LalithA SahasranAma [296] anAdinidhanA

[Guest guest]

anAdinidhanA – having neither beginning nor end.

 

Or, according to the systems of Vararuci nadi or Adi means eighty,

ie da=8, and na or a=0; hence she whose worship delievers a man from

the eighty cause of death. These [eight] are divided into two as

pAsa and vadha. This latter is of twenty-eight kinds, as the Visnu

Pr. Says, "The egoism an dself-conceit are of twenty-eight

kinds. "The former [pasa] is of fifty-two kinds, as the Linga Pr.

Says, "There are fifty-two pAsas, arising from the knot of avidyA."

Thus eighty, of these the explanation of the vadha is given in the

Samkhyatantra. "But disability is of twenty-eight kinds.

Requiescence is of nine kinds. Perfection is of eight kinds."

[samsutra, III. 38-40]. The meaning of these is given in the

KarikAs [of Isvara Krsna vv. 49-51]: "Depravity of the seventeen, by

inversion of acquiescence and perfectness. Nine kinds of

acquiescence are propounded; four internal relating to himself are,

viz. prakrti [nature], upAdAna [reception], kAla, [time], and bhAgya

[luck], and other five perfectness are relative to abstinence [from

enjoyment] of the external objects, reasoning, hearing, studying

scriptures, the suppression of three kinds of pain, acquisition of

friends and liberality, these are the eight kinds of perfection. The

above-mentioned, three [asakti, tusti an siddhi] are the first

obstacles to perfection. "Asakti means inability of the senses to

receive their respective objects, defects caused by blindness,

deafness, etc.; they are eleven because there are eleven senses.

 

Tusti [elation] is of two kinds, internal and external. The internal

is of four kinds. First [when a man says], "I am liberated by the

absorption of mind in the eightfold prakti', this is called Prakrti

elation. The second is [when a man says] "I have succeeded on merely

receiving the robes of an ascetic"; this is called upAdAna elation,

the third is [when one says', "what is the use of painful

meditation? Success will come with time"; this is called kAla

elation. The last is [when one says], "success will come by the

intervention of God"; this is called bhAgya [luck elation] These are

all internal because of connection with himself.

 

The external [tusti] elation is of five kinds corresponding to the

five kinds of objective senses, namely sound, touch, etc. The faults

belonging to each objective sense are the acquiring, keeping,

spending, wasting, etc of earthly wealth. One kind of elation

arises when after observing the disadvantages attached to the

gratification of objectives senses, he ceases their pursuit. Thus

there are nine [elations]. The separate names of each [of these]

from salila to uttambha, and the names of each Siddhi from tAra to

samudita must be ascertained from proper books.

 

The eight kinds of siddhis : uha [reasoning] means understanding the

meanings without being taught. Sabda [hearing], understanding the

meaning by simply hearing the words. Adhyayana [study],

understanding real meaning from the guru's teaching. The other three

siddhsi are the reverse of the three kinds of misery, concerning

himself, concerning Devas, and concerning the elements [adhyAtma,

adhibUta and adhidaivata]. By gaining good friends, he attains

arthasiddhi. And the last [elation] arises from serving ascetics and

the learned. To these seventeen there are seventeen reversions [or

oppositions]. The names of them are beginning with asteya, and

ending with pramudita which should be ascertained from the proper

books.

 

These seventeen are also called incapacity [asakti], and the

injuries of intellect [buddhivadha]; these [seventeen] added to the

injuries of the eleven senses they make up twenty-eight vadhas. The

arrangement of these is given in the Vayu Pr. "the cithth creation

called anugraha is fourfold, namely viparyaya [inversion], asakti

[incapacity], siddhi [perfectness] and tusti [elation]. The first is

by inversion [leading into] the unstable creation; by incapacity,

the animal kingdom; by perfectness, human beings, by elation, the

Devas."

 

 

 

BhAskararAya's Commentary

Translated into English by R. Ananthakrishna Sastry.