Author Topic: CHAPTER 2 - SECTION 4  (Read 217 times)

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CHAPTER 2 - SECTION 4
« on: April 09, 2019, 10:28:14 PM »
2.4.1 Yatah vacah nivartante etc., (For commentary see II. ix). Tasya purvasya, of that preceding one-of the one constituted by the vital force; esah eva atma, this one is verily the self; sarirah, existing in the body-the vital body. Which? yah esah manomayah, that which is constituted by mind. 'Tasmad vai etasmat, as compared with this one' etc.-is to be explained as before-; anyah antarah atma, there is another self that is internal; the intelligence-self exists within the mental-self. It has been mentioned that the mental self consists of the Vedas.

The wisdom about the contents of the Vedas, amounting to certitude, is vijnana; and that (vijnana), again, in the form of certitude is a characteristic of the internal organ. Vijnanamayah is the self consisting of such vijnana, and it is constituted by well-ascertained knowledge that is authoritative by nature. For sacrifice etc. are undertaken where there exists knowledge arising from a valid source. And the (next) verse will declare that it is the source of sacrifices. In one who is possessed of well-ascertained knowledge, there arises first sraddha, faith, with regard to the things to be performed. Since that faith precedes all duties, it is the sirah, head, i.e. comparable to a head. Rta and satya, righteousness and truth, are as they have been explained before (I. ix). Yogah is conjunction, concentration. It is the atma, self (the middle part), as it were. Faith etc., like the limbs of a body, become fit for the acquisition of valid knowledge in a man who is possessed of a self by virtue of his concentration.

Therefore, yogah, concentration, is the self (i.e. the trunk) of the body constituted by knowledge. Mahah puccham pratistha: Mahah means the principle called Mahat-the first born, in accordance with another Vedic text, '(He who knows) this Mahat (great), adorable, first-born being (as the Satya-Brahman) [The Cosmic person comprising all gross and subtle things.] (Br. V. iv. 1). It is puccham pratistha, the supporting tail, since it is the cause (of the intelligence-self). For the cause is the support of the effects, as for instance, the earth is of trees and creepers. The principle called Mahat is the cause of all intellectual cognitions. Thereby it becomes the support of the cognitive self (consisting of intelligence). Pertaining to that there occurs this verse, just as before. Just as there are verses expressive of the physical self etc., that are mentioned in the brahmana portion, so also is there a verse with regard to the cognitive one.