LalithA SahasranAma [399] vyaktAvyaktasvarUpini

[Guest guest]

vyaktAvyaktasvarUpini : In the form of manifested and unmanifested

 

Vyakta, the category mahat, is called so because it was first

manifested and also from its greatness. Avyakta : A, on all sides,

vyakta, manifested, ie egoism the product of the above.

 

This (name) may be taken as two names, if the name Brahmajanani (822

and 823) is taken as one. According to this view, vyakta ist he

supreme egoism (oarAhamtA), for supreme egoism is in the form of

Tripurasundari, because she is manifested in the category of egoism.

 

Or, she is in the form of both manifedted and unmanifested. That is,

she is and is not subjected to the modifications of the elements.

The Linga Pr says, "Vyakta is called sat [existence], as it is

the

second modification of the elements; avyakta is called asat because

it is devoid of that [modification]."

 

Or vyakta, perishable and ayakta, imperishable. The Maysya Pr

says, "Vyakta is said to be perishable and avyakta, imperishable.

 

 

Or, vyakta, individual, and avyakta, collective form.

The Nrsimha Pr says, "The avyakta is known as collective, and

vyakta, O lord of ascetics, is individual."

 

According to the BrahmA Pr, "The wise say the seventy-three

categories are meant by the word vyakta and by the word avyakta, the

supreme prakrti"

 

Or vyakta, avyakta and vyaktAvyakta ; thus there are three kinds of

lingas [of Siva]. Sh ein all the forms. The three kinds of lingas

are described in the Br. Vaivarta Pr :'There are three lingas,

namely SvAmbhuva [self-existing], Banalinga [got from a certain

river] and Sailalinga [made of stone]; these are respectively

called Vyakta, Avyakta, and VyaktAvyakta. Vyakta, they say, gives

salvation, the Avyakta gives [worldly] happiness, and VyaktAvyakta

gives both happiness and salvation. The Banalinga is said to be that

which outweighs even two or three tulas [a weight]. The rest are

called Saila [mere stone] by the learned."

 

Or, She is manifested [avakta] in those whose deeds are ripened; and

not manifested [avyakta] in those who are bound by the noose [of

MayA]. The Saktirahasya says when it describes the descent of the

Sakti [into man]: "How do you say that the supreme Sakti which is

all-pervading descends, the descent is from above downwards; only

that which has form and is not all-pervading can descend? True, she

is all-pervading, eternal, co-exist with Siva; yet she is hidden in

those who are bound by the noose of impurity, action, etc. and

manifested in them whose sins are burnt out, in this way she is said

to descend"

 

 

 

 

BhAskararAya's Commentary

Translated into English by R. Ananthakrishna Sastry

[Guest guest]

"VyaktAvyakta-svarUpIni means 'both manifested and unmanifested';

that is, manifested in the form of mahat and paNcha-bhUtAs [the five

elements], in the form of nAma and rUpa [name and form]; and

[unmanifested] in the form of avyakta, mentioned as name 398 above."

 

- Dr. C. Suryanarayana Murthy, Commentary, 1962

 

 

, "NMadasamy" <nmadasamy@s...>

wrote:

>

> vyaktAvyaktasvarUpini : In the form of manifested and unmanifested

>

> Vyakta, the category mahat, is called so because it was first

> manifested and also from its greatness. Avyakta : A, on all

sides,

> vyakta, manifested, ie egoism the product of the above.

>

> This (name) may be taken as two names, if the name Brahmajanani

(822

> and 823) is taken as one. According to this view, vyakta ist he

> supreme egoism (oarAhamtA), for supreme egoism is in the form of

> Tripurasundari, because she is manifested in the category of

egoism.

>

> Or, she is in the form of both manifedted and unmanifested. That

is,

> she is and is not subjected to the modifications of the elements.

> The Linga Pr says, "Vyakta is called sat [existence], as it is

> the

> second modification of the elements; avyakta is called asat

because

> it is devoid of that [modification]."

>

> Or vyakta, perishable and ayakta, imperishable. The Maysya Pr

> says, "Vyakta is said to be perishable and avyakta, imperishable.

>

>

> Or, vyakta, individual, and avyakta, collective form.

> The Nrsimha Pr says, "The avyakta is known as collective, and

> vyakta, O lord of ascetics, is individual."

>

> According to the BrahmA Pr, "The wise say the seventy-three

> categories are meant by the word vyakta and by the word avyakta,

the

> supreme prakrti"

>

> Or vyakta, avyakta and vyaktAvyakta ; thus there are three kinds

of

> lingas [of Siva]. Sh ein all the forms. The three kinds of lingas

> are described in the Br. Vaivarta Pr :'There are three lingas,

> namely SvAmbhuva [self-existing], Banalinga [got from a certain

> river] and Sailalinga [made of stone]; these are respectively

> called Vyakta, Avyakta, and VyaktAvyakta. Vyakta, they say, gives

> salvation, the Avyakta gives [worldly] happiness, and VyaktAvyakta

> gives both happiness and salvation. The Banalinga is said to be

that

> which outweighs even two or three tulas [a weight]. The rest are

> called Saila [mere stone] by the learned."

>

> Or, She is manifested [avakta] in those whose deeds are ripened;

and

> not manifested [avyakta] in those who are bound by the noose [of

> MayA]. The Saktirahasya says when it describes the descent of the

> Sakti [into man]: "How do you say that the supreme Sakti which is

> all-pervading descends, the descent is from above downwards; only

> that which has form and is not all-pervading can descend? True,

she

> is all-pervading, eternal, co-exist with Siva; yet she is hidden

in

> those who are bound by the noose of impurity, action, etc. and

> manifested in them whose sins are burnt out, in this way she is

said

> to descend"

>

>

>

>

> BhAskararAya's Commentary

> Translated into English by R. Ananthakrishna Sastry