Zend Avesta Part 03

SR No.: 007673
Original Sutra Author: N/A
Author: L H Mills
Publisher: Oxford
Publication Year: 1887
Total Pages: 2618
Language: English
Classification: Book_English
File Size: 49 MB

Page 1801

I ADHYAYA, I PÂDA, 19.
71
cause of the world, has already been refuted in the Sûtra I, 1, 5, it is here, where a favourable opportunity presents itself, refuted for a second time on the basis of the scriptural passage about the cause of the world feeling desire, for the purpose of showing the uniformity of view of all scriptural passages).
19. And, moreover, it (i. e. Scripture) teaches the joining of this (i. e. the individual soul) with that, (i. e. the Self consisting of bliss), on that (being fully known).
And for the following reason also the term, the Self consisting of bliss,' cannot denote either the pradhâna or the individual soul. Scripture teaches that the individual soul when it has reached knowledge is joined, i.e. identified, with the Self of bliss under discussion, i.e. obtains final release. Compare the following passage (Taitt. Up. II, 7), 'When he finds freedom from fear, and rest in that which is invisible, incorporeal, undefined, unsupported, then he has obtained the fearless. For if he makes but the smallest distinction in it there is fear for him.' That means, if he sees in that Self consisting of bliss even a small difference in the form of non-identity, then he finds no release from the fear of transmigratory existence. But when he, by means of the cognition of absolute identity, finds absolute rest in the Self consisting of bliss, then he is freed from the fear of transmigratory existence. But this (finding absolute rest) is possible only when we understand by the Self consisting of bliss, the highest Self, and not either the pradhâna or the individual soul. Hence it is proved that the Self consisting of bliss is the highest Self.
But, in reality, the following remarks have to be made concerning the true meaning of the word 'anandamaya".' On what grounds, we ask, can it be maintained that the
The explanation of the anandamaya given hitherto is here recalled, and a different one given. The previous explanation is attributed by Go. Ân, to the vrittikara.
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