Vaiṣṇava-toṣaṇī 72 страница

Worship these sages among the brā hmaṇ as, who are austere or are seers of the Vedas. They are dearest to me because they are the best of the mahā -bhā gavatas. This also includes all other devotees of the Lord. Worship them with the greatest devotion (ś raddhayā ) for me. I am directly (addhā ) worshipped by that worship. By giving up my devotees, I am not worshiped by offerings of great wealth. O brā hmaṇ a! This is a suitable instruction for you, who are non-different from the Vedas, with dependence on the Vedas. As you requested, I have given instructions on bhakti and my devotees.

— — — — — — — — — — — -

Worship these brā hmaṇ as, who have knowledge of me and are therefore dearest to me. This also indicates, “Worship all my devotees. ” Do this with great affection (mac-chraddhayā ). If you do this, you worship me directly (addhā ). If you reject my devotees, I cannot be worshipped even with great wealth.

Text 58

ś rī -ś uka uvā ca

sa itthaṁ prabhunā diṣ ṭ aḥ saha-kṛ ṣ ṇ ā n dvijottamā n

ā rā dhyaikā tma-bhā vena maithilaś cā pa sad-gatim

Translation

Ś rī Ś uka said: So instructed by his Lord, with single-minded devotion Ś rutadeva worshiped Kṛ ṣ ṇ a and the topmost brā hmaṇ as accompanying him, and King Bahulā ś va did the same. Thus both Ś rutadeva and the King attained the ultimate destination.

He worshipped as instructed by his Lord (prabhunā ). He had faith in that order. He worshipped with concentration the best devotees among the brā hmaṇ as (dvijottamā n) along with Kṛ ṣ ṇ a, who manifested unlimited qualities such as affection for the devotees. He attained the abode of the Lord or the sages, or Vaikuṇ ṭ ha.

— — — — — — — — — — — — — — — — —

The Lord also gave the instructions to the king. Following the instructions, they attained the result. The brā hmaṇ a and the king, instructed by their own Lord, with great faith in those instructions, worshipped Kṛ ṣ ṇ a along with the brā hmaṇ a sages with great devotion and constant endeavor. They attained the eternal abode of the Lord and sages.

Text 59

evaṁ sva-bhaktayo rā jan bhagavā n bhakta-bhaktimā n

uṣ itvā diś ya san-mā rgaṁ punar dvā ravatī m agā t

Translation

O King, thus the Lord, who is devoted to his own devotees, stayed for some time with his two great devotees Ś rutadeva and Bahulā ś va, teaching them the behavior of perfect saints. Then the Lord returned to Dvā rakā.

In the manner described (evam), teaching the highest path or the path of the saints — bhakti, to his two devotees, the brā hmaṇ a and the king, he stayed there a long time, to teach or to please them because he had respect or prema (bhaktimā n) for the devotees, since he was bhagavā n. O king! You experienced how the Lord has devotion to the devotees. Or the Lord shone (rā jan) with joy because of the two devotees or because of teaching them bhakti.

— — — — — — — — — — — — — — —

Teaching them bhakti-yoga with devotion to the Lord and his devotees (san-maregam), he stayed for a long time with them in order to please them, since he was attracted to the devotion of his devotees (bhakta-bhaktimā n), or since he had prema for his devotees.

Chapter Eighty-seven

Text 1

ś rī -parī kṣ id uvā ca

brahman brahmaṇ y anirdeś ye nirguṇ e guṇ a-vṛ ttayaḥ

kathaṁ caranti ś rutayaḥ sā kṣ ā t sad-asataḥ pare

Translation

Ś rī Parī kṣ it said: O brā hmaṇ a, how can the Vedas directly describe the Supreme Absolute Truth, who cannot be described in words? The Vedas are limited to describing the qualities of material nature, but the Supreme is devoid of these qualities, being transcendental to all material manifestations and their causes.

The intelligent will see my boldness and rashness in trying in writing a commentary on the prayers of the Vedas, though it is a noble endeavor. What intelligent person would encourage a stubborn person like me to explain the meaning since I am unqualified and incapable and have not attained the mercy of great souls? I offer respects to the supreme soul, the Lord endowed with astonishing pastimes, who should engage a low person like me by force in the highest goal.

I surrender to Ś rī dhara Svā mī, who is affection to the fallen and who nourishes people who take shelter of him by giving his remnants. Because of his excellent explanations, I offer respects to Caitanya-deva, who revealed the meaning of the verses not revealed by Ś rī dhara Svā mī.

I offer respects to Ś rī mad Bhā gavatam by whose influence even the fool, receiving the mercy of devotees, can become skillful. I worship Govardhana Mountain, best of the Lord’s servants, under whose shelter I will try to explain the meaning of the prayers of the Vedas.

Parī kṣ it, who was given to or accepted by Yudhiṣ ṭ hira after being brought to life by the Lord who spreads throughout the universe by revelation of all his powers, spoke. It was suitable that he ask this question. At the end of the previous chapter it is said that the Lord explained how the Vedas deal with formless Brahman (san margā n). Thinking that Vedas deal with glorification of the Lord and his devotee and not impersonal Brahman, he asks the question.

You know because you are the form of the Vedas (brahman). Brahma cannot be defined by essential actions, qualities or classification (anirdeś ya) and is devoid of qualities like heat in fire. The Vedas deal with the qualities, class or activity of objects. Or the Vedas take shelter of the three guṇ as. Traiguṇ ya-viṣ ayā vedā ḥ : the Vedas deal with the three guṇ as. (BG 2. 45)

Brahman is also devoid of gross or subtle (sad asat paraḥ ). How do the Upaniṣ adas (ś rutayaḥ )

exist in this condition (caranti) directly, avoiding tatpā rya-vṛ tti (indirect usuage of words)? Please explain the method.

The intention is this. The Lord creates intelligence and other elements to liberate the jī vas. One achieves liberation by jñ ā na alone since one must understand the meaning of the mahā vā kyas. This does not take place by other means. The Upaniṣ ads with mahā vā kyas can express Brahman using indirect meaning of the jahad-ajahat-svā rtha type.

Or the Lord after teaching the method of directly worshipping the supreme Brahman Kṛ ṣ ṇ a (san-margā n), went to Dvā rakā. Parī kṣ it, desiring to know, asks the question. “How do the Upaniṣ ads deal with Parabrahman Kṛ ṣ ṇ a (brahmani)? ” Kṛ ṣ na is famous as Parabrahman in Gopā la-tā pani Upaniṣ ad. Brahmā says yan nitraṁ paramā nandaṁ pū rṇ aṁ brahma sanā tanam: Kṛ ṣ ṇ a is the complete eternal Brahman, full of the highest bliss. (SB 10. 14. 32)

How do the Upaniṣ ads, made of sound, describe Kṛ ṣ ṇ a who is beyond sound, since he is Brahman, and devoid of the three guṇ as?

harir hi nirguṇ aḥ sā kṣ ā t puruṣ aḥ prakṛ teḥ paraḥ

sa sarva-dṛ g upadraṣ ṭ ā taṁ bhajan nirguṇ o bhavet

Viṣ ṇ u, however, has no connection with the material modes. He is the Supreme Lord, the all-seeing eternal witness, who is transcendental to material nature. One who worships him becomes similarly free from the material modes. SB 10. 88. 5

The Upaniṣ ads deal with the three guṇ as of prakṛ ti. Who can in detail enumerate your qualities? (SB 10. 14. 7) No one can describe Kṛ ṣ na’s qualities. But how can he be nirguṇ a? As Bhagavā n Kṛ ṣ ṇ a has all qualities, as a pastime of his cit ś akti. Ete cā nye ca bhagavan nityā yatra mahā guṇ ā ḥ : the Lord has other great eternal qualities. (SB 1. 16. 30) He must have eternal, spiritual qualities.

mā ṁ bhajanti guṇ ā ḥ sarve nirguṇ aṁ nirapekṣ akam

suhṛ daṁ priyam ā tmā naṁ sā myā saṅ gā dayo ’guṇ ā ḥ

All superior qualities, which are eternal, such as equality to all beings and attachment to my devotee, reside in me. I am beyond the material guṇ as, not dependent on material qualities, and am the devotees’ friend, giving love to them. SB 11. 13. 40

Qualities reside in me who am not touched by the guṇ as of prakṛ ti (nirguṇ am). These qualities are not transformation of the guṇ as (aguṇ ā ḥ ).

“The Upaniṣ ads describe the Lord by lakṣ aṇ ā. ” But they should describe the Lord by direct meaning of words (sā kṣ ā t).

“The Upaniṣ ads describe Hiraṇ yagarbha and the puruṣ a. Since they are non-different from Kṛ ṣ ṇ a, the Upaniṣ ads thus describe Kṛ ṣ ṇ a. Hiraṇ yagarbha is similar to nirguṇ a because of proximity to it. The puruṣ a, the controller of prakṛ ti, is nirguṇ a since he accepts the guṇ as by his will. ” But he is beyond sat and asat. He is beyond the effect Hiraṇ yagarbha (sat) and beyond the cause, the puruṣ a (asat). Since he is most excellent (pare), though the Upaniṣ ads deal with Hiraṇ yagarbha etc. they cannot deal with Kṛ ṣ ṇ a since he is the condensed form of the bliss of Brahman.

viś uddha-vijñ ā na-ghanaṁ sva-saṁ sthayā

samā pta-sarvā rtham amogha-vā ñ chitam

sva-tejasā nitya-nivṛ tta-mā yā -

guṇ a-pravā haṁ bhagavantam ī mahi

Let me surrender to you, Bhagavā n. You are the condensed form of pure knowledge and by you who are bliss itself you have forms with many qualities. Your desires are always fulfilled. Because your svarū pa-ś akti you are never touched by the material guṇ as. SB 10. 37. 22

As well it is said:

brahmaṇ o hi pratiṣ ṭ hā ham amṛ tasyā vyayasya ca
ś ā ś vatasya ca dharmasya sukhasyaikā ntikasya ca

I am the basis of impersonal Brahman, the basis of indestructible liberation, the basis of the eternal method of bhakti and the basis of the prema of the unalloyed devotee. BG 14. 27

The Gī tā verse states that Kṛ ṣ ṇ a is the form of condensed bliss of Brahman.

Or pare modifies brahmanī indicating Para-brahman Kṛ ṣ ṇ a. How do the ś rutis which are related to cause and effect (sad asataḥ ) deal with Para-brahman Kṛ ṣ ṇ a?

Uddhava states that Kṛ ṣ ṇ a is beyond ś ruti. bhejur mukunda-padavī ṁ ś rutibhir vimṛ gyā m:

even the Vedas pursue the lotus feet of Mukunda, Kṛ ṣ ṇ a. (SB 10. 47. 61)

If the Vedas simply pursue his feet, how can they describe him?

— — — — — — — — — — — — — — — — — — — — — — — — — — — — —

I worship Govardhana Mountain, best of the Lord’s servants, under whose shelter I will try to explain the meaning of the prayers of the Vedas. I offer respects to the Bhā gavatam, by whose mercy alone all people can know all the Vedas, which were not previously known. I offer respect to the feet of Ś rī dhara Svā mī, who is affectionate to the lowly, by whose mercy, seeing the path, I became a Vaiṣ ṇ ava. I offer respects to Ś rī Kṛ ṣ ṇ a Caitanya, the Lord and antaryā mī , whose inspiration alone is the cause of all causes. [30]

At the end of the previous chapter it was said ā diś ya sanmā ragam: he taught the path of bhakti. The teaching is defined according tat tu samanvayā t: the Lord is the conclusion of all scriptures. (Brahma-sū tra 1. 1. 4) The highest aspect of that conclusion is as follows:

vadanti tat tattva-vidas tattvaṁ yaj jñ ā nam advayam

brahmeti paramā tmeti bhagavā n iti ś abdyate

The knowers of truth call this truth advayam-jñ ā nam, the supreme conscious being, who is called brahman by the jñ ā nī s, Paramā tmā by the yogī s and Bhagavā nby the devotees. SB 1. 2. 11

This supreme truth is called Brahman by some who think the supreme is without qualities. However for the devotees who accept the intrinsic ś aktis and unlimited qualities of the Lord he is called Paramā tmā and Bhagavā n. By his ś akti of being antaryā mī, Bhagavā n is Paramā tmā. In his supreme abode and other places he is Bhagavā n with his full manifestation of pure powers, by his supreme svarū pa-ś akti which, as a sport, controls his mā yā -ś akti. The Lord is called advayam because without ś akti, in the absence of ś akti, without the effects of his ś akti (which is non-different from him), there would be no other object in extence at all. The conclusive meaning of the statements ekam evā dvitī yam brahma and neha nā nā sti kincit, which forbid variety, is found in the following:

na tasya kā ryaṁ karaṇ aṁ ca vidyate

na tat-samaś cā bhyadhikaś ca dṛ ś yate

parā sya ś aktir vividhaiva ś rū yate

svā bhā vikī jñ ā na-bala-kriyā ca

He has no body and no senses. No one is equal to him or higher. His supreme power is manifold. His actions are naturally revealed with knowledge and strength. Ś vetā ś vatara Upaniṣ ad

Ś ukadeva was not overly critical of a neutral stance on this matter. Thinking that the philosophy in which Brahman is without qualities and the Bhagavā n as simply a material devatā , though he was actually the supreme Brahman with all ś aktis, was definitely not the conclusion, Parī kṣ it could not tolerate criticism of the Lord and obscuration of the Lord’s qualities, since he had been protected by the Lord. Wanting to clarify Ś ukadeva’s views by approaching him, he challenged him as the knower of the Vedas, “O brā hmaṇ a! ”

Or the seed of his challenge lay in the previous statement “The brā hmaṇ a is all the Vedas, and I am all the devatā s. ” (SB 10. 86. 54) He criticizes that statement since the Lord is the conclusion of the Vedas, not the brā hmaṇ as.

The conventional meaning of guṇ a (material qualities) cannot be used for the Lord. Guṇ a means the effects of sattva, rajas and tamas, and white and other colors. Nirguṇ a means devoid of those attributes. Since the Lord is beyond material guṇ as, it is not possible to describe him in terms of material variety. Material variety arises from the guṇ as. Therefore the Brahman’s svarū pa cannot be described, since, by being beyond the guṇ as, its very nature is different from the known scriptures. It cannot be described by words like “bliss” since bliss is a well known manifestation from the material citta. That is the opinion of impersonalists. Inference from circumstances and other states of mind are also rejected because the Lord has no material guṇ as. According to the impersonalists, the Lord’s inherent spiritual qualities do not exist; there is no proof in the Vedas for spiritual qualities in the impersonal Brahman.

The devotees however say that the Lord has a unique svarū pa, since he is described as having an extraordinary form beyond that of a material human. He has no bondage by material mā yā, since he has qualities which are beyond mā yā. He is beyond material cause and effect, since he produces them. Still, the Lord functions in all capacities according to the Lord’s own words:

mā ṁ vidhatte ’bhidhatte mā ṁ vikalpyā pohyate tv aham

etā vā n sarva-vedā rthaḥ ś abda ā sthā ya mā ṁ bhidā m

mā yā -mā tram anū dyā nte pratiṣ idhya prasī dati

The Vedas indicate bhakti as the action and indicate me as the meaning. I am the meaning of all the Vedas. I, as karma and jñ ā na, am proposed and rejected as alternatives. The Vedas, taking shelter of me, proposing karma and jñ ā na and then rejecting them as mā yā , become happy by giving the devotees bliss. SB 11. 21. 43

vedaiś ca sarvair aham eva vedyaḥ

By all the Vedas, I am to be known. BG 15. 15

Statements like yato vā co nivartante (words cannot describe him, Taittirī ya Upaniṣ ad) indicate his infinite nature. But this does not mean that one cannot attain the Lord. One can attain him by action and knowledge. The statement merely sets a limitation on understanding the Lord. Otherwise the very sentence yato vacā nivartate could not even be uttered (since it uses words). Aprā pya manasā saha: he is beyond attainment by the mind. (Taittirī ya Upaniṣ ad) Then it is said ā nandaṁ brahmaṇ o vidvā n na bibheti kutaś cana: one who knows the bliss of Brahman has no fear. (Taittirī ya Upaniṣ ad) It is explained that Brahman is attained by knowledge, not by words. Thus the statement “He cannot be expressed by words” means that is impossible to describe the Lord properly because of his infinite nature.

There are the following statements to support this meaning. ś ā sṭ ra-yonitvā t: knowledge of the Lord is produced from scripture. (Brahma-sū tra 1. 1. 3) ś ruteś tu ś abdasa mū lavā tat: the statements of ś ruti-ś ā stra are the root of real knowledge. (Brhama-sū tra 2. 1. 27) Tarkā prathiṣ ṭ hā nā t: logic is insubstantial. (Brhama-sū tra 2. 1. 11 ) taṁ tv aupaniṣ adaṁ puruṣ aṁ pṛ chā mi: I ask about the Lord who is the subject of the Upaniṣ ads. (Bṛ had-ā raṇ yaka Upaniṣ ad) naiṣ ā tarkeṇ a matir ā paneyā proktā nyenaiva sujñ ā nā ya preṣ ṭ a: O dear Naciketa, do not destroy your intelligence suitable for worshipping the Lord by logic. (Kaṭ ha Upaniṣ ad 2. 9) There should be harmony in all the statements of the Vedas, because the ś rutis are the highest scriptural proof and there should be no need to use other proofs. Therefore, according to Ś rī dhara Svā mī, how can the Vedas speak of the impersonal Brahman (which cannot be described by scriptures)? Not at all, since they speak of the personal Brahman.

Text 2

ś rī -ś uka uvā ca

buddhī ndriya-manaḥ -prā ṇ ā n janā nā m asṛ jat prabhuḥ

mā trā rthaṁ ca bhavā rthaṁ ca ā tmane ’kalpanā ya ca

Translation

Ś ukadeva Gosvā mī said: The Supreme Lord manifested the material intelligence, senses, mind and vital air of the living entities so that they could indulge their desires for sense gratification, take repeated births to engage in fruitive activities, become elevated in future lives and ultimately attain liberation.

The issue is resolved. The Lord created the intelligence and prā ṇ as for all beings who were merged at the time of pralaya in order that they enjoy objects (mā trā rtham) or in order that they understand the ś rutis, which describe the effects or guṇ as and what is beyond the guṇ as (mā trā tham), so that they can approach liberation or attain enjoyment on Brahma-loka (bhavā rtham), attain their svarū pa as ā tmā, or attain liberation (ā tmane) and so that they can worship the Lord (akalpanā ya).

Nirguṇ o mad apā ś rayaḥ: surrender to me is beyond the guṇ as. (SB 11. 25. 26) Worship is beyond the creation (kalpana) since it is nirguṇ a. Or ā tmane can mean “for attaining Kṛ ṣ ṇ a. ” The method is then given: for performance of bhakti (kalpanā ya). I am obtainable by bhakti and by no other means. That is the meaning. Bhakty ahaṁ ekayā grā hyaḥ : I am obtained only by bhakti (SB 11. 14. 21) puruṣ aḥ sa paraḥ pā rtha bhaktyā labyas tv ananyayā : the Lord is supreme, O Arjuna, and is obtained by pure bhakti alone. (BG 8. 22)

Though the Lord is beyond the senses and mind, being Adhokṣ aja, when persons perform bhakti, by the mercy generated by bhakti, the person contacts the Lord’s personal ś akti and he becomes visible to the eye of undeserving persons. First the answer is given: the ś rutis can describe Kṛ ṣ ṇ a because of their devotion. There is no other way. Then, starting in verse 13, using the example of bards waking a king, Sanaka and other sages describe the bhakti of the ś rutis and elaborately answer the question posed by Nā rada previously. Ś ukadeva describes the prayers of ś rutis which glory the Lord and in doing explains the cause of the ś rutis being able to describe the Lord.

At the beginning the ś rutis say kvacid ajayā tmanā ca carato ’nucaren nigamaḥ : sometimes the Vedas serve you as you sport with your material and spiritual potencies. (SB 10. 67. 14)

The meaning is this. The ś rutis are of various types. Some are dedicated to karma, some to jñ ā na and some to bhakti. Those dedicated to karma cannot describe Kṛ ṣ ṇ a because they are concerned with the three guṇ as. Those dedicated to jñ ā na, though desiring directly the Lord in another life, and describing him by lakṣ aṇ ā, search out the Lord’s form by negation. Adyā pi yat padarajaḥ ś ruti-mṛ gyam eva: even today the ś rutis search for your foot dust. (SB 10. 14. 34)

Those ś rutis dedicated to the Lord, primarily Nā rā yaṇ a Upaniṣ ad and Gopā la-tā panī, are able to describe Bhagavā n directly with great devotion. The verses of ā gamas and Purā ṇ as following after these two Upaniṣ ads also can deal with Bhagavā n. Thus it is said concerning the rā sa dance:

manorathā ntaṁ ś rutayo yathā yayuḥ : the Vedas become fulfilled by revealing Kṛ ṣ ṇ a. (SB 10. 32. 13)

The meaning is this. The ś rutis dealing with karma-kā ṇ ḍ a, not seeing the Supreme Lord, are not satisfied, being full of topics concerning material enjoyment. The ś rutis dealing with Bhagavā n are fully satisfied (manorathā ntam).

brahmā nanda-mayo loko vyā pī vaikuṇ ṭ ha-saṁ jñ itaḥ

tal-loka-vā sī tatra-sthaiḥ stuto vedaiḥ parā tparaḥ

ciraṁ stutyā tatas tuṣ ṭ aḥ parokṣ aṁ prā ha tā n girā

tuṣ ṭ o ‘smi brū ta bhoḥ prā jñ ā varaṁ yan manasecchatha

All the spiritual planets are spread with bliss of the Lord. The inhabitants are praised by the Vedas residing there. After praising a long time, the Lord was satisfied and spoke to the Vedas while remaining invisible. “I am pleased with you. O Vedas! Please ask the boon which you desire. ”

ś rutaya ū cuḥ

yathā tal-loka-vā sinyaḥ kā ma-tattvena gopikā ḥ

bhajanti ramaṇ aṁ matvā cikī rṣ ā jani nas tathā

The ś rutis replied, ‘We have developed the desire to become like the cowherd women of the mortal world who, inspired by lust, worship you in the mood of a lover. ’

ā gā mini viriñ cau tu jā te sṛ ṣ ṭ y-artham udite

kalpaṁ sā raś vataṁ prā pya vraje gopyo bhaviṣ yatha

‘When the next Brahmā takes birth to faithfully execute his duties of creation, and when the day of his life called the Sā rasvata-kalpa arrives, you will all appear in Vraja as gopī s. ’ Bṛ had-vā mana Purā ṇ a

The Lord becomes visible to persons with pure bhakti. This is proved by the words of Bhiṣ ma at the horse sacrifice of Vasurā ja, related in Mokṣ adharma.

Prī tas tato ‘sya bhagavā n devadevaḥ sanā tanaḥ

Sā kṣ at taṁ darś ayā m ā sa so ‘dṛ yṣ o ‘nyena kenacit

Savyaṁ bhā gam upā ghrā ya puroḍ ā ś aṁ gṛ hitavā nṛ to

Adṛ ś yena hṛ to bhā go devena harimedhasā

Bṛ haspatis tataḥ kruddhaḥ tā tparyeṇ a mukhyayā vrṭ yā

Being pleased the eternal lord of lords directly showed himself though he is invisible to others. The Lord smelled a portion of the rice cake offering and accepted it. The cake was taken by the Lord who is invisible. Bṛ haspati became angry and wielded his sacrificial ladle.

— — — — — — — — — — — — — — — —

One version has ṛ ṣ ir uvā ca (the sage said). This indicates his skill in answering because of his omniscience. Ś uka uvā ca indicates the story told in the Brahma-vaivarta Purā ṇ a: he was freed from the bondage of mā yā by Kṛ ṣ ṇ a himself. Since he had received the mercy of the Lord like Parī kṣ it, with similar experiences, his answer would be favorable to Parī kṣ it.

The meaning is this. The Lord is defined as the supreme cause in terms of primary (svarū pa) or secondary (taṭ astha) qualities. Both however result in the existence of Bhagavā n, not in impersonal Brahman. [31] This is acccording to the statement yaḥ sarvajñ aḥ sarva-vit: he is omniscient and all-perceiving. (Muṇ ḍ aka Upaniṣ ad) He is called prabhuḥ in the above verse because he is not dependent on any other being. By his very nature he is ī ś vara or the Supreme Lord. He possesses all-pervading jñ ā na-ś akti, iccha-ś akti and kriya-ś akti (powers of knowing, willing and acting). Saytaṁ jñ ā nam anantaṁ brahma: the Lord is existence and infinite knowledge. Vijñ ā nam ā nandaṁ brahma: the Lord is knowledge and bliss. (Bṛ had-ā raṇ yaka Upaniṣ ad) Yal lakṣ yate tasyaiva khalv etasyā nandasyā nyā ni bhū tā ni mā trā m upajī vanti: all living beings take their life from the Lord full of bliss. (Brhad-ā raṇ yaka Upaniṣ ad 4. 3. 32) Ko hy evā nyā t kaḥ prā ṇ yā d yad eṣ a ā kā ś a ā nando na syā t: who could breathe without this Brahman, if this blissful Brahman were not present? (Taittirī ya Upaniṣ ad 2. 7. 1) ā nandā d eva khalv imā ni bhutā ni jā yante ā nandena jā tā ni jī vanti ā nandaṁ prayanty abhisaṁ viś anti: from bliss the living beings airs, by bliss they live and into bliss they merge. (Taittirī ya Upaniṣ ad 3. 6. 1)