Shri Bhagavad-Gita 25 страница

⇐ ПредыдущаяСтр 27 из 39Следующая ⇒

Soul—the ^rutis such as the following declare:

Who seated in the earth ; Who is the Interior ofthe

earth ; Whom earth knows not; to Whom earth is body;

Whoin the inside ofthe earth rules—,He is thy Soul, Inner

Ruler, Immortal'.'

'Who seated in the soul; Who is the Interior ofthe

soul; Whom the soul knows not; to Whom the soul is

body; Who in the inside ofthe soul rules; He is thy Soul,

Inner Ruler, Immortal'.*

The referencetothe Lord by the terms Kshetrajfla and

so on is justified in accordance with the Law ofcorrelation

of subject and predicate signifying the abidance of the

Lord as the Soul ofall tCshetrajhas,internally ruling them.

This Law ofcorrelated reference was seen illustrated in

all the stanzas,such as:—

Ofthe Adityas, I am Vishnu'etc.,(Gi: X-21), inter

vening between the general statement to that effect made

in the commencement in the stanza:

'I am Atma,Gudakesa!enshrined in the hearts ofall

beings,'(Gi: X-20), and closing up as in such stanzas as:

'Mutable or immutable, nothing exists that without

Me can exist'(Gi:X-^gy,

'Abiding therein, I am in the Kosmos with but a

fraction(ofMe).'(Gt: X-42).

I esteem that knowledge, then, as worth knowing viz,

the knowledge concerning the distinction between Kshetra

and Kshetrajfla; and the knowledge that T am their Soul.

Now,someinterpretthe passage:

knowthe Kshetrajfla

also as Me,'to establish unity(or identity) by the Rule of

Common Reference. In that case, then, of having to

postulate a unic existence,viz:Isvara,the factthatthrough,

ignorance.He is in the position ofa Kshetrajfla(=cognizer,

implying duality,viz:cognizer and cognized),has to be ack

nowledged;and that the inculcation ofidentity is to dispel

this ignorance.(The explanation is that)the ignorance due

to the imagined (dual)condition as Kshetrajfla is dispelled

by the precepts ofsuch highly trusty elders as the Blessed.

Lord,justas by the precept ofa trusty elder,teaching'this

is rope, not snake', the fancied notion ofsnake disappears.

Such (interpreters) have to be questioned thus:

(i). Is tAis Teacher,the Blessed Lord Vasudeva,the

Supreme Isvara,One whose ignorance has disappeared by

the realization efifected ofsoul-reality?, or is He not such

an One?

(2). If He be One Whose ignorance has disappeared

on the dawning ofsoul-illumination, then to imagine that

which is adjunct-less \jiirvisesha)t and which is purely essen

tially (=consciousness)is to imagine a contrary reflec

tion (t.e.,imagining a duality in an essential monity)which

is objectionable, such as the existence of a duality like

Kaunteya (=Arjuna) etc. In that case where too,

is there any occasion forsuch a procedure as the imparting

ofinstruction to them(Arjuna and so on)?

(3). If He is not admitted as such an One (read 2),

then nosoul-illumination has dawned on him,and therefore

ignorance remains undispelled! Then because He is Him

selfignorant, whence his fitness to impart ?>o\A-knowledge?

Is it not indeed stated elsewhere that:—

'The wise {inanis)—theseers of truth—shallteach thee

wisdom.,etc(an explicit declaration ofthe truth ofduality)?

{Gi\ IV-34).

Hence,all polemics of this nature, opposed as they

are to all ^rutisand Smritis,Itihasasand Puranas,logicand

their own averments,—so rife in order to impose on the

world—deserve not to be entertained.

The real philosophy ofexistence lies in the assertions

which the Srutis make of the distinctive characteristics of

(i) 'the experienced,' inherent in the nature of inert

matter-stuff {achit\,o{(2)'the experiencer inherent in

the nature of soul-stuff (^chit) and of (3) 'the Dictator,

inherent in the nature of Para-brahm (orthe Supreme

Spirit.) Some ofthe :$5rutis which so declare are:—

'From this (tnatUr), the Charmer {Mayi) creates

this Kosmos; in which another(soul)is by (His) magic

power confined'/

Know the magic power {mdyd) to be verily matter

{Prakriti)] as for the Charmer, He is the Great Lord'*,

'The perishable {kshara) is matter {fradhdna), the

imperishable {akshard) is the immortal enjoyer (the soul)

and the Lord(God)alone rules(both)matter and soul'.®

(Here, amrit-dksharam harah, stands for the enjoyer

viz: the soul. The soul is called harah, because it is he

who is capable of seizing [=:harati) on matter—the

enjoyed—as enjoyer thereof).

He (God) is the Cause, is the Lord of the lord of

the(bodily) organs (=Lord of the sou'); to Him there

is no other Lord Progenitor above*;—He is the Master

of matter(fradhdna)and soul {kshetrajha)', He is the Lord

of qualities.®

The Master ofthe Kosmos,the Lord of the soul, the

Eternal, the Blessed, the Unfailing'.®

The Knower(God),the not-Knower (soul) are two;

both are unborn;the One is Lord,the other is non-lord.'®

'The eternal(God) ofthe eternals(souls), the Intelli

gent ofthe intelligents, the One above the many,—Who

grants desires'.®

1. Suet: Up’: IV-9 : Asman May!

srijate visvam etat tasmims-ch-anyo

mayaya sanniruddhah ’.

2. Svet: Op°: [V-10 ‘ Mayantu

prakritim vidyan Mayinam tu Mahes-

varam ’,

3. Suet: Op: I-toz ‘Ksharam

pradhanam amritaéksharam harah,

ksharatmanav tsate Deva Ekah’.

4 Svet: Up’: VI-2: Sa karajam

karapadhipadbipo, na ch-asya kagcbi

janita, na ch-adhipah’.

5. Suet: Up°: ‘Pradhana-kshetraj-

fia-patir gunesah’,

6. Tait: Ndra: Up°: XI-1; Patim

vigvasy-atmesvaram sasvatam sivam

achyutam.’

7. Sveti: Up's

dvav-ajav-isanisau.’

8. Suet: Up®: VI-13; and Aafh

Up°: V-13; ‘nityonityanim etc,’

Ig; ‘Jiiazjnau

'Knowing the experiencer (soul), the experienced

(matter) and the Dictator(God)etc."

Knowing the soul and the Guide as distinct, and

then by serving Him,he(the soul)reaps immortality from

Him."

Ofthem, the other (soul) eats of the ripe fruit of

karma(sj>ddu pippalam), but the other (God) eats not and

shines everywhere."

Verily one unborn(bound soul)lovingly tastes ofthe

one unborn(matter)—red(=light=fluids), white(=water=

liquids)and black(=food=solids),—and the latter(matter)

begets, in answer to his wishes (sarupdmj, manifold

progeny; and one unborn(freed soul), discards her(matt

er)after tasting of her delights.''

This earth{=mzXXer-gauk)is beginningless,endless,

is the mother having all creatures in its womb

Dwelling on the same tree(with the Supreme Soul)

the deluded soul (the individual soul), immersed (in the

relations ofthe world) is grieved without having a Lord;

but when itsees the other, the Lord—the Lovingly Wor-

shippable, the Different (from all wordly relations)—and

His glory, then does its (soul's) grief cease'® etc., ad

libitum. Also Stanzas in the Gita itself, such as those that

follow, are ad rem. For example:—

' and ahailkara; thus constituting My eight

fold differentiated Nature (prakriti=matter)' {Gi,: VII-4).

Butthisis inferior;know My other Nature,superior—

the Jiva (=soul)'[,Gi:VII-5).

All creatures, Kaunteya!go into My Nature(=matt

er),at the end ofa Kalpa. Again do I emit them at the

beginning ofa Kalpa.' {Gi:IX-7).

Again and again do I,resorting to My Nature,emit

all this sum of beings, lying helpless in the power of

Nature.' (G/;IX-8).

By Me,the Superintendent,(itjbegets all mutables and

immutables. Indeed isthis the reason, Kaunteya!that the

Kosmos turns.' {Gi

:IX-io).

Nature as wellasSpirit,know,are both beginningless.'

(G/-: Xni-19).

'The vast brahm (=matter!is My womb, into which

I sow the germ(=soul). Thencecomes,Bharata! the birth

of all beings.' (G/:XIV-3);and so on.

The meaning ofthe last quoted verse is:

The womb (or source or cause) of the Kosmos,this

vast extended(

=matter-stuff) is Mine, called prakpti

(=substance), the subtle ofthe elements, the inert thing

(jochit.) Into this, I unite the embryonic germ called the

chetana (or c/4iV=the conscious entity). Thereafter, from

this compound alone of animate and inanimate substan

ces—created by My will—all creatures,from deva down to

a tree,confined in matter (achii),are produced.

Theterm brahma as signifying this primal rudiment

ofelements(

=root-matter)is evident from the Ijiruti:

'From Him (His will), this brahma (=unmanifested

Kosmos)and the'name-form-food'(=manifested Kosmos),

are born.'^

Similarly,^rutis asseverate that the Intelligents ifhit)

and non-Intelligents[achit),'md\\ conditionsand existing in

the relation of'experiencer'and'

the experienced,'consti-

tute the body ofthe Supreme Spirit,and subject to His

Will stand to him in indissoluble attributive relation ;and

thatthe Supreme Spirit is their Soul. (In other words,

God is the Subject of the matter-and-soul Predicates).

Some ofthe Srutis are quoted below for reference:

'Who seated in the earth, Who is the Interior ofthe

earth; Whom earth knows not;to Whom earth is body;

Who in the inside of the earth rules; He is thy

Soul,Inner Ruler, Immortal.'^ Comniencing thus,the 5ruti

closes by saying:

Who seated in the soul; Who is the Interior ofthe

soul; Whom the soul knows not; to Whom the soul is

body; Who in the inside ofthe soul rules; Heis thy Soul,

Inner Ruler,Immortal.'*

Another Upanishat,also commencing by declaring:

Who, moving in the interior ofthe earth ; to Whom

earth is body; Whom the earth knows not,*®

'Who, moving in the interior of akshara(«=soul), to

Whom,akshara is body; whom akshara knows not,'*

'Who,moving in the interior ofmrityu (=root-matter)

to whom mrityu is.body; whom mrityu knows not,'® etc.,

finishes up by saying:

He is the Inner Soul ofall beings, the Sinless,the

Divine,the only Lord, Narayana.'®

(The term mp'tyu in the above quoted Upanishat,

connotes the subtle state oftheinanimate{achit)substance,

known by the appellation oftamos).

In the same Upanishat again,it is further stated:

The unmanifest(avyakia) mergesinto the imperisha

ble(akshara)and akshara into tama^^ and so on.

Elsewhere also it is asserted thus:—

Penetrating within, the Ruler of creatures, the all-

Soul.'*

Similarly,, there are Srutis which undertake to expli

citly impress the truth that the Supreme Spiritalone is the

Subject, predicated by the compound body of sentient

and insentient elements existing in all conditions; and that

He alone is existent as the potential as well as the actual

Kosmns. Some ofthem are cited here:

'This Satf=existence=God")alone,O Somva ami

able disciplel, was in the beginning, the One Only, the

Secondless.* '

That willed:"May I be many!"

May I multiply." It created light f=tejasi.'* So begins

one Sruti,and closes thus:—

In Sat f=Existence) O Somya!has all this offspring

(creation)its Root,Satis its Support,and Sat is its Rest.'®

'All this r=the real Kosmos)is ensouled by It(Sat):

Thatis true;Thatis the Soul;That,O Svetaketu!thou art.'®

In another place,similarly,beginning with:

"He willed:'

May I be manifold !',

May I procreate'

etc." So did He meditate;meditating.He created all this,'*

closes by stating:

'Both the constant (=safyam=sou\)and the variant

(=«««/«>«=matter)became the Truth(=Safyam=God)''

The above passage confirms what, in another Upa-

nishat(Chhandogya),is sung in the same strain viz:—

Hanta\ with this life-soul {—fivena dtmana^j'ivdt-

mand\ do I interpenetrate these three devatas(=material

principles: fire-water-earth), and manufacture names and

forms;'' showing the distinction in essence subsisting

between the three substizntia,viz: cAiV(=sOul),achit(s=mat

ter)and Tsvara(=God).

The TaittirTya-Upanishat itselfdeclares likewise:

'After creating it (=the composite Kosmos of chit

and achit), He(God)entered into it; and enteringit,became

both the non-mutatoryf=Soul)and the mutatory(=matter)

,the Cone) conscious, the (other) unconscious r

the(one)constant, the(other).variable—became the Truth

f=Gbd).'«

From the agreement in sense between the Chhan-

dogya-text viz:

'With this life-soul(=.7ivdtma)do I enter into(these

three devatas)''etc. and the TaittirTya-text: viz.,

(He),enteringit, became both the changeless f=soul)

and the changeful (s=matter) the conscious and

the unconscious*'etc; as proving the ensoUlment of jiva

(soul) by Brahm (God), it is seen that the principle

intended to be established throughout is the principle

of Immanent Co-existence as in the relation of soul

and body.

The manufacturing of names and forms is of this

(the aforesaid) description; which is further confirmed

by another Upanishat also:

Whereas this verily was(before)unfashioned{avydkri-

/aw),and which(He now)fashioned into names and forms'®

Hence,since the Supreme Spirit alone, with chit and

ctchit correlated to Him as body, is the One Principle,the

Cause,—when and achitare in subtlecondition,—and the

Effect,—when chit and achit are in manifested condition.

Hence, admitting the identity of Cause and Effect, our

position

that knowledge of Cause is knowledge of Effect

ergo,'

that knowledge of the One is the knowledge ofall,'

is tenable.

In the text: '

Hanta\ with this life-soul

do I enter into these three devatas, and make names and

forms,'' the expression'

three devats' indicate all ctchii-

substance en masse, and that fashioning

names and forms'

is by the medium oflife Cjiva=soul), the soul ofthe latter

being God Himself. From this it is evident that all names

which are sound-symbols do all have reference to the

Supreme-Soul, adjectivated by matter and soul. Hence

the Rule of the identity ofsubstance with its adjuncts finds

its primary application in that terms signifying the

Supreme Spiritin His causal mode,have referencetoterms

signifying his mode as effect.

Hence since Brahm Itselfis the Cause, with soul and

matter as Its modes in subtle state, and Brahm Itselfthe

Effect with soul and matter as Its modes in gross state,

Brahm may be said to be the Material Cause ofthe Kosmos.

Though Brahm is the Material Cause, that Cause is the

Compound(Brahm), and hence no intermingling in their

essences,of the triune elements:soul, matter and Brahm,

need be supposed. Our assertion therefore that Brahm

is the Material Cause of the Kosmos is most tenable.

As in the case ofa colored cloth, the material cause of

which, say, is the combination of white, black and red

threads,—though the cloth is a single substance considered

as a whole,yet the qualities,whitenessetc.,are confined to

just those parts of the whole, where white threads etc.,may

happen to occur,so, when the compound of matter,souland

God is declared to be the Material Cause, yetin the Effect

ofthat Cause,viz:the Kosmos,there is no confusion ofthe

distinctive characteristics of'theexperiencer,' 'the experi

enced'and'Director

'which severally pertain to the three

distinctive principles,—combining to produce a kosmic

effect—of matter,soul and God. But there is a difference,

that in the case of the cloth—cited as analogy—the several

(colored)threads are capable of being separated, whereas

since matter and soul in every and any condition, ever

constitute the body ofthe Supreme Spirit,itis acase where

with the indiscerptible attributive character of matter and

soulandsubstantivectizxdJcXsxofGod,itisaCompound Unity.

Hencethe SupremePurushaaloneso adjectivated by matter

and soul, is both the Cause and the Edect;and Supreme

Purusha alone is thus He, Whom every verbal symbol

ultimately connotes.

As for the differences in the components of this com

pound,and their non-interchangeable character,the analogy

(of the cloth) holds good.

When the case stands thus, it is evident that though

Parabrahm enters into the effect,—since there is no trans

formation of his essential nature therein, there is no

transmutation of his substantial character.

That He is Effect is tenable by reason of His being the

Soul ofthe effect, for whatis effect buta changeof mode?

The contention of '

Brahm devoid of qualities'

\=nirgu^-vddd)t is justified when it is taken to mean

that Brahm is devoid of sinful qualities. (It means that

when for example Brahm is said to be sin-Zrj'j' it does not

necessarily follow that He has no virtues or no attributes

whatever). For,certain !^ruti passages declare

'(Heis) destitute ofsin, ofdecrepitude, of death,of

affliction, of hunger, ofthirst','After thus oppugning im

perfections (or sinful qualities) to Brahm, the 5>ruti im

mediately next declares:—

'(He is) the Fulfilled of desires (=All-sufficient or

Self-sufficient), the Possessed of Infallible will'* etc., thus

ascribing virtues(or good qualities) to Brahm ; and esta

blishes affirmatively here what elsewhere(in the Srutis)was

generally negatively established that'devoid of qualities'

means the

negation of evil qualities.'

Next, the controversy'

that Brahm's nature is mere

consciousness(notconscious entity)'becomes intelligibleon

the ground that Brahm Who is Omniscient, Omnipotent,

Opposed to vices and Endowed with Virtues etc., can be

aptly defined by the fact of his being endowed with the

primary attribute of consciousness, chiefly characterizing

Him,the"Self-Illuminated.

§rutis such as:'Who is Omniscient and All-wise'®;

•It is heard that His Transcendant Power is manifold,

and Hisnatural(attributes oO Wisdom,Energy, Work etc.'*

'Oh(disciple)! By what is the A)1 Knower to be Known?

etc.,proclaim Him as the Wise or the Conscious (Being);

etc.

^rutis such as:

'(He is) Truth, Wisdom,' etc.®, proclaim His being

essentially Wise (etc), inasmuch as He is definable as

pernieated by Wisdom (or Knowledge or Consciousness),

and as being essentially .Self-Effulgent.

Srutis such as:

"He willed:

May 1 be manifold,"*

"He contemplated:'May I be many,"*

He fashioned itinto names and forms;'®

'Oh(disciple)1 When,indeed,the Spirit isseen,is heard,

is meditated,is understood,all this becomes known;'*

• Allthatis to be rejected where all is seen save Atma;'®

What is Rig-veda but verily the breathings of this

GreatBeing;'® show that Brahm alone is,by His Self-will,

existentin the forms of movable and inmovable (Objects).

Again, that manifold existence without Brahm as

Soulis an unreality,—(/,e.in other words,any Multeitythat

could be supposed to exist without the Unity (Brahm)is a

non-entity, or that anything could have a self-existence

independent —isthe declaration ofsuch ^rutis as:

Who perceives Here (in Brahm)the least diversity,

deserves the death ofdeath(=doom ofsamsara)';*

Not Here(in Brahm)is the least diversity,'®

'Where it may appear to be duality;'®

That as other, the other sees ;but where to him all

is Soul,who (else)is by what (else)seen ?'*®; etc.

Nor is the multiplicity of modes of Brahm, asserted

by such §rutis,as:

May I be many!, mayI procreate!'**—

showing theassumption by Brahm,by Hisown will ofmany

names and forms,-denied;for thatsuch is the case has been

established atthecommencementitselfoftheSruti passages,

in the midst of which occursthe apparent contrary state

ment: '

But where to him ail is Soul,'etc,' those pass-

ges being:'

All that is to be rejected where all isseen save

Atma'* 'What is Rig-Veda but verily the breathings

of this Great Being'.^ etc. Thus by the $rutis themselves

we see established (i) the essential{or substantial)differ

ences amongst the Categories of chit, achit and Isvara

(or the soul, matter and God); (2) the attributive (or

qualitative) differences amongst them; (3) the Law of

Cause and Effect;(4)the Relativity of Cause and Effect,

etc, and thus a harmony is established amongst all the

Srutis by the Srutis themselves. Hence there is not the

least room for entertaining such doctrines as those of

'Brahm-nescience'* {Brahm-ajhdna-vdda)'Brahm-difference

due to limitations',® {Aupddhika-brahnta-bheda-vdda) and

other similar tenets based on fallacy and opposed to

the spirit of the Srutis; and hence let us take leave of

further controversy.

clc%^ &c.

3. '

Listen from Me briefly, what that Kshetra is, its

purpose,its mutations,its origin, its nature; and

what he(Kshetrajfia)is, and his powers.

That Kshetra'^{yat)'=-what it w,means what its subs

tantial nature is.

1. Bz: Ope: vi-5-1§. * Yatra tv-

asya etc.’ .

2. Sri: Up°: vie5-7. ° Sarvam tam

parddat etc.’

3. Brix Ops vi-§-11. -‘Tasya ha

va etasya etc.’

4. This is what is called the

Brahm-djfldna-vdda; or Brahm

seeming dual through ignorance.

(Vide commty : [I. 12.84: Gi.)

5. This is what is called Axpd-

dkika-Brahma-bheda-vada; or Brahm

become dual on account of limiting

conditions. gy This is Sankara’s doc-

trine, §§, This is Yadava-bhaskara doc-

trine (vide commentary to IT, 12),

kShetea-kshetrajna'or matter-spirit distinction, 415

Yd<irik=wha.t kind=what use or purpose it serves

=to what is it a support or how it lends itself for service?

Yad-vikari^Yhs. mutations or modifications or chan

ges it undergoes.

Yatdk—Yrom whence, means whence it originates, or

for whose use it is originated.

Frt/=its nature or properties. And

Whathe is means what is Kshetraj^a i.e.,soul's nature.

Yatprabhdvdh=\\\% virtues or properties or powers. '

Hear from Me a summary of all this.

&c.

4. 'Whatby Rishisis variouslysung,and distinctly by

various(Veda-)Chants; also by Brahma-sutra

passages,full of reasoning and certitude.*

The truths regarding the Ksketra and theKshetrajHa

have been variously declared by the Rishis,Parasara etc.

Thus for example:

O Earth-king! Myself,thyselfand others likewise,are

all of the elements. Entities (or egos)en masse, take the

bodily shape by following the stream ofthe gunas.''

Verily, King I are the gunls, satva etc., dependent

upon deeds (=karma); and deeds are gathered together

through (/. e., the consequence of)avidya (ignorance);and

this(avidya)is in all creatures.'*

'The soul is pure, imperishable, tranquil, void of

qualities, being distinct from prakyiti(=matter).'^

Similarly,'

Inasmuch as the body characterised by

head, hands and the like, is different from the person, to

which of these, O King!can I refer the symbol'I!?

Similarly again,'Art thou thishead, or thy breast or

the belly? or art thou the foot etc., and the like,or are

they, O King!thine?''

Distinct, art thou O King I from all the members.

Now,like a clever man,King! think who in this is

I'.*?

That of both these postulates(matter and soul)distinct

from each other,Vasudeva is Soul,is sung in such verses as;

The senses, manas, buddhi and egoship, health,

strength and spirit are all,theysa)',ensouled by Vasudeva,—

both the Ksketra and the KsheirafHaJ^

Distinctly by various Chants{of Vedas),=by Rig,Yajus,

Sama and Atharva Vedas,the distinctions of body-nature

and soul-nature are variously sung,as for example.-—

From this Atma,verily is akasa(space)sprung; from

space,air;from air,fire;from fire, water;from water,earth.

From earth,the plants; from plants,food; from food, man

(purushawany embodied creature); and this man is truly

full offood-essence.'♦; by which,the natureofthe body has

been stated. And then thesubtler principle ofPrana(=life),

and then the still subtler principle of manas(=mind),have

been stated,closing up with the statement:

Other again than this mano-maya principle (mind-

full sheath) is the still subtler princple, vijHdna-ntaya

(=intelligence-full sheath=soul)V by which the nature of

soul has been stated. And lastly,the nature of Paramatma

(=God)has been stated by the passage:

Other again than this vijHdna-maya,the still subtler

principle is Ananda-maya fsGod).'

Similarl)'also in many places in the other Vedas, Rig

Saina, and Atharva, the distinctive features in which

Kshetra and Kshetrajfla exist, and their ensoulment by

Brahm,are all clearly enunciated.

Also by Brahma-Suira passages \.t., Aphoristic sen

tences which treat of the knowledge of Brahm, also

called SarTraka-Sutras,—authoritative judgments on the

topic in question. For instance,—commencing with the

Aphorism: 'Space {=sviyaf) (does) not (originate), on

account of the absense of Sruti (to that effect)',*—the

decisions regarding Kshetra-nature have been formulated.

And,commencing with Aphorisms:

The soul is not(born etc.,)says the $ruti; also it is

eternal as the same(Srutis)say*.®

Atma(soul)w intelligent'.* etc.,the decisions regar

ding the truth of Kshetrajfta have been formulated.

And by the Aphorism:

'Butfrom the Highest fLord), because $ruti says,'®

decision has been pronounced regarding everything being

under His Guidance and Power {=pravartyatvd) and

therefore He is the Soul of all things.

In this manner the truths regarding Kshetra and

Kshetrajfta have been expounded in numerous places(and

numerous ways). And now hear thesame which in alucid

and compendious manner Iam going to explain.

5. ' The great elements, .^hankara, Buddhi and

also the Avyakta(Unmanifest); the senses Ten

and One,and the five Sensibles.'

5^: &c.

6. Longing and aversion;joyand affliction,constitute

Kshetra with its mutations. Thisis(thus)briefly

described—this aggregate, this basis for the

soul.'*

The great elements, Ahankara,Buddhi and Avyakta,

are the germinal materials of Kshetra.

The great elements are (i) the Earth,f2) Water rs)

Fire(4) Air, and f5) Space. Ahankara is the root of the

elements. Buddhi is Mahdn (or Mahat-tatva). Avyakta

⇐ Предыдущая 22 23 24 25 262728 29 30 31 Следующая ⇒