{"id":8994,"date":"2025-09-03T17:48:00","date_gmt":"2025-09-03T15:48:00","guid":{"rendered":"https:\/\/shakti.tattva.se\/?p=8994"},"modified":"2025-09-03T17:48:00","modified_gmt":"2025-09-03T15:48:00","slug":"kathopanishad-madhva-commentary-chapter-1-second-valli","status":"publish","type":"post","link":"https:\/\/shakti.tattva.se\/index.php\/kathopanishad-madhva-commentary-chapter-1-second-valli\/","title":{"rendered":"Kathopanishad (Madhva commentary) \u2014 Chapter 1 – Second Valli"},"content":{"rendered":"
\n

Mantra 2.1.<\/h2>\n

1. Different is the Good and different indeed is the Pleasant; both these towards diverse objects draw down the man. Of these two, for him who accepts the Good, there is freedom; but he who chooses the Pleasant, misses the end.\u201430.<\/p>\n

Mantra 2.2.<\/h2>\n

2. The Good and the Pleasant both, through past causes, approach the j\u012bva<\/a>. The wise fully examining them, distinguishes (them). The wise chooses the Good over the Pleasant. The ordinary man chooses the Pleasant objects and their acquisition and preservation.\u201431.<\/p>\n

Mantra 2.3.<\/h2>\n

3.O Naciketas<\/a>! Thou having pondered over all desires\u2014the attractive forms, hast renounced them. Thou didst not accept the golden fetters with which many a man binds himself voluntarily.\u201432.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

S\u1e5b\u1e45k\u0101<\/a> [S\u1e5b\u1e45k\u0101m] means fetters.<\/p>\n

Note.\u2014In Mantra<\/a> I, 16 the word S\u1e5b\u1e45k\u0101m was already explained as a necklace or a chain. Where was the necessity of explaining this word here again? The S\u1e5b\u1e45k\u0101 there was a golden chain given by Yama<\/a> to Naciketas and the latter had accepted that as an additional gift. But it could not be the same S\u1e5b\u1e45k\u0101m referred to here; for here Yama speaks of a S\u1e5b\u1e45k\u0101m which Naciketas had rejected. Therefore the S\u1e5b\u1e45k\u0101m of this verse has a different, meaning from that of I. 16. It means the fetters<\/em> of pleasure which bind the unthinking humanity.<\/p>\n

Mantra 2.4.<\/h2>\n

4. These two, Avidy\u0101<\/a> and what is known as Vidy\u0101<\/a>, are distant and wide apart from each other, opposing and different-pointed. I think Naciketas to be a seeker of wisdom, for all these temptations did not move thee.\u201433.<\/p>\n

Mantra 2.5.<\/h2>\n

5. Dwelling in the midst of Ignorance, but thinking themselves wise and learned, the fools wander about hither and thither, as blind men led by the blind.\u201434.<\/p>\n

Mantra 2.6.<\/h2>\n

6. The way to the supreme Liberation does not appear to the child deluded by the illusion of wealth and acting carelessly. He who thinks that this world only exists and not the other, falls again and again under my control.\u201435.<\/p>\n

Mantra 2.7.<\/h2>\n

7. To many the Lord is not even an object of hearing, while many who have heard of Him do not know Him fully, Rare is the teacher, and able is His finder. Rare is the knower, even when taught properly.\u201436.<\/p>\n

Mantra 2.8.<\/h2>\n

8. The Lord cannot be well understood, when taught by a sectarian, for he describes Him as inferior to his own deity. The Lord, however, is full of all qualities and has been so conceived by the Vedas<\/a>. Nor is the true knowledge of him obtained when taught by an Ananya<\/a> (Pantheist or an idealist). The Lord is smaller than the j\u012bva whose size is that of an atom. He is inconceivable.\u201437.<\/p>\n

Note<\/em>.\u2014It is not understood well when taught by a person of Lower Intellect, for it has been diversely discussed (by such scholars without coining to any satisfactory conclusion). When taught by a non-spiritual teacher, there is no going into (understanding) it. Because it is subtler than the measure of an atom, and not to be argued.<\/p>\n

The sentence ananya prokte gati\u1e25<\/a> atra n\u0101sti<\/a><\/em>, has been the subject of different explanations. \u015aa\u1e45kara<\/a> gives the following four explanations:\u2014<\/p>\n

1. Ananya\u2014one who does not see another, who sees all as one, an Advaitin. Gati\u1e25 = doubt. \u201cWhen taught by an Advaitin, there is left no doubt about it.\u201d<\/p>\n

2. Ananya\u2014not\u2014another, not different from Brahm\u0101<\/a>, the \u0101tm\u0101<\/a> being the same as Brahma<\/a>. Gati\u1e25\u2014knowledge or object of knowledge. \u201cWhen taught as non-different from Brahm\u0101, then there remains no other object of knowledge here\u201d\u2014for that is the highest state of knowledge when the unity of the self is realised.<\/p>\n

3. Or gati\u1e25<\/em> may mean s\u0101\u1e43sara gati\u1e25<\/em>, going the round of transmigration. \u201cWhen the non-otherness is taught then there is no coming back here.\u201d<\/p>\n

4. Or the word might be agati\u1e25<\/a>, \u201cwant of penetration or comprehension.\u201d \u201cWhen taught (by a teacher who has realised) the non-otherness, then there is no want of comprehension here.\u201d For such a teacher does not merely teach by words, but opens the interior faculty of the hearer, by which he is made capable of understanding the nonduality.<\/p>\n

According to Madhva<\/a> School, this verse means: When taught by a learned but not a (j\u00f1\u0101n\u012b<\/a>) person, it is inferior teaching, because it has been diversely discussed and is not easy of understanding. But when taught by a non-difference-seer (an Advaitin), there is no knowledge at all (not even of an inferior kind) about it. It is subtler than the measure of an atom (and therefore is not subject of perception); It is not to be understood by reasoning (and therefore not subject of inference).<\/p>\n

The word \u201canya<\/a>\u201d should be taken in this verse in the same sense, as in the next verse. There \u015aa\u1e45kara explains \u201canya<\/em>\u201d to mean a teacher versed in scriptures (\u0101gamas<\/a>) not merely a scholar and a sophist, but a student of sacred science. Ananya therefore would mean, a person other than such a teacher; a mere learned man, a non-spiritual teacher. Madhva is consistent in both verses\u2014in verse 9 he takes anya<\/em> to mean \u201canother\u201d\u2014one who knows himself other than or separate from Brahman<\/a>. In verse 8, therefore, \u201cananya\u201d means one who identifies himself with Brahman.<\/p>\n

The R\u0101m\u0101\u1e47uja School explanation is \u201cThe understanding (ava-gati\u1e25<\/em>) which a person gets about the \u0100tm\u0101, when taught by a person who has realised<\/em> Brahman and \u0100tm\u0101, is impossible to he attained when taught by a person of lower capacity. Or, when taught by a person who has realised Brahman and \u0100tm\u0101, then there is no wandering (gati\u1e25<\/em>) in Sa\u1e43s\u0101ra<\/a>. Or ananya<\/em> may moan not other, i.e<\/em>., one\u2019s own self, i.e<\/em>., when one tries to learn it by his own effort, he cannot enter into it. Or ananya may<\/em> refer to avara<\/a><\/em> of the first line: when taught by a lower mind there is no understanding of it.\u201d<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

The word Ananya means \u201che who does not realise that the Lord is separate (anya) and he is separate (anya).\u201d If such a person teaches another, then there is no understanding of Brahman. Gati<\/a> [gati\u1e25<\/em>] means knowledge. (In other words, the teaching of a person who is a monist, and does not know the difference between j\u012bva and the Lord, and thinks them to be identical is anfractuous.)\u2019While if the \u201canya\u201d or the person who realises that he is separate from the Lord, declares Brahman then there is understanding of Brahman: as the mantra (11. 9) says: \u201cwhen declared by an Anya<\/a>, there is clear knowledge, O dear.\u201d So also in the Brahma Vaivarta Pur\u0101\u1e47a<\/a> \u201cThe man who does not know the difference between the j\u012bvas<\/a> and Vi\u1e63\u1e47u<\/a>, and those also who follow the teachings of such a person, can never get Supreme wisdom\u2014j\u00f1\u0101na<\/a> [j\u00f1\u0101nam]\u2014so long as they entertain this erroneous notion.\u201d<\/p>\n

Mantra 2.9.<\/h2>\n

9. This belief which thou hast got, can not be brought about nor destroyed by argument. When taught by the True Teacher the Self becomes easily realised. O dearest! strong is thy resolution. Inquirers like thee, O Naciketas! are not many.\u201438.<\/p>\n

Mantra 2.10.<\/h2>\n

10. I know that the Eternal Brahman is a \u201cTreasure and that the Permanent is not obtained by those who have no strong devotion to that Permanent. Therefore I even, with faculties (mind, senses, etc.,) fixed on the Eternal Brahman, have performed meditation on N\u0101ciketa<\/a> Fire and have thus obtained the Eternal.\u201439.<\/p>\n

Note<\/em>.\u2014This shows that Yama knows the Brahma-vidy\u0101<\/a> and all his offerings of wealth, etc., to Naciketas was to test his Vair\u0101gya<\/a> and Viveka<\/a>. It farther shows that the Eternal Alpha\u2014Lord Vi\u1e63\u1e47u\u2014the A-nitya<\/a>\u2014is a \u015bevadhi\u2014a store house of all sweetness. Vi\u1e63\u1e47u is dhruvam\u2014fixed and firm\u2014and cannot be obtained by those whose faith is shaky and not firm. With the faculties (dravyai\u1e25) fully absorbed in the Eternal Alpha (Anityai\u1e25) one obtains that Eternal.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

The word anitya<\/a> [anityam] is a compound of \u201ca+nityam\u201d. The word \u201ca\u201d means Vi\u1e63\u1e47u so \u201ca nityam\u201d means the Eternal Vi\u1e63\u1e47u. He who has Vi\u1e63\u1e47u for his \u015bevadhi or treasure, has an Eternal Treasure. Yama says \u201cI know that the treasure consisting of \u201ca\u201d Vi\u1e63\u1e47u is eternal and unending.\u201d [The words \u201canityai\u1e25 dravyai\u1e25\u201d also must bo similarly explained. They should be read as \u201cnityai\u1e25 a-dravyai\u1e25.\u201d The compound adravyai\u1e25<\/em> means \u201cby the things belonging to \u201ca\u201d or Vi\u1e63\u1e47u.\u201d]\u2014By things like mind, etc., constantly engaged on \u201ca\u201d or Vi\u1e63\u1e47u; through the means of such eternal things like mind, etc., when fixed on Vi\u1e63\u1e47u who is called \u201ca\u201d and \u201cnitya<\/a>\u201d; I, Yama, have attained the Nitya or the Lord. For the Lord called Dhruva<\/a> or unchanging cannot be attained by those who are adhruva<\/em>, i.e<\/em>., who are not devoted to t he Lord, who are devoid of bhakti<\/a> for the Dhruva.<\/p>\n

Mantra 2.11.<\/h2>\n

11.O Naciketas! thou art wise; for with firm resolve thou hast renounced the attainment of desires, having seen (the Brahman who is) the Foundation of the universe, the Infinity of knowledge, the Shore where there is no fear, the Mighty one praised by all hymns, chanted by the Great Ones, and the Refuge of all.\u201440.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

The words \u201ckrator \u0101nantyam\u201d mean the infinity or endlessness of knowledge (kratu<\/a>=knowledge). Since the knowledge of the Lord is endless and infinite, therefore He cannot be understood in His entirety by all the Vedas (stoma<\/a>=Vedas). The words \u201cstomam mahat<\/a>\u201d mean greater than even all the Vedas. The employment of the term urug\u0101ya<\/a> in this Mantra shows that Naciketa<\/a>\u2019s third question had no reference to the survival of the soul<\/a> or human personality after bodily death, but to the Lord who is called here the Infinity of knowledge, Greater than all the Vedas and Urug\u0101ya. [The word Urug\u0101ya has already been shown to be the name of the Lord exclusively. Nor can it be. said that the verses applying to Brahman may be applied to the J\u012bva also, for both are identical: because there is no proof that they are identical: while the scriptures show that they are separate, such as the following.]<\/p>\n

\u201cJ\u012bvatman is like an arrow and Bramhan the target\u201d Mu\u1e47\u1e0dakopani\u1e63ad<\/a>] II. 2. 4. This also shows the J\u012bva and Bramhan are separate, for one is the target and the other is an arrow. \u201cLike an arrow let him be fixed in Him\u201d Mu\u1e47\u1e0dakopani\u1e63ad II 2. 4. this also shows that the J\u012bva is the worshipper and the Lord is the worshipped. So also in Ka\u1e6dhopani\u1e63ad<\/a> I. 3. 2. we find Brahman described as the bank of safety for those who desire to cress the ocean of sa\u1e43s\u0101ra. So also \u201che becomes like Brahman\u201d Ka\u1e6dhopani\u1e63ad II. 4. 15. This also shows that the J\u012bva becomes similar to Brahman and not Bramhan itself. Thus all these texts show that everywhere difference between J\u012bva and Brahman is taught in the Upani\u1e63ads<\/a> and not that the J\u012bva is identical with Brahman.<\/p>\n

In the verse I. 3. 2. Yama says \u201cMay we be able to know the Naciketas Fire,\u201d where the meaning is \u201cmay we know the Lord in-dwelling in Naciketa Fire otherwise the attributes given there such as \u201cthe shore of security,\u201d \u201cthe imperishable,\u201d \u201cthe goal of worshippers\u201d become inappropriate.<\/p>\n

This also shows that the second question asked by Naciketa. related to Vi\u1e63\u1e47u and not to lire. The verse I. 2. 11. should be construed as \u201curug\u0101ya\u1e43<\/a> d\u1e5b\u1e63\u1e6dv\u0101<\/a> k\u0101masy\u0101ptimatyasr\u0101k\u1e63\u012b\u1e25\u201d \u201chaving seen the Lord Sung by the Great Ones, &c., thou hast renounced the attainment of desires.\u201d<\/p>\n

The third boon of Naciketas does not relate to the survival of the J\u012bva after death, because Naciketas himself had died and was consciously conversing with Yama, and so he could not entertain any doubt as to J\u012bva surviving death or not.<\/p>\n

[If it be said that Naciketas did not die, but went bodily to Yama\u2019s abode, then it would contradict the text where the father cursed the son by saying \u201cdie thou.\u201d Moreover in another recension (Taitt. Brah. III. 11. 8.) we read \u201cpitaramevaj\u012bvannay\u0101ni\u201d \u201clet me, coming back to life, return to my father\u201d the word \u201cJ\u012bvan<\/a>\u201d shows that Naciketa had died actually and so the first boon he asked was to get back life.]<\/p>\n

Mantra 2.12.<\/h2>\n

12. The wise leaves behind worldly joy and sorrow, having realised that the Supreme Self, the Lord Himself, is the means of attaining liberation, and that He is difficult to be seen, is most mysterious, is in the hearts of all J\u012bvas, dwells in the Muktas<\/a>, and is the Ancient of Days.\u201441.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

The word \u201cgahvare\u1e63\u1e6dha [gahvare\u1e63\u1e6dham]\u201d does not mean \u201cHe who stays in great difficulties and dangers\u201d but \u201cHe who dwells in the Mukta<\/a> J\u012bvas.\u201d The Muktas are called gahvara<\/a><\/em>, lit. deep and inaccessible because worldly and non-free J\u012bvas cannot know them or reach them, the only means of knowing them is the \u015b\u0101stra<\/a> or the scripture.<\/p>\n

Mantra 2.13.<\/h2>\n

13. Having heard this (teaching about Brahman) and fully comprehending Him, the mortal, who separates (Him from the Jivas<\/a>) reaches this Subtle Upholder, and rejoices because he has found the Source of all joy. I think that for Naciketas the abode of Brahman<\/em> is open.\u201442.<\/p>\n

Note<\/em>.\u2014This shows that the state of Mukti<\/a> is not a joyless state as the phrase har\u015ba \u015bokan jah\u0101ti<\/em> of the last verse may lead one to infer. In the state of Manana<\/a> or deep thinking, there should not be allowed the entrance of any emotion or feeling into the mind. The state of Manana is without joy and grief, if it is true Manana. But after Manana comes realisation\u2014when the J\u012bva sees the Lord\u2014that is a state of pure emotion, deep, intense, ineffable bliss. The last verse used the word matv\u0101<\/em>\u2014\u201cthinking out.\u201d The present one uses the word \u0101pya<\/a><\/em> \u201creaching.\u201d One is the state of \u201cthinking,\u201d the other is the state of \u201cattaining.\u201d This verse describes the state of Mukti or reaching the Lord.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

The word prav\u1e5bhya<\/em> means having discriminated the Lord as separated from the J\u012bva.<\/p>\n

[Note<\/em>.\u2014The word prav\u1e5bhya<\/em> means making separate or knowing separately. The question is separating what from whom? It may mean separating the J\u012bva from his various bodies or sheaths; or separating the J\u012bva from the Lord. It cannot mean the first, because the latter part of this verse shows \u201cenam \u0101pya sa modate\u201d reaching Him he rejoices. This shows that the discrimination is from a Being, by reaching whom, one rejoices. Therefore, the separation meant here is to know that the J\u012bva is not Brahman, but that the Brahman is an object to be attained by the j\u012bva.<\/p>\n

How do you say that this verse refers to the state of the Muktas? and not to ordinary j\u012bvas? This question is answered by the author by an extract from Mah\u0101v\u0101r\u0101ha<\/a> Pur\u0101\u1e47a.]<\/p>\n

The Mukta having attained Him, who is the source of all joys, rejoices constantly, having also realised that Vi\u1e63\u1e47u dwelling in the Mukta j\u012bva is separate from the j\u012bva.<\/p>\n

Note<\/em>.\u2014The topic here is not j\u012bva but Brahman, for the question that Naciketas asks in the very next verse is \u201cTell me that who is different from the holy and the sinful from the cause and the effect from the past and the future\u201d and the reply is that such a being is Brahman, all the Vedas declare Him; to attain whom they perform austerities, etc. All this shows that Bramhan is the topic and therefore the word prav\u1e5bhya must refer to distinguish Brahman from the j\u012bva.<\/p>\n

Mantra 2.14.<\/h2>\n

11. Different from the holy, different from the sinful, different from this insentient universe of cause and effect, other than the past, present and future, is the Lord, Tell that to me exactly as thou knowest Him.\u201443.<\/p>\n

Mantra 2.15.<\/h2>\n

Om [o\u1e43<\/em>], it is either the sound or the thing signified by it. Om. He is full<\/em> of all auspicious qualities, worship him as such. \u201cIti<\/em>\u201d, thus. It shows die end of the teaching. \u201cEtat<\/em>\u201d, this.<\/p>\n

15. Whose form and essential nature all the Vedas declare and in order to attain Whom they prescribe austerities, desiring to know Whom the great ones<\/em> perform Brahmacarya<\/a>, that Symbol I will briefly tell thee, it is Om.\u201444<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

This indestructible Brahman is called Vi\u1e63\u1e47u. He is the Supreme and unchangeable, knowing Him as the Supreme, the refuge of all, the j\u012bva undoubtedly gets liberation.<\/p>\n

Mantra 2.17.<\/h2>\n

17.\u2014This refuge is<\/em> the best, this refuge is<\/em> the highest, having known this refuge, lie is honored in Brahma-loka<\/a>.\u201446.<\/p>\n

Mantra 2.18<\/h2>\n

18. The Wise (the Mukta) no more undergoes (compulsory) birth or death, because this Lord also is not born from any cause (nor does He die, and so the Mukta by seeing the Lord is freed from birth and death). (The j\u012bva as such is eternal) and so never was born (nor can ever die). It is unborn, eternal, changeless, and though dwelling in the town (of the body), is not destroyed when the body is slaughtered. – 47.<\/p>\n

Note.\u2014He is not born, nor doth he die; nor having been, ceaseth he any more to be; unborn, perpetual, eternal, and ancient, he is not slain when the body is slaughtered.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

The Mukta or the Perfect J\u00f1\u0101nin<\/a>, called here Vipa\u015bcit<\/a> is never born again nor dies, in the sense that there is no compulsory incarnations and disincarnations for him. Why? The verse gives two reasons. First, na \u201cayam<\/a> kuta\u015bcit\u201d\u2014\u2018This Lord came from no where, was never born (nor dies)\u2014therefore the knower of the Lord, also never takes birth nor dies. Secondly, \u201cna babh\u016bva ka\u015bcit\u201d, the j\u012bva was<\/em> never born. Tn its essential (svar\u016bpa<\/a><\/em> [svar\u016bpa<\/em>?]) nature, the j\u012bva is unborn and incapable of dying. In its own form, every j\u012bva, as a j\u012bva, is unborn and undying. The Mukta J\u012bva has however this additional attribute, that it never assumes any body, and so the ordinary birth and death arc no longer ascribable to him. This j\u012bva is pur\u0101\u1e47a<\/em> or dweller-in-the-town. But it does not die with the destruction of the town (the body).<\/p>\n

The origin and destruction in the sense of the birth of a body and the destruction of the body do not take place in the case of the wise j\u012bva (Muktas) because Vi\u1e63\u1e47u Himself is never born nor dies, therefore those who have seen Vi\u1e63\u1e47u are never born nor are subject to death. As the j\u012bva in its essential nature is eternal and so is not born, nor dies, the wise (Mukta) has this additional quality that he is never born nor dies in the sense of compulsorily taking a body or leaving it.<\/p>\n

Every j\u012bva is in its essential nature unborn, eternal, unchanging and dwelling in the body (pur\u0101\u1e47a<\/em> equal to puram<\/a> deham a\u1e47ati gaccati<\/em>).<\/p>\n

Because this Lord was never born from anywhere and from any cause and never dies, therefore the knower of the Lord also, the vipa\u015bcita<\/a> (the wise) is never born nor dies. Moreover no j\u012bva in its essential nature is ever born, but is said to be bor n when it assumes a body and is said to die when it leaves the body. The wise however has not this sort of birth and death also, because he never comes in relationship to any body (nor gets embodied) because he has no Karmas<\/a>. Every j\u012bva being immortal in its essential nature, he who thinks that the j\u012bva is killed or that it kills (another j\u012bva) is ignorant for slaying and being slain has reference to the body and not to the j\u012bva.<\/p>\n

Thus (the Eternal, Undying Lord) dwells in the cavity (of the heart) of the eternal j\u012bva.<\/p>\n

Mantra 2.19.<\/h2>\n

19. If the slayer thinks to slay, if the slain thinks himself<\/em> to be slain, they both do not understand (its nature), for this one neither slays the j\u012bva nor is the jiva<\/a> slain.\u201448.<\/p>\n

Mantra 2.20.<\/h2>\n

20.\u2014More subtle than the subtlest, greater than the greatest, the \u0100tman<\/a> resides in the cavity of this j\u012bva, Him the firm of faith in Vi\u1e63\u1e47u sees: and through the grace of that Creator becomes free from grief and sees the superiority of the Lord over himself.\u201449.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

The word akratu<\/em> [akratu\u1e25<\/em>] means \u201chaving firm faith in Vi\u1e63\u1e47u.\u201d The letter means Vi\u1e63\u1e47u and kratu<\/em> means \u201cfirm faith.\u201d He who has firm faith in (or Vi\u1e63\u1e47u) is akratu<\/em>.<\/p>\n

The words \u201cmah\u012bm\u0101nam \u0101tmana\u1e25\u201d do not mean \u201cthe greatness of the Self,\u201d but \u201cthe superiority to the self (J\u012bva\u1e25<\/a>\u201d |The mukta realises the Superiority or greatness, (main-m\u0101nam\u2014mah\u0101m\u0101nam) of the Lord to all selves or j\u012bvas]. As says a text:\u2014\u201cIn the \u015aruti<\/a> \u201cmahim\u0101nam \u0101tmana\u1e25\u201d means that Vi\u1e63\u1e47u is greater both in \u201cquality and quantity than the j\u012bva hence He Lord Vi\u1e63\u1e47u is called j\u012bv\u0101t mahim\u0101<\/a> greater than the j\u012bva.\u201d<\/p>\n

Mantra 2.21.<\/h2>\n

21. Sitting He goes afar, resting He moves everywhere, who other than my Self is able to know that God who is the dispenser of pleasure and pain.\u201450.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

The phrase \u201cLord goes far by mere sitting,\u201d etc., shows His lorldliness and divinity. As says a text:\u2014\u201cSitting He goes to distant places, lying down He visits every where, because by His lordly power, Vi\u1e63\u1e47u brings about the most contrary things.\u201d<\/p>\n

Mantra 2.22.<\/h2>\n

22.\u2014The wise, having known that self as<\/em> resting unembodied in these<\/em> changing bodies, as great and all-pervading, becomes fully liberated.\u201451.<\/p>\n

Mantra 2.23.<\/h2>\n

23. This \u0100tm\u0101 is not to be obtained by many explanations, nor the intellect, nor by much learning. He whom alone this \u0100tm\u0101 elects, by him is He obtained: for him this \u0100tm\u0101 reveals His own nature.\u201452.<\/p>\n

Note<\/em>.\u2014In verse 20 it was said that the grace of the Dh\u0101t\u0101<\/a> or the Lord is necessary to see Him. This verse also reiterates the same idea, and shows that the means of getting grace is not much scholarship, intellect or memory but bhakti: and is entirely dependent on the will of the Lord. Thus J\u00f1\u0101na and Mok\u1e63a<\/a> result from Bhakti and the grace of the Lord. Are then \u015b\u0101ma<\/a><\/em>, dama<\/a><\/em>, etc., unnecessary? The next verse answers this.<\/p>\n

Mantra 2.24.<\/h2>\n

If He is visible by His grace only, what is the use of Vair\u0101gya, &c.? To this the \u015aruti replies that j\u00f1\u0101na is necessary in order to get that grace.<\/p>\n

24. He who has ceased from evil deeds and is<\/em> controlled (in senses), concentrated (in intellect) and controlled (in mind) obtains this \u0100tm\u0101 through the knowledge (of Brahman).\u201453.<\/p>\n

Note<\/em>.\u2014This shows that \u015b\u0101ma, dama, sam\u0101dh\u0101na<\/a>, &c., are also means of knowing the Lord: for If is grace would naturally fall on such a person.<\/p>\n

Mantra 2.25.<\/h2>\n

25. Who thus can know where that (Self) dwells, of whom Brahma and V\u0101yu<\/a> are both as food, and Rudra<\/a> but a condiment.\u201454.<\/p>\n

Note<\/em>.\u2014Or that God whose food is Brahma and V\u0101yu and whose condiment is Rudra is known to Brahma because He dwells in Brahma. Or he who knows Him thus dwells where He dwells.\u201d<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Mantra 2.1. 1. Different is the Good and different indeed is the Pleasant; both these towards diverse objects draw down the man. Of these two, for him who accepts the Good, there is freedom; but he who chooses the Pleasant, misses the end.\u201430. Mantra 2.2. 2. The Good and the Pleasant both, through past causes,…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"wprm-recipe-roundup-name":"","wprm-recipe-roundup-description":"","_kad_post_transparent":"default","_kad_post_title":"default","_kad_post_layout":"default","_kad_post_sidebar_id":"","_kad_post_content_style":"default","_kad_post_vertical_padding":"default","_kad_post_feature":"","_kad_post_feature_position":"","_kad_post_header":false,"_kad_post_footer":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-8994","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/8994","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/comments?post=8994"}],"version-history":[{"count":1,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/8994\/revisions"}],"predecessor-version":[{"id":8995,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/8994\/revisions\/8995"}],"wp:attachment":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/media?parent=8994"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/categories?post=8994"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/tags?post=8994"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}