Author Topic: CHAPTER 1 - SECTION 5  (Read 393 times)

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CHAPTER 1 - SECTION 5
« on: April 09, 2019, 09:11:02 PM »
1.5.1-2 The meditation with regard to conjoining has been stated. After that have been dealt with, in an orderly way, the mantras for one who desires intelligence and prosperity. They, too,are indirectly helpful to knowledge. Then is being commenced the internal meditation on Brahman as identified with the Vyahrtis, [Bhuh, bhuvah, suvah, etc., which stand for the respective worlds, are technically called the Vyahrtis. 'These Vyahrtis had been accepted with faith (by the student). If Brahman is now taught by ignoring them, will not be comprehended by the student's intellect. Hence Brahman embodied in the Vyahrtis as Hiranyagarbha, is being presented for his inward meditation.'-A.G.] which has for its result the attainment of sovereignty (I.vi.2).

The text bhuh bhuvah suvah iti is for drawing attention to what was stated (earlier). The statement etah tisrah, these three, is for calling up to memory the ones that have been enumerated; and vai (indeed) is used for refreshing the memory with regard to the things called up. Thus we are reminded of these three well-known Vyahrtis. Tasam, of these; this is the fourth Vyahrti called Moha. Mohacamasyah, the son of Mahacamasa, pravedayate, knows-i.e. knew, or visualized, becuase (the particles) u, ha, and sma, refer to what is past-; tam etam caturthim, this fourth one. The mention of Mahacamasya is by way of alluding to the seer (Rsi). And from the fact of his mention in the instruction here, it is to be understood that the remembrance of the seer, too, froms a apart of the meditation. The Vyahrti that was seen (discovered) by Mahacamasya, mahah iti, as Moha; tat, that; is brahma, Brahman; for Brahman is great (mahat), and the Vyahrti, too, is Maha. What is that again? It is the Self-the word atma (Self) being derived from the root ap in th sense of encompassing; for the other Vyahrtis, comprising the worlds, gods, the Vedas, and the vital forces, are encompassed by the Self in the form of the Vyaharti, Maha, which is identical with the sun, the moon, Brahman and food. Therefore anyah devatah, the other gods; are the angani, limbs. The mention of the gods is suggestive of the worlds and other factors as well. Since all the others, viz the gods, the worlds, etc., are the limbs of the Self in the form of the worlds etc., are the limbs of the Self in the form of the Vyahrti called Meha, therefore, the text says that the worlds etc., are made great by the sun etc., just as the limbs are made great through the Self (i.e. the trunk of the body). To become great (mahanam) is to grow, to develop; so mahiyante, means (they) grow. Ayam lokah (this world), agnih (fire), rgvedah (the Rg-Veda), pranah (exhalation)-these are the first Vyahrti, Bhuh. Similarly, each of the succeeding ones becomes fourfold. [The Vyahrti called Maha is the trunk or self of the body of Brahman is Its aspect of Hiranyagarbha, for the trunk in the main thing on which are fixed and by which are sustained the subsidiary limbs. The first Vyahrti (bhuh) forms the legs; the second (bhuvah) constitutes the hands; the third (suvah) is the head of the Cosmic Person. The main injunction here is about the meditation on Brahman as embodied in the Vyahrtis. Then follow four other subsidiary meditations on the individual Vyahrtis, each of which is to be looked upon as identical with four things.]

1.5.3 Maha is Brahman. Brahman means Om, for this being a context of words, any other meaning is inadmissible. The remaining portion stands already explained. Tah vai etah, these above-mentioned ones-Bhuh, bhuvah, Suvah, Mahah; these catasrah, foureach individually; are caturdha, of four kinds, the suffix dha implying mode. The meaning is that they, forming groups of four (things), become fourfold (individually). The instruction, over again, regarding those very things that were thought of before, is for the sake of making a strick rule about the sequence of their meditation. Yah veda, anyone who knows; tah, those-the Vyahrtis as mentioned; sah veda, he knows. Knows what? Brahma, Brahman.

Objection: Is it not a fact that when Brahman has been already known in (the text), 'It is Brahman, it is the Self', there should not be the statement again, 'he knows Brahman', as though It is still unknown?
Answer: No, there is no fault, since the intention is to state some specially about Brahman. It is true that Brahman has been known as identified with the fourth vyahrti (Mohah), but the special fact of Its being realizable within the heart has not been known; nor are the attributes beginning with 'who is realizabe through knowledge' etc., and ending with enriched with peace' (I.vi.1-2) which are being presented through a relationship of substance and qualities. Therefore, with a view to speaking of these, the scripture assumes as though Brahman is unknown, and says, 'he knows Brahman'. Thus there is no defect.
The idea is this: He, indeed, knows Brahman who knows It as qualified by the attributes to be mentioned hereafter. Hence the present chapter is connnected with the succeeding one through a single idea; for in both the chapters there is but a single meditation. And this is borne out by an indication (linga), too.
For (the results spoken in) the statement, 'He resides in fire in the form of the Vyahrti Bhuh' etc., (occuring in the sixth chapter) points to the unity of the meditation. Moreover, this (unity) follows from the absence of any (independent) verb of injunction, for (in the sixth chapter) there is no such imperative word as veda (should meditate), upasitavyah (is to be meditated on). ['We do not find two independent verbs of injunction, from which to get the idea of two independent meditations. Besides, the division of the two chapters can be justified by holding one as dealing with a primary injunction and the other with a subsidiary injunction. Accordingly, there is no justification for splitting up the meditation'-A.G.] And again, since in the chapter dealing with the Vyahrtis the statement tah yah veda (he who knows these) (I.v.3) implies something that has still to be stated, there is nothing to lead to a splitting up of the meditation (into two). And by asserting that there is an intention of stating some specially, it has already been shown (by us) how this chapter has an ideological connection with what follows. Asmai, to this one-who has known thus: sarve devah, all the deities-who form the limbs; avahanti, carry, bring; balim, offering-i.e. when 'he attains sovereignty' (I.vi.2).