Taittiriya Upanishad Bhashya Vartika
by R. Balasubramanian | 151,292 words | ISBN-10: 8185208115 | ISBN-13: 9788185208114
The English translation of Sureshvara’s Taittiriya Vartika, which is a commentary on Shankara’s Bhashya on the Taittiriya Upanishad. Taittiriya Vartika contains a further explanation of the words of Shankara-Acharya, the famous commentator who wrote many texts belonging to Advaita-Vedanta. Sureshvaracharya was his direct disciple and lived in the 9...
Verse 2.115
Sanskrit text and transliteration:
साध्यसाधनसम्बन्धवर्त्मनैवानुधावतः ।
साध्यसाधननिर्मुक्तं स्वात्मन्याविशते परम् ॥ ११५ ॥
sādhyasādhanasambandhavartmanaivānudhāvataḥ |
sādhyasādhananirmuktaṃ svātmanyāviśate param || 115 ||
English translation of verse 2.115:
He who has been all along pursuing the path of means-end relation attains in his own Self the Supreme which is free from both means and end.
Notes:
If the jīva and Brahman are non-different, what is true of the jīva, it may be urged, is equally true of Brahman. Since the jīva is in bondage, it would follow that Brahman, too, is in bondage. But this contention is wrong. The jīva has all along been acting on the basis of means-end relation. Following the scriptural teaching, it realizes at last that in its essential nature it is no other than Brahman which is neither a means nor an end. As a result of this realization, the jīva who has so far been acting as a saṃsārin ceases to be a saṃsārin. If so, how could it be said that the Advaita view of the non-difference of Brahman and the jīva would make Brahman a saṃsārin?