Br Up passage 3:8:9 ( Atasya vaa aksharasya - -pitro nvayattah) --the content of this passage is so revealing. It's not only inferential rather experiential also on the contemplation of The Universal self. I get ecstatic while contemplating on this passage ! Shall feel blessed if some brother help find me slokas from Upnishads Or other scriptural text ( in the form of poetry) that may depict the content of above referred passage of Br Up. Pl Bless me !

  • Mundaka Upanishad, 2nd chapter. Also Katha II.ii.15, Svetasvatara VI.14. Gita 15.6 and Gita 15.12 and Gita 15.17-18 – Swami Vishwananda May 15 at 7:25
  • 'That which is infinite is immortal, and that which is finite is mortal.'- Chandogya Upanishad 7.24.1 'That which is infinite is the source of happiness. There is no happiness in the finite. Happiness is only in the infinite.' The real ecstasy or joy in Maya comes from the infinite Atman aka Sat Chida Ananda but an animal can never understand this and continues to fight for food, mate and shelter but a yogi restrains from Maya, while man is an intermediate stage. Thats why modern hindu monks aka Swami(knower of Self/Swayam) use the word Ananda in their names like Vivekananda, Yogananda etc., – user20656 May 15 at 14:06
  • Thanks Brother ! – Hare krishna May 16 at 7:58
  • Can you clarify or specify bit what you didn't understand or what you're looking for in regards to the mentioned verse? – Pandya May 16 at 13:16
  • @ Pandya. Grateful. Pl have a relook at my jigynasa that has been put through the question. For me it is simple to memorise shloka and sweet to chant. The deep import of the passage of Br Upnishad as referred to in my question has deeply influenced me from within. I am in fact looking for some SHLOKA in some Upnishad Or other scriptural text which may have reflection of the content or import of the above referred passage of Br Upnishad . Beg your pardon for the trouble. – Hare krishna May 17 at 3:05

I think the commentary of Adi Shankaracharya could help you.

The Śruti, by attempting to negate various attributes of the Immutable, has indicated Its existence. Yet, anticipating the popular misconception about It, it adduces an inferential evidence in favour of Its existence: Under the mighty rule of this Immutable, the Brahman that has been known to be within all, immediate and direct—the self that is devoid of all attributes such as hunger, O Gārgī, the sun and moon, which are like two lamps giving light to all beings at day and night respectively, are held in their positions, as a kingdom remains unbroken and orderly under the mighty rule of a king. They must have been created for the purpose of giving light by a Universal Ruler who knows of what use they will be to all, for they serve the common good of all beings by giving light, as we see in the case of an ordinary lamp.[4] Therefore That exists which has made the sun and moon and compels them, although they are powerful and independent, to rise and set, increase and decrease, according to fixed place, time and causes.[5] Thus there exists their mighty Ruler, the Immutable, as the lamp has its maker and regulator. Under the mighty rule of this Immutable, O Gārgī, heaven and earth maintain their positions, although they are by nature subject to disruption because of having parts, inclined to fall owing to their weight, liable to separate, being a compound, and are independent, being each presided over by a conscious deity identifying itself with it. It is this Immutable which is like a boundary wall that preserves the distinctions among thing—keeps all things within their limits; hence the sun and moon do not transgress the mighty rule of this Immutable. Therefore Its existence is proved. The unfailing sign of this is the fact that heaven and earth obey a fixed order; this would be impossible were there not a conscious, transcendent Ruler. Witness the Mantra, ‘Who has made heaven powerful and the earth firm’ (Ṛ. X. cxxi. 5).

Under the mighty rule of this Immutable, O Gārgī, moments, Muhūrtas, etc.—all these divisions of time, which count all things past, present and future that are subject to birth—are held in their respective places. As in life an accountant appointed by his master carefully calculates all items of income and expenditure, so are these divisions of time controlled by their master, the Immutable. Similarly some rivers, such as the Ganges, flow eastward from the White Mountains, the Himalayas, for instance, and they, notwithstanding their power to do otherwise,[6] keep to their original courses; this too indicates a Ruler. Others flowing westward, such as the Indus, continue in that direction, and still others keep to their respective courses, do not deviate from the courses they have taken; this is another indication.

Moreover, even learned men praise those that give gold etc., even at a personal sacrifice. Now the conjunction and disjunction of gifts, their donors and their recipients are seen to take place before our eyes in this very life. But the subsequent recombination (of the donor and the fruit of his gift) is a matter we do not directly see. Still people praise the charitable, for they observe on other evidence that those that give are rewarded. This would be impossible were there no Ruler who, knowing the various results of actions, brought about this union of the giver and the reward, for the act of giving obviously perishes then and there. Therefore there must be someone who connects the givers with the results of their charity.

Objection: Cannot the extraordinary result of an action (Apūrva) serve this purpose?

Reply: No, for there is nothing to prove its existence

Objection: Does not the same objection apply to the Ruler too?

Reply: No. for it is an established fact that the Śrutis seek to posit His existence. We have already (p. 53) said that the Sruits aim at delineating the Reality. Besides, the implication on which the theory of the extraordinary result depends is out of place, for the fruition can be otherwise accounted for. We observe that the reward of service is obtained from the person served; and as service is an act. and sacrifices, gifts, offering oblations in the fire, etc., are just as much acts, it stands to reason that the reward for their performance should come from those in whose honour they are performed, viz. God and so forth. Since we can explain the obtaining of rewards without sacrificing the directly observed inherent power of acts, it is improper to sacrifice that power. Moreover, it involves a superfluity of assumptions. We must assume either God or the extraordinary result. Now we observe that it is the very nature of an act of service that it is rewarded by the person served, not by the extraordinary result; and no one has ever actually experienced this result. So (in your view) we have to assume that the extraordinary result, which nobody has ever observed, exists; that it has the power to confer rewards; and that having this power, it does in addition confer them. On our side, however, we have to assume only the existence of the person served, viz. God, but neither His power to confer rewards nor His exercise of it, for we actually observe that the person served rewards the service. The grounds for inferring His existence have already been shown in the text: ‘Heaven and earth maintain their positions,’ etc. (this text). Likewise the gods, although they are so powerful, depend on the sacrificer for their livelihood—for such means of subsistence as the porridge and cakes.. That in spite of their ability to live otherwise they have taken to this humiliating course of life, is possible only because of the mighty rule of the Lord. Similarly the Manes depend for their subsistence on independent offerings. The rest is to be explained as before


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  • Grateful for showing interest for my concern. I do have the bhasya of sri shankar. In fact the content of the above passage is so enchanting that i did wish to memorise the same in shloka form ,had that been available even in some resembling form in some other scriptural text--and keep that chanting . Anyway my deep gratitude! My sincere request to blessed brothers to do help me. – Hare krishna May 14 at 12:54

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