The context also show’s that the Jiva is not tile abode of heaven and earth, etc. — 70.

↑

⇐ ПредыдущаяСтр 70 из 723Следующая ⇒

5. And because the difference between the individual soul and the Supreme Self is distinctly pointed out, in that passage; therefore, the Jiva is not the abode of heaven and earth, etc. — 69.

COMMENTARY

The phrase «know Hun alone as the Atman» (II, 2. 5.) distinctly shows that the Brahman alone is the true Atman, and is separate front the Jiva.

SUTRA I. 3. 6.

प्रकरणात्॥१.३.६॥

prakaraṇāt ..1.3.6..

... Prakaranat, because of the context.

6. The context also show’s that the Jiva is not tile abode of heaven and earth, etc. — 70.

COMMENTARY

The Upanishad opens with the question: — «Sir, what is that through which, if it is known, everything else becomes known?» (I., 1. 3). This question relates to Brahman, and so the answer must refer to Him and not to Jiva.

SUTRA I. 3. 7.

स्थित्यदनाभ्यां च॥१.३.७॥

sthityadanābhyāṃ ca ..1.3.7..

.. Sthiti, abiding. .. Adanabhyam, eating. .. Cha, and.

7. And on account of differences of state of the two birds, one merely abiding and the other eating, it is not the Jiva that is referred to here. — 71.

COMMENTARY

After having promised that he is the abode of heaven and earth, the Shruti goes on to say:

«Two birds of beautiful plumage, inseparable friends, nestle on the same tree. One of them eats the fruit, thinking it to be sweet, without eating the other merely abides and shines» (Mund. Up., III., 1. 1).

Now this being, that merely abides and shines, would not have been Brahman, in that case only, if there were not in the preceding passage the statement that he is the abode of the heaven and the earth, etc. For had the Brahman not been mentioned in this passage, then the sudden mention of Brahman in this bird-passage, would have been irrelevant. While the description of the Jiva would not have been inappropriate, for as the Jiva is well known, it has been described here. For this reason also the abode of heaven and earth is Brahman.

Note: Of the two birds, the one that merely illumines, would have referred to non Brahman, if the preceding passage (Mund. Up., II., 2. 5) had not referred to Brahman. In order to make this «bird-passage» applicable to Brahman, it is absolutely necessary to make «the heaven-earth» passage also applicable to Brahman.

Adhikarana II — The Fullness is Brahman

Vishaya: In the Chhandogya Upanishad, in answer to the question of Narada, the blessed Lord Sanatkumara after describing Name, etc., says: «The Bhuma ought to be enquired into». Then Narada says: «Teach me, O Lord, the Bhuma». Then Sanatkumara says: «Where one sees nothing else, hears nothing else, knows nothing else, that is Fullness (Bhuman). Where one sees something else, hears something else, knows something else, that is the Little (Alpam)» (Chh. Up., VII, 23. 24). The whole passage is given here:

FIRST KHANDA

1. Narada approached Sanatkumara and said, «Teach me, Sir’.’ He said to Narada, «Tell me first what thou knowest already, then come to me and I shall tell thee what is beyond that».

2. Narada said, «I know, Sir, the Rig Veda, the Yajur Veda, the Sama «Veda, and the Atharva Veda, the fourth; the Itihasa Purana which is a fifth book among the Vedas; the science of ancestors, the science of numbers, the science of Devatas, the science of treasure finding, the undivided original Veda and its twenty-four branches, the Superhuman Deva sciences’, the science of Brahman, the science of ghosts, the science of politics, the science of stars, the science of serpents and Deva-officials (Gandharvas); all this I know, O Venerable Sir».

3. But Sir, with all this, I am like one who knows the Mantras only (I know the names of the Lord only), but not the Lord. I have heard from personages like your honour, that he who knows the Lord overcomes the grief. I am in grief. Therefore, O Sir, take me over this ocean of grief». Sanatkumara said to him, «Whatever you have read is verily only the name of the Lord».

4. «Verily Name is the (presiding deity of the) Rig Veda, the Yajur Veda, the Sama Veda, and the Atharva Veda, the fourth, and the rest. All these are Verily Name only. Meditate on Brahman in the Name».

5. «He who meditates on Brahman in Name, gets freedom of movement throughout all that region over which Name has her scope; he who meditates on Brahman in Name (Usha)».

«Is there something better than Name?» «Yes, there is something better than Name». «Sir, tell it to me».

SECOND KHANDA

1. «Speech in better than Name. Speech makes us understand the Rig Veda, Yajur Veda, Sama Veda, and as the fourth the Atharvana, and the rest. Meditate on Brahman in speech».

2. «Is there something better than speech? «Yes, there is something better than speech». «Sir, tell it to me».

THIRD KHANDA

1. «Mind is higher than Speech. For when two myrobalans or two plums or two Haritaki-fruits, are held in the closed-fist, they are therein enclosed, so are Name and Speech included in the Mind. When one wishes to study the Mantras, he does study them, etc., in Mind is Brahman. Meditate on Brahman in Mind».

2. «Is there something better than Mind?’’ «Yes, there is something better than mind». «Sir, tell it to me».

FOURTH KHANDA

1. «Will (Mitra) is better than Mind. For when a man wills, then he thinks in his mind, then he utters speech, and sends it forth in the name. In a name all Mantras are included and in Mantras abide all ritual works.

2. «All these, therefore, have their one refuge in will. Have the will as their Lords, and abide in will and so on. This is will. Meditate on Brahman in will».

3. «Sir, is there something better than will?» «Yes, there is something better than will». «Sir, tell it to me».

FIFTH KHANDA

1. «Flickering memory (Agni) is verily greater than will. For when a man recollecte, then be thinks in his mind, then he sends forth speech, and sends it forth in a name. In name all Mantras are included, and in Mantras abide all ritual works».

2. «All these (beginning with mind and ending in sacrifice) have Chitta as their centre, have Chitta as their lord and are supported in Chitta. Meditate on Brahman in Chitta».

3. «Sir, is there something better than Chitta?» «Yes, there is something better than Chitta». «Sir, tell it to me».

SIXTH KHANDA

1. «Dhyana is better than Chitta. The earth is in meditation, as it were; and thus also the sky, the intermediate region, the heaven, the water, the mountains and Divine Men. Meditate on Brahman in Dhyana».

2. «Is there something better than Dhyana? «Yes, there is something better than Dhyana». «Sir, tell it to me».

SEVENTH KHANDA

1. «Understanding is better than Dhyana. Through understanding one understands the Rig Veda, the Yajur Veda, the Sama Veda, and as the fourth, Atharvana, and the rest, food and its savours, this world and that, all this we understand through Understanding. Meditate on Brahman in Understanding».

2. «Sir, is there something better than Understanding?» «Yes, there is something better than Understanding». «Sir, tell it to me».

EIGTH KHANDA

1. «Spiritual power is verily greater than Understanding. Here in this world, one powerful man of spirit makes a hundred men of understanding tremble. If a man is spiritually powerful, he rises to higher planes, rising to higher planes, he serves the Masters, serving the Masters, he attracts Their attention, attracting Their attention, he gets Their teachings and gets Their audience; then he ponders over Their teachings and begins to understand them, and act upon them; thus he becomes wise. By power, the earth stands firm, by power the intermediate world stands firm, by power the Deva Loka stands firm, by power the mountains and Divine men, by power the cattle and birds and herbs and trees and beasts down to worms, insects and ants stand firm, by power the world stands firm. Meditate on Brahman in Power.

2. «He who meditates on Brahman in Tower gets freedom of movement through the region on which Power has his scope. He who meditates on Brahman in Power». «Sir, is there something better than Power?» «Yes, there is something better than Power’.’ «Sir, tell it to me».

NINTH KHANDA

1. «Food (Aniruddha or spiritual love) is better than power (spiritual knowledge). Meditate on Brahman in food». «Sir, is there something better than food?» «Yes, there is something better than food». «Sir, tell it to me».

TENTH KHANDA

1. «Water (Prana or Spiritual Peace) is higher than food (Spiritual love). Therefore, if seasonable rain were not to fall, all living beings become wretched from a dread of food being scantily produced; while if the fall of rain is seasonable, all living beings rejoice, saying ‘here will be plenty of food. Meditate on Brahman in water».

2. «Sir, is there something better than water?» «Yes, there is something better than water». «Sir, tell it to me».

ELEVENTH KHANDA

1. «Fire (Indra or the fire of genius) is verily greater than Water (Spiritual Peace). Therefore, when it pervading the air, heats the atmosphere, people say ‘It is warm and sultry, it will rain’. Meditate on Brahman in Fire».

2. «Sir, is there something better than Fire?» «Yes, there is something higher than Fire». «Sir, tell it to me».

TWELFTH KHANDA

1. «Ether (Uma or the steady light of genius) is higher than Fire (or the fire of genius). Meditate on Brahman in Ether».

2. «Is there something better than Ether?» «Yes, there is something better than Ether». «Sir, tell it to me».

THIRTEENTH KHANDA

1. «Memory (Rudra or Spiritual Omniscience) is higher than Ether (or Spiritual genius). Meditate on Brahman in Memory».

2. «Sir, is there something better than Memory?» «Yes, there is something better than Memory», «Sir, tell it to me».

FOURTEENTH KHANDA

1. «Hope (Sarasvati or the bliss of divine vision) is better than Memory. Kindled by Hope, Memory reads the sacred Hymns, performs sacrifices, desires sons and catties, desires this world and that. Meditate on Brahman in Hope».

2. «Sir, is there something better than Hope?» «Yes, there is something better than Hope». «Sir, tell it to me.

FIFTEENTH KHANDA

1. «The Chief Breath (Prana) is verily greater than Hope. As the spokes of a wheel are all attached to the nave, so in this Chief Breath are all attached. But the Chief Breath himself moves, through the Supreme Breath. The Supreme Breath gives to the Chief Breath all that He desires, (when the Prana meditates for souls to the Supreme); yea, gives to him his very life. This Supreme Breath is verily the father, the Supreme Breath, the sister; the Supreme Breath, the teacher: the Supreme Breath, the priest.

2. «The Supreme Breath verily exists in all these. He who sees it thus, perceives it thus, knows it thus, becomes the teacher of the highest truth (Ativadin). If the people say to him, thou art an Ativadin, let him say I am an Ativadin. «He need not conceal it». [«Is there, Sir, something higher than Prana»? «Yes, there is something higher than Prana». «Sir, tell it to me».]

SIXTEENTH KHANDA

1. «(The Lord called the True is higher than Prana). But he in reality is (a higher) Ativadin, who declares the Lord Vishnu to be the True». «Sir, may I become an Ativadin by the grace of the True?» «But we must (first) desire to know the True». «Sir, I desire to know the True».

SEVENTEENTH KHANDA

1. «When one understands (the Good Lord as Omniscient) then one declares the Good Lord (Satyam). One who does not understand (Him as Omniscient), cannot declare Him as the Good. Only he who understands the Omniscient, can declare the Good. This Omniscient, however, we must desire to understand». «Sir, I desire to understand the Omniscient».

EIGHTEENTH KHANDA

1. «When one realises Him as the Thinker, then one knows Him as Omniscient. One who does not so realise cannot understand Him as Omniscient. Only he who knows thus understands the Omniscient. This Thinker, however, we must desire to understand». «Sir, I desire to understand the Thinker».

NINETEENTH KHANDA

1. «When one knows Him as Holy, then one knows Him as Thinker. One who does not know Him as Holy, cannot know him as Thinker. Only he who knows Him as Holy, can know Him as Thinker. This All-holy, however, we must desire to understand». «Sir, I desire to understand the All-holy».

TWENTIETH KHANDA

1. «When one knows Him as firm, then one believes Him holy. One who has no knowledge of His firmness, cannot believe Him as holy. Only he who knows Him as firm, believes Him as holy. This firm Lord, however, we must desire to understand». «Sir, I desire to understand the firm One».

TWENTY-FIRST KHANDA

1. «When one knows Him as Creator, he knows Him as having firmness. The man who does not know Him as Creator, can never know Him as having firmness. He alone knows Him as firm, who knows Him as Creator. The Creator, therefore, should one desire to know». «Sir, I desire to know the Creator».

TWENTY-SECOND KHANDA

1. «When one knows Him as Pleasure, He knows Him as the Creator, he who does not know Him as Pleasure, does not know Him as Creator. Realising Him as Pleasure alone, one knows Him as Creator. This Pleasure, however, we must desire to understand». «Sir, I desire to understand Pleasure».

TWENTY-THIRD KHANDA

«1. «He who is the Lord Narayana called the Infinity is the real pleasure, without the grace of the Infinity (Bhuman) there is no pleasure for the finite (though Muktas). The Bhuman alone is the Sukham. One must, therefore, enquire into Bhuman». «Sir, I desire to understand Bhuman».

TWENTY-FOURTH KHANDA

1. «Without being permitted by whom, one does not see anything else, does not hear anything else, does not understand anything else, He is the Bhuman. But where one sees a thing under the control of something else, or hears it such, or understands it such, that is the Limited. He who is the Infinite, He is verily the Immortal. But that which is the Limited that is the Mortal». «Sir, in what does this Infinite rest?» «In His own glory, or perhaps not even there».

2. «Cows and horses in this world are said to be glorious, so also elephant and gold, slaves and wives, fields and houses. But I do not mean any such glory». Thus said Sanatkumara, «I said something different from any worldly glory».

TWENTY-FIFTH KHANDA

1. «He indeed is below, above, behind, before, right and left, — this he indeed is Full. Now the teaching regarding Him called as «I». The «I» is below, the «I» is above, the «I» is behind, the «I» in before, the «I» is on the right, the «I» is on the left, the «I» is verily the Nearest and the Full.

2. «Next follows the teaching regarding Him as the Atman. The Atman is below, the Atman is above, the Atman is behind, the Atman is before, the Atman is on the right, the Atman is on the left, the Atman alone is the Nearest and the Full. He who sees Him thus, understands Him thus, thinks Him thus, he always thinks the Atman to be the highest; he sports in the Atman, he unites with the Atman, has the Atman for his joy, and comes directly under the rule of the Atman. For him there is freedom of movement in all the worlds. But those who understand Him differently, live in worlds which are perishable, and are under inferior rulers, for them there is no freedom of movement in all the worlds».

TWENTY-SIXTH KHANDA

1. For the released soul which sees thus, which thinks thus, which understands thus, there is the vision of how the Chief Prana comes out of the Atman, how the Hope comes out from the Atman, how the Steady Memory comes out of Him. How the Ether comes out from the Atman, the Fire from the Atman, the Water from the Atman, the appearance and the disappearance of the worlds from the Atman, Food from the Atman, Power from the Atman, Understanding from the Atman, Meditation from the Atman, Unsteady Memory from the Atman, the Will from the Atman, the Mind from the Atman, the Speech from the Atman, the Name from the Atman, the Mantras from the Atman, the Karmas from the Atman, verily the released soul sees how all this universe comes from the Atman alone.

2. «There is this verse about it: The released soul does not see death, nor illness, nor pain’. The released soul sees everything and obtains everything, everywhere. He becomes one, he becomes three, he becomes five, he becomes nine, and it is said he becomes eleven as well, nay, he becomes one hundred and eleven, and one thousand and twenty.

«Right doctrine leads to right thinking. Eight thinking conduces to firm meditation. When meditation is firm, all tics are loosened completely, through the grace of the Lord».

To the sage Narada, with his faults all rubbed out, the great Teacher Sanatkumara shows the other side of darkness. Sanatkumara is called the (treat Warrior, yea, he is called the Great Warrior.

The word ‘Bhuman’ here does not denote numerical largeness, but pervasion in the shape of fullness. For the text contrasts this Bhuman with Alpam or small, or little, a word denoting quantity and not number, for it says: «Where one sees something else, that is the Little». Therefore, the contrasted term must possess attributes opposite of «little», namely, «muchness» or «fullness».

Doubt: Here arises the doubt. Is this Bhuman, Prana or Vishnu?

Purvapaksha: The Purvapakshin maintains that the term Bhuman means the Breath or Prana which is the topic immediately preceding it. Says the Shruti: «The Prana is better than Hope». After this there is no question and reply. Therefore, Prana is the Bhuman. And Prana here means the individual soul, which is always associated with breath, or Prana. And Prana also here does not mean the modification of air merely, but the Jiva. For the section commences with the declaration, «the knower of Atman (Jiva) crosses over grief» and ends with the conclusion, «all this is of the Atman (Jiva)». The whole section treats of the individual soul, therefore, the Bhuman, occurring in the middle of the section, must refer to the Jiva. Moreover, the phrase «where one sees nothing else, etc»., is perfectly relevant with regard to the Jiva, for in dreamless sleep (Sushupti), when all the senses are absorbed in the Prana, there is no seeing, etc. The statement that Bhuman is bliss, is also appropriate to the Jiva, for in Sushupti one is in bliss, as he says on awakening, «I slept very happily». The whole section has thus determined the Jivatman, therefore this Bhuman must be construed as applying to the Jiva.

Siddhanta: To this objection the author answers by the following Siddhanta Sutra.

Познавательные статьи:



Где возникла философия и почему?

Относительная высота сжатой зоны бетона

Сущность проекции Гаусса-Крюгера и использование ее в геодезии

Тарифы на перевозку пассажиров