The Smriti text may also be an. inferential mark of the Vaishvanara being the Highest Self — 57.

↑

⇐ ПредыдущаяСтр 63 из 723Следующая ⇒

26. The Smriti text may also be an. inferential mark of the Vaishvanara being the Highest Self — 57.

COMMENTARY

The word «Iti» denotes a reason. In the Bhagavad Gita, (XV, 14) the word Vaishvanara is expressly applied to the Lord, ‘...’ «I, having become Vaishvanara, take possession of the bodies of breathing things». Here a truth about Vishnu is declared, in a Smriti passage, and from it we may infer that the Vaishvanara Vidya taught in the Chhandogya Upanishad also refers to this mystery of Vishnu. Hence Vaishvanara is Vishnu.

In the next Sutra, the author removes the doubt, that the Vaishvanara may denote the gastric fire.

SUTRA I. 2. 27.

शब्दादिभ्योऽन्तः प्रतिष्ठानान्नेति चेन्न तथा
(पाठेभद प्रतिष्ठानाच्च नेति चेन्न)
दृष्ट्युपदेशादसंभवात्पुरुषविध्मपि चैनमधीयते॥१.२.२७॥

śabdādibhyo’ntaḥ pratiṣṭhānānneti cenna tathā

(pāṭhebhada pratiṣṭhānācca neti cenna)

dṛṣṭyupadeśādasaṃbhavātpuruṣavidhmapi cainamadhīyate ..1.2.27..

.. Shabdadibhyah, on account of the words, etc., .. Antar, within. … Pratishthanat, because of abiding. … Cha, and Neti, not so. … Chet, if. … Na, not. … Tatha, thus, … Drishti, meditation on Vishnu. … Upadeshat. because of being taught. … Asambhavat, because of impossibility. … Purusha-vidham, having the shape of a man. … Api, also. … Cha enam, and Him. Adhiyate, they road.

27. If it be objected that Vaishvanara cannot be Vishnu, because there are express words stating otherwise, and because it is described as abiding within the body of man, we say, no; because meditation on Vishnu is thus taught: because it is impossible that it should denote anything else in this passage; and lastly, because they describe Him as having the shape of a man — 58.

COMMENTARY

An objector says: Vaishvanara cannot be Vishnu, for two reasons, first, there is an express text saying that Vaishvanara is fire; and secondly, it is described as abiding within the body, and performing some functions therein. For says the text: «Ayam Agnir Vaishvanarah» this Fire (is) Vaishvanara. Here the’ two words «Agni» and «Vaishvanara» are shown in case’ of apposition Moreover, in the section under discussion we find «the heart is the Garhapatya fire, etc., (Chh. Up. V, 18. 2). It represents the Vaishvanara fire as abiding within the hearth and constituting a triad of sacred fires. Moreover, farther on it is shown that this Vaishvanara is the fire on the alter of the heart, in which internal offerings to Pranas are made. It is also represented as shaped like man and abiding within man, in a Vedic passage. For all these reasons Vaishvanara is not Vishnu.

The present Sutra answers all these objections. The Vaishvanara is not the gastric fire, because Vishnu is described as such, in order to teach meditation on Him, in the form of Internal Fire. If it meant the gastric fire, then the description of the heaven, etc., being its head, would be inappropriate. So also the Vajasaneya Brahmana declares: ‘...’ «He who knows this Agni Vaishvanara, shaped like a man, abiding within man». (Shatapatha Br., X, 6. 1. 11). If it meant the gastric fire, it would no doubt harmonize with the description as abiding within man, but the further description that it has the shape of man, would not be congruous. While in the case of Vishnu, both descriptions become harmonious.

Next the author sets aside the view, that Vaishvanara of this passage means the Devata called Agni, or the elemental fire.

Познавательные статьи:



Как правильно слушать собеседника

Типичные ошибки при выполнении бросков в баскетболе

Принятие христианства на Руси и его значение

Средства массовой информации США