SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 8<\/a><\/p>\n << Chapter 8 verses 21<\/a><\/p>\n Simple<\/a><\/p>\n puru\u1e63a\u1e25 sa para\u1e25 p\u0101rtha ‘Supreme is that Spirit (purusha<\/em>), P\u0101rtha! Who is attainable but by unswerving love; in Whom are all beings, by Whom is all this pervaded.[2. This is \u012a\u015bvara<\/em> or the Third Postulate, vide Bh: Gi:<\/em> VII-6<\/a>.]’<\/span><\/p>\n The Purusha, Supreme, is He in Whom all things reside, Who enters into all things; He who was declared in :\u2014<\/span><\/p>\n \u2018Naught whatsoever, higher than I, Dhana\u00f1jaya! exists. Like unto a row of gems strung on a string, all this is threaded by Me.\u2019 (VII-7<\/a>).<\/span><\/p>\n \u2018I am the Exhaustless, Superior to these \u2019 (VII-13<\/a>).<\/span><\/p>\n This is the Supreme Purusha, Who is accessible to unswerving love (bhakti<\/em>) as declared already in:\u2014<\/span><\/p>\n \u2018Whoso, with undivided mind, ever etc\u2019 (VIII-14<\/a>).<\/span><\/p>\n Next, the journey that is called Archir-\u0101di (or the spiritual road beginning with light) which is common to both the knower of the true \u0101tma (or soul-lover) and him who is devoted to Parama-Purusha (God-lover), is discoursed on:\u2014<\/span><\/p>\n That archir-\u0101di is the road by which both these kinds of devotees travel is declared in the \u015aruti. It is the road, travelled by which, there is no returning (or retracing). Says the \u015aruti, when treating on the Science of the Five Fires (Pa\u00f1ch-\u0101gni-vidy\u0101<\/em>) thus:<\/span><\/p>\n \u2018Those who know (\u0101tma) to be thus; and those again who meditate on Tapas[3. Tapas<\/em>=Fatherhood of God.] (Brahm=God) with \u015araddh\u0101<\/em>[4. \u015araddh\u0101<\/em>=Motherhood of God. \u015araddh\u0101-Tapas means the approaching of the Father through the Mother. Father is symbolical of Wisdom, Mother of Love. Vide note, 1, Chapter 1 Proem<\/a>, and Lakshm\u012b-Tantra<\/em> for other esoteric interpretations.] (Lakshmi=Mediatrix, in Me), in a retired place, reach (the deity of) Archi\u1e25=light; from (the deity of) light, to (the deity of) day, etc.\u2019[5. Chh: Up\u00b0:<\/em> V-2-15.) (Tad ya ittham vidur, ye ch-eme ‘ra\u1e47ye \u015araddh\u0101 Tapa-ity-up\u0101sate ff.).]<\/span><\/p>\n That he who travels by the archir-\u0101di<\/em> road, reaches Para-brahma, and that he returns not, is thus announced in the \u015aruti:<\/span><\/p>\n \u2018He (the spirit or angel or cherub, named Am\u0101nava) conducts them (the redeemed souls) to Brahm…. Travelled by this road, they return not to this mortal round of existence.\u2019[6. Chh: Up\u00b0:<\/em> IV-15-6(Sa en\u0101n Brahma gamayati ..etena prati-padyam\u0101n\u0101 imam m\u0101navam \u0101vartam n-\u0101variante).]<\/span><\/p>\n The \u015aruti: referring to:\u2014<\/span><\/p>\n \u2018Those who know it (\u0101tma) to be thus,\u2019[7. Chh: Up\u00b0:<\/em> V-10-1. (Tad ya ittham vidu\u1e25).] is not to be understood as having reference to those aspirants who follow the Praj\u0101pati-declared Para-vidy\u0101<\/em> (or God-science or Wisdom), auxiliary to which they have to know \u0101tma (or their own soul, first); for if it did refer to the God-seekers, then the mention of God-seekers or God-wisdom (Para-vidy\u0101<\/em>) again (immediately after the above-cited passage), viz<\/em>:\u2014<\/span><\/p>\n \u2018And<\/em> those who meditate on \u015araddh\u0101-united Tapas or Mother-Father God)\u2019[8. Chh : Up\u00b0:<\/em> V-10-1 (ye ch-eme `ranye \u015araddh\u0101-Tapa ity up\u0101sate).] would be superfluous and meaningless.<\/span><\/p>\n In the texts of Pa\u00f1ch-\u0101gni-vidy\u0101<\/em>, viz<\/em>:\u2014<\/span><\/p>\n \u2018Thus do the waters come to be designated as the Purusha, in the fifth oblation\u2019 etc.,[9. Chh: Up\u00b0<\/em> V-9-I (Iti tu pa\u00f1-chamy\u0101m \u0101hut\u0101v \u0101pa\u1e25 purusha-vacha-so so bhavanti).] and,<\/span><\/p>\n \u2018Those of righteous deeds, those of iniquitous deeds\u2019 etc.,[10. Chh : Up\u00b0:<\/em> V-10-7 (Rama\u1e47\u012bya-chara\u1e47\u0101\u1e25 kap\u016bya-chara\u1e47\u0101\u1e25).] have reference to the (physical) forms alone like man etc., fashioned according to virtuous or wicked deeds, out of waters in conjunction with other elements, and that \u0101tma is but in association with those forms. After thus declaring the distinction between Intelligent and Non-intelligent Principles, then next, the \u015aruti:\u2014<\/span><\/p>\n \u2018Those who know it (\u0101tma) thus…. join (the road of) Archi\u1e25; and return not to this whirl of mortal existence etc\u2019[11. Chh : Up\u00b0:<\/em> V-10-1 (ye ch-eme `ranye \u015araddh\u0101-Tapa ity up\u0101sate).].<\/span><\/p>\n Teaches that the non-intelligent nature (matter) is a thing fit to be discarded, and the intelligent nature (\u0101tma) is the thing fit to be espoused; so that it is learnt that,<\/span><\/p>\n \u2018Those who understand it (\u0101tma) thus\u2019[12. \u2018Ye ittham vidu\u1e25,\u2019 Chh: Up:<\/em> V-2-15.] are those (the soul-seekers) who go by the road of Archi\u1e25, and return not.<\/span><\/p>\n The passage, \u2014\u2018He conducts these to Brahm,\u2019[13. Chh : Up\u00b0:<\/em> V-10-7 (Rama\u1e47\u012bya-chara\u1e47\u0101\u1e25 kap\u016bya-chara\u1e47\u0101\u1e25).] as meaning \u2018Brahm is attained,\u2019 is applicable to both the aspirant for the realization of pure \u0101tma-essence (or soul-seeker), and the aspirant devoted to Parama-purusha (or God-seeker), in the light that the mode of meditation for the former also consists in the contemplating of matter-exempt \u0101tma-principle, as Brahm-ensouled, and in the relation that \u0101tma is essentially leige to Brahm.[15. This is a very difficult passage to understand. It is enough here to state that the soul-seeker contemplates on soul<\/em> in its relation to God; whereas the God-seeker contemplates on God<\/em> in His relation to soul.] This holds conformably to the Vedanta-axiom called the tat-kratu-ny\u0101ya<\/em> [or the truth ‘that the like effort begets like result; and therefore when Brahm is to be the fruit of a devotee, he should have devoted himself to] contemplation of Brahm. In the present case, when the fruit Brahm, \u2014as declared in; \u2018He conducts those to Brahm,\u2019\u2014 is mentioned, it is inferred that the soul-seeker\u2019s contemplative mode involves contemplation of Brahm. How he contemplates on Brahm was mentioned viz.<\/em>, he contemplates on Brahm as ancillary to \u0101tma, \u2014atma (Soul) being his chief aim,\u2014 whereas the God-seeker\u2019s contemplation is Brahm Itself, with his soul as ancillary to Brahm, \u2014Brahm (God) being his sole Aim, not atma (soul).<\/span><\/p>\n As regards meditation being of the nature that \u0101tma shall therein be regarded as by essence standing in the relation of fealty to the Sovereign God, authority is found in the \u015aruti:<\/span><\/p>\n \u2018Who (Brahm) abides in \u0101tma (as Soul…..), of Whom \u0101tma is body etc.\u2019[16. Bri: Up\u00b0<\/em> V-7-22, K\u0101\u1e47va-p\u0101\u1e6dha<\/em> (Ya \u0101tmani tish\u1e6dhan….yasy-\u0101tma \u015bar\u012bram &c.)]<\/span><\/p>\n >> Chapter 8 verse 23<\/a><\/p>\n archived in https:\/\/githa.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013 http:\/\/koyil.org<\/a> SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Chapter 8 << Chapter 8 verses 21 Simple puru\u1e63a\u1e25 sa para\u1e25 p\u0101rtha bhakty\u0101 labhyas tv ananyay\u0101 yasy\u0101nta\u1e25-sth\u0101ni bh\u016bt\u0101ni yena sarvam ida\u1e41 tatam ‘Supreme is that Spirit (purusha), P\u0101rtha! Who is attainable but by unswerving love; in Whom are all beings, by Whom is all this … Read more<\/a><\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[18,24],"tags":[],"class_list":["post-3619","post","type-post","status-publish","format-standard","hentry","category-chapter-8","category-original"],"_links":{"self":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/3619","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=3619"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/3619\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=3619"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=3619"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=3619"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nbhakty\u0101 labhyas tv ananyay\u0101
\nyasy\u0101nta\u1e25-sth\u0101ni bh\u016bt\u0101ni
\nyena sarvam ida\u1e41 tatam<\/p>\n
\npramANam (scriptures) \u2013 http:\/\/granthams.koyil.org<\/a>
\npramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
\nSrIvaishNava education\/kids portal \u2013 http:\/\/pillai.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"