365bet娱乐

English of translation of Brahmasutra 3.2.26 by Roma Bose:

鈥淗ence (the individual soul attains similarity) with the infinite, for thus (is) the indication.鈥�

狈颈尘产腻谤办补鈥檚 commentary (Ved膩nta-p膩rij膩ta-saurabha):

When the individual soul directly intuits Brahman, it becomes similar to Him, in accordance with the text 鈥淲hen the seer sees the golden-coloured creator, the Lord, the Person, the source of Brahma, then the wise men, having discarded merit and demerit attains the highest equality鈥� (惭耻峁囜笉补办补-耻辫补苍颈峁�a诲 3.1.3^[1]).

艢r墨niv膩sa鈥檚 commentary (Ved膩nta-kaustubha)

Incidentally, the author is indicating the fruit of the direct vision of Brahman.

鈥淗ence,鈥� i.e. through the manifestation or the direct vision of Brahman, the individual soul becomes similar to the Infinite, i.e. to Brahman, the Highest Person, 鈥渇or thus (is) the indication鈥�, i.e, because there is a text intimating this, viz. 鈥淲hen the seer sees the golden-coloured creator, the Lord, the Person, the source of Brahma, then the wise man, having discarded merit and demerit, attains the highest equality鈥� (惭耻峁囜笉补办补-耻辫补苍颈峁�a诲 3.1.1.3).

Comparative views of 艢补峁卥补谤补 and 叠丑腻蝉办补谤补:

This is 蝉奴迟谤补 27 in 叠丑腻蝉办补谤补鈥檚 commentary. Interpretation different, viz. 鈥淗ence (i.e. because the distinction between Brahman and the individual soul is due to nescience, while the absolute oneness of Brahman is the ultimate truth), (the individual soul can get rid of nescience and become one) with the Infinite (i.e. Brahman), for this (is) the indication鈥�.^[2]

Comparative views of 搁腻尘腻苍耻箩补:

This is 蝉奴迟谤补 25 in his commentary. Interpretation different, viz. 鈥淗ence (i.e. on account of the above reasons), (it is proved that Brahman is qualified) by infinite (auspicious qualities), for thus (i.e. this being so), the mark (i.e. the two-fold characteristics of Brahman) (is established)鈥�.^[3] According to 搁腻尘腻苍耻箩补, the section about the two-fold characteristics of Brahman ends here, while according to 狈颈尘产腻谤办补, as we have seen, it ends with 蝉奴迟谤补 21.

Comparative views of 艢谤墨办补峁囜弓丑补:

This is 蝉奴迟谤补 25 in his commentary. Interpretation different,鈥攙ery similar to that of 搁腻尘腻苍耻箩补: 鈥淗ence (i.e. because the devotees of Brahman, who have attained similarity with Him, are endowed with knowledge, bliss, supreme lordship and the like), (it is proved that Brahman has connection) with infinite (auspicious qualities) for thus (i.e. this being so), the mark (i.e. two-fold characteristics of Brahman) (is established)鈥�.^[4]

Comparative views of Baladeva:

This is 蝉奴迟谤补 27 in his commentary. Interpretation different, viz. 鈥淗ence (the direct vision of the Lord is possible) through (the grace of) the Infinite (viz. Brahman) for thus (is) the indication鈥�.

That is, the Lord, though invisible, yet makes Himself visible to His devotees through His mysterious power or grace.^[5]

Footnotes and references:

[back to top]

[1]:

Not quoted by others

[2]:

Brahma-蝉奴迟谤补s (艢补峁卥补谤补鈥檚 commentary) 3.2.26, p. 743; Brahma-蝉奴迟谤补s (叠丑腻蝉办补谤补鈥檚 Commentary) 3.2.27 (written as 3.2.26), p. 170.

[3]:

艢谤墨-产丑腻峁�y补 (Madras edition) 3.2.25, p. 238, Part 2.

[4]:

Brahma-蝉奴迟谤补s (艢谤墨办补峁囜弓丑补鈥檚 commentary) 3.2.25, p. 258, Part 9.

[5]:

Govinda-产丑腻峁�y补 3.2.27, p. 82, Chap. 3.