--- In [email protected], "sparaig" <[EMAIL PROTECTED]> wrote: > > --- In [email protected], cardemaister <no_reply@> wrote: > > > > > > > > > >Topic (adhikaraNa) 5 consists of suutras 5 - 11. > > > > Suutra I.1.10 > > > > gatisaamaanyaat (gati-saamaanya-at: "going-similarity-from") > > > > Glossary: > > > > gati [guttee] f. going, flying, motion i.g.; going on progress; > > course, path, way, manner; getting to obtaining, acquirement (gen., > > loc. or ---); going out, event, issue; starting point, origin, root, > > cause; expedient, means, remedy, refuge; success, happiness; > > transmigration, metempsychosis; lot, fate, condition. > > > > sAmAnya mf(%{A})n. equal , alike , similar MBh. S3ak. ; shared by > > others , joint , common to (instr with and without %{saha} , or comp.) > > Ya1jn5. MBh. Sus3r. &c. ; whole , entire , universal , general , > > generic , not specific (opp. to %{vaizeSika}) Sus3r. VarBr2S. ; common > > , common-place , vulgar , ordinary , insignificant , low MBh. Ka1v. > > &c. ; (%{am}) *****n. equality , similarity , identity MBh. Sus3r. &c. > > ; equilibrium , normal state or condition Ni1lak. ; universality , > > totality , generality , general or fundamental notion , common or > > generic property***** > > > > S's tr: > > > > On account of the uniformity of view (of the Vedanta texts, Brahman is > > to be taken as that cause). > > > > Sounds very waking stateish to me. "Uniformity of view" sounds like Brahman anyway. >
Well, the first suutras in BS seem to me rather boring. Looks like they just mostly enumerate what words or notions in Vedic literature actually refer to Brahma(n). At first I 1.12 seemed kinda cool to me: Ananda-mayo 'bhyAsAt (aananda-mayaH; abhyaasaat) It reminded me of YS I 12: abhyaasa-vairaagyaabhyaaM tannirodhaH (tat*+nirodhaH) Taimni's translation: Their* [of citta-vRttis - c.] suppression (is brought about) by persistent practice and non-attachment. I thought 'abhyaasa' in that BS has the same meaning as in YS, namely 'practice', and thus that BS would mean, in effect, that one realizes the "bliss-body" (aananda-maya- kosha) by some meditation practice. I seem to recall having seen Maharishi's interpretation, that actually corroborates what I initially thought, but I'm not at all sure about that. But it turned out that at least according to Shankara, et al., 'abhyaasa' in BS means 'repetition', that is, the word 'aandanda- maya' refers to Brahma(n), because it's repeated so often in the Vedic literature, perhaps especially in some upanishads. *) in _compound words_ the gender and number opposition of the pronoun 'tat' seems to be neutralized, that is, one can conclude neither the gender nor the number of it's referent, because it's always , so to speak, in the "neutral" form 'tat' (the plural would be 'te'). A bit like you'd say in English "it(s)-genitals", meaning either his, her or their genitals, depending on the context.
