Author Topic: CHAPTER 2 - SECTION 9  (Read 201 times)


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« on: April 09, 2019, 11:15:48 PM »
2.9.1 Yatah, that from which-from the Self, which is unconditioned, has the aforesaid definition, and is non-dual and Bliss; vacah, words that stand for conditioned objects, (turn back). Though words are applied by their users even with regard to the uncontioned and non-dual Brahman, expecting to express It by taking for granted Its parity with other substances, still those words aprapya, without reaching, without expressing (that Brahman); nivartante, turn back, become despoiled of their power. The word manah stands for a notion, a cognition.

And as a word proceeds to anything, supersensuous though it be, conceptual knowledge also strives to encompass that thing for expressing it as well; and words, too, become active where there is knowledge. Hence words and ideas, speech and mind, move together everywhere.

Therefore, that Brahman which is beyond all concepts and all words, and which has such attributes as invisibility, from which words, though used by their utterers in all possible ways for expressing Brahman, return manasa saha, together with the mind-with conceptual knowledge that is able to express everything (else); the vidvan, one who has known, through the aforesaid process; the brahmanah anandam, Bliss of that Brahman-the supreme Bliss of Brahman that is the Self of the follower of the Vedas, who is sinless, unaffected by desire, and wholly free from all craving-, the Bliss that is free from the relation of subject and object, is natural, eternal, and indivisible; (the man of knowledge) having known that Bliss, na bibheti kutascana, is not afraid of anything, for there remains no cause of fear.

There certainly does not exist anything, distinct from that man of knowledge, of which he can be afraid; for it has been said that, when anyone creates the slightest difference (in this Brahman) through ignorance, then one is subject to fear (II.vii). But since for the enlightened man the cause of fear, which is the effect of ignorance, has been removed like the second moon seen by a man with diseased eyes, it is proper that he has no fear of anything. This verse was quated in the context of the mental self as well, because the mind is an aid to the knowledge of Brahman. But there the idea of Brahman was superimposed on the mental self, and then by saying by way of eulogy of that imaginary Brahman that 'one is not subject to fear at any time' (II.iv), fear alone was denied; but by saying, 'he is not afraid of anything', in the (present) context of the nondual (Brahman), the cause itself of fear is negated,

Objection: But causes of fear, viz omission of good deeds and commission of bad deeds, do persist (even in his case).
Answer: Not so.
Objection: How?
The answer is: (Such omission and commission) na tapati, do not worry or afflict; etam, such a man, who is a knower as aforesaid. Ha and vava are particles implying emphasis.
Objection: How, again, omission of virtue and commission of sin do not afflict (him)?
The answer is: When death approaches, remorse comes in the form-'Kim, why; na akaravam, did I not perform; sadhu, good deeds?'
Similarly, repentance in the form-'Kim, why; akaravam, I did; papam, prohibited things?-comes to him from fear of affliction in the form of falling into hell etc. These two-omission of the good and commission of the bad-do not torment this one, as they do the ignorant man.
Objection: Why, again, do they not afflict the enlightened man?
The answer is: Sah yah evam vidvan, he who knows (Brahman) thus; sprnute, delights or strengthens; ete atmanam, these two-virtue and vice, the causes of grief-which are (really) the Self. The idea is that he considers both as identified with the supreme Self, Hi, since, he who, having divested both virtue and vice of their individual distinctions; has known ete atmanam eva, these two as verily the Self. he atmanam sprnute, strengthens the Self. Who? Yah evam veda, he that knows Brahman thus-as non-dual and Bliss as described earlier. Virtue and vice, seen by him as identified with the Self, become powerless and harmless, and they do not bring about rebirth. Iti upanisat, this is the secret instruction-this is the knowledge of Brahman, called upanisad, which has been stated thus thus in this Part. The idea is that the most secret of all knowledge has been revealed; for in it is ingrained the highest consummation.
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