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18
6-3-15) says: "For that person is not attached to any-
thing." (Again Puranas) say: "This Universe is looked
upon as an expansion of Vishnu, who is all beings; the
knowing ones should view this as the Self, without any
sense of difference. O Daityas, observe equality in all
beings. The worship of Achyuta is equality. O friend,
how could we attribute to Govinda, friendship or enmity,
who is all beings, the Lord of the Universe, who is the
Universe itself, the Paramātman ?" (Chcha. Up., 6-8-7).
"That art thou," (Br. Up., 3-4-10) "I am Brahman,"
"All this is Self," (Man. Up. 2) "This Self is Brahman,"
(Cheha. Up., 7-1-3) The knower of the Self overcomes
pain," (Is-Up., 7) "What delusion, what sorrow is there
when one has perceived the Unity?" To this effect are the
sayings of Sruti, Smriti, Itihasa, Purana and Laukika
(worldly wisdom).
64
VISHNU SAHASRANAMA
It should be admitted that the Veda imparts knowledge
even as to a thing that already exists. It has been said by
the learned: "If in establishing their own theory it is
tacitly admitted (by the Mimamsakas) that words can
impart knowledge concerning things other than action, and
that (from those words) another can also understand the
same, cannot the Sruti bear witness to the Supreme Self?"
Words which denote things denote them as related to some-
thing else, not as related to an act. In the latter case, the
Arthavadas (passages that occur in connection with in-
junctions of acts) would have no meaning at all, since the
only meaning they can convey is in the form of a praise.
Certainly, no meaning, then, could be conveyed by the
passages, (Tai. Sam., 2-1-1) "Let the man who desires
prosperity sacrifice a white animal to Vayu. Vayu indeed,
is the swiftest God." It is the desire attached to a thing
that impels one to action, not the mere word of command.
According to the Sruti (Br. Up., 6-4-5) "Here they say that
a person is made up of desires. As is his desire, so is his
will; and as is his will, so is his deed; and whatever deed
6-3-15) says: "For that person is not attached to any-
thing." (Again Puranas) say: "This Universe is looked
upon as an expansion of Vishnu, who is all beings; the
knowing ones should view this as the Self, without any
sense of difference. O Daityas, observe equality in all
beings. The worship of Achyuta is equality. O friend,
how could we attribute to Govinda, friendship or enmity,
who is all beings, the Lord of the Universe, who is the
Universe itself, the Paramātman ?" (Chcha. Up., 6-8-7).
"That art thou," (Br. Up., 3-4-10) "I am Brahman,"
"All this is Self," (Man. Up. 2) "This Self is Brahman,"
(Cheha. Up., 7-1-3) The knower of the Self overcomes
pain," (Is-Up., 7) "What delusion, what sorrow is there
when one has perceived the Unity?" To this effect are the
sayings of Sruti, Smriti, Itihasa, Purana and Laukika
(worldly wisdom).
64
VISHNU SAHASRANAMA
It should be admitted that the Veda imparts knowledge
even as to a thing that already exists. It has been said by
the learned: "If in establishing their own theory it is
tacitly admitted (by the Mimamsakas) that words can
impart knowledge concerning things other than action, and
that (from those words) another can also understand the
same, cannot the Sruti bear witness to the Supreme Self?"
Words which denote things denote them as related to some-
thing else, not as related to an act. In the latter case, the
Arthavadas (passages that occur in connection with in-
junctions of acts) would have no meaning at all, since the
only meaning they can convey is in the form of a praise.
Certainly, no meaning, then, could be conveyed by the
passages, (Tai. Sam., 2-1-1) "Let the man who desires
prosperity sacrifice a white animal to Vayu. Vayu indeed,
is the swiftest God." It is the desire attached to a thing
that impels one to action, not the mere word of command.
According to the Sruti (Br. Up., 6-4-5) "Here they say that
a person is made up of desires. As is his desire, so is his
will; and as is his will, so is his deed; and whatever deed