2023-05-31 04:00:44 by ambuda-bot
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INTRODUCTION
Again ātma-gunas (spiritual virtues such as self-control,
etc.) are said to be purificatory because they are appropriate
to knowledge about Him.
Sacrifices, charity, tapas and sraddha are purificatory
because they are all but forms of His worship. Brahmins and
others are able to purify because they are privileged to study
the Vedas which sing of Him. Hence it is said in the Mahā.
bharata: "A Brahmin becomes a Brahmin and a seer of Truth
only when he knows Vasudeva, the All-pervading (Kränta)."
The Vedas and the Smritis are also purifying as they are
but His commands and recognise Him as supreme. Thus it
is said: "The Vedas are about Nārāyaṇa'' (Bhagavata, II. 5. 15);
and "The Srutis and Smritis are My commands".
Temples are sacred and capable of cleansing a person
because He resides or presides there; this is so stated in the Mahā.
bharata, Aranyaka, Tirthayātrā chapter. Beginning with the
statement, "Dvārakā is holy", it goes on to observe: "There
Hari, whose nature is beyond thought and who has killed
the demon, Madhu, dwells. It is holy, it is supremely great,
it has holy waters, it is the penance-grove" (88. 24). Thus the
purifying power of a place is said to be due to His connection
with it. It is then concluded clearly: "Govinda indeed is the
supremely pure among the pure. He is the holiest of the
holy". (88. 26)
Auspicious of the Auspicious (Mangaļānām cha mangalam):
He is the most intensely desirable, being more desirable than
fragrant garlands, sandal paste, heavenly damsels and even
nectar, and also more desirable than the individual soul which
has destroyed all the impurities of samsāra and is compacted
of bliss and knowledge in its essence, pure and unlimited. For
these reasons, He is the Ultimate Supreme Goal. This will be
elaborated.
(yah: He who): It would have been appropriate to conclude
that such a Person is the supreme goal. Instead of this, there
is the statement, "He who is the goal", as if this is
established. The intention is to show that this indeed is well
known as well-established in the śāstras. What follows is the
answer to the first question. The next stanza and a half are
devoted to answering; "Who is the one Deity?"
39
Again ātma-gunas (spiritual virtues such as self-control,
etc.) are said to be purificatory because they are appropriate
to knowledge about Him.
Sacrifices, charity, tapas and sraddha are purificatory
because they are all but forms of His worship. Brahmins and
others are able to purify because they are privileged to study
the Vedas which sing of Him. Hence it is said in the Mahā.
bharata: "A Brahmin becomes a Brahmin and a seer of Truth
only when he knows Vasudeva, the All-pervading (Kränta)."
The Vedas and the Smritis are also purifying as they are
but His commands and recognise Him as supreme. Thus it
is said: "The Vedas are about Nārāyaṇa'' (Bhagavata, II. 5. 15);
and "The Srutis and Smritis are My commands".
Temples are sacred and capable of cleansing a person
because He resides or presides there; this is so stated in the Mahā.
bharata, Aranyaka, Tirthayātrā chapter. Beginning with the
statement, "Dvārakā is holy", it goes on to observe: "There
Hari, whose nature is beyond thought and who has killed
the demon, Madhu, dwells. It is holy, it is supremely great,
it has holy waters, it is the penance-grove" (88. 24). Thus the
purifying power of a place is said to be due to His connection
with it. It is then concluded clearly: "Govinda indeed is the
supremely pure among the pure. He is the holiest of the
holy". (88. 26)
Auspicious of the Auspicious (Mangaļānām cha mangalam):
He is the most intensely desirable, being more desirable than
fragrant garlands, sandal paste, heavenly damsels and even
nectar, and also more desirable than the individual soul which
has destroyed all the impurities of samsāra and is compacted
of bliss and knowledge in its essence, pure and unlimited. For
these reasons, He is the Ultimate Supreme Goal. This will be
elaborated.
(yah: He who): It would have been appropriate to conclude
that such a Person is the supreme goal. Instead of this, there
is the statement, "He who is the goal", as if this is
established. The intention is to show that this indeed is well
known as well-established in the śāstras. What follows is the
answer to the first question. The next stanza and a half are
devoted to answering; "Who is the one Deity?"
39