sarvatra prasiddhopadeśāt ..1.2.1..

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SUTRA I. 2. 1.

सर्वत्र प्रसिद्धोपदेशात्॥१.२.१॥

sarvatra prasiddhopadeśāt ..1.2.1..

… Sarvatra, everywhere, in every Vedanta passage. … Prasiddha, (of) the well-known (Brahman possessing the attributes of creation, etc.,) … Upadeshat, because of the teaching.

1. The Being referred to in the above is the Param-Brahman, because here also is taught the well-known attributes or definition of Brahman, viz., Creator, etc., in the phrase Tajjalan. — 32.

COMMENTARY

The Being referred to is verily Brahman and not Jiva. Why? Because the attribute, which exclusively belong-i to Brahman, which is taught in all the Vedantas, namely the Cause of the creation, etc., of the universe, is taught here also, in the formula Tajjalan. Though in the Upakrama (or commencement, i.e., in the passage «Sarvam khalvidam Brahma».) the Brahman is taught not- primarily for its own sake, but as a means of acquiring Shanti or mental quiescence, yet in the subsequent passage, «Manomaya, etc»., Brahman is referred to and not Jiva. The word «Kratu» in the above passage means Upasana or meditation. The word «Manomaya» there means «he who is to be grasped by pure Manas or higher intuition», as we find in the following: Manasaivanudrashtavyam (Br. Up, IV, 4. 19.) «He is to be seen by mind alone». As regards the passages which declare that Brahman is not to be apprehended by the mind, such as «Yato vacho nivartante aprapyamanasa saha». etc., they really mean that Brahman is not apprehended at all by the mind of the scoffer, and not totally comprehended even by the mind of the knowers of wisdom also.

He is called Prana-sharira, or Prana-bodied because he is the controller of Prana; just as the Jiva is the controller of the physical body, so the Brahman is the controller of Pranic body of the universe. Others say that the word Prana-sharira means ‘He whose body is as clear to His devotees as the life is dear to all mankind. His divine form is the most dear object to his worshippers’. He is said to be without Prana, in the sense that His existence does not depend on Prana as those of ordinary creatures. he is said to be without Manas, because His knowledge does not depend upon mind. Or the prohibition Aprana and Amanas may apply to the non-possession of the Prakritic Prana and Manas by Brahman; and not that He has no life or mind of His own. In other Shrutis He is called «possessed of mind», (…). He is also said to breathe without air in some Shrutis, (…) Anidavatam, etc.

Others say that Manomaya refers to Brahman, because this appellation has been frequently applied to Him in the Upanishads. Thus ‘Manomaya prana-sharira-neta’ (Mund., II, 2. 7.) «He assumes the nature of the mind, and becomes the guide of the body of senses». Similarly in the (Taitt. Up., I. 6. 1) we find the word Manomaya applied to him. «There is the ether within the heart, and in it there is the Person consisting of mind, immortal, golden».

So also in the (Kath. Up., VII. 9) «He is conceived by the heart, by wisdom, by the mind. Those who know this, become immortal». He is also «Pranasya pranah», life of life. (By. Up., IV. 4. 18). Thus the well-known Manomaya applied in all the above passages to Brahman is referred to here in the Chhandogya also. Therefore it refers to the Supreme Self.

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