Thread by @DefiledGod

A few more samples from sanat sujAtiyam on the nature of the individual self, as a continuation to this thread:

pramAdAd vA asurAh parAbhavan apramAdAd brahmabhUtAh surASca

[AsurAs failed to realize true nature of the self due to error of considering body as the self (pramAda). Devas, by careful discrimination of self & body (apramAda) attained the nature of the self, similar to Brahman]+

The above describes the episode of Indra and Virochana learning from PrajApati in the Chandogya (pratyagAtma vidya). Virochana mistook the teachings as self = body, while Indra understood the self as different from the body.+

na vai mRtyurvyAghra iva atti jantUn nApyasya rUpamupalabhyate hi||

[The embodied self (mRtyu) does not subsist on the bodies like a tiger devouring animals. It is indeed understood to not possess the nature (of prakrti)]+

#Hinduism #Mahabharata #SanatanaDharma #Sanatsujatiyam

A tiger needs other animals for sustenance for living. But the self does not subsist on the bodies it associates with as it can exist independent of the bodies.+

#Hinduism #Mahabharata #SanatanaDharma #Sanatsujatiyam

Now, it was said that AsurAs mistook body = self and became associated with worldly desires. Devas desire the self. Who grants them these? Next shloka describes the Lord as the means of attaining both worldly things as well as experience of the Self.+

#Hinduism #Mahabharata

yamam tveke mRtyum ato’nyamAhuh AtmAvAsam amRtam brahmacaryam |

[The Supreme Being who rules the selves from within (Yama), is called Mrtyu by some as he is death to the deaths (samsAra) of his devotees. He resides in the self, is immortal and moves in the Veda (known by it).]+

Some, ie, those who desire the experience of the self, know this Lord to be of above characteristics and call him "Mrtyu" as he is death to their deaths, ie, puts an end to distress of samsAra. What of others who desire worldly things? How do they know him? As below+

#Hinduism

pitRloke rAjyam anuSAsti devah

[He is the god who rules over the world of the pitRs.]

PitRloka is indicative of all worlds like svarga, etc attained by meritorious souls. Those desiring worldly things due to dehAtmAbhimAna consider him thus & resort to him.+

#Hinduism #Vedas

Sivah SivAnAm aSivo’SivAnAm||

[He does auspicious things like granting knowledge of the self to the auspicious ones desiring it. He grants things other than such knowledge, ie, wordly things, for those who are other than those seeking the self, ie, desiring wordly things.]+

And now, let us look at one last shloka from concluding parts of the sanat sujAtiyam:

pUrNAt pUrNam uddharanti pUrNAt pUrNam pracakshate | haranti pUrNAt pUrNam ca pUrNenaivAvaSishyate || yoginastam prapaSyanti bhagavantam sanAtanam ||

Meaning below+

#Hinduism #Mahabharata

[From the pure self full of perfections (pUrNAt) in its’ true state (by association with karmas), comes the embodied self that is full as it possesses body, senses, mind etc (pUrNam uddharanti)...]+

#Hinduism #Mahabharata

[From the embodied self (pUrNAt), the Universe full of objects shines out for its’ experience (pUrNam prachakShate). The body full of the instruments of experience is removed from the self full with discriminatory knowledge and renunciation (harpUrNAt pUrNam)..]+

#Hinduism

[And only the pure self full of bliss stands as the sole shelter of those immersed in it (pUrNenaivAvaSishyate). YogIs perceive that pure jIvAtma, that in which the body is situated (bhagavantam), imperishable (sanAtanam).]

"bhagavantam" etymology is given as such in purANAs.+

The shloka is similar to "pUrNamadaH pUrNamidaM" mantra in Upanishads but latter denotes Brahman, while this shloka references jIva. Similar construction is for 2 reasons: 1) jIva is similar to Brahman, so rishis describe it in similar terms, 2) to deliberately hide meanings.+

That concludes this discussion.//