Sri Bhagavad-gītā: With Rāmānujāchāya's Viṣishtādvaita - Commentary

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Printed at the Vaijayanta Press, 1898 - Sanskrit literature - 582 pages
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Page 401 - Dwelling on the same tree (with the supreme soul) the deluded soul (the individual soul), immersed, (in the relations of the world) is grieved by the want of power ; but when it sees the other, the (long) worshipped ruler as different (from all worldly relations) and his glory, then its grief ceases.
Page xi - ... utterances of the early poets of India, and discovering from time to time behind words that for years seemed unintelligible, the simple though strange expressions of primitive thought and primitive faith, that it required no small amount of self-denial to decide in favour of devoting a life to the publishing of the materials rather than to the drawing of the results which those materials supply to the student of ancient language and ancient religion.
Page 412 - From Him are born life, mind, the sense-organs, and also ether, air, fire, water, and earth, all supported." 6 The Taittiriya says that "From this Self (Brahman) arose ether; from ether, air, from air, fire; from fire, water; from water, earth; from earth, herbs, from herbs, food; from food the person.
Page 242 - My very life depends on him. If it be asked how, the reason is that in the same manner that he cannot live without Me, — his Highest Goal, — I cannot live without him.
Page 329 - I am the Ego which is seated in the hearts of all beings; I am the beginning, the middle, and the end of all existing things.
Page 427 - This soul, born in a series of retrospective births among devas, man etc., — all variations of matter-forms, — delights in (or evinces attachment for) guna-sated pleasures etc., varying in their sdtvika and other characteristics according to the incidents of such births; and in so doing launches into activities, good or evil, in order to procure for itself such pleasures. In order then to reap the fruits of such good or evil acts, it is inevitably born again in good or evil wombs (respectively)....
Page 97 - Bhagavan, 5 —intently reflected, at the time of creation, on the entities (chit\ entangled in matter (a-chif) from an immemorial past. They were destitute of a name, of a form and of a distinction (one from the other), and embosomed in Him. They were fit for fulfilling great aims, but were lying latent like inert or unintelligent substances.
Page 329 - Powers (ie vibhutis) of the Lord connoted by the term yoga, viz., the Ruling of all creatures — or their Governance — are displayed by His abidance in every creature as its Soul, and that term also connotes the function of the Lord as the Creator, the Protector, and the Destroyer of all.
Page 140 - He paraphrases the passage further thus : " In short, albeit my nature is such as even Yogins find it to be transcending thought and speech, yet to all who are of my ways, I suit myself in a manner that I am to them not only a visible demonstration, but they may enjoy me by every one of their sense faculties and in all diverse ways "'. Area then is an act of grace (anugraha) on the part of the deity towards his devotee.
Page 7 - Beauty, willed to assume (material) forms, similar to those of his creatures (sajatiyata), without abandoning his own essential divine (immaterial) nature, and repeatedly made descents (among them) as incarnations in the several spheres ( where the creatures dwell ) ". The holy images are the vestures that god puts on himself so that he may thus be seen, touched, fondled and adored by the soul that panteth after him. Thirumalisai, an Alvar saint of Tamil Nad sang thus in his hymn Tiruchanda virttum...

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