Vaiṣṇava-toṣaṇī 77 страница

The ā tmā of the previous body is the ā tmā of this body. Superior to the body made of prā ṇ a is another body, made mind, filled with mind, with the antaryā mī within. This body has a human form. Yajur mantras are its head. Ṛ g mantras are its left arm. Sā ma mantras are its right arm. Brā hmaṇ as are the torso. Atharvā ṅ irasā mantras are the lower body, the foundation. There is a verse in this regard. One who knows the bliss of Brahman from which words turns back with the mind does not fear at any time.

tasmā d vā etasmā d manomayā d anyo ntara ā tmā vijñ ā namayas tenaisā puṛ ṇ aḥ sa vā eṣ a puruṣ a-vidha eva

tasya ś raddhaiva ś iraḥ ṛ taṁ dakṣ iṇ aḥ pakṣ aḥ tasyam uttraḥ pakṣ aḥ yoga ā tmā mahaḥ pucchaṁ pratiṣ ṭ hā tad api eṣ a ś loko bhavti vijñ ā naṁ yajñ aṁ tanute

Superior to the body made of mind is another made of knowledge, full of knowledge, with the antaryā mī within. This also has a human form. Faith is the head, intelligence is the left arm, attempts at finding the real meaning is the right arm, finding the meaning is the torso. The pure jī va is the lower body, the foundation. There is a verse in this regard. Knowledge performs sacrifice.

tasā md vā etasmā d vijñ ā namayā d anyo ntara ā tmā ā nandamayas tenaisā pū rṇ aḥ sa vā eṣ ā h puruṣ a-vidhaḥ eva

tasya priyam eva ś iraḥ modo dakṣ iṇ aḥ pakṣ aḥ pramoda uttraḥ pakṣ aḥ ā nanda ā tmā brahma pucchaṁ pratiṣ ṭ hā tad apy eṣ a ś loko bhavati asann eva sa bhavati asad brahmeti veda cet …. tasyaisa eva ś ā rī ra ā tmā yaḥ pū rvasya

Superior to the body of knowledge is another body made of bliss, full of bliss, with the antaryā mī within. That body also has a human form. Its head is pleasure, its left arm is delight, its right arm is ecstasy and its torso is bliss. Brahman is the lower body, the foundation. There is a verse in this regard. He who thinks Brahman does not exist does not exist. He who knows that Brahman exists is known as existing because of Brahman. The antaryā mī of the previous body is the antaryā mī of this body.

The Ś rī -vaiṣ ṇ ava explanation is as follows. Vai means famous or certain. The anna-rasa-mayaḥ puruṣ aḥ is made of earth, water and other elements. Anna-rasa means the transformation of anna and rasa such as skin. Everything is transformation of that. Since ś leṣ ma and other bodily constitutents are made of water and other elements the word maya indicates “thoroughly consisting of. ” The suffix maya is used in relation to transformation and limbs, and with words like “encompassing. ” But in practical terms it means “consisting of. ” Transformation does not mean prakṛ ti (though vikā ra has that meaning sometimes). Ś iraḥ means head. The various limbs mentioned afterwords form the whole shape. Pakṣ a means arm and uttara means left. The middle is the body or torso, called ā tmā. Ś rū ti says that the body is the ā tmā among the limbs. The tail (puccham) is the body below the navel (legs etc. ), resembling a tail. That is the shelter, which stands prominently (pratiṣ ṭ hā ).

The image is used to reveal something else, like showing the branch to understand the moon. From understanding the well known body, one can then understand the ā tmā mentioned in scripture. From the gross level the example progresses to the prā ṇ a. In order to grasp the mind, its container known as prā ṇ a is first understood. Thus prā ṇ a is mentioned after the gross body. When the gross body dies, that body full of the elements is taken by the air. That also has a body of a human (puruṣ a-vidhaḥ ), like the previous body. In order to understand it, it is described metaphorically in terms of head, arms and body. This form is filled with prā ṇ a, situated in the heart. The head is first described, being the first to be understood. Then the other limbs are described in order. Uḍ ana, vyā na and apā ṇ a are varieties of prā ṇ a. Ā kā ś a in this statement refers to a special function of vā yu. This general vā yu is situated in the middle since it controls the functions of vā yu. It is the controller or ā tmā. The earth deity (pṛ thivī ) is the supporter of bodily prā ṇ a for it is said saiṣ a puruṣ asyā pā ṇ am avaṣ ṭ abhyantara: the deity of the earth attracts the apā ṇ a. (Praś na Upaniṣ ad 3. 8)

Previously it was said in the same Upaniṣ ad tasmā d vā etasmā d ā tmā na ā kā ś aḥ sambhū taḥ : from the Lord (ā tmanā ) came ā kā ś a. (Taittirī ya Upaniṣ ad) Thus the phrase tasyaiṣ a ś ā rī ra ā tmā refers to the antaryā mī of the body. That which was the antaryā mī of the annamaya body becomes the antaryā mī of the prā ṇ a body etc. It is finally said that it is antaryā mī of the bliss body. By figurative language this means the Lord is ā tmā of everything. Vijñ ā namayā d anyo ‘antara ā tmā : compared to the vijñ ā namaya body there is an interior ā tmā. After this nothing else is mentioned. That of the previous body (yaḥ pū rvaysa) is the antaryā mī of the next body. The ā tmā of the prā ṇ amaya body is that of the ā nandamaya body.

By controlling prā ṇ a one controls the mind. The mind is to be controlled by niṣ kā ma-karma. This this intention the mind is described. Mind refers to the antaḥ karaṇ a which makes decisions. It is superior to prā ṇ a which is insentient, because of being related to knowledge. Yajus refers to mantras with particular syllables. That is the head, being first. By mantras of the Yajur Veda oblations are offered. Ṛ g and Sā ma mantras have special applications. Ā deś a refers to the Brā hmaṇ as since they give specific orders for sacrifice. Atharvā ṅ girasā mantras and the Brā hmaṇ as are called the shelter or tail because of their prominence of preliminary rituals such as ś ā nti-karma. These are described as limbs of the mind since they manifest in the mental functions. Thus mind is dominant. By transformation they could become material. Since the topic is spiritual, material rituals are not included in the example. Controlling prā ṇ a was previously rejected. Since the human form has qualification, the human body is praised. That should be understood in the later images also.

Then the vijñ anamaya body is described. This is considered superior because it is more refined (karaṇ a). Because of this, faith and correct understanding of the scriptures dealing the ā tmā are important. Ṛ tam means intelligence which determines the meaning of the scriptures. Satyam is the attempt to realize the meaning. Yoga means attaining the truth. That is the torso. Mahaḥ refers to the pure jī va since it is filled with vijñ ā na. But it is said yo vijñ ā ne tiṣ thā n vijñ ā nā d antaro ‘yam yasya vijñ ā na ś ā rī ram: the ā tmā is situated in vijñ ā na andis interior to vijñ ā na. Its body is vijñ ā ṇ a. (Bṛ had-ā raṇ yaka Upaniṣ ad) This refers to the antaryā mī of the jī va since it is situated in the jī va according to the text. This ā tmā is the shelter of the other items.

Having described up to the pure jī va, having attained those opportunities, the final item — the chief item after the previous introduction — the anandamaya body is describes as the topmost. This is the innermost body, since it is the antaryā mī of all beings. It is attained by following the spiritual prescriptions of previous scriptures, not by material methods. This is not the bliss produced from seeing dear sons. It is described by the words priya, moda, and pramoda. These words indicate progressive degrees of excellence of the Lord (Brahman) endowed with the highest bliss. Four names are used. Without using the words priya, moda and pramoda there will seem to fluctuation in the pervasion of ā nanda. Since these qualities of Brahman are not universally described in worship, one would not finally realize the head as priya etc. These are not qualities but gradual stages of elevation, which started with the annamaya body. With the words priya, moda and pramoda the intention is to show the supreme position of the anandamaya Brahman.

According to the previous succession (from gross to subtle), bliss is located within the ā tmā. Brahman, being mentioned last of all, is the tail. Brahman means “the greatest of all. ”

In not stating degrees of happiness in the previous images, the intention is to emphasize the word ā nanda. It is thus shown to be the ultimate. The words priya, moda and pramoda indicate successively great purity in self-revealed bliss. These take shelter of the tail, Supreme Brahman, which is the foundation. So ’kā mayata bahu syā m: he desired, ‘May I become many. ” (Bṛ had-ā raṇ yaka Upaniṣ ad 1. 2. 4) The word antara (inner) indicates the anandamaya ā tmā (the Lord), unique because he is the shelter of unlimited ś aktis, since he is the greatest (brahma). The repetition or confirmation (abhyasa) of who is the greatest takes place in the following.

so kā mayata bahu syā ṁ prajā yeyeti

sa tapo tapyata sa tapas taptvā idaṁ sarvam asṛ jata

raso vai saḥ

The Lord desired “May I become many. ” He made this determination, and then created everything. He is rasa. Taittirī ya Upaniṣ ad

The words ā tmā and puccha indicate the depth of the bliss. The supreme Brahman is unbroken and continuous, because he is a substance non-different from his self manifesting ś aktis, but at the same time reveals additional forms through those manifestations of ś akti. Brahmavid ā pnoti param: one who knows Brahman attains the supreme. (Taittirī ya Ā raṇ yaka) Closeness to Brahman gives realization that the Lord pervades everything. This was shown in the statement tasmā d vā etasmā d ā tmā na ā kā ś aḥ sambhū taḥ : from the Lord (ā tmā ) came ā kā ś a. (Taittirī ya Upaniṣ ad) That ā tmā culminates in the ā nandamaya form, since nothing else is stated after that. Thus this section of the Taittirī ya Upaniṣ ad indicates by repetition the supremacy of the Lord (Brahman). The jī va is not Brahman. Ā nandamay ‘bhyā sā t: the Lord alone is designated as ā nandamaya by repetition. (Brahma-sū tra 1. 1. 13) Later it is said netaro ‘nupapatteḥ : the jī va is not referred to, because of impossibility. (Brahma-sū tra 1. 1. 17) These sū tras are explained according to Ś rī Rā mā nujā cā rya in the Bhagavat Sandarbha commentary.

The Lord and jī va are defined in the ś rutis. And the Lord himself, personification of Brahman, says yasmā t kṣ aram atī to ’ham akṣ arā d api cottamaḥ : I am superior to the fallible and the infallible jī vas. (BG 15. 18)

In the Gī tā Upaniṣ ad the Lord himself shows that he is the ultimate pratiṣ ṭ hā since he is full of forms, ś akti, qualities, and pastimes in his perfect svarū pa.

mā ṁ ca yo ’vyabhicā reṇ a bhakti-yogena sevate

sa guṇ ā n samatī tyaitā n brahma-bhū yā ya kalpate

brahmaṇ o hi pratiṣ ṭ hā ham amṛ tasyā vyayasya ca

ś ā ś vatasya ca dharmasya sukhasyaikā ntikasya ca

He who serves me in pure devotional service surpasses the guṇ as, and is qualified for Brahman.

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. 26. -27

This is the meaning. Hi means “the reason is this” according to traditional usage. Another meaning should not be given as it would force a meaning out of context and would be unsuitable by weakening the statement. “How does one attain a condition without qualities (gunā n samatī tya) by bhakti? Bhakti appears by experiencing his wonderful qualities. ” This is because (hi) Brahman is known in the ś rutis as the highest position and is called ā nandamaya. But I, Bhagavā n, the parabrahman, am the basis of that Brahman. I am the basis of liberation (amṛ tasya) which rejects addiction to Svarga (avyayasya).

kā lena nā ṣ ṭ ā vā ṇ ī yā m pralaye deva saṁ jñ itā

mayā dau brahmaṇ e proktā dharmo yasyā ṁ mad ā tmakaḥ

By the influence of time, the Vedic knowledge was lost at the time of annihilation. Therefore, when the subsequent creation took place, I spoke to Brahmā the Vedic knowledge in which bhakti is the essence. SB 11. 14. 3

I am the basis for the highest sā dhana, the root of all human goals, called bhagavad-dharma (ś ā ś vatasya dharmasya).

nā tyantikaṁ vigaṇ ayanty api te prasā daṁ

kimv anyad arpita-bhayaṁ bhruva unnayais te

Persons who have realized you do not regard attainment of impersonal liberation as your mercy, what to speak of attaining a material position like Indra which is subject to fear caused by the Lord raising his eyebrow. SB 3. 15. 48

I am also the basis of the highest result of sā dhana, the rasa of prema (ekā ntikasya sukhasya). Raso vai saḥ rasṁ hy eva labdhvā nandī bhavati: the Lord is rasa and on attaining him, one becomes blissful. (Taittitrī ya Upaniṣ ad) Just as the Upaniṣ ad placed the ā nandamaya Lord as the highest item, so the Gī tā verse also places this aspect of the Lord as the highest. He is most pleasurable since he responds in five ways to the devotees as illustrated in the verse when Kṛ ṣ ṇ a came into Kaṁ sa’s arena. (SB 10. 43. 17)

Since everything is dependent on me, by worshipping me with a desire for merging, one merges into Brahman and attains the qualities of Brahman.

yadā paś yaḥ paś yate rukma-varṇ aṁ

kartā ram iś aṁ puruṣ a brahma-yonim

tadā vidvā n puṇ ya-pā pe vidhū ya

nirañ janaḥ paramaṁ samyam upaiti

When the seer of brahman sees the Lord, the controller of all, the creator, the cause of the unmanifest prakṛ ti, with golden color, he becomes free from the reactions to past pious and sinful deeds, and becomes liberated, attaining similarlity to the supreme. Muṇ ḍ aka Upaniṣ ad 3. 1. 3

Furthermore it is said ś ubhā ś rayaḥ sa-cittasya sarva-gasya tathā tmanah: the Lord is the auspicious shelter of Brahman, consciousness pervading everywhere. (Viṣ ṇ u Purā ṇ a) This is the explanation of Ś rī dhara Svā mī. This confirms the statement brahmano hi pratiṣ ṭ hā ham. Viṣ ṇ u-dharmottara says:

ā kā ś ā diṣ u ś abdā dau ś rotrā dau mahadā diṣ u

prakṛ tau puruṣ e caiva brahmaṇ y api ca sa prabhuḥ

yathaika eva sarvā tmā vā sudevo vyapasthitaḥ

tena satyena me pā paṁ narkā rtipradaṁ kṣ ayam

prayā tu sukṛ tasyā stu mamā nudivasam jayaḥ

Viṣ ṇ u is the master of all elements such as ether, sound, ear and mahattattva, prakṛ ti, the jī va and Brahman. Vā sudeva is situated as the one soul of everything. By this truth may all my sins which give hellish pain be destroyed. May this truth give me every day the glory of auspiciousness.

The word sarvā tmā cannot be interpreted to mean impersonal Brahman. The statement rejects all other meanings.

yathā ‘cyutas tvaṁ parataḥ parasmā t

sa brahma bhū tā t parataḥ parā tmā

tathā cyuta tvaṁ uru vā ñ chitaṁ tan

mamā padaṁ cā paharā prameya

Since as Acyuta, Paramā tmā, you are superior to all others, and are superior to Brahman, please grant my desire! O limitless Lord, please remove this danger! Viṣ ṇ u-dharma 26. 13

yan-mayaṁ paramaṁ brahma tad-avyaktaṁ ca yan-mayam

yan-mayaṁ vyaktam apy etad bhaviṣ yā mi hi tan-mayaḥ

The Supreme Lord is present in the impersonal Brahman. He is present in the unmanifested pradhā na. He is present in the manifested material cosmos. I shall become his devotee. Viṣ ṇ u-dharma 94. 58

Ś rutis regarding this topic, such as yasya pṛ thivī ś arī ram (he has earth as his body), were already quoted. Now puruṣ a-vidha in verse 17 will be explained. The Lord enters (anvayaḥ ) into the bodies (made of transformation of mahat-tattva and other elements) of the jī vas individually and as an aggregate to give mercy to them. What are these bodies? They are made of food etc. The final purusa-vidha (human type), like the previous ones, is described as human but filled with bliss. The activities or the prā ṇ as and senses arise because of your bliss. Thus you are merciful. 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 if the sky were not bliss? (Taittirī ya Upaniṣ ad 2. 7. 1) “Let the Brahman be ā nandamaya. But I am not like that, since that form is imaginary and I have a direct form. ” Among the things described as the pratiṣ ṭ ha or basis — that which remains (aś eṣ a), which is final — is the person who has rasa (raso vai saḥ ). This is the person who is the shelter of five types of rasa. Gī tā says that you are the basis of Brahman and that you are superior to the fallible and infallible jī vas. You are superior to the rasas such as priya or dā sya (sataḥ ) and to the other forms such as annamaya (asataḥ ) since you are the shelter of all of them (ṛ tam). You are their existence. The word ṛ means “to go. ” Thus ṛ tam means “going to me. ” The meaning coincides with statements in ś ruti and the Gī tā.

asann eva sa bhavati asad brahmeti veda cet asti brahmeti ced veda santam enaṁ tato viduḥ

If one thinks that Brahman does not exist, he does not exist. If he thinks that Brahman exists, the wise know him as saintly. Taittirī ya Upaniṣ ad 2. 6. 1

sa hā nis tan mahac chidraṁ sa mohaḥ sa ca vibhramaḥ

yan-muhū rtaṁ kṣ aṇ aṁ vā pi vā sudevaṁ na cintayet

If even for a moment remembrance of Vā sudeva is missed, that is the greatest loss, that is the greatest illusion, and that is the greatest anomaly. Viṣ ṇ u Purā ṇ a

yadā hy evaiṣ a etasmin adiś ye ‘nā tmye ‘nirukte ‘nilayane ‘bhaye pratiṣ ṭ hā ṁ vindate atah so ‘bhayaṅ gato bhavati yadā hy evaiṣ a etasmin udaram antraṁ kurute atha tasya bhayaṁ bhavati

When he becomes fixed in the Lord beyond material body and definition, unattached, fearless, he becomes fearless. When he interrupts this meditation even a little, he becomes fearful. Taittirī ya Upaniṣ ad

eko vaś ī sarva-bhū tā ntarā tmā

ekaṁ rū paṁ bahudhā yaḥ karoti

tam ā tma-sthaṁ ye’nupaś yanti dhī rā ḥ

teṣ ā ṁ sukhaṁ ś ā ś vataṁ netareṣ ā m

He is the sole controller the soul within all beings, who makes his one form take many forms. Those devotees who see him within have eternal happiness. Others do not. Kaṭ ha Upaniṣ ad

nityo’nityā nā ṁ cetanaś cetanā nā ṁ

eko bahū nā ṁ yo vidadhā ti kā mā n

tam ā tmasthaṁ ye’nupaś yanti dhī rā ḥ

teṣ ā ṁ ś ā ntiḥ ś ā ś vatī netareṣ ā m

Among all the eternal, conscious beings, there is one who supplies the needs of everyone else. The wise souls who worship him in his abode attain everlasting peace. Others cannot. Kaṭ ha Upaniṣ ad

Text 18

udaram upā sate ya ṛ ṣ i-vartmasu kū rpa-dṛ ś aḥ

parisara-paddhatiṁ hṛ dayam ā ruṇ ayo daharam

tata udagā d ananta tava dhā ma ś iraḥ paramaṁ

punar iha yat sametya na patanti kṛ tā nta-mukhe

Translation

Among the followers of the methods set forth by great sages, those with less refined vision worship the antaryā mī in the region of the abdomen. The Ā ruṇ is then worship him in the heart, which allows one to come close to the Lord. From there, O unlimited Lord, these worshipers raise their consciousness upward to Satya-loka and then to Vaikuṇ ṭ ha. They reach that place from which they will never again fall to this world into the mouth of death.

On the path of jñ ā na (ṛ ṣ i-vartmasu) some with fine vision (kū rpa-dṛ ś aḥ ) worship the Lord in the abdomen. Those in Aruṇ a’s dynasty worship the Lord in the heart. O Lord who is not divided (ananta), though you have a form (dhā ma). Having gone to the highest abode by yoga practice, they do not fall to the place full of miseries (iha).

Or after showing the glories of bhakti, the ś rutis explain results of gross and subtle worship, according to different qualifications. Because worship of the abdomen is gross, the result is the universal form within the universe. Worship of antaryā mī in the heart is subtle and thus more difficult (daharam). It is the method of coming close to you (parisara-paddhatim).

Or the abdomen refers to the abdomen of the universal form. nabhastalaṁ nā bhi-saro gṛ ṇ anti:

Bhuvar loka is the navel. uraḥ -sthalaṁ jyotir-anī kam asya: the heart is Svarga. (SB 2. 1. 27-28)

Worship of Svarga allows a person to approach you (parisara-paddhatim). From these two types of worship (tataḥ ), the suṣ umnā leads to the highest position (ś iraḥ ), Brahmaloka.

vaiś vā naraṁ yā ti vihā yasā gataḥ

suṣ umṇ ayā brahma-pathena ś ociṣ ā

The yogī, having gone by the path of Brahma-loka, goes to Vaiś vā nara by means of the ether, through the luminaries of the suṣ umna-nā ḍ ī . SB 2. 2. 24

From there the worshippers enter the highest abode Vaikuṇ ṭ ha (paramam). Having attained the suṣ umna they do not return.

Or udaram refers to the ocean. (SB 2. 1. 32) this indicates the Lord lying on the ocean. Hṛ dayam refers to the Lord residing in Svarga where the constellations are spread. It thus indicates the place of Viṣ ṇ u and Viṣ ṇ u himself. He can be attained by the worshipper because he supplies the means (parisara-paddhatim), since he is the method and the goal. After Viṣ ṇ u (tataḥ ) one worships Mahā nā rā yaṇ a in Vaikuṇ ṭ ha (udak dhā ma). This refers to the worship in lineage of Rā mā nuja. They are not mentioned directly because the most excellent items are kept secret. This form is the highest (ś iraḥ ), the most excellent for all people (paramam) or the form accompanied by most excellent Lakṣ mnī (paramam). Worshpping these three forms one does not go into saṁ sā ra again.

— — — — — — — — — — — — — — — — — — — — — — — -

Among all the agreeing ś rutis, some others which were not clearly recognized as important by them show their allegiance to them. First, in the previous verse, five types of soul were described in gradual progression. Taking the opportunity when the previous ś rutis stopped speaking, ś rutis teaching krama-mukti (gradual elevation) through yoga began to praise the Lord. Udaram refers to the antaryā mī of Vaiś vā nara, who gives kriya-ś akti for stimulation of anna and rasa.

ahaṁ vaiś vā naro bhū tvā prā ṇ inā ṁ deham ā ś ritaḥ

prā ṇ ā pā na-samā yuktaḥ pacā my annaṁ catur-vidham

I am the fire of digestion in the bodies of all living entities, and I join with the air of life, outgoing and incoming, to digest the four kinds of foodstuff. BG 15. 14

Hṛ dayam refers to antaryā mī of the jī va, who gives jñ ana-ś akti for stimulating intelligence.

mahā n prabhur vai puruṣ aḥ sattvasyaiṣ a pravartakaḥ

su-nirmalā ṁ imā ṁ prā ptim ī ś ā no jyotir avyayaḥ

aṅ guṣ ṭ ha-mā traḥ puruṣ o ’ntar-ā tmā sadā janā nā ṁ hṛ daye sanniviṣ ṭ aḥ