{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe38/sbe38166.htm","path":"hin/sbe38/sbe38166.htm","source_url":"https://sacred-texts.com/hin/sbe38/sbe38166.htm","text":"The Vedanta Sutras of Badarayana, Commentary by Sankara (SBE38), tr. by George Thibaut [1896]\n23. And for the same reason the holding together and the pervading the sky (attributed to Brahman in the R\u00e2n\u00e2yan\u00eeya-khila) (are not to be inserted in other vidy\u00e2s).\nIn the khilas (supplementary writings) of the R\u00e2n\u00e2yan\u00eeyas we meet with a passage, 'Held together are the powers among which Brahman is the best; the best Brahman in the beginning stretched out the sky 1,' which mentions certain energies of Brahman, such as holding together its powers, entering into the sky, &c. And in the\nUpanishad of the same (i.e. the R\u00e2n\u00e2yan\u00eeyas) we meet with vidy\u00e2s of Brahman among which the S\u00e2ndilya-vidy\u00e2 is the first.--The question then arises whether the energies of Brahman just mentioned are to be inserted in those Brahma-vidy\u00e2s or not. To the p\u00fbrvapaksha view that they are to be so inserted because they are connected with Brahman, the S\u00fbtrak\u00e2ra replies that the holding together and pervading the sky are not to be inserted in the S\u00e2ndilya-vidy\u00e2 and other vidy\u00e2s, for the same reason, i.e. on account of their being connected with different abodes. In the S\u00e2ndilya-vidy\u00e2, Brahman is said to have its abode in the heart, 'He is the Self within the heart' (Kh. Up. III, 14, 3); the same statement is made in the dahara-vidy\u00e2, 'There is the palace, the small lotus (of the heart), and in it that small ether' (VIII, 1, 1). In the Upakosala-vidy\u00e2 again, Brahman is said to reside within the eye, 'That person that is seen in the eye' (IV, 15, 1). In all these vidy\u00e2s Brahman is described as residing within the body; it is therefore impossible to insert into them the energies of Brahman which the khila of the R\u00e2n\u00e2yan\u00eeyas mentions, and which are connected with the Devas (i.e. external nature).--But the vidy\u00e2s of the Kh\u00e2ndogya likewise mention such powers of Brahman as are connected with the Devas; cp. e.g. III, 14, 3, 'He is greater than the heaven, greater than these worlds;' IV, 15, 4, 'He is also Bh\u00e2man\u00ee, for he shines in all worlds;' VIII, 1, 3, 'As large as this ether is, so large is that ether within the heart. Both heaven and earth are contained within it.' And again there are other vidy\u00e2s of Brahman, such as the one which represents Brahman as comprising sixteen parts, in which not any special abode is mentioned.--True; but there is a special reason why the attributes stated in the R\u00e2n\u00e2yan\u00eeya-khila cannot be introduced into the other vidy\u00e2s. Particulars mentioned in one place can indeed be inserted in vidy\u00e2s met with in another place if the latter are suggested to the mind by containing some reference to agreeing particulars; the qualities of holding together, however, on one side and those mentioned in the S\u00e2ndilya-vidy\u00e2, &c., on the other side are of such a nature as to exclude each\nother, and therefore do not mutually suggest each other. The mere circumstance of all the particulars being connected with Brahman does not suffice to suggest vidy\u00e2s occurring in other places; for even in vidy\u00e2s which are avowedly separate, all the particulars may be connected with Brahman. And it is an established fact that Brahman, although one only, is, owing to the plurality of its powers, meditated upon in more than one way, as shown under S\u00fbtra 7.--The conclusion therefore is that the attributes of holding together its powers and so on are not to be inserted in the S\u00e2ndilya. and similar vidy\u00e2s.\n218:1 V\u00eery\u00e2 v\u00eery\u00e2ni par\u00e2kramabhed\u00e2h, anye hi purush\u00e2h sah\u00e2y\u00e2n apekshya vikram\u00e2n bibhrati tena tatpar\u00e2kram\u00e2n\u00e2m na ta eva niyat-ap\u00fbrvatvar\u00fbpak\u00e2ranatvena gyeshth\u00e2 bhavanti kim tu tatsahak\u00e2rino \u093dpi, brahmav\u00eery\u00e2n\u00e2m tu brahmaiva gyeshtham brahma gyeshtham yesh\u00e2m t\u00e2ni tath\u00e2 brahma khalv anany\u00e2peksham gagagganm\u00e2di karoti. Kim k\u00e2nyesh\u00e2m par\u00e2kram\u00e2n\u00e2m balavadbhir madhye bha\u1e45gah sambhavati tena te svav\u00eery\u00e2ni na bibhrati, brahmav\u00eery\u00e2ni tu brahman\u00e2 sambhrit\u00e2ni avighnena sambhrit\u00e2ny ity arthah. \u00c2n. Gi.","title":"The Vedanta Sutras of Badarayana: Third Adhy\u00e2ya. Third P\u00e2da.: III, 3, 23","type":"page"}