sa eva tu karmānusmṛtiśabdavidhibhyaḥ ..3.2.9..

↑

⇐ ПредыдущаяСтр 292 из 723Следующая ⇒

SUTRA III. 2. 9.

स एव तु कर्मानुस्मृतिशब्दविधिभ्यः॥३.२.९॥

sa eva tu karmānusmṛtiśabdavidhibhyaḥ ..3.2.9..

… Sah eva, that very person who wont to sloop. .. Tu, but. … Karma, activity, on account of his finishing the action left unfinished. Anusmriti, on account of memory of identity. .. Shabda, from the Shruti…. Vidhibhyah, from the commandments

9. But the sonic person arises from sleep, because of his completing the work left unfinished, because of his retaining the memory of his identity, because of the texts of the scriptures, and because of the injunctions of the Shastras. — 328.

COMMENTARY

The word «but», «Tu», removes the doubt. The same person who had gone to sleep arises from it and no one else. The reason for it is four-fold. First, he finishes the work which he had commenced before going to sleep. The word «Karma» of the text means ordinary worldly works. Secondly, he has memory, that is recollection, in the shape of «I am the person who had gone to sleep and who have now awakened». Thirdly, the express text of the Chhandogya quoted above also shows the same. (Chhandogya, VI., 9. 3).

«Whatever these creatures are here, whether a tiger or a lion, or a wolf or a boar, or a worm or an insect, or a gnat or a mosquito, that they become again and again».

This means the creatures like tigers, wolves, etc., come back on awakening into the same body, which they had, before they went to sleep. Fourthly, the scriptural injunctions like those of Brihadaranyaka, I, 74. 15., declare that the man must worship the Self as his true state. This shows that he must try for release. If everyone who went to sleep got release, then these injunctions about Moksha, would be useless.

When a Jiva enters into Brahman, he enters like a jar full of salt water, with covered mouth, plunged into the Ganges. When he awakens from sleep, it is the same jar, taken out of the river with the same water in it In the same way the Jiva, covered by his desires, goes to sleep and for the time being puts off all sense activities and goes to the resting place, namely, the Supreme Brahman, and again comes out of it, in order to get further experience. He does not become similar to Brahman, like the person who has obtained release. Thus we learn from this four-fold reason, that the same soul which had gone to sleep, awakes again into the same body.

Adhikarana VI — The state of swoon

Now we shall consider the state of swoon, which is similar to that of deep sleep.

Doubt: Does the Jiva fully attain to Brahman in swoon or partially attain to him?

Purvapaksha: Swoon being a special kind of deep sleep, the soul attains to Brahman fully as in deep sleep. The next Sutra sets aside this view.

Познавательные статьи:



Техника прыжка в длину с разбега

Организация работы процедурного кабинета

Области применения синхронных машин

Оптимизация по Винеру и Калману