And on account of (scripture excluding) the nature (the attributes) of other, things from the Akshara.

↑

⇐ ПредыдущаяСтр 547 из 723Следующая ⇒

12. And on account of (scripture excluding) the nature (the attributes) of other, things from the Akshara.

For, thickness, minuteness and other qualities entering into the nature of other things, are excluded by Shrutis a It is neither big nor small,” etc. (Bri. V. 8-8), as they cannot be predicated of the Akshara. According to the texts such as, “He who is neither big, nor small, nor middle-sized but middle-sized, who does not pervade but pervades, He is Hari who is the first cause of all things, who is without a beginning, who is without the world and within the world, who has qualities and has no qualities,” all these attributes are to be found only in Vishnu. “Purushottama is not thick, is not thin, is not the world, is also the world; and so in virtue of his supreme power unites in Himself attributes of contrary nature.” So says the Bramapurana.

In the Chandogya text, In the beginning of this (world), O thou deserving of Soma juice, there was only Sat (matter),” (VI. 8) etc.. Sat (matter) is said to be the maker of the world, and that matter is seen to undergo change of form, as scripture says, “I would be many and produce many forms.” (Ch. VI. 2). The (Sat) matter therefore, cannot be Vishnu; for Vishnu is avowedly unchangeable as conveyed by the text. “ He is without change, is always the pure eternal Lord Hari.” To refute this, Badarayana says:

13. (The Sat) is He (Vishnu only) on account of (scripture) predicating of it the action of seeing (for the purpose of creation).

In the text, “He saw that,” etc., the act of seeing (as well as the authorship of creation being predicated of Sat, by Sat Vishnu only is meant (but not the lifeless matter). And this characteristic belongs to Him alone as supported by the following text; “There is none seeing absolutely other than He (Brahman)” (Bri. V. viii. 23); “there is nothing other than that (Brahman) that can see.” (Bri. V-viii. 11). Further, multiplicity of forms has been explained without involving any modification, in the text, “He who is unborn becomes many.” (T. A. iii, 14).

In a preceding Adhikarana Vishnu has been described to be the support of the moon, sun, etc. The same attribute of being the support of the moon, etc., appears to be predicated of Akasha in such texts as, “Now there is in this city of Brahman the small lotus (which is) the palace and in it is the subtle Akasha, etc. What is that which is within? Within it both heaven and earth (are contained) are well established; both Agni and Vayu, both (he sun and moon, lightning and stars.” (Ch. VIII. i) Akasha cannot be Vishnu; for the Shruti says w In the middle of that Akasha there is the small hole in which everything is firmly established” (Mn. 11). Hence the Sutrakara says:

Познавательные статьи:



Организация работы процедурного кабинета

Статус республик в составе РФ

Понятие финансов, их функции и особенности

Сущность демографической политии