Prasthanatrayi Swaminarayan Bhashyam (Study)
by Sadhu Gyanananddas | 2021 | 123,778 words
This page relates 鈥楧oes Jiva Become Aksharabrahman Through This Oneness?鈥� of the study on the Prasthanatrayi Swaminarayan Bhashyam in Light of Swaminarayan Vachanamrut (Vacanamrita). His 18th-century teachings belong to Vedanta philosophy and were compiled as the Vacanamrita, revolving around the five ontological entities of Jiva, Ishvara, Maya, Aksharabrahman, and Parabrahman. Roughly 200 years later, Bhadreshdas composed a commentary (Bhasya) correlating the principles of Vachanamrut.
Go directly to: Footnotes.
5. Does J墨va Become Ak峁rabrahman Through This Oneness?
When we talk about oneness with Ak峁rabrahman[1], that doesn鈥檛 mean that 箩墨惫补 or 墨艣惫补谤补 become Brahman and leave their pre identity as 箩墨惫补 or 墨艣惫补谤补s. Instead, the distinction between 箩墨惫补s and 墨艣惫补谤补s and Ak峁rabrahman eternally remains. So, in the 厂惫腻尘颈苍腻谤腻测补峁嘺 tradition, 箩墨惫补s and 墨艣惫补谤补s always remain ontologically distinct from Ak峁rabrahman even after attaining oneness with him. Here, we will analyze this topic vastly and provide some debates on the matter.
The Mundaka-耻辫补苍颈峁诲 starts the debate:
鈥�sa yo ha vai tat 辫补谤补尘补峁� brahma veda brahmaiva bhavati n膩sy膩brahmavitkule bhavati |
tarati 艣辞办补峁� tarati p膩pm膩na峁� guh膩granthibhyo vimukto'm峁泃o bhavati鈥� || Mundaka-耻辫补苍颈峁诲 3/2/9 ||鈥淥ne who realizes that Ak峁rabrahman becomes 产谤补丑尘补谤奴辫补. No one in their family is left ignorant of Brahman. They overcome grief and sin, and while becoming free of the shackles of the heart, they become immortal.鈥�
Here the subject of discussion 颈蝉鈥�
鈥�brahma veda brahmaiva bhavati鈥� is literally interpreted that one who knows Brahman becomes Brahman. But the 厂惫腻尘颈苍腻谤腻测补峁嘺-产丑腻峁补 explains:
鈥�iyamapi parabrahmop膩sanaupayikabrahma驳耻峁嘺蝉膩myanibandhan膩 s膩m膩n膩dhikara峁噛okti岣� na tu 蝉惫补谤奴辫膩bhed膩bhipr膩yik膩鈥� (Mundaka-耻辫补苍颈峁诲 3/2/9, p.299)
鈥淗别谤别, 蝉腻尘腻苍腻诲丑颈办补谤补苍测补 does not imply that both the self (atman) and Brahma are revealed as one ontological entity but to imbibe those virtues of Brahman which are inevitable for 耻辫腻蝉补苍腻 towards Parabrahman.鈥�
Now we start the discussion with some background. A devotee who realizes, among others, the form, characteristics, virtues and abilities of the divine Ak峁rabrahman by having a strong association with the 叠谤补丑尘补蝉惫补谤奴辫补 Guru and imbibing his teachings, assuredly becomes 产谤补丑尘补谤奴辫补.
The entity Ak峁rabrahman is described within the Mundaka Upani峁d beginning with,
It is described as superior according to 鈥�丑测补办峁谤腻迟 辫补谤补迟补岣�,[3] since it eternally possesses superior form, virtues, abilities, etc. than that of the 箩墨惫补s, 墨艣惫补谤补s, 尘腻测腻, and 补办峁谤补尘耻办迟补.
It is identified as Brahman because it is immense or vast in size and identified as such by mantras such as:
鈥�迟补诲别迟补诲补办峁谤产谤补丑尘补.鈥�[4]
The grammatical congruence (蝉腻尘腻苍腻诲丑颈办补谤补苍测补)[5] seen here between the devotee and Brahman expresses that the devotee attains qualities similar to those of Brahman that are necessary for practicing 耻辫腻蝉补苍腻 towards Parabrahman. Here, 蝉腻尘腻苍腻诲丑颈办补谤补苍测补 does not imply that both the self (atman) and Brahma are revealed as one ontological entity.
1. An Objection
Some argue that the assertion: 鈥淥ne who knows Brahman becomes Brahman鈥� advocates that the self becomes one in the form with Brahman鈥攖he self becomes ontologically one with Brahman. They reaffirm that the revelation cannot be interpreted figuratively since doing so would contradict the use of the term 'eva'. The self (腻迟尘补苍) indeed becomes one in form with Ak峁rabrahman鈥攖he self becomes ontologically one with Brahman. Furthermore, they reason that there are 艢谤耻迟颈蝉, such as 鈥�aham brahm膩smi,鈥�[6] 鈥�ayam膩tm膩 brahma,鈥�[7] and 鈥�brahma sampadyate 迟补诲腻鈥�,[8] that support this identification. They claim that since the grammatical congruence between the terms within these revelations and the subject and predicate nominative are defined to be equal, there is no ontological distinction between the self (腻迟尘补苍) and Brahman. They present examples of sentences such as (1) 鈥渢his pot is a water-pot鈥� and (2) 鈥渢his boy is a 叠谤腻丑尘补峁嘺鈥� to demonstrate that these sentences express that (1) the pot is no different in form (蝉惫补谤奴辫) to the water-pot and that (2) the boy is not ontologically distinct from the referent of 叠谤腻丑尘补峁嘺. They claim that the above revelations from sacred texts and the current mantra should be interpreted in the same manner.
Moreover, they maintain that revelations such as " 产谤补丑尘补产丑奴迟补岣, "[9] 鈥�产谤补丑尘补产丑奴迟补岣�, "[10] " 产谤补丑尘补产丑奴测腻测补, "[11] and the notion of 产谤补丑尘补产丑腻惫补 (the experience of being Brahman) also suggest that the self (腻迟尘补苍) is ontologically one with Ak峁rabrahman. They substantiate that the term ' 产丑腻惫补' is etymologically derived from the verbal root '产丑眉, which means to become鈥攁n indication that the identification is ontological. Thus, they maintain that the revelation presented in the current mantra to be like the phrase, " mrdbh奴to ghatah, "[12] which describes a pot forgoing its form (shape) to once again become clay. They continue by pointing out that the term 鈥�谤奴辫补' is also often used to express ontological oneness. For example, the statement: 鈥�Ghata谤奴辫补m dravyam, "[13] expresses that substance and the pot are ontologically one. They argue that the same type of identification should be expressed when the self (腻迟尘补苍) is described as 产谤补丑尘补谤奴辫补. Similarly, the phrase: gha葲膩tmakam dravyam' also implies that substance and the pot are one. Thus, 'brahm腻迟尘补苍膩' and other similar constructions also imply identity of form (蝉惫补谤奴辫). Furthermore, the term 鈥�aikyam' (oneness) in terms such as ' brahmanaikyam' also establish ontological oneness between the self (腻迟尘补苍) and Ak峁rabrahman, just as it exists between a pot and the water-pot. Thus, they reason, 鈥�brahma veda brahmaiva bhavati" advocates oneness in form (蝉惫补谤奴辫) between the self (atman) and Ak峁rabrahman.
2. The Response
The ontological identification argued for is founded on various fallacious arguments. The relationship expressed within the present mantra is not one of ontological identity (having the same form (蝉惫补谤奴辫)), but rather of qualitative similarity (possessing similar qualities). Note: Within the commentarial tradition, it is common for the commentator to first present the views that object the principle advocated by the commentator. This presentation is identified as the 辫奴谤惫补辫补办峁. Thereafter, the commentator systematically responds to each objection to establish one's own position, which is identified as the 蝉颈诲诲丑腻苍迟补 辫补办峁. The commentator of this work follows the commentarial tradition by first presenting the 辫奴谤惫补辫补办峁 and then countering each of the arguments posed. The commentator begins his response by first summarizing the various uses of grammatical congruence and the term 鈥榦ne鈥�. Thereafter, he explains how these usages apply to the statements in question.
The commentary explains: It is common for words like 'eka' ('one') to be used to express possessing similar qualities. Consider the statement, 鈥淭he 产谤腻丑尘补苍补蝉 in the royal family became one.鈥� The 鈥榦neness鈥� of the 产谤腻丑尘补苍补蝉 expressed cannot indicate an oneness of their form (蝉惫补谤奴辫). Instead, it implies the oneness of opinion鈥攖hey all possess the same view, and hence, are one. 鈥極ne鈥� may also refer to being in the same place. Consider ekibhavanti[14], a term used to express, for example, that (1) the cows gather in the cow-shed in the evening, (2) the birds gather on a branch or (3) that devotees gather in the mandir.
鈥極ne鈥� may also be used to express the abandonment of a grudge or ill-will. For instance, consider the expression: 鈥淭hese two countries have become one." 鈥極ne鈥� may also express intense friendship between two parties. For example, within the 搁腻尘腻测补峁嘺, 贬补苍耻尘腻苍补 states to Sit脿: " 谤腻尘补蝉耻驳谤墨惫补测辞谤补颈办测补尘鈥�[15] to express the unity between 搁腻尘补 and 厂耻驳谤墨惫补. 鈥極ne鈥� may refer to being of the same class or kind. For instance, 鈥淭hese books are one (the same),鈥� 鈥淭hese pots are one (the same),鈥� and 鈥淭hese rice are one (the same)鈥濃�攁ll of these expressions use 鈥榦ne鈥� to express categorical similarity. From these examples, it is evident that 鈥榖eing one' is not solely used to express ontological identity but may imply various semantics. What is the intended meaning of the oneness expressed between the self (j墨v腻迟尘补苍 and 墨艣var腻迟尘补苍) and Ak峁rabrahman? 355
3. Qualitative Similarity
The oneness expressed in the mantra is in reference to the self-acquiring qualities that are similar to those of Ak峁rabrahman. Through the grace of the manifest Ak峁rabrahman蝉惫补谤奴辫 Guru and his association, the self attains certain qualities like those of Ak峁rabrahman. Furthermore, due to the association with Ak峁rabrahman, the spiritual aspirant comes to reflect and understand things in a way that is similar to Ak峁rabrahman. For example, the 腻迟尘补苍 who has attained such oneness with Ak峁rabrahman comes to possess conviction in Param腻迟尘补苍 like Ak峁rabrahman. Just as Ak峁rabrahman, they have a conviction such that: 鈥淚 am undefiled,鈥� 鈥淚 am not the body, and above the three qualities (驳耻峁嘺蝉) of 尘腻测腻.鈥� This oneness also expresses being within the same location. As revealed in mantras such as: 鈥�So'艣nute sarvan k膩m膩n saha 产谤补丑尘补苍腻 vipaschita鈥�[16] the liberated 腻迟尘补苍 is within the same location as the servant form of Ak峁rabrahman; they both reside within Parabrahman's divine abode, Ak峁radh膩ma.
4. Possessing Brahma产丑腻惫补
Furthermore, being engulfed in 尘腻测腻 and believing oneself to be the body both hinder 产谤补丑尘补产丑腻惫补 (the experience of attaining Brahman). When these two are removed, the 腻迟尘补苍 enriches with 产谤补丑尘补产丑腻惫补-becomes like Ak峁rabrahman. This is what is implied by the phrase, 鈥�brahma sampadyate 迟补诲腻.鈥�[17]
5. Intense Adoration
When oneness between the 腻迟尘补苍 and the manifest Ak峁rabrahma蝉惫补谤奴辫 Guru is interpreted as it was in the example of 贬补苍耻尘腻苍补 and 厂耻驳谤墨惫补 presented earlier, it expresses the self as possessing intense association with Ak峁rabrahman. As a result, realization attained through constant recollection or strong attachment may be articulated as having oneness with Ak峁rabrahman. Thus, the sole intent of revealing aikyam (oneness) between the 腻迟尘补苍 and Ak峁rabrahman is to express qualitative similarity acquired by the self, not to express ontological identity.
6. Summary
The above discussion on the various semantic ascriptions of 鈥榦neness' may be summarized as:[18] Due to similarity in thought, type, qualities, location, time, spiritual state and other features, as well as by friendship and inseparability, things, though distinct, are yet identified as one. In the same manner, although 箩墨惫补s and 墨艣惫补谤补s are distinct entities, by possessing qualities that are similar to those of Brahman, they are identified as being one with Brahman.
7. The True Intention of 厂腻尘腻苍腻诲丑颈办补谤补苍测补
It was argued earlier that the 蝉腻尘腻苍腻诲丑颈办补谤补苍测补 (grammatical congruence) in mantras such as 鈥�aham brahm膩smi鈥�[19] and 鈥�ayam膩tm膩 brahma鈥�[20] demonstrates ontological identity as it does in: 鈥�驳丑补迟辞鈥檡补尘 办补濒补艣补岣�.鈥� This, however, is not the case. 厂补尘补苍补诲丑颈办腻谤补峁嘺 is also used to express two different things as having similar attributes. The word '蝉腻诲丑补谤尘测补' ('similarity') refers to having similar characteristics, and is defined as being ontologically different yet possessing many characteristics that are the same. This practice of using 蝉腻尘腻苍腻诲丑颈办补谤补苍测补 to express qualitative similarity is common. For instance, it is expressed within: " simho m膩峁嘺vakah" ("the lion child鈥�). In this example, both terms ('simhah and '尘腻峁嘺惫补办补丑") are in the nominative case; however, the phrase does not assert that the child is a lion in form (蝉惫补谤奴辫). Instead, it states that the child is lion-like-it possesses some characteristics of a lion. 357
Those statements such as 1: ayam膩tm膩 brahma and 鈥�aham brahm膩smi鈥� should be read similarly. When the self (atman) is revealed as being similar to Ak峁rabrahman, it means that although the self is ontologically distinct, possesses many characteristics, such as being above the three qualities (驳耻峁嘺蝉) of 尘腻测腻, being pure and others which are useful for the 耻辫腻蝉补苍腻 of Param腻迟尘补苍, that are like those of Ak峁rabrahman. For this reason, the use of 蝉腻尘腻苍腻诲丑颈办补谤补苍测补 here refers to possessing qualities or virtues that are similar to those of Ak峁rabrahman. The same interpretation should be understood for all such revelations in which 蝉腻尘腻苍腻诲丑颈办补谤补苍测补 is employed.
8. The Semantics of 鈥楤eing Brahman鈥�
It was also argued that ' 产谤补丑尘补产丑腻惫补' in revelations such as 鈥�产谤补丑尘补产丑奴迟补尘,鈥�[21] 鈥�产谤补丑尘补产丑奴迟补岣�,鈥�[22] and 鈥�产谤补丑尘补产丑奴测腻测补,鈥�[23] also expresses ontological identity between the self and Brahman. This is also inappropriate. The use of the verbal root '产丑眉' (meaning, to be) does not necessarily indicate ontological identity. '叠丑眉 is used even when there is an ontological distinction between two objects. See, for example: 鈥�Gurau deva产丑腻惫补m kurute "[24] and 鈥�pitari deva产丑腻惫补m karoti.鈥�[25] Although one's Guru and father are not deities (devas), because they possess virtues similar to those of deities, they are identified as such. Terms such as 鈥�产谤补丑尘补产丑奴迟补岣�鈥� should also be read in this manner-to express Brahman's particular virtues. Moreover, it is observed that the qualities of the meditator follow those of that which is meditated upon. Thus, one who contemplates upon Ak峁rabrahman attains 产谤补丑尘补产丑腻惫补. In such circumstances, there is no complication of them becoming one entity.
9. The Semantics of Atma谤奴辫补
Similarly, terms such as 鈥�atma谤奴辫补鈥� only imply intense association. For example, when interpreting the expression 鈥淒urv盲sa is anger personified," it is apparent that anger and Durv盲sa are ontologically distinct entities. The expression is used not to express ontological identity, but instead to emphasize an intense association between the two-viz. anger entirely overcomes Durv盲sa. The expression of oneness is understood figuratively. Also, statements such as 鈥�gha葲膩tmik膩 dr峁Ｈ沬h, "[26] are interpreted to express that the pot is the focus of what is being seen. It does not mean that one's vision itself has become the pot. No one experiences the viewer viewing the pot as becoming the pot. Terms such as 'brahm腻迟尘补苍膩' and ' 产谤补丑尘补谤奴辫补 should be understood in a similar way. By possessing an intense association with the manifest Ak峁rabrahma蝉惫补谤奴辫 Guru and engaging in intense contemplation of him, the self attains oneness and continually sees and experiences Brahman. It is in this sense the self is identified as being 产谤补丑尘补谤奴辫补. The term ' 谤奴辫补' is also used similarly.
See, for example:
鈥淲hen a 箩墨惫补 attains similarity with Brahman through 蝉补尘腻诲丑颈, that 箩墨惫补 is identified as 产谤补丑尘补谤奴辫补.鈥�
Within the 骋墨迟腻, ' 办盲尘盲迟尘补苍补丑 does not express that the j墨v腻迟尘补苍 itself becomes lust; however, it implies that self-possesses a lustful nature. It is explained as: 鈥�办盲尘盲迟尘补苍补丑 k膩masvabh膩v膩h鈥�[27] the same type of semantic ascription should be employed when deciphering: 产谤补丑尘盲迟尘腻', or 鈥�补办峁谤腻迟尘腻' and others. Alternatively, when the compound is analyzed as a possessive exocentric adjective compound,[28] it refers to one whose form is similar to that of Brahman. Therefore, one who has attained virtues that are similar to those of Brahman-one who has, among other things, overcome the three bodies and become free of the hindrances and grief of 尘腻测腻- may be identified as 产谤补丑尘补谤奴辫补 or Brahman. 359
10. The Various Semantics of 鈥�Eva鈥�
It was argued earlier that 鈥�eva鈥� in 鈥�brahma veda brahmaiva bhavati鈥� implies that each 腻迟尘补苍 and Ak峁rabrahman are ontologically identical. This is also not the case. The term 鈥�eva鈥� is also used to express similarity.
This semantic ascription of 鈥�eva鈥� is revealed in the 狈颈驳丑补峁噒耻, where it states:
鈥�s膩mye caiva kvacicchabdah.鈥�[29]
The 艢谤耻迟颈蝉 also use 鈥�eva鈥� to express similarity; see, for example:
鈥�痴补颈峁ａ箛补惫补 惫膬尘补苍补尘腻濒补产丑别迟补, spardham盲no vi峁ureva bh奴tvem膩n lok膩nabhijayati.鈥�[30]
Here, 鈥�痴颈峁ａ箛耻 eva鈥� is read as: 鈥�痴颈峁ａ箛耻 iva鈥� (similar to 痴颈峁ａ箛耻). Such usage is also seen in other instances. For example, 痴补谤诲丑补尘腻苍补's Ganatantramahodadhi uses 鈥�eva鈥� in: 鈥�艣r墨sta eva me'stu,鈥�[31] to express similarity.
Moreover, when deciphering 鈥�brahma veda brahmaiva bhavati,鈥� it is possible to rearrange its words.[32] When 鈥�eva鈥� is sequenced to qualify the act of becoming, the mantra is read to express that one only becomes like Brahman鈥攐ne does not become like anything else. Alternatively, when 鈥�eva鈥� is read in association with the knowing, the mantra is read to express: one who surely knows Brahman becomes Brahman. This reading stresses the need to realize Brahman in order to attain 产谤补丑尘补产丑腻惫补. However, when 鈥�eva鈥� is associated with 'Brahman', the mantra is read to clarify that one does not become Parabrahman.
Also, 鈥�eva鈥� in 鈥�brahma veda brahmaiva bhavati" may be understood to express that when a person of any caste, even one that is considered low, worships a 叠谤腻丑尘补峁嘺 with devotion, they also become a 叠谤腻丑尘补峁嘺. This means that the worshipper of the 叠谤腻丑尘补峁嘺 gains the qualities of a 叠谤腻丑尘补峁嘺. They do not, however, become ontologically one with the worshipped 叠谤腻丑尘补峁嘺. Similarly, the 腻迟尘补苍, upon performing great spiritual endeavors in the form of 产谤补丑尘补惫颈诲测腻, becomes similar to Brahman in qualities, but does not forgo its own form (蝉惫补谤奴辫) and does not attain the form (蝉惫补谤奴辫) of Brahman. It is not the case that 鈥�ghate j帽膩te tadj帽膩t膩鈥檖i bhavati ghatah鈥� (The knower of a pot himself becomes a pot). Only the delusional would believe such a thing.
11. The Essence
The heart of the 艢谤耻迟颈: 鈥�brahma veda brahmaiva bhavati,鈥� reveals that one truly attains 产谤补丑尘补产丑腻惫补 when one realizes the form, nature, and virtues of the manifest Ak峁rabrahma蝉惫补谤奴辫 蝉补迟辫耻谤耻峁. Such realization occurs by associating with the Guru, contemplating his virtues and other qualities, and attempting to imbibe his qualities. Attaining such 产谤补丑尘补产丑腻惫补 is necessary for acquiring unhindered conviction in Parabrahman. The discussion presented here explains that 鈥�brahmaiva san brahmapyeti鈥�[33] does not advocate the self (腻迟尘补苍) and Brahman as ontologically one. Although both entities are ontologically distinct, the self (腻迟尘补苍) is concealed by Brahman in the way that the constellations are concealed by sunlight-the self (腻迟尘补苍) is engulfed by the greatness of Ak峁rabrahman.
12. 鈥楤rahmarpanam鈥�
Revelations such as 鈥�产谤补丑尘腻谤辫补峁嘺尘鈥�[34] express Ak峁rabrahman鈥檚 pervasiveness and do not denounce the other entities. Other terms such as '产谤补丑尘补产丑奴迟补丑', 鈥�产谤补丑尘补谤奴辫补鈥�? 鈥�产谤补丑尘补产丑腻惫补鈥� and 鈥�aham brahm膩smi鈥�, like 蝉腻尘腻苍腻诲丑颈办补谤补苍测补, express attaining the qualities of Brahman that are useful for attaining liberation.
13. Summary
The discussions above can be summarized as follows. 厂腻尘腻苍腻诲丑颈办补谤补苍测补 is used to express having similar qualities. The same semantic is expressed when one's father is identified as a deity using the 厂补峁僺办峁泃补 verb 'to be'. Although the father is ontologically distinct from a deity, he is described as being a deity, because he shares certain qualities with a deity. 鈥�Eva鈥� expresses qualitative similarity both in sentences commonly used and in the Vedic revelations. When reading: 鈥�brahmaiva bhavati鈥�, 鈥�eva鈥� should be interpreted in this manner. All scriptural revelations that imply oneness should be interpreted as expressing qualitative oneness and not ontological identity. If they are not read as such, then the five eternally distinct entities expressed in all sacred texts and expounded by Param腻迟尘补苍 himself,[35] will be contradicted.
The Upani峁d mantra concludes by describing various other benefits of realizing Brahman. It states that when one realizes Brahman, no one in their family lineage remains ignorant of Ak峁rabrahman. Thus, everyone born into their family indeed comes to realize Brahman. Furthermore, the 产谤补丑尘补谤奴辫补 devotee, in this very life, overcomes grief caused by the three types of misery.[36] They overcome sin, which is the root of grief. Moreover, by becoming free of the 驳耻丑腻驳谤补苍迟丑颈- innate, mundane, firmly rooted instincts such as attachment and spite, which have since eternity resided in the heart like shackles-they become amrta. Upon becoming a 产谤补丑尘补谤奴辫补 they, become an 补办峁谤补尘耻办迟补, free from the cycle of births and deaths while being ever engrossed in the divine bliss of Param腻迟尘补苍 厂补丑补箩腻苍补苍诲补.[37] In this way, 厂惫腻尘颈苍腻谤腻测补峁嘺 strongly rejects, that being 产谤补丑尘补谤奴辫补 is not a substantial union but a qualitative similarity with Ak峁rabrahman. The self remains metaphysically 箩墨惫补 or 墨艣惫补谤补, albeit in a highly exalted spiritual state.
Footnotes and references:
[1]:
Vacan膩m峁泃a Gadhad膩 II/3, Mundaka-耻辫补苍颈峁诲 3/2/9 351
[2]:
Mundaka-耻辫补苍颈峁诲 1/1/5
[3]:
Mundaka-耻辫补苍颈峁诲 2/1/2
[4]:
Mundaka-耻辫补苍颈峁诲 2/2/2
[5]:
鈥�厂腻尘奴苍腻诲丑颈办补谤补苍测补鈥� refers to the implied unity between the subject and predicate nominative. This is also known as the unity of substratum, coordinate predication, or syntactic similarity. 352
[6]:
Brhad膩ra峁噛aka-耻辫补苍颈峁诲 1/4/10
[7]:
M膩nd奴kya-耻辫补苍颈峁诲 1/2
[8]:
Bhagavad-骋墨迟腻 13/30
[10]:
Bhagavad-骋墨迟腻 5/24, 18/54
[11]:
Bhagavad-骋墨迟腻 14/26, 18/53
[12]:
鈥楢 pot that has become a clay.鈥�
[14]:
To become one, however, as mentioned here, it is commonly also used to express: to gather, to unite, or to collect together.
[15]:
Ra尘腻测腻na Sundarakanda, 35/53
[16]:
Taittiriya-耻辫补苍颈峁诲 2/1/1
[17]:
Bhagavad-骋墨迟腻 13/30
[18]:
The commentator summarizes the above points in two couplets, which are translated here in prose.
[19]:
Brhad膩ra峁噛aka-耻辫补苍颈峁诲 1/4/10
[20]:
MaU 1/2
[21]:
Bhagavad-骋墨迟腻 6/27
[22]:
Bhagavad-骋墨迟腻 5/24, 18/54
[23]:
Bhagavad-骋墨迟腻 14/26, 18/53
[24]:
鈥榖elieve one鈥檚 Guru to be a deity.鈥�
[25]:
鈥榖elieve one鈥檚 father to be a deity.鈥� 358
[26]:
Vision that has taken the form of the pot.
[27]:
Bhagavad-骋墨迟腻 2/43
[28]:
Bauvrihi of the possessive case.
[29]:
鈥淎nd the term 鈥�eva鈥� is sometimes used to express similarity.鈥�
[30]:
"When the competitor becomes Vi峁u, he defeats the world." (Tai.Sam. 2/1/3/16)
[31]:
鈥淢ay your wealth become mine."
[32]:
Grammatical conjugations of terms in 厂补峁僺办峁泃补 sentences are indicators on 厂补峁僺办峁泃补 terms may be sequenced at.
[33]:
Svet膩艣vatara-耻辫补苍颈峁诲 3/3
[34]:
Bhagavad-骋墨迟腻 4/24
[35]:
Vacan膩m峁泃a Gadhad膩 I/7, Vacan膩m峁泃a Gadhad膩 III/10
[36]:
In Indian philosophy miseries are generally categorized into three types: adhyatimika-those that are mental, adhibhautika-those that are physical and adhidevika-those that are caused by natural or supernatural forces.
[37]:
Sadhu Paramvivekdasa, The Mundaka-耻辫补苍颈峁诲, With Exposition and Original Devanagari Text, New Bhartiya Book Corporation, New Delhi, 2020, pp.187-204.