A new approach to the Vedas : an essay in translation and exegesis

APPENDIX

within itself and within the Nave of the World-Wheel, the individual becomes a Sadhya, “ geworden was er ist,” Sukrtatman, “‘ Per-fected self,’ Jivanmukta, “set free while yet existent on a given plane of being,” d4alyam ca pandityamca nirvidya atha munih, “ putting aside innocence and learning both, then is he a Muni,” (Byhadaranyaka Up., III, 5). The conscience that had been “ Wakeful ” (jagrat) is now “ Fast Asleep” (susupia) in terms of mortal understanding, but angelically speaking “Wide Awake’ (prabuddha). The Buddha Sakya-Muni, seated upon his adamantine throne at the navel of the earth, which throne is based upon the axial column that extends from nethermost to uppermost, is a case in point. There, as the Buddhist texts affirm, “ all former Munis have taken their seat,’ being now sambuddha, “Wide Awake.” This is indeed the station of the Son of Man and the Son of God, however designated. Purusa maha taha adhika virajat, “There the Great Person shines resplendent ” (Kabir), having now become the Light of the World, which “ previous’”’ to his Enlightenment, Transfiguration, or Ascension (in fact, he is no longer limited by concepts of “ before ”’ or “ after”) had seemed to be the Light of Heaven, the very Supernal Sun. Clothed with the Sun, he is invisible to mortal eyes, as Muni, “ Silent,’ inaudible to corporeal ears, his appearance in the world can be only by way of avatarana “ descent,” and in an ‘“‘appointed”’ (nivmaia) body; “I am the Silence of the Hidden” (mauna guhyanam, Bhagavad Gita, X, 38).

In Vasubandhu’s Abhidharmakosa, II, 42-44, and Trimsikavijnapti, the same ideas are expressed somewhat differently. The conscience of one who is still on the mundane path (laukika marga) remains “ general” or ‘“‘demotic”’ (pythak), he can attain only to the “ encountering of non-ideation ” (asanyiisamapatti), corresponding to “ childishness ”’ or “‘ innocence ” (balya) above ; and the demotic Wayfarer may mistake this heavenly

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