Anandamaya, is) not any other, on account of impossibility.

↑

⇐ ПредыдущаяСтр 523 из 723Следующая ⇒

16. (Anandamaya, is) not any other, on account of impossibility.

For from the knowledge of any other, release is impossible; and in support of it, Shruti has been quoted, that is, “ Whoever thus understands Him becomes immortal. There is no other path leading unto Him.”(T.A. iii. 12. 7.)

17. And on account of the declaration of difference.

(Of the two, Anandamaya cannot be the soul).

For, ‘hundred times the bliss of Prajapati (is the unit of Brahman’s bliss’). ‘He who fearlessly takes his stand on Him who is beyond comprehension, independent, not fully explained, (unsupported by other things), — he (the votary) attains to the fearless (state). And He who is in the soul (T. U. ii. 7-8)’ These and other texts draw distinction between the Lord, Anandamaya and the limited soul); nor is there any conflict here with the texts, ‘That thou art’ (Ch. U. vi-8), ‘I am Brahman’ (Br. U. iii. 4-10), as according to Bhallaveya Shruti, “all names enter Him” the Lord is spoken of by every word. ‘The Lord is indeed spoken of as if He were this (visible) universe; for from Him proceed the subsistence, dissolution and origin of the world’. And Tura Shruti says ‘the Lord who is not all is still called all (meaning ‘He rules all)’. Again the Bhagavata has, ‘knowledge is the understanding of the separateness (from the soul) of the Lord’, and by the perception of separateness, by intense devotion and by duties performed irrespective of fruits, (the votary rejoices in heaven).” “When the soul sees the Lord worshipped by the gods as different from the souls and perceives His unlimited glory, it becomes liberated from miseries.” (Ath. U. iii-i. 2). “He who is not all, is as if He were all. He who is indeed the inner guide appears as if he were no guide (guided), He who is the inward ruler appears as if He were the outward one (the ruled), He who is known as one and many, — He is the Purusha dwelling in all bodies; He is the Lord of all powers; He is Brahman. Vishnu who rules all from within is named all, and said to be all; He is denoted by all names (words) as c that’, ‘I’ thou’, ‘He’, etc., but not as being essentially identical with all.” Vaishampayana says in answer to Janamejaya, ‘O the foremost of the Kuru race, the wise do not approve of the doctrine that there is only one being’. From these and other authoritative texts, showing the separateness of Anandamaya (Vishnu), the limited soul is not the blissful one. How the doubt arises has been described. But in such texts as e Being but Brahman (he becomes Brahman), etc., the word Brahman denotes the soul’. For this is possible and right when there is a conflict between passages or authorities. Further it is fit to speak of the soul as being released, since there is bondage on account of nescience (besetting the soul). In the Bhagavata (release is so defined), ‘The final release consists in being restored to pure spiritual existence after casting off the unessential forms (material coats)’.

Nor is this view to be questioned by different syllogistic reasoning, for,

Познавательные статьи:



Организация работы процедурного кабинета

Статус республик в составе РФ

Понятие финансов, их функции и особенности

Сущность демографической политии