adṛśyatvādiguṇako dharmokteḥ ..1.2.21..

↑

⇐ ПредыдущаяСтр 59 из 723Следующая ⇒

SUTRA I. 2. 21.

अदृश्यत्वादिगुणको धर्मोक्तेः॥१.२.२१॥

adṛśyatvādiguṇako dharmokteḥ ..1.2.21..

… Adrishyatva, Invisibility, .. Adi, and the rest, beginning with, … Gunakah, one who possesses the quality. Adrishyatvadi-gunakah, being that which possesses the qualities of invisibility, etc. … Dharmokteh, because of the mention of attributes.

21. The being possessing the qualities of invisibility, etc., is no other than the Highest Self for the text declares attributes which belong to the Highest Self only. — 52.

COMMENTARY

In both these pas-sages, that winch possesses the attributes of invisibility, etc., must be understood to be the Highest Self, because they mention qualities which belong to Him alone. Thus Mundaka Upanishad I, 1. 9, says:

From him who perceives all and who knows all, whose brooding (penance) consists of knowledge, from him (the highest Brahman) is born that Brahman name, form and matter (food).

The attributes like All-knowing, etc., belong only to the Highest Self alone. Similarly, the attributes like «heavenly», «formless person» of II, 1. 2, are appropriate regarding Him alone.

The section also, in which these passages occur, relates to the Highest knowledge or Paravidya, so also it must refer to Brahman and not to Pradhana or Jiva.

SUTRA I. 2. 22.

विशेषणभेदव्यपदेशाभ्यां नेतरौ॥१.२.२२॥

viśeṣaṇabhedavyapadeśābhyāṃ netarau ..1.2.22..

…Visheshana, distinction, qualifying attribute, such as Omniscient, etc., … Bheda-vyapadeshabhyam, by pointing out of difference, such as the Heavenly person, etc. … Cha, and r Na, not. … Itarau, the other two, viz., the matter and the soul, the Prakriti and the Purusha of the Samkhyas.

22. The distinctive attributes (like Omniscient, etc., differentiates the Highest Imperishable from the Lower Imperishable called the Pradhana), while the pointed references to him (as the Heavenly Person, without body, etc.) differentiates Him (from the other person called the Jiva), therefore, none of these two is intended in those two passages. — 53.

COMMENTARY

In those two passages, the reference is not to the Prakriti and Purusha because there is a distinction as well as a difference mentioned therein.

The section distinguishes the Akshara which is the source of all, from the Pradhana, by the specific epithets of Omniscient, etc., and differentiates this Akshara from the individual soul, by the attributes like «Heavenly Person, without body», etc. Therefore, in both these passages, the Highest Self, the Cause of all, has been described, and must be so understood.

Познавательные статьи:



Организация работы процедурного кабинета

Статус республик в составе РФ

Понятие финансов, их функции и особенности

Сущность демографической политии