2023-05-31 04:00:37 by ambuda-bot
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INTRODUCTION
consider as the Deity spoken of as the best in the sastras
teaching the ultimate truths?" Doubts arise on account of
differences even in the minds of persons who believe that one
Supreme God (i.e., one possessing all the qualities required for
the Rulership of the Universe) is taught in the various süstras
and philosophies. These doubts are as to whether such
qualities of Supreme Lordship as unlimited knowledge and
powers arise with reference to a particular modification of the
unreal, evolving under the limiting adjunct of maya, or
whether rulership over all is natural (to any deity). Specifi-
cally also the question arises as to whether Hari (Vishnu) or
Hara (Siva) or Hiranyagarbha (Brahma) is the Supreme Deity,
because in the sistras such qualities (of Rulership, etc.) are
ascribed to them indiscriminately both individually and in
common. Hence the question is in the form: "Which is the
Supreme Deity?"
The second question is:
"Which is the supreme goal of
attainment?" This question is propounded because there are
conflicting opinions in sastras dealing with the ultimate benefit
as to what is moksha (salvation) and what happens at that
stage, such as whether (i) the atman perishes in moksha, or
(ii) Nescience covering the atman is dispelled, or (iii) the qualities
of the atman perish, leaving the atmin alone to exist
(Vaiseshika), or (iv) equality with the Paramātman is attained, or
(v) there is acquisition of the quality of the Paramātman, or
(vi) the status of being a shadow of the Paramātman is attained,
or (vii) the acquisition is only of the essential nature of bliss,
etc., or (viii) a status of continuous service to the Lord
is attained.
vā
In the original text, the words used in connection with
the goal are "Kim va api ekam parāyaṇam". Here va is a
syllable denoting alternatives, and api conveys a conjunctive
sense. Therefore, it is to be understood from this that the
questioner wants to know whether the Deity to be determined
as the Supreme One is alternative to the goal to be reached or
whether such Deity is itself the goal to be attained. Or
again, it may be said that the questioner wants to know
whether the benefit (moksha) to be enjoyed is the same for all
or different in each particular case.
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consider as the Deity spoken of as the best in the sastras
teaching the ultimate truths?" Doubts arise on account of
differences even in the minds of persons who believe that one
Supreme God (i.e., one possessing all the qualities required for
the Rulership of the Universe) is taught in the various süstras
and philosophies. These doubts are as to whether such
qualities of Supreme Lordship as unlimited knowledge and
powers arise with reference to a particular modification of the
unreal, evolving under the limiting adjunct of maya, or
whether rulership over all is natural (to any deity). Specifi-
cally also the question arises as to whether Hari (Vishnu) or
Hara (Siva) or Hiranyagarbha (Brahma) is the Supreme Deity,
because in the sistras such qualities (of Rulership, etc.) are
ascribed to them indiscriminately both individually and in
common. Hence the question is in the form: "Which is the
Supreme Deity?"
The second question is:
"Which is the supreme goal of
attainment?" This question is propounded because there are
conflicting opinions in sastras dealing with the ultimate benefit
as to what is moksha (salvation) and what happens at that
stage, such as whether (i) the atman perishes in moksha, or
(ii) Nescience covering the atman is dispelled, or (iii) the qualities
of the atman perish, leaving the atmin alone to exist
(Vaiseshika), or (iv) equality with the Paramātman is attained, or
(v) there is acquisition of the quality of the Paramātman, or
(vi) the status of being a shadow of the Paramātman is attained,
or (vii) the acquisition is only of the essential nature of bliss,
etc., or (viii) a status of continuous service to the Lord
is attained.
vā
In the original text, the words used in connection with
the goal are "Kim va api ekam parāyaṇam". Here va is a
syllable denoting alternatives, and api conveys a conjunctive
sense. Therefore, it is to be understood from this that the
questioner wants to know whether the Deity to be determined
as the Supreme One is alternative to the goal to be reached or
whether such Deity is itself the goal to be attained. Or
again, it may be said that the questioner wants to know
whether the benefit (moksha) to be enjoyed is the same for all
or different in each particular case.
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