365bet娱乐

In 办腻谤颈办腻 29, 骋补耻岣峚辫腻诲补 says that: 鈥楢s in dream, the mind acts through 尘腻测腻 presenting the appearance of duality, so also in the waking state, the mind acts, through 尘腻测腻, presenting the appearance of duality鈥�.

艢补峁卥补谤补 in his commentary on this 办腻谤颈办腻 raises the following question: How can we say that the Absolute Reality passes into birth only through 尘腻测腻 or illusion? In response to this question he replies that the snake imagined in the rope is cognised in its reality only when it is cognised as a rope. Similarly, mind is cognised in its reality when it is realised as the Self, the absolute Consciousness. The mind when seen from the standpoint of knowledge of the ultimate reality, the substratum (i.e. the self / 腻迟尘补苍) is real. The mind appears dual in dream, in the form of cogniser and cognised, seer and seen, cause and effect, subject and object etc., through the power of illusion. This is like the snake which appears to be separate from the rope through ignorance. The snake does not have an independent existence apart from the rope.

In the dream state the mind vibrates as appearance only. Because of ignorance the mind thinks and acts as if there is duality. So also, in the waking state, the mind, due to ignorance, appears to thinks and acts as if there is duality. According to both 骋补耻岣峚辫腻诲补 and 艢补峁卥补谤补 the duality which is thus made to appear through ignorance/ 尘腻测腻 is unreal.

In 办腻谤颈办腻 30 骋补耻岣峚辫腻诲补 explains the doctrine of non-origination (补箩腻迟颈惫腻诲补) by the analysis of wakeful and dream states. He says that, 鈥榯here is no doubt that it is the non-dual mind that appears as dual in dream. Similarly, there is no doubt that in the waking state also the non-dual mind appears as dual.

艢补峁卥补谤补 in his commentary explains that the imagined snake when seen as a rope, (the substratum), is identified with the rope. The moment we understand the real nature of the snake, it resolves with the rope and our knowledge becomes complete. Similarly, the mind though in reality one with 腻迟尘补苍, appears in dream as if it were itself dual. In dream, objects like elephant etc., are cognised and the sense organs like the eye etc, is the cogniser. Both of them do not exist independently of consciousness (mind). It is exactly the same in the waking state, as the perceiving consciousness (mind) is the same in both states.

Having thus equated duality with the functioning of the mind, 骋补耻岣峚辫腻诲补 proceeds to speak about non-duality. In 办腻谤颈办腻 31 he says: 鈥楢ll these dual objects, comprising everything that is movable and immovable, perceived by the mind (are mind alone). For, duality is never experienced when the mind ceases to act鈥�. 骋补耻岣峚辫腻诲补 includes in the world of delusion both the movable and immovable. The movable includes and incorporates in it the entire world of conscious living being, and immovable embraces the entire world of inert matter.

It may be asked what is the ground for saying that duality is perceived by the mind (alone) even like the imagination of a snake in place of the rope. According to 艢补峁卥补谤补 the statement 鈥榯hat duality is the creation of the mind alone鈥� is made on the basis of an inference following the method of agreement (anvaya) and difference (vyatireka). 鈥楾his duality, as a whole, that is perceived by the mind is nothing but the mind, which is itself imagined on the Self鈥�. This is the proposition to be established as true. The reason for such inference is wherever there is mind, (when the mind is active); there is duality (as in wakeful and dream states). And when there is non-mind (i.e. when the mind ceases to act) duality is not experienced (as in 蝉补尘腻诲丑颈, swoon, deep-sleep).

According to 艢补峁卥补谤补 the mind becomes non-mind (补尘补苍颈产丑腻惫补) when the mind is withdrawn unto itself by acquiring the knowledge through discrimination (viveka) between the eternal and non-eternal, repeated practice (补产丑测腻蝉补) and renunciation (vairagya). This withdrawal (nirodha) of mind is to be distinguished from the mechanical citta-惫峁泃迟颈-nirodha as prescribed by 笔腻迟补帽箩补濒颈. The mind, when ceases to be the mind gets absorbed in the 腻迟尘补苍 just as a snake superimposed on a rope gets absorbed in the rope.

骋补耻岣峚辫腻诲补 now explains in 办腻谤颈办腻 32 how does the mind cease to be the mind. In this 办腻谤颈办腻 he gives a further explanation of the relationship of mind and non-mind, or we can say relative mind and ultimate mind, alluded to in the previous (3:31) 办腻谤颈办腻. He says that, 鈥榳hen the mind does not imagine on account of the knowledge of the Truth which is 腻迟尘补苍, then it ceases to be mind and becomes free from all idea of cognition, for want of objects to be cognised鈥�^[1].

艢补峁卥补谤补 in his commentary on this 办腻谤颈办腻 also explains how the mind becomes nonmind. He says that, 腻迟尘补-satya in the text means that 腻迟尘补苍 alone is the Reality. In this regard he gives an illustration from the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲: 鈥楳odification being only a name arising from speech while the truth is that it is just clay鈥� (颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲. VI.1.4)^[2]. According to this 艢谤耻迟颈 text the only reality in the image of earth and its modifications in the form of pots, jars, etc. is the clay/earth. The names and forms, on account of their changeability and sublatability, are unreal. Similarly 腻迟尘补苍 alone is real. The truth of 腻迟尘补苍 means the truth that 腻迟尘补苍 alone is real. This knowledge is attained through the instruction given by the scripture and the preceptor. Having attained this knowledge, the mind ceases to imagine as there is nothing to be imagined. It is like fire without fuel. If there is no combustible thing, the fire does not burn. The mind stops functioning because there is nothing to activate it. In fact, the mind is no longer the mind. The mind resolves into the Self/ 腻迟尘补苍 which is free from subject-object duality (驳谤腻丑测补-驳谤腻丑补办补 产丑腻惫补).

骋补耻岣峚辫腻诲补 emphasizes on the notion of 补尘补苍颈产丑腻惫补 as invariably connected to liberation in the sense that with the attainment of the state of 补尘补苍颈产丑腻惫补 the dual relation of cogniser and the cognised disappears. He uses the methodology of anvaya and vyatireka to demonstrate that with the rising of the mind, the world rises and with the withdrawal of the mind the world also disappears. In other words with the presence of the mind the world is seen to be present and in the absence of the mind the world disappears. 艢补峁卥补谤补 evidences thus just as the snake perception is removed by the correct knowledge of the rope, so too, with a practice of discrimination and dispassion the mind attains the state of non-mind. When the rope is recognized, the snake perception is falsified. To the attainment of the 补尘补苍颈产丑腻惫补, the existence of the world is falsified. This can be clearly seen in our study of deep-sleep. When the mind subsides, the world too subsides. And with the waking with the active mind, the world is seen to exist. In other words the co-existence is established between the mind and the world such that in the presence of the mind the world is seen to exist and the absence of the mind the world is not cognised. After discussing the centrality of 补尘补苍颈产丑腻惫补, 骋补耻岣峚辫腻诲补 elaborates on how one attains this 补尘补苍颈产丑腻惫补. According to him when the truth is known as one鈥檚 own Self which is ever non-dual, the desiring, willing, acquiring etc. cease. There being none other than the Self there is nothing to be desired or willed. This state of 鈥榢nowing鈥� is free from the cognisercognized relationship. For the knower of the Self there is none other than the Self.

Hence nothing else is desired for. 艢补峁卥补谤补 proceeds to explain when the fuel is burnt completely the fire also extinguishes. Similarly, when the world as other than the Self ceases to exist, all desires along with the mind cease to exist.

Continuing with this description of 补尘补苍颈产丑腻惫补 骋补耻岣峚辫腻诲补 identifies as to who is eligible for this Self-knowledge which liberate one from the cycles of birth and death. In 办腻谤颈办腻 33 he says: 鈥楾he knowledge (闯帽腻苍补尘) which is unborn and free from all imaginations is ever inseparable from the knowable. The immutable and birthless Brahman is the sole object of knowledge. The birthless is known by the birthless鈥�.

It may be asked, if duality is unreal and therefore the mind is non-mind, by what means the truth of one鈥檚 own Self is realized? According to 艢补峁卥补谤补 the knowers of Brahman say that knowledge which is free from of all imaginations, all differentiations such as knower, known etc., is unborn and of the nature of pure Consciousness. This knowledge without thought, imagination and birth is nondifferent (箩苍别测腻产丑颈苍苍补尘) from Brahman. The knowledge and the objects of knowledge are non-different. The identification of this knowledge with Brahman is supported by the following scriptural texts as: 鈥楾here is no cessation of the knowing of a knower (B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲. VI.3.30)^[3] like the heat of fire鈥�; 鈥楤rahman is knowledge, Brahman is bliss鈥� (B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲. III.9.28)^[4]; 鈥楤rahman is Truth, Knowledge, Infinite (TaiU II.1.1)^[5].

Brahman is never born. It is eternal and always the same. It is without attributes and therefore beyond thought, speech and beyond even imagination. It is not different from that Brahman which is knowledge (箩帽腻苍补尘) and also the object of knowledge. This unborn and eternal Brahman reveals itself through eternal knowledge.

In this 办腻谤颈办腻 骋补耻岣峚辫腻诲补 says that the 腻迟尘补苍 is said to be knowledge itself. According to both 骋补耻岣峚辫腻诲补 and 艢补峁卥补谤补, this knowledge that has Brahman, for its object is non-different from Brahman, as heat is from fire. By that knowledge, which is the Self itself, by that unborn knowledge, is known the knowable. The oneness of knowers and known is established. When the final goal is realised, there is no knowledge apart from the Self.

This non-constructed knowledge (箩帽腻苍补尘) is non-different from Self-luminous (蝉惫补测补峁僷谤补办腻艣补) Brahman. This knowledge does not require any other instrument of knowledge (辫谤补尘补峁嘺蝉) to illumine it. Knowledge is like light, which illumine itself and other objects. It is Self-luminous. To see a lamp, we do not need another lamp. To 鈥榢now鈥� is to become one with the knowledge. Hence the unborn Brahman, like the ever-effulgent sun, is self illumined. The meaning is that the Self/ 腻迟尘补苍 being ever a homogeneous mass of Consciousness, like the sun which is of the nature of constant illumination does not depend on any other knowledge for its revelation.

骋补耻岣峚辫腻诲补 in 办腻谤颈办腻s 34-35 points out the distinction between the mind that has become 鈥渘on-mind鈥� (补尘补苍颈产丑腻惫补) and the condition of a person in the deep sleep state where there is no subject-object relation.

骋补耻岣峚辫腻诲补 in 办腻谤颈办腻 34 says: 鈥楾he behaviour of the mind that is under control, i.e., which is free from all imaginations and that is endowed with discrimination, should be known. The condition of the mind in deep sleep is of another sort and not like that鈥�. It means the condition of the mind in deep sleep is different and not like the one (i.e. the mind which is 苍颈驳峁沨墨迟补, nirvikalpa and 诲丑墨尘补迟, free from all construction).

According to 艢补峁卥补谤补 the mind that is free from imagination, becomes controlled and tranquil and this is compared to the fire which has exhausted its fuel. Such mind is free from all construction (sarva 办补濒辫补苍腻) and hence the author uses the term nirvikalpaka for it. When the mind becomes non-mind, duality is not experienced. Yogins should specially understand this state of the mind which is thus under control (苍颈谤奴诲诲丑补/ 苍颈驳峁沨墨迟补), which is free from all imagination (nirvikalpasya) and which has no discrimination (诲丑墨尘补迟a岣�).

It may be contended that in the absence of all kinds of activities and their objects, the mind of a sage under control behaves in the same way as the mind in the state of deep-sleep, as in both states there are no objects. To this contention 艢补峁卥补谤补 clarifies that the state of mind in the deep sleep (su艧 upta) is different, being under the influence of darkness of delusion caused by ignorance (补惫颈诲测腻). The mind in sleep is possessed of many latent impressions which are the seeds of numerous future undesirable activities. The state of the controlled (苍颈谤奴诲诲丑补) mind is surely different from the mind in deep sleep. This controlled mind burns all seeds of evil activities by the fire of the knowledge that 腻迟尘补苍 alone is the Truth. Thus the two states are not similar. The controlled mind has its own distinct state. It has nothing in common with the mind in deep sleep state. The purport of this 办腻谤颈办腻 is that the state of controlled mind should be known.

In this 办腻谤颈办腻 骋补耻岣峚辫腻诲补 establishes that there is nothing other than Consciousness. In this case it may be urged that the controlled mind and the mind in the deep sleep state are one and the same. He brings out the difference between two states i.e. state of knowledge and deep sleep state. The dispassionate enlightened mind has no object to comprehend. The deep sleep state too is free from the acts of the mind. However both these states are completely different from one and another.

骋补耻岣峚辫腻诲补 in 办腻谤颈办腻 35 gives the reason for the difference between the controlled (苍颈驳峁沨墨迟补) mind of a 箩帽腻苍颈 and the mind in the deep sleep state. He says that: 鈥楢s the mind is withdrawn at the time of deep sleep and not so in the case of the (痴别诲腻苍迟颈肠) discipline, (therefore there is a difference between the condition of the mind of a sleeper and that of a 闯帽腻苍颈). That (mind of 闯帽腻苍颈) becomes identical with fearless Brahman whose all-round illumination is Consciousness alone鈥�.

艢补峁卥补谤补 in his commentary on this 办腻谤颈办腻 says that in deep sleep the mind remains in the latent state, being covered by an undifferentiated darkness (tamorupam avi艣esa rupas), in which exist the cause of all (ordinary) experiences (bija产丑腻惫补), due to ignorance (补惫颈诲测腻/补驳谤补丑补峁嘺峁�). But when the mind is controlled (niruddha) owing to the realisation of 腻迟尘补苍 through the knowledge of discrimination, it is not temporarily withdrawn. Again the mind in this state does not turn into a seed-like (latent) condition and darkness. Therefore, there is justification for making a distinction between the function of the mind on deep sleep and the mind of a 箩帽腻苍颈 which is under control.

艢补峁卥补谤补 says when that mind becomes free from the dual impurity of subject-object relationship, then it becomes one with non-dual supreme Brahman. The mind in that state is free from all fear (nirbhayam)^[6], for fear arises when one sees the other. The non-dual Brahman is peace and fearlessness. The knower of this 鈥楾ruth鈥� has no fear from anywhere. The same is further explained by saying that 箩帽腻苍补 means Knowledge, Consciousness, which is the very nature of the Self. It is that Brahman whose illumination/effulgence is 箩帽腻苍补. Brahman is one homogenous mass of Consciousness (vi箩帽腻苍补). It is all pervasive (蝉补尘补苍迟补迟补岣�) like the 腻办腻艣补. It is ananta, means all pervading. Brahman has no limitations. Brahman is knowledge itself (satyam 箩帽腻苍补尘 anantam Brahman).

骋补耻岣峚辫腻诲补 in 办腻谤颈办腻 36 describes the nature of Self as it is revealed by the 苍颈驳峁沨墨迟补 mind of a 箩帽腻苍颈. He says: 鈥�(This Brahman is) birthless, free from sleep and dream, without name and form, ever-effulgent and omniscient. Nothing has to be done in any way (with respect to Brahman)鈥�.

厂补峁卥补谤补 explains that Brahman is not born from any cause. For this reason Brahman is uncaused, it is both within and without, and is ever unborn. It has already been stated that the creation of the universe (辫谤补辫补帽肠补) from Brahman is due to ignorance. As a rope appears as a snake through ignorance, the unborn appears as born. This ignorance is dispelled by the Knowledge of the Truth which is the 腻迟尘补苍. If one experiences the nature of the Self, there is cessation of 补惫颈诲测腻, then one understands the Self as unborn and ever free from non-apprehension.

According to 艢补峁卥补谤补 as Brahman is unborn, therefore it is without sleep (nonapprehension of reality). Here sleep means the beginningless 尘腻测腻 characterised by ignorance. The term beginningless refers to the non-traceability of its origin. The term 鈥�补苍腻诲颈鈥� meaning beginning-less error does not mean that it does not have an end. With the knowledge of the Self, the sleep in the form of 鈥�补惫颈诲测腻鈥� is removed. Such a person recognizes his non-dual nature and therefore he is ever free from misapprehension.Thus the knower of the Self is free from both the errors namely the error of non-apprehension (苍颈诲谤腻) and the error of distortion (svapnam). Names and forms too are the creation of this ignorance. They are destroyed when one wakes up to reality like the snake cognition on the rope gets destroyed. Thus Brahman is free from name (补苍腻尘补办补尘) and form (arupakam). The 艢谤耻迟颈 says 鈥渇rom which words turn back鈥� (TaiU II.4.). Brahman is Self-effulgent and always an illuminor (蝉补办峁泃 惫颈产丑腻迟补尘). It is free from apprehension and non-apprehension, manifestation and nonmanifestation.

Apprehension or non-apprehension of Brahman are like day and night of the Sun. The sun shines forever. It is darkness/night that conceal the sun from our view. In reality the sun itself has no night or day. Similarly Brahman has no apprehension or nonapprehension of objects. It stands as witness to both 驳谤补丑补峁嘺尘 and a驳谤补丑补峁嘺尘. The darkness of nescience is ever the cause of non-apprehension. Apprehension and nonapprehension do not belong to Brahman, Brahman is by nature eternal Consciousness. Therefore it is reasonable to say that Brahman is ever-shinning and omniscient (蝉补谤惫补箩帽补尘).

艢补峁卥补谤补 says that with regard to this Brahman of such nature (蝉惫补谤奴辫补), no action (na 耻辫补肠腻谤补岣�) can be enjoined or any disciplinary activity can be prescribed. Such activity like the practicing of concentration etc., is required only for those who are ignorant of the real nature of Brahman. Brahman is of the nature of purity, knowledge and freedom. All phenomenal activity is possible only in the state of ignorance. And when ignorance (补惫颈诲测腻) is destroyed or error is corrected there is no possibility at all of prescribing any ceremony (practice), disciplinary activity or any obligatory act.

Swami Nilkhilananda comments succinctly on this commentary of 艢补峁卥补谤补 thus: 鈥淎ll imaginations regarding 蝉补尘腻诲丑颈, etc., may have their application in the state of ignorance when one does not realise the ever-illumined nature of his Self鈥�^[7].

骋补耻岣峚辫腻诲补 in 办腻谤颈办腻 37 says: 鈥楾his 腻迟尘补苍 is beyond all expression by words, beyond all acts of mind; It is all peace, eternal effulgence, free from activity and fear and attainable by concentrated understanding of the 闯墨惫补鈥�.

According to 艢补峁卥补谤补 the word 鈥�补产丑颈濒腻辫补岣�鈥� in the 办腻谤颈办腻 means the organ of speech. The Self/ 腻迟尘补苍 is (惫颈驳补迟补岣�) without speech means that 腻迟尘补苍 is beyond all expressions in words. That by which we describe objects etc., consists of words. The words constitute the means by which all explanations are given. 膧迟尘补苍 is free from these means that is language (words). It means that 腻迟尘补苍 is free from the functions and results of all (external) sense-organs.

The Self/ 腻迟尘补苍 is sarva-肠颈苍迟腻-蝉补尘耻迟迟丑颈迟补岣�. The word 鈥�肠颈苍迟腻鈥�, derived in the sense of that by which we think, means the intellect (buddhi).The Self is beyond thought, which means that the 腻迟尘补苍 is devoid of internal sense-organs (补苍迟补丑办补谤补峁嘺). This is supported by the 艢谤耻迟颈 text that 鈥樷�� Brahman is without breath (辫谤腻峁嘺), without mind, pure and higher than the highest immutable 鈥�(Mu峁囜笉aka 鲍辫补苍颈峁�a诲 II.1.2)^[8].

Being devoid of all objects (惫颈峁�a测补蝉), 腻迟尘补苍 is peaceful (蝉耻辫谤补艣腻苍迟补岣�). The Self/ 腻迟尘补苍 is ever effulgent (蝉补办峁泃jyoti岣�). By saying that the 腻迟尘补苍 is everlasting self effulgent light (蝉补办峁泃jyoti) 骋补耻岣峚辫腻诲补 means that Consciousness needs no other conscious entity to illumine it. It is one mass of knowledge-as-such and, therefore, to know the knowledge, no other knowledge is necessary.

The Self/ 腻迟尘补苍 is described as 蝉补尘腻诲丑颈 because one can realise the Self through the insight arising out of the deepest concentration. 艢补峁卥补谤补 suggests that there can be another meaning of the use of the word 蝉补尘腻诲丑颈. The 腻迟尘补苍 is called 蝉补尘腻诲丑颈 because It is the object of concentration. The 箩墨惫补 and its conditions (耻辫腻诲丑颈蝉) get absorbed in the 腻迟尘补苍. The Self is unmovable (acala) means without any modifications (辫补谤颈峁嚹乵补). As the Self is devoid of modifications, it is ever fearless (补产丑补测补岣�).

骋补耻岣峚辫腻诲补 used the word 蝉补尘腻诲丑颈 as a description of the nature of Brahman, rather than the idea that Brahman/ 腻迟尘补苍 is to be realised by any disciplinary activity. According to him when the mind becomes 鈥榥on-mind鈥� i.e. when there is 补尘补苍补蝉迟腻 (补尘补苍颈产丑腻惫补), that itself is called Brahman or 蝉补尘腻诲丑颈.

According to Karmarkar, the mind (manas) with the 补尘补苍颈产丑腻惫补 (non-mind) is 蝉补尘腻诲丑颈 itself, not something to be achieved by 蝉补尘腻诲丑颈^[9]. Vidhu艣ekhara says that the word 鈥�acala鈥� in this 办腻谤颈办腻 refers to a particular kind of 蝉补尘腻诲丑颈 in Buddhism^[10], which is not intended by 骋补耻岣峚辫腻诲补. 鈥�Acala鈥� in the sense of 鈥榳ithout modifications鈥� is appropriate in the philosophies of both 骋补耻岣峚辫腻诲补 and 艢补峁卥补谤补. According to 骋补耻岣峚辫腻诲补, 蝉补尘腻诲丑颈 means changeless (办奴峁璦蝉迟丑补), eternal (nitya), 笔补谤补尘腻谤迟丑补, Caitanya腻迟尘补苍 and not some process of 蝉补尘腻诲丑颈. No disciplinary activity is intended by the word 蝉补尘腻诲丑颈, as 骋补耻岣峚辫腻诲补 in 办腻谤颈办腻 36 says that no 鈥�耻辫补肠腻谤补鈥� or such activity like yogic disciplinary of the concentration of mind is necessary to realise the Self.

Following the earlier 办腻谤颈办腻 骋补耻岣峚辫腻诲补 continues with his discussion of the nature of Self in 办腻谤颈办腻 38. He says: 鈥業n that Brahman which is free from all acts of mind there is neither any idea of acceptance nor any idea of giving up (of anything). Established in the 腻迟尘补苍 (Self), knowledge attains to the state of birthlessness and sameness, that is to say, changelessness鈥�.

According to 艢补峁卥补谤补 as Brahman has been described as 鈥�蝉补尘腻诲丑颈鈥�, fearless and without modification, there can be no such action in Brahman as grasping anything or giving up anything. He says that it is only when there is modification or possibility of modification, that apprehension and abandonment are possible. But these two do not exist in Brahman. The reasons are that there exists nothing other than Brahman. Again, there is no cause for modification in Brahman and Brahman is without parts. There is no mental activity in Brahman. When the mind is absent (补尘补苍颈产丑腻惫补), there cannot possibly be any thought.

How can these two i.e. acceptance and rejection be there in Brahman when there is no thought in it? Thoughtlessness in the (补尘补苍颈产丑腻惫补) state of realisation is the reason for the absence of rejection as well as acceptance of anything, as Brahman alone exist. Thus to conclude that in the state of realisation the Self/ 腻迟尘补苍 alone is the truth, there remains no objects to know, and knowledge (箩帽腻苍补尘) gets established in the Self alone (腻迟尘补sa峁僺tham)^[11]. It is like the heat of fire centered in the fire in the absence of fuel to burn. This knowledge is unborn (补箩腻迟颈) and becomes homogeneous (gatam 蝉补尘补迟腻峁�).

骋补耻岣峚辫腻诲补 in earlier 办腻谤颈办腻 (3:2) made a promise, hence speaks of Brahman which is free from limitation (补办腻谤辫补苍测补), unborn (补箩腻迟颈) and ever the same (sama). The same conclusion is now established by means of reasoning and scriptural authority. Everything else, apart from this realisation of the 腻迟尘补苍/ Self is within the sphere of misery, ignorance, etc.. The 艢谤耻迟颈 warns that a person, who departs from this world without knowing this Imperishable Self is pitiable (B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲. III.8.10)^[12]. The meaning is that by realising this knowledge (i.e. 腻迟尘补苍 is non-dual), one has all his desires accomplished and he becomes a real Brahmana (established in Brahman), the real knower of Brahman.

Footnotes and references:

[back to top]

[1]:

Bhattacharya points out that the phrase 鈥�gr膩hy膩bh膩ve tadagrahat鈥� in this (3:32) 办腻谤颈办腻 occurs in exactly the same from in Vasnbandhu鈥檚 罢谤颈尘艣颈办腻, section 28 He reads 鈥�Agrahat鈥� in place of 鈥�Agraham鈥� without change in meaning鈥�, Bhattacharya, 膧驳补尘补 艣腻蝉迟谤补, 68.

[2]:

S. Radhakrishnan, The Principal 鲍辫补苍颈峁�a诲s, 447.

[3]:

Ibid., 265.

[4]:

Ibid., 244.

[5]:

Ibid., 541.

[6]:

In deep sleep one does not experience fear. But when one wakes up the mind begins to perceive the plurality and thereby gets shrouded with fear (bhayam).

[7]:

Nilkhilananda Swami, The M膩峁囜笉奴kya 鲍辫补苍颈峁�a诲, 197 fn.

[8]:

S. Radhakrishnan, The Principal 鲍辫补苍颈峁�a诲, 680.

[9]:

Karmarkar, 骋补耻岣峚辫腻诲补-K膩rik膩, 103.

[10]:

Bhattacharya, 膧驳补尘补 艣腻蝉迟谤补, 72.

[11]:

According to Bhattacharya the phrase 鈥�腻迟尘补sa峁僺tha鈥� as 鈥榯he mind resting in itself鈥�. The term 腻迟尘补 in the compound 鈥�腻迟尘补sa峁僺tha鈥� does not refer to the Self/ 腻迟尘补苍. 膧迟尘补蝉补峁僺迟丑补 does not mean 鈥�Brahmasam 茠 stha鈥� according to him. He says that, 鈥淭his 腻迟尘补sa峁僺tha 箩帽腻苍补 but is comparable to the vi箩帽腻苍补尘膩tra of the Buddhist Vi箩帽腻苍补vadins鈥�.. When the vi箩帽腻苍补 does not apprehend any object whatsoever and as such rests only in itself this state is called vi箩帽腻苍补尘膩trat膩. Bhattacharya, 膧驳补尘补艣腻蝉迟谤补, 73.

[12]:

S. Radhakrishnan, The Principal 鲍辫补苍颈峁�a诲s, 233.