If it be said that the stories told in the Upanishads are for the purpose of Pariplava, we reply this is not so, because the Pariplava stories are certain specified ones. — 452.

↑

⇐ ПредыдущаяСтр 406 из 723Следующая ⇒

COMMENTARY

In the Upanishads like the Brihadaranyaka and the rest we find stories like the following: «Yajnavalkya had two wives, Maitreyi and Katyayani» (Br. Up., IV., 5. 1) «Bhrigu, the son of Varuna, approached his father Varuna and said, ‘teach me, sir, Brahma-vidya’». — (Taittiriya Upanishad, III., 1). Pratardana, forsooth, the son of Divodasa came to the beloved abode of Indra». — (Kaushika Upanishad, III., 1.) «There lived once upon a time Janashruti Pautrayana who was a pious giver, giving much and keeping open house». — (Chhandogya Upanishad, IV., 1. 1). These and similar stories are related in the Upanishads with regard to Brahma-vidya. The doubt arises, are these stories told in the Upanishads for the purpose of Pariplava, to fill up the time occupied in the performance of Ashvamedha ceremony or are they meant to establish the glory of Brahma-vidya»? The Purvapakshin says, they are Pariplava stories, because all stories are enjoined for the sake of Pariplava, and in storytelling, the literary skill is the chief point kept in view; the story-tellers attach more importance to the words of the stories and a minor importance to the teaching contained in those stories (in other words, the stories are meant to amuse and not to instruct). Therefore, the Brahma-vidya taught in these stories, are merely Arthavadas, like other Mantras which stand is a complementary relation to sacrificial performances. These stories are, therefore, of no importance in themselves, except as complementary to Karmas. Therefore, when their intrinsic importance is thus totally set aside, consequently the Brahma-vidya taught in such stories becomes much loss important.

To the above objection, raised by the Purvapakshin, the author of the Sutra says: «It is not so, because (Visheshitatvat) certain stories only are specified in the Scriptures as Pariplava and the Upanishad stories are not among them». The Scriptures specify certain definite stories as Pariplavas: the Brahma-vidya stories are not included in them. Thus under the heading «He is to recite the Pariplava,» the Scripture mentions «the stories like those of Manu, the son of Vivasvat, the king». The Scripture says: «On the first day the story of Manu, Vivasvat’s son, should be recited; and on the second day, the story of India, the son of Vivasvat the king, should be recited; and on the third day the story of Yama, Vivasvat’s son the king, should be recited», and so on (see Shatapatha Brahmana, XIII, 4. 3. 3) Thus the particular stories which are to be recited in the Pariplava are specified in the Scriptures. Every story found in the Brahmanas is not Pariplava. Had every story been a Pariplava story, the Scripture would not have specified that on the first day the story of Manu should be recited; on the second day the story of Indra; and on the third day, that of Yama. Since all tales were alike, the injunction about these particular tales would be useless. Therefore, when the Scripture says (‘Sarvany akhyanani pariplave samsauti’) «all stories are recited in the Pariplavas», the word ‘all’ does not mean every story in general, but only all those stories which are mentioned in the Chapter of Pariplava. Therefore, the stories mentioned in the Vedanta portion of the Brahmanas are not Pariplava stories.

Познавательные статьи:



Техника нижней прямой подачи мяча

Комплекс физических упражнений для развития мышц плечевого пояса

Стандарт Порядок надевания противочумного костюма

Общеразвивающие упражнения без предметов