That is Brahman) from which the origin, etc., of this (universe proceed).

↑

⇐ ПредыдущаяСтр 517 из 723Следующая ⇒

2. (That is Brahman) from which the origin, etc., of this (universe proceed).

(Brahman is that) from whom the origin, subsistence, dissolution, order, enlightenment, nescience, (mundane) bondage (of life) and absolution (proceed). For the Skanda Purana says, ‘The Person from whom the origin, subsistence and dissolution, order, enlightenment, the cover of gloom, bondage and absolution proceed, is the unconditioned Lord Hari’ Scripture says, ‘That of whom these beings are born, by whom when born, they live, into whom they retire for rest and life again (when released); that do thou enquire into, that is Brahman’ (T.U. iii-1.) ‘He is Brahman who is the one supporter of the three (things), (matter, soul and time), who supports the earth and heavens and all the worlds’ (Rv. I. 154-4). He under four names sets (at work) the ninety great gods like the round wheel’. (Rv. I. 155-6). ‘Thou art past measuring, and fittest the whole space with thy perfect essence, none can ever approach thy greatness; there is not one, O Vishnu, who was, is or will be, that is capable of attaining to thy glory by which the glory of all the gods is limited ‘(Rv. VII, 99.12).

He who is our immediate progenitor and father, who is the maker and who is cognisant of all the worlds and the things abiding therein. (Rv. X. 82-3). These and such other texts (show that the first great cause of the world is Vishnu, who is Brahman).

By deductive reasoning other (deities) cannot be supposed (to be the cause).

3. For (the cause of origination, etc.,) is that of which the only means of cognition (knowledge) is the authoritative Word.

As stated in the following and other Shrutis, He who has not studied the Vedas cannot understand, so as to attain to heaven, the Lord who is perfect and the omniscient maker of all (T. B. iii.12-9). The Person (indweller of all bodies) is revealed by the Upanishads only’. For deductive reasoning cannot independently or invariably be a means of proving the truth, which is said as follows in the Mahakaurma. ‘In no instance or at no time syllogistic reasoning unaided by the Shruti can prove true anything by which the senses are not affected; nor can the sensuous perception do it’. But either of these when aided by the Shruti will become efficacious and authoritative beyond a doubt. The only form of reasoning admissible is that which is employed to decide as to the meaning of the texts, by reconciling the apparent inconsistencies between the various portions of Scripture. But otherwise reasoning (being unprofitable) should be abandoned. For, as observed in the Varaha Purana, syllogisms can be framed in all cases (to prove anything): “Deductive reasoning independent of the Shruti can of course be employed in all cases; therefore it is powerless to discover supersensuous things without the aid of Scripture.”

“Seed, the pulse, the seed of the banyan, butter, processes of manuring, reminiscences (of a previous life), the loadstone, the lenses, the draught of water, the resolution of the body into its elements after death, propitiation of the gods, cessation of activity in a dead body —  these, it is certain, are means of inferring the existence of things which senses cannot cognise.” From this statement in the Moksha Dharma the atheistic position would distinctly appear untenable. Further, austerities etc., are seen to produce (their own) fruits. By the word Shastra are meant Rik, Yajus, Saman and Atharva Vedas, the Maha Bharata and the Mula Ramayana. And also whatever agrees with these is to be considered Shastra. All other extensive works do not form Shastra, but are wrong (crooked) ways (paths) — the Skanda Purana. And in the Moksha Dharma, the passage beginning with, ‘the Sankhya, Yoga, Pashupata, Vedas, Aranyakas’, (the Vedas and Pancharatra having the same purport), declares the authoritativeness of the Pancharatra; while other systems are shown to be different (of an inadmissible character) in their conclusions. ‘(That) of whose cognition Scripture (is the only) means’, is the meaning of the Bahuvrihi compound Shastrayoni in this Sutra.

Notwithstanding that the contrary may appear to the ignorant, other (deities) do not form the subject of (the whole) Scripture. For,

Познавательные статьи:



Психологические особенности спортивного соревнования

Приготовление дезинфицирующих растворов различной концентрации

Занятость населения и рынок труда

Социальный статус семьи и её типология