Because the attributes ascribed to Bhuman are suitable with regard to Brahman only. — 73.

↑

⇐ ПредыдущаяСтр 72 из 723Следующая ⇒

SUTRA I. 3. 9.

धर्मोपपत्तेश्च॥१.३.९॥

dharmopapatteśca ..1.3.9..

…. Dharma, qualities, attributes. …Upapatteh, because of the reasonableness, because of the suitability. .. Cha, and.

COMMENTARY

The attributes which are ascribed to this Bhuman are suitable only with regard to the Supreme Brahman, Lord Vishnu, and are applicable to nobody else. Thus: «That which is Bhuman is verily the Immortal (VII, 24 1.)». shows that Bhuman possesses innate immortality. It has innate power of self-supporting. As says the text: «Sir, in what does the Bhuman rest?» «In its own greatness» is the reply. This Bhuman is the refuge of all, as we learn from the text: «The Self is below, above, behind, before, right and left». This Bhuman is the cause of all, for says the text: «The Prana springs from the Self, Hope springs from the Self, Memory springs from the Self; so do Ether, Fire, Water, etc». Therefore, Bhuman is Brahman and nothing else.

Adhikarana III — The Imperishable is God

Vishaya: We read in the Brihadaranyaka (III, 8. 6. 8.): …

6. She said: «O Yajnavalkya! That which is above the heaven, and below the earth, which is between the heaven and earth, which is in the past, present and future, in what is that woven, as warp and woof?»

7. He replied: «O Gargi! That which is above the heaven and below the earth, which is also between the heaven and the earth, which is in the past, present and future, that is woven as warp and woof in the Akasha».

«In what then is the ether woven like warp and woof?»

8. Yajnavalkya replied, «O Gargi, the Brahmanas call this the Akshara (the Imperishable). It is neither coarse nor fine, neither short nor long, neither red (like fire) nor fluid (like water); it is without shadow, without darkness, without air, without ether, without attachment, without taste, without smell, without eyes, without ears, without speech, without mind, without light (vigour), without a breath, without a mouth (or door), without measure, having no within and without, it devours nothing, and no one devours it».

Doubt: Here arises this doubt: What is this Akshara or the Imperishable of this passage? Does it denote Pradhana or matter? Or Jiva, the individual soul, or Brahman, the Supreme?

Purvapaksha: The Akshara here is ambiguous, and may denote any one of the above three, as it is used in that sense in Mundaka Upanishad, I., 1. 5., etc.

Siddhanta: To this Badarayana replies, by the following Sutra, declaring that the Imperishable is Brahman.

Познавательные статьи:



Алгоритмические операторы Matlab

Конструирование и порядок расчёта дорожной одежды

Исследования учёных: почему помогают молитвы?

Почему терпят неудачу многие предприниматели?