2023-05-31 04:00:43 by ambuda-bot
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INTRODUCTION
Supreme Light" (Chh. Up. VIII. 12); and "The sun shines
with light borrowed from Him".
(2) Great (mahat). This shows that there is no limit to
His light.
(3) Supreme (paramam). There is nothing equal or supe.
rior. This is the meaning to be adopted in later places also.
(4) Director (tapas). He issues decrees and orders. He
is the ruler. So it has been said: "He radiates His conquering
powers for the sake of the gods' (Nārāyaṇa Sīkta); "Him who
is the supreme ruler" (Svet. Up. VI. 3); and "He is the ruler
of all'' (Brih. Up. VI. 9. 22).
>
(5) Brahman (the extremely great). He is great because
His nature and qualities are beneficent to an extent unlimited.
He makes all others great by His omnipotence.
(6) Purest of the pure (pavitram). The words paramam
(supreme) and mahat (great) should be understood here. The
words mean that He is the agency for purifying in a parti-
cular way. Purity means freedom from impurities (doshas),
and impurity arises in inanimate matter when it evolves under
the influence of rajas and tamas. In the soul, it is caused by
contact with such matter. And it consists of ignorance,
offences against the Lord, attachment, hate, etc. The Lord
alone is capable of destroying utterly the doshas root and
branch, because He is always of a nature opposed to them.
He is the purest of the pure. So proclaim the śāstras: "He
(the knower of Brahman) does not feel anxiety (about his
salvation) (Taitt. Up. II. 9); 'Just as water does not cling to
the lotus leaf" (Chh. Up. IV. iv. 3); "Just as a tuft of grass is
burnt up by fire" (Chh. Up. V. xxvi. 3); "He (the soul) shakes
off his sins and merits (when attaining moksha)" (Kaush. Up.
1. 4); "After getting rid of merits and sins the wise man...
(Mund. Up., III. I. 3); "The highest purification for the soul
is held to arise from knowledge of God" (Yajñavalkya Smriti);
and "Remember Nārāyaṇa at the time of the bath and any
other action. This is the most efficacious expiation for all
sins". To the same effect the Gitä says: 'He who knows Me
as one without a beginning and without birth" (X. 3). In the
Rāmāyaṇa, it is said: "You are the purifier of all persons, O
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Supreme Light" (Chh. Up. VIII. 12); and "The sun shines
with light borrowed from Him".
(2) Great (mahat). This shows that there is no limit to
His light.
(3) Supreme (paramam). There is nothing equal or supe.
rior. This is the meaning to be adopted in later places also.
(4) Director (tapas). He issues decrees and orders. He
is the ruler. So it has been said: "He radiates His conquering
powers for the sake of the gods' (Nārāyaṇa Sīkta); "Him who
is the supreme ruler" (Svet. Up. VI. 3); and "He is the ruler
of all'' (Brih. Up. VI. 9. 22).
>
(5) Brahman (the extremely great). He is great because
His nature and qualities are beneficent to an extent unlimited.
He makes all others great by His omnipotence.
(6) Purest of the pure (pavitram). The words paramam
(supreme) and mahat (great) should be understood here. The
words mean that He is the agency for purifying in a parti-
cular way. Purity means freedom from impurities (doshas),
and impurity arises in inanimate matter when it evolves under
the influence of rajas and tamas. In the soul, it is caused by
contact with such matter. And it consists of ignorance,
offences against the Lord, attachment, hate, etc. The Lord
alone is capable of destroying utterly the doshas root and
branch, because He is always of a nature opposed to them.
He is the purest of the pure. So proclaim the śāstras: "He
(the knower of Brahman) does not feel anxiety (about his
salvation) (Taitt. Up. II. 9); 'Just as water does not cling to
the lotus leaf" (Chh. Up. IV. iv. 3); "Just as a tuft of grass is
burnt up by fire" (Chh. Up. V. xxvi. 3); "He (the soul) shakes
off his sins and merits (when attaining moksha)" (Kaush. Up.
1. 4); "After getting rid of merits and sins the wise man...
(Mund. Up., III. I. 3); "The highest purification for the soul
is held to arise from knowledge of God" (Yajñavalkya Smriti);
and "Remember Nārāyaṇa at the time of the bath and any
other action. This is the most efficacious expiation for all
sins". To the same effect the Gitä says: 'He who knows Me
as one without a beginning and without birth" (X. 3). In the
Rāmāyaṇa, it is said: "You are the purifier of all persons, O
37