright fortnight, eta, are the names of the conductors of the soul and are not names of time, etc.

Adhikarana V

The Amanava Purusha or the spiritual messenger of God conies down to the plane of lightning to receive the soul

Adhikarana VI

The Amanava Purusha leads the soul to the effected Brahman, according to Badari

Going to Brahma’s world is a form of Samipya Mukti

The souls, residing in the Brahma’s world get final Mukti when Brahma gets His Mukti

Adhikarana VII

The Amanava Purusha leads the soul to the Supreme Brahman and not to the four-faced Brahma, according to Jaimini

He leads the souls of those only who meditate on Supreme Brahman and authority for the same

Adhikarana VIII

The Amanava Purusha leads all souls, whether they are worshippers of Supreme Brahman directly or His indirect worshippers, provided they are not worshippers of symbols, according to Badarayana

Adhikarana IX

The Lord himself comes, instead of His messengers, to take certain Nirapekshas to His abode

Fourth Pada

Adhikarana I

In Mukti the souls have no body but remain in their own form

In Mukti the soul reaches the highest light which is the Lord

Adhikarana II

The soul of the Mukta is united with the Lord in a state of non-separation

Adhikarana III

According to Jaimini the Mukta soul manifests, all the attributes given to it by Brahman, namely, the eight attributes of Chh. (VIII. 7-1).

According to Audulomi the Mukta soul manifests merely as an intelligence

Adhikarana IV

According to Badarayana the Mukta soul is both all intelligence as well as manifests the eightfold qualities

Adhikarana V

The Mukta becomes a Satya-sankalpa, one whoso will spontaneously accomplishes its act

Adhikarana VI

The Mukta is really free and is under the control of no one but the Lord

Adhikarana VII

The body of the Mukta is not of Prakritic matter

According to Badari the Mukta has no body

According to Jaimini the Mukta has a body

According to Badarayana the Mukta has really no body, but can assume at will anybody that it likes

Adhikarana VIII

Even in the absence of a body the Mukta enjoys all objects of desire; the enjoyment is dreamlike when he is bodiless, and it is very vivid when he assumes a body

Adhikarana IX

The Mukta is omniscient through his aura

The verse of the Br. Up. (IV., 3.21) does not refer to Mukta; the unconsciousness mentioned there, is the unconsciousness of death or of deep sleep

Adhikarana X

The Mukta, though omniscient, is not almighty. He cannot create or destroy any world-system

Creatorship belongs to God alone

The Mukta always remains in God

Knowledge of one’s own self and realizing one’s latent power is not the highest end of man

The highest end of man is to know God

The soul is not Vibhu

Adhikarana XI

The Mukta is eternally free and never returns, even when a new world system begins

He never returns, he never returns

ब्रह्मसूत्राणि

The Vedanta-Sutras

With The Commentary

Of Baladeva

ॐ

॥अथ प्रथमोऽध्यायः॥

FIRST ADHYAYA

॥प्रथमः पादः॥

Познавательные статьи:



Психологические особенности спортивного соревнования

Приготовление дезинфицирующих растворов различной концентрации

Занятость населения и рынок труда

Социальный статус семьи и её типология