पृष्ठम्:तैत्तिरीयोपनिषद्भाष्यम्.djvu/२९

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XXV or True, and as realised in practice is the Good. Anda or Blessed. ness is an indispensable constituent of Brahman, and all creatures struggle not for existence but forhappiness. In their own nature they are blissful, for the Sucripa of the Atnuan or Self of all is Awadi or Bliss, but through May4 they forget that they are themselves the fountain and storehouse of Bliss. As the two famous verses of the Taittiriya Upanishad beautifully put it:-‘‘Bliss is Brahman from Bliss, indeed, are these beings verily born:-By bliss, when born, do they live:-Into Bliss do they, when departing, enter.' : (3. 6.). Again--He (Atman) is the Flavour. This oneindeed, having obtained Flavour becomes blessed. Who, indeed, could live who breatheshould not this Bliss be in the heart? This verily it is that bestows bliss. (2. 7.). Infinite Bliss is the harmonising and comforting agency in the universe, and it is the realisation of this Infinite Bliss pervading and sustaining the Universe, that is man's highest and noblest aspiration and goal प्रज्ञाप्रसादमारुह्य अशोच्यः शोचतो जनान् । भूमिष्टानिव शैलस्थः सर्वान्प्राज्ञोऽनुपश्यति ॥ Burdened with our doubts, baffed by our reasons, stumbling all too frequently over our own simplest thoughts, climbing the Hinl Difficulty, those of us who have embraced this Divine Philoso phy will prize most highly of all those moments when Shri Shankaracharya's Vedanta takes us by the hand and plants us in a purer air where we can see the Universal Self in our own Self, 'where the Personal becomes the Impersonal, where Love is Light and Light is Love. ब्रह्मप्रत्ययसंततिर्जगदतो ब्रहैव सत्सर्वतः पश्याध्यात्मदृशा प्रशान्तमनसा सर्वास्ववस्थास्वपि । रूपादन्यदवेक्षितुं किमभितश्चक्षुष्मतां विद्यते तद्वद्ब्रह्मविदः सतः किमपरं बुद्धेर्विहारास्पदम् ॥ कस्तां परानन्दरसानुभूतिमुत्सृज्य शून्येषु रमेत विद्वान् । चन्द्रे महाह्वादिनि दीप्यमाने चित्रेन्दुमालोकयितुं क इच्छेत् ॥