LalithA SahasranAma [661] sadasadrUphadhArinI

[Guest guest]

sadasadrUphadhArinI : The Foundation of being and non-being.

 

Sat, Brahman, asat, universe which is different from sat.

 

Though the universe, which is very difficult to define [one way or

other] as sat or asat [anirvacaniya] she is different both from the

sat and asat; yet here the word asat represents the universe. For

the Sruti [Tai. Up. II. 7.1] :"In the beginning this was indeed

asat" Another Sruti [ChA. Up., VI. 2.2] "How did sat come to exist

from asat" In these places asat means the universe"

 

or, sat and asat are the two kinds of knowledge; sat is the last

mental modification [before the realization of unity]; asat, the

remaining mental modifications called vikalpa [fanciful]. For the

Yoga-sutra [i.9] says, "Fancy is a notion founded on a knowledge

conveyed by words, but of that there is no object [corresponding in

reality]" The Gaut. Sutra {IV. 1. 50], "Whatever is perceived by the

mind is asat [impermanent]"

 

Sat and asat may mean existence and non-existence. Existence is what

is permanent and unchangeable. The Su-sam [iV. 12. 16]. "Whatever

appears either as existent or non-existent all is caused by the mAyA

of MahAdeva"

 

 

BhAskararAya's Commentary

Translated into English by R. Ananthakrishna Sastry

[Guest guest]

She assumes the form of existence and non-existence. She is the

source of this Universe of name and form, and She is also the unseen

cause behind it.

 

satyam cAnrtam ca, satyamabhavat: Both reality and unreality

emanated from the Ultimate Reality (Tai. Up. 2-6-1-3)

 

She is MAyA-Sakti, the Power who creates the illusion of the

Universe.

 

- Dr. C. Suryanarayana Murthy, Commentary on the Sri Lalita

Sahasranama, 1962.

 

 

 

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

wrote:

>

>

> sadasadrUphadhArinI : The Foundation of being and non-being.

>

> Sat, Brahman, asat, universe which is different from sat.

>

> Though the universe, which is very difficult to define [one way or

> other] as sat or asat [anirvacaniya] she is different both from

the

> sat and asat; yet here the word asat represents the universe. For

> the Sruti [Tai. Up. II. 7.1] :"In the beginning this was indeed

> asat" Another Sruti [ChA. Up., VI. 2.2] "How did sat come to exist

> from asat" In these places asat means the universe"

>

> or, sat and asat are the two kinds of knowledge; sat is the last

> mental modification [before the realization of unity]; asat, the

> remaining mental modifications called vikalpa [fanciful]. For the

> Yoga-sutra [i.9] says, "Fancy is a notion founded on a knowledge

> conveyed by words, but of that there is no object [corresponding

in

> reality]" The Gaut. Sutra {IV. 1. 50], "Whatever is perceived by

the

> mind is asat [impermanent]"

>

> Sat and asat may mean existence and non-existence. Existence is

what

> is permanent and unchangeable. The Su-sam [iV. 12. 16]. "Whatever

> appears either as existent or non-existent all is caused by the

mAyA

> of MahAdeva"

>

>

> BhAskararAya's Commentary

> Translated into English by R. Ananthakrishna Sastry

>