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 2012

CHAPTER 11, 21.
157
has it to do, or what is its unhappiness!? Tell me all that accurately, O learned person !
Sanatsugåta said: There is great danger" in attributing distinctions to it. The everlasting: (principles) exist by connexion with the beginningless (principle). So that his greatness is not lost at allo, and beings exist by connexion with the beginningless“ (principle). That which is the real—the supreme Being is eternal. He creates the universe by means of changes ?, for such is his power held to be; and for such connexions of things the Vedas are (authority)
"What is the purpose of its existence, and what misery does it undergo on entering the course of worldly lise ?
"The danger,' says Sankara, .is that of contravening Vedic texts such as “I am the Brahman," “ Thou art thal," &c. May it not rather be that pointed out at Kathopanishad, p. 129, viz. never altaining final emancipation ? Cl. also Nrisimha Tapini, p. 223. · The individual selfs, Sankara
• Nature or mâyå. • The appearance of degradation to an inferior state being delusive.
• The original word implies the possession of aisvarya, dharma, pusas, sri, vairágya, moksha. See Svetäsvalara, p. 329 (where the list is slighuy diferent). For another definition, see Maitri, p. 6 (gloss).
See note 9, p. 156. • Sankara says: “The question of Dhritarashtra having suggested a difference between two principles, onc of which constrains, and the other of which is constrained, the answer is-Such a difference ought not to be alleged, as it involves "daoger." Then the question arises, How is the difference, which docs appear, to be explained? The reply is, It is due to the beginningless principle-delusion or ignorance. The next senience shows that the universe as it appears is also a result of delusion. Nilakantha says expressly, changes=delusion. He renders the original which we have translated by .beginningless' forse, to mean .collection of objecis of enjoyments.' Sanhara's explanation seems tautological as regards the words 'connexion with the beginningless,' which occur twice in ihe abovc. Nilat
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