vṛddhihrāsabhāktvamantarbhāvāt ubhayasāmañjasyādevam ..3.2.20..

↑

⇐ ПредыдущаяСтр 303 из 723Следующая ⇒

vṛddhihrāsabhāktvamantarbhāvāt ubhayasāmañjasyādevam ..3.2.20..

.. Vriddhi, increase, a higher degree, … Hrasa, decrease, a lower degree. .., Bhaktvam, participation, being admitted of the difference. … Antarbhavat, because of being included in that. The purport of the scriptures end with teaching only so much. Ubhaya, towards both. …. Samanjasyat, because of the justness, appropriateness. … Evam, thus.

20. (The comparison is not appropriate in its primary sense, but in its secondary sense) of participating in increase and decrease; because (the purport of the scripture) is fulfilled thereby, and thus both comparisons become appropriate. — 339.

COMMENTARY

The above comparison of the sun and its reflection does not hold good primarily, but it is a good illustration in a secondary sense. Namely, as showing the increase of the one — the greatness of the one (i.e., the Lord); and the decrease of the other, i.e., the smallness of the other, i.e., the Jiva.

This illustration is valid having regard to the particular nature of these. [The sun is great and so the Supreme Self is great, its reflection is small and so the Jiva is small. Taking the illustration in this light, it holds good]. Why do we say so? Because « Antarbhavat» — the sense of the scriptures is fully satisfied by this mode of explanation — everything is contained within it. By explaining it thus, the reconciliation of both takes place; namely, the reconciliation between the illustration and the object of illustration, the standard of comparison and the subject of comparison.

The sense is this. In the preceding Sutra, the comparison of the sun and its reflection was set aside as inappropriate in its ordinary sense, but that comparison was taken to be good in its secondary sense, namely, having regard to the attributes found in the sun and its reflection. Looking to the attributes of these two, the illustration holds good. It is to be understood in this way. The sun participates in increase, it is a largo luminary, untouched by the limitations of water, etc., in which it is reflected. It is independent, and unvarying. Its reflections, the smaller suns (Suryakas), participate in decrease (they increase or decrease according to the size of the surface on which the reflection is made). They are limited by the conditions of the reflecting surfaces like water, etc., are not independent and unvarying like the sun, but vary according to the variations of the reflecting surfaces. Thus the Supreme Self is all-pervading, untouched by the attributes of Matter (Prakriti); and is independent. The Jivas, which are his Amshas (parts) are not all-pervading but atomic, are joined with the attributes of Prakriti (are affected by the material environment in which they exist), and are not independent Thus the comparison holds good showing the difference of the Jiva from the Lord, the subordination of the former to the latter; and similarity also between them, inasmuch as both are conscious. The illustration is not good, if it is taken in the sense that the Jiva is identical with Brahman, as the reflection is identical with its source. Therefore, the Paingi Shruti says that the Jiva is a reflection, but without any Upadhi.

The reflection is of two sorts, limited by Upadhi and not so limited. The Jiva is a reflection of the Lord, but not in any Upadhi: as the rainbow is a reflection of the Sun but not in any Upadhi (like the water, etc.).

Note: The Upadhi-limited reflections are such as those in water, or in a mirror, etc.

Познавательные статьи:



Техника прыжка в длину с разбега

Организация работы процедурного кабинета

Области применения синхронных машин

Оптимизация по Винеру и Калману