Guest guest Posted July 22, 2005 Report Share Posted July 22, 2005 cidekarasarUpini : The one essence of intelligence But even the unconditioned [brahman] has the attributes of bliss,. etc [ To answer this question] this name is given, "bliss, consciousness and other attributes"; the expression means, that those attributes are inseparable from her. This is explained in the PaNcapAdikA [of PadmapAdAcArya} :"Bliss, the perception of the objects and eternity are attributes which although inseparable from consciousness appear as different" or, the unconditioned Brahman is not the [real] nature of Isvara [conditioned one], because both are different, hence the relation [between the two] just described above [no 363]] is not possible. To remove this doubt this name is introduced. CidekarasarUpini, ie She is ever non-separated from the Cit. The relation of these two is possible as the two are one and the same. Though the two appear as different [ by attributes] yet at the same time they are one. BhAskararAya's Commentary Translated into English by R. Ananthakrishna Sastry Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 27, 2005 Report Share Posted July 27, 2005 "Chideka-Rasa-RUpinI [means the] experience of attributeless consciousness. Chit is not merely a matter of knowledge but a matter of experience as bliss -- the Ananda component in the Sat-Chit- Ananda. The highest spate of consciousness therefore is not a thing merely to be known, but to be experienced." - Dr. C. Suryanarayana Murthy, Commentary, 1962 , "NMadasamy" <nmadasamy@s...> wrote: > > cidekarasarUpini : The one essence of intelligence > > But even the unconditioned [brahman] has the attributes of bliss,. etc > [ To answer this question] this name is given, "bliss, consciousness > and other attributes"; the expression means, that those attributes are > inseparable from her. This is explained in the PaNcapAdikA [of > PadmapAdAcArya} :"Bliss, the perception of the objects and eternity > are attributes which although inseparable from consciousness appear as > different" > > or, the unconditioned Brahman is not the [real] nature of Isvara > [conditioned one], because both are different, hence the relation > [between the two] just described above [no 363]] is not possible. To > remove this doubt this name is introduced. CidekarasarUpini, ie She is > ever non-separated from the Cit. The relation of these two is possible > as the two are one and the same. Though the two appear as different [ > by attributes] yet at the same time they are one. > > > > BhAskararAya's Commentary > Translated into English by R. Ananthakrishna Sastry Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.