Zend Avesta Part 01

SR No.: 007671
Original Sutra Author: N/A
Author: James Darmesteter
Publisher: Oxford
Publication Year: 1895
Total Pages: 2695
Language: English
Classification: Book_English
File Size: 49 MB

Page 2046

CHAPTER VI, 16.
191 pervading both worlds by knowledge! Then the Agnihotra though not performed is (as good as) performed! Your (knowledge) of the Brahman, therefore, will not lead you to littleness'. Knowledge is (his) · name. To that the talented ones attain. That eternal divine being is perceived by devotees. The self of this description absorbing the material cause becomes great. And the self of him who understands that being is not degraded here. That eternal divine being is perceived by devotees. One should ever and always be doing good. (There is no death, whence (can there be) immortality ?? The real and the unreal have both the same real (entity) as their basis. The source of the existent and the non-existent is but one. That eternal divine being is perceived by devotees. The
Sankara does not explain this. Nilakantha says pervading= fully understanding ; both worlds=the self and the not the meaning something like that of the passage last cited by Sankara under Vedanta-sOura IV, 2, 147
• He obtains the fruit of it, Sankara. See as to Agnihotra, Khandogya, p. 381 seq.; and Vedanta-sQira IV, 1, 16.
" I.e. this mortal world, as action &c. would do.
• I.e. of one who understands himself to be the Brahman. Scc Aitareya-upanishad, p. 346.
. Sankara says, 'the cause in which all is absorbed.' Cl. a similar, but not identical, meaning given to Vaisvanara at Khåndogya, p. 264; and see Vedanta-sūtra 1, 2, 34. Becomes greatbecomes the Brahman, Sankara.
• Even in this body, Sankara; degradation he takes to mean departure from the body, citing Brihadaranyaka, p. 540.
* There is no worldly life with birth and death for one who does good, and thinks his self to be the Brahman; hence no emancipa. tion from such life either.
• The Brahman is the real, and on that the unreal material world is imagined. Cl. Taittiriya, p. 97, and Sankara's comments there, which are of use in understanding this passage.
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