And not even the rani of any officiating gods is to be desired, for fall is inferred therefrom, and it is not fit.

↑

⇐ ПредыдущаяСтр 691 из 723Следующая ⇒

39. (The evil-natured do not attain to the rank of the gods by changing their nature); and for this very reason, that the number of the other class (the Asuras) is much greater, on account of such indication (and scriptural statement).

In fact the numerical strength is greater on the side of the Asuras than on that of the gods. This appears from the indication contained in “Therefore let him not go to the crowd ” (Bri. III. 3. 10), and from the Shruti, “Only fewer in number are the gods and the greater in number are the Asuras (Bri. III. 3. 1), the same fact is distinctly seen.” So also the Brahma Purana says: “Since the Asuras are very numerous, let him not go to the crowd.”

40. It is the conclusion also of Gaimini that what each is is its own nature, as may he seen from Shrutis declaring the invariable rule, the absence of (acquiring) the nature it has not, (and the permanency of its own nature).

The state of being Asura belongs to the Asura class alone; and the state of being god also belongs only to the class of the gods. This is actually admitted by Gaimini too. For the restrictive rule is contained in the following Shruti: “The Asuras do not attain to the nature of the gods, nor do the gods attain to the state of being Asuras essentially; nor do men attain to either state, that of the gods or that of the Asuras; but all attain to their own nature.” “The Asuras do not obtain the godly form (qualities) nor do the gods attain to that of the Asuras; and to neither do men attain. So every one is of the same nature as he (essentially) is and this (perpetual possession of right knowledge and other qualities) really constitutes Nature.” Thus the Shruti shows that one does not lose one’s nature and acquire that of another; and this is seen from the text which describes the auspicious and the inauspicious results (respectively) in the case of the gods and Asuras thus: “The gods contemplated Him as Bhuti (prosperity) and they prospered; therefore Vayu who abides in them, while they are asleep breathes even now as Bhuti, Bhuh (the Lord is the giver of prosperity); and the Asuras contemplate Him as Abhuh (destroyer of prosperity). Hence they are destroyed (thrown into hell” “(A. II. 1. 8). The following is said in the Adhyatma. “The mind of the gods is by nature set upon Vishnu as Bhuti (prosperity) and that of the Asuras as Abhuti (destroyer of prosperity); and it is an invariable rule that this nature does not change. But the gods only when overpowered by curses, became Prahlada and others; hence they (afterwards) attained to right knowledge and its fruit; otherwise no change of nature takes place.”

(Indeed) it is not right to desire to possess the supreme qualities, etc., of the Supreme Being. Even the rank of Brahma and others is not to be desired; then much less is the propriety of desiring what belongs to the nature of the Supreme Lord. To indicate this, the word even is used in the aphorism. By the term ‘and’ is indicated that this is another qualification to be had by those that seek knowledge. For a person trying to climb up a great height beyond his capability is observed to fall down; in the same way the fall is (properly) inferred of him who desires the supremacy of the Lord or the rank of Brahma and others, for which he is naturally unfit. The Brahmanda purana says: “A person should not desire the rank of a god; then how could he wish (to acquire) the qualities of Hari? By entertaining such a desire, he not only falls from his original position, but he falls down from where he does not rise again”; and the following and the like also show the reasoning: “Kings and others evidently pull down those (ministers, etc.), that desire to usurp their own (power, etc.); so also the gods and Hari hurl down him that desires their place.” The Shruti also says this: “O Indra (the highest Lord), thou hast hurled down the thieves who desired by vile means to attain to thy greatness and to rise to heaven (Rv. VIII. 14. 14).

Познавательные статьи:



Техника прыжка в длину с разбега

Организация работы процедурного кабинета

Области применения синхронных машин

Оптимизация по Винеру и Калману