LalithA SahasranAma [706] guhAmbA

[Guest guest]

guhAmbA : The mother of Guha.

 

[Question] Duality is not only common accepted like the idea, the moon

is measured by a span, but is also scriptural.

 

GuhAmbA : GuhA, in the cavity, ambA, mother, ie remaining in the

cavity [of the heart] in the form of shadow. The Sruti [Kuth. Up.,

III. 1] says, "There are the two, drinking their reward in the world

of their own works, entered into the cave [of the heart] dwelling on

the highest summit [the ether in the heart]. Those who know Brahman

call them shade and light. Like wise those house-holders who perform

the TrinAciketa sacrifice." The meaning is that as both, namely shadow

and light, enter the cavity of the heart, and both differ from one

another; so duality is sanctioned by the scriptures.

 

Or, guHa means Subrahmanya. In order to destroy the daitya TAraka, at

the request of the Devas, the conjunction of Siva and Sakti took

place, and in that [union] an obstruction was experienced;

[consequently], Siva became angry and uttered a curse. Then his seed

was dissipated into the fire, the Ganga and reeds. Thus the stor of

the birth of Skanda is given. This and other similar stories of him,

are to be known from the scriptures which support the theory of

duality.

 

The non-dualistic scriptures are merely for the sake of praise.

Because it is opposed to direct perceptions like the Sruti which

says, "When the sacrificer is said to be the alter."

 

 

BhAskararAya's Commentary

Translated into English by R. Ananthakrishna Sastry.

[Guest guest]

She is the Mother of KumArasvAmi, or the Mother Who Dweels in the

[Chest] Cavity (i.e. Guha).

 

"antascarati bhUtesu guhAyAm visvamUrtisu: who dwells within the

heart cavity of all creations." (MahA Up.)

 

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

Sahasranama, 1962

 

 

, "NMadasamy" <nmadasamy

wrote:

>

>

> guhAmbA : The mother of Guha.

>

> [Question] Duality is not only common accepted like the idea, the

moon

> is measured by a span, but is also scriptural.

>

> GuhAmbA : GuhA, in the cavity, ambA, mother, ie remaining in the

> cavity [of the heart] in the form of shadow. The Sruti [Kuth. Up.,

> III. 1] says, "There are the two, drinking their reward in the

world

> of their own works, entered into the cave [of the heart] dwelling

on

> the highest summit [the ether in the heart]. Those who know Brahman

> call them shade and light. Like wise those house-holders who

perform

> the TrinAciketa sacrifice." The meaning is that as both, namely

shadow

> and light, enter the cavity of the heart, and both differ from one

> another; so duality is sanctioned by the scriptures.

>

> Or, guHa means Subrahmanya. In order to destroy the daitya TAraka,

at

> the request of the Devas, the conjunction of Siva and Sakti took

> place, and in that [union] an obstruction was experienced;

> [consequently], Siva became angry and uttered a curse. Then his

seed

> was dissipated into the fire, the Ganga and reeds. Thus the stor of

> the birth of Skanda is given. This and other similar stories of

him,

> are to be known from the scriptures which support the theory of

> duality.

>

> The non-dualistic scriptures are merely for the sake of praise.

> Because it is opposed to direct perceptions like the Sruti which

> says, "When the sacrificer is said to be the alter."

>

>

> BhAskararAya's Commentary

> Translated into English by R. Ananthakrishna Sastry.

>