vrijdag 30 juli 2010

Isopanishad commentators

Raam Haree
It is said in the Upanishad, “Into a blind darkness they enter who follow after the Ignorance, they as if into a greater darkness who devote themselves to the Knowledge alone”. Shankara says, “I am not willing to give to the words vidyā (knowledge) and avidyā (ignorance) their ordinary sense”; vidyā signifies here devavidyā, “the science of propitiating the gods”. The Upanishad declares, “vināśena mṛtyum tīrtvā sambhūtyāmṛtamaśnute”, “by the dissolution crosses beyond death and by the Birth enjoys Immortality”. Shankara says it has to be read as asambhūtyāmṛtam, “by Non-Birth enjoys Immortality”, and vināśa (dissolution) as signifying here “birth”. In the same way a commentator of the Dualistic School, when he came across the word tattvamasi, “Thou art That”, indicated that it should be read as atat tvamasi, “Thou art that other one”. A prominent teacher of the Mayavada who came after Shankara adopted a different means; he satisfied himself by expelling the Isha Upanishad from the list of the principal authoritative Upanishads and promoting the Nrisimhottaratapini in its place. In fact it is quite unnecessary to impose one's opinions by such physical force. The Upanishad illustrates infinite aspects of the infinite Brahman and, because it does not uphold any particular philosophic view, a thousand philosophic views have sprouted from this single seed. Each philosophy takes up a side of the infinite truth and presents it to the intellect in a systematic way. The infinite Brahman manifests itself in infinite ways; paths leading to the infinite Brahman are also numberless. http://www.aurobindo.ru/workings/sa/04/0010_e.htm
Waar men aan refereerd kan men ook lezen omdat het sanskrit er niet bij gezet is als tatva-masi tatva waarheid masi-ik ben - de waarheid. Masi wordt gelezen als ik ben. Onpersoonlijk brahman  is een definitie, of uitdrukking van aanhangers van een persoonlijke leer.
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