Hindu Books > Hindu Scriptures > The Vedanta - Sutras > Adhyaya I > Pada II

Second Pada The contents of the first Pâda may be summed up as follows:--It has been shown that a person who has read the text of the Veda .... [ More... ] 1. Everywhere; Because There Is Taught What Is Known We read in the Khândogya, 'Man is made of thought; according to what his thought is in this world, so will he be when he has departed this life. [ More... ] 2. And Because The Qualities Meant To Be Stated Are Possible In Brahman The qualities about to be stated can belong to the highest Self only. 'Made of mind, having breath for its body,' &c. 'Made of mind' means to be apprehended by a purified mind only. [ More... ] 3. But, On Account Of Impossibility, Not The Embodied Soul Those who fully consider this infinite multitude of exalted qualities will recognise that not even a shadow of them can belong .... [ More... ] 4. And Because There Is (Separate) Denotation Of The Object And The Agent The clause 'When I shall have departed from hence I shall obtain him' denotes the highest Brahman as the object to be obtained .... [ More... ] 5. On Account Of The Difference Of Words The clause 'That is the Self of me, within the heart' designates the embodied soul by means of a genitive form, while the object of meditation is exhibited in the nominative case. [ More... ] 6. And On Account Of Smriti 'I dwell within the hearts of all, from me come memory and knowledge, as well as their loss'; 'He who free from delusion knows me to be the highest Person' .... [ More... ] 7. Should It Be Said That The Passage Does Not Refer To Brahman... Should it be said that (the passage does) not (refer to Brahman) on account of the smallness of the abode, and on account of the denotation of that (viz. minuteness of the being meditated on) .... [ More... ] 8. Should It Be Said That There Is Attainment Of Fruition... But, if the highest Brahman is assumed to dwell within bodies, like the individual soul, it follows that, like the latter .... [ More... ] 9. The Eater Is The Highest Self On Account Of There Being Taken All That Is Movable And Immovable We read in the Kathavallî (I, 3, 25), 'Who then knows where he is to whom the Brahmans and Kshattriyas are but food, and death itself a condiment? [ More... ] 10. And On Account Of The Topic Of The Whole Section Moreover the highest Brahman constitutes the topic of the entire section. Cp. 'The wise who knows the Self as great and omnipresent does not grieve' (Ka. Up. I, 2, 22) .... [ More... ] 11. The Two Entered Into The Cave... The two, entered into the cave and drinking their reward, are neither the embodied soul together with the vital breath, nor the embodied soul together with the buddhi .... [ More... ] 12. And On Account Of Distinctive Qualities Everywhere in that section we meet with statements of distinctive attributes of the two Selfs, the highest Self being represented as the object of meditation and attainment .... [ More... ] 13. The Person Within The Eye Is The Highest Self... The Khandogas have the following text: 'The Person that is seen within the eye, that is the Self. [ More... ] 14. And On Account Of The Statement As To Abode... Abiding within the eye, ruling the eye, and so on are predicated by scripture of the highest Self only, viz. in Bri. Up. III, 7, 18, 'He who dwells within the eye, who rules the eye within.' [ More... ] 15. And On Account Of The Text Referring Only To What Is Characterised By Pleasure The Person abiding within the eye is the highest Person, for the following reason also. The topic of the whole section is Brahman characterised by delight .... [ More... ] 16. For That Very Reason That Ether Is Brahman Because the clause 'What is Ka the same is Kha' speaks of ether as characterised by pleasure, the ether which is denoted by 'Kha' is no other than the highest Brahman. [ More... ] 17. And On Account Of The Statement Of The Way Of Him Who Has Heard The Upanishads Other scriptural texts give an account of the way--the first station of which is light--that leads up to the highest Person .... [ More... ] 18. Not Any Other, On Account Of Non-Permanency Of Abode, And Of Impossibility As the reflected Self and the other Selfs mentioned by the Pûrvapakshin do not necessarily abide within the eye, and as conditionless immortality and the other qualities .... [ More... ] 19. The Internal Ruler ... Is The Highest Self The Vagasaneyins, of the Kânwa as well as the Madhyandina branch, have the following text: 'He who dwelling in the earth is within the earth, whom the earth does not know ... [ More... ] 20. And Not That Which Smriti Assumes... 'That which Smriti assumes' is the Pradhâna; the 'embodied one' is the individual soul. Neither of these can be the Ruler within .... [ More... ] 21. For Both Also Speak Of It As Something Different Both, i.e. the Mâdhyandinas as well as the Kânvas, distinguish in their texts the embodied soul, together with speech and other non-intelligent things .... [ More... ] 22. That Which Possesses The Qualities Of Invisibility... The Atharvanikas read in their text, 'The higher knowledge is that by which that Indestructible is apprehended. [ More... ] 23. Not The Two Others, On Account Of Distinction And Statement Of Difference The section distinguishes the indestructible being, which is the source of all, &c., from the Pradhâna as well as the individual soul, in so far .... [ More... ] 24. And On Account Of The Description Of Its Form 'Fire is his head, his eyes the sun and the moon, the regions his ears, his speech the Vedas disclosed, the wind his breath .... [ More... ] 25. Vaisvanara Is The Highest Self... The Khandogas read in their text, 'You know at present that Vaisvanara Self, tell us that,' &c., and further on, 'But he who meditates on the Vaisvanara Self as a span long,' &c. (Kh. Up. V, 11, 6; 18, 1). [ More... ] 26. That Which The Text Refers To Is An Inferential Mark--Thus The text describes the shape of Vaisvânara, of whom heaven, &c., down to earth constitute the several limbs; and it is known from Scripture and Smriti that such is the shape of the highest Self. [ More... ] 27. Should It Be Said That It Is Not So, On Account Of The Word... An objection is raised. Vaisvanara cannot be ascertained to be the highest Self, because, on the account of the text and of the abiding within, we can understand by the Vaisvanara in our text the intestinal fire also. [ More... ] 28. For The Same Reasons Not The Divinity And The Element For the reasons stated Vaisvânara can be neither the deity Fire, nor the elemental fire which holds the third place among the gross elements. [ More... ] 29. Gaimini Thinks That There Is No Objection To The Word 'Agni'... So far it has been maintained that the word 'Agni,' which stands in co-ordination with the term 'Vaisvânara,' denotes the highest Self in so far .... [ More... ] 30. On Account Of Definiteness; Thus Âsmarathya Opines The teacher Âsmarathya is of opinion that the text represents the highest Self as possessing a definite extent, to the end of rendering the thought .... [ More... ] 31. On Account Of Meditation, Badari Thinks The teacher Bâdari thinks that the representation in the text of the supreme Self in the form of a man is for the purpose of devout meditation. [ More... ] 32. On Account Of Imaginative Identification, Thus Gaimini Thinks... The teacher Gaimini is of opinion that the altar is stated to be the chest of Vaisvânara, and so on, in order to effect an imaginative identification .... [ More... ] 33. Moreover, They Record Him In That They (i.e. the Vâgasaneyins) speak of him, viz. Vaisvânara who has heaven for his head, &c.--i.e. the highest Self--as within that, i.e. the body of the devotee .... [ More... ]

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Published on: 2003-07-05 (1222 reads)