LalithA SahasranAma [705] sAstramayi

[Guest guest]

She is the content of all the Shastras.

 

Here Shastra means the Vedas, Upanisads and the Puranas. Here, the

connotation of Shastra is the same as in the Vedanta-

Sutra, "sAstrayonitvAta." The authority for Her existence is the

Shastras mentioned above, since She cannot be perceived by the

senses. The name sAstramayI also means Saraswati [reinforcing the

previous name, 704/saraswatI], the Mother of the Vedas, Vedangas,

Upanisads and Kavyas that establish Her.

 

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

Sahasranama, 1962

 

 

 

 

, "NMadasamy" <nmadasamy

wrote:

>

>

> sAstramayi :Sciences.

>

> This bewilderment is not like the bewilderment as to locality,

because

> the duality is to be inferred by a thousand arguments consisting of

> different contradictory qualities, etc. [in a thing], Hence this

name.

> ChA. Up [iII. 14.1] "All is Brahman." etc rests on the authority of

> scriptures alone. The meaning is the scriptures are the convincing

> proof and not inference, etc, because in the light of the SAstras,

> inference, etc. are weak. Hence the Ved-sUtra [i.1.3] says, "Sastra

is

> the source [authority]," The SAstras set forth instructions of

knowing

> only one [brahman] such as. "I ask you that Person spoken of in the

> Upanisads," etc {Br. Up.,III/ 9]. So when by the scriptures Brahman

is

> known to be with all things, which also is confirmed by the third

> division of the mantra [PaNcadasi] the inferences opposed to that

are

> to be attributed to confusion alone. Because all the doctrines of

the

> VedAntas have the one objects of establishing the unity of Brahman.

> The moon appears to every one as a span's breadth in size, which

> appearance is opposed to the teachings of the science of astrology,

> hence to be false.

>

> Or, SAstramayi, her body an dlimbs are the scriptures. The BrahmA.

Pr.

> says, "She created from her breath, the Vedas, namely Rk. SAman,

Yajus

> and Atharva, and the great mantras from her egoism [abhimAna]; from

> her sweet words she created poetry, drama, rhetoric, etc; from her

> tongue created Sarasvati. From her chin, whose eyes resemble the

> Cakora bird, the six supplementaries of the Vedas; from the top of

her

> throat, MimAmsA, NyAya-SAstra, PurAnas, Dharma-SAstras; from the

> middle of her throat medicine and archery; from the bottom of her

> throat the sixty-four science; from the rest of her limbs all other

> Tantras; and from her shoulders the science of love"

>

>

>

> BhAskararAya's Commentary

> Translated into English by R. Ananthakrishna Sastry.

>

[Guest guest]

I have some doubt here about the correctness of the translation and if the

mantra Bhaskaraya talks about here is really the Pancadasi (alone).

 

To me this sentence makes more sense if the translation would be "is confirmend

by the three divisons of the mantra" instead of "by the third" (the mantra here

would be Brahma Vidya i.e Omkara or one of the several Shaktibija that differ

with the traditions, all sharing the symbology of the primal three divison or

kutas where the 4th is the hidden state (Brahma in formless state)

 

If the translation presented is correct and If Bhaskaraya is talking about the

third divison only (no matter if PAncadasi or the Shaktibija or Omkara)

excluding the other 2 Divisions, why would that point toward the fact that

Brahma is with all things?

 

If there is any learned Member who has access to the sanskrit text or has some

knowledge about this matter, can clear my doubt i´ll be glad to hear his

comment.

 

Mahahradanatha

 

 

, "NMadasamy" <nmadasamy

wrote:

> So when by the scriptures Brahman is

> known to be with all things, which also is confirmed by the third

> division of the mantra [PaNcadasi] the inferences opposed to that

>are

> to be attributed to confusion alone. Because all the doctrines of

>the

> VedAntas have the one objects of establishing the unity of Brahman.

[Guest guest]

Respected Mahahradanatha

 

As u must be aware, the third division of panchdasi has four bijas, the

fourth being the hrillekha. The first three bijas of the third division forms a

Sanskrit word which means every thing. This word is commonly used in Tamil,

Malayalam, Telugu etc., with the same meaning. If we take this meaning, it makes

sense -- Devi is present in every thing in form of lajja bijam as Brahman.

 

I have had the fortune of studying bhaskararaya's commentary in the original

in the traditional manner at the feet of great scholars. I shall refer to my

book for the exact Sanskrit wordings an get back to you.

 

----- mahahradanatha <mahahradanatha wrote:

 

I have some doubt here about the correctness of the translation and if the

mantra Bhaskaraya talks about here is really the Pancadasi (alone).

 

To me this sentence makes more sense if the translation would be "is confirmend

by the three divisons of the mantra" instead of "by the third" (the mantra here

would be Brahma Vidya i.e Omkara or one of the several Shaktibija that differ

with the traditions, all sharing the symbology of the primal three divison or

kutas where the 4th is the hidden state (Brahma in formless state)

 

If the translation presented is correct and If Bhaskaraya is talking about the

third divison only (no matter if PAncadasi or the Shaktibija or Omkara)

excluding the other 2 Divisions, why would that point toward the fact that

Brahma is with all things?

 

If there is any learned Member who has access to the sanskrit text or has some

knowledge about this matter, can clear my doubt i´ll be glad to hear his

comment.

 

Mahahradanatha

 

 

, "NMadasamy" <nmadasamy

wrote:

> So when by the scriptures Brahman is

> known to be with all things, which also is confirmed by the third

> division of the mantra [PaNcadasi] the inferences opposed to that

>are

> to be attributed to confusion alone. Because all the doctrines of

>the

> VedAntas have the one objects of establishing the unity of Brahman.

[Guest guest]

Dear Radhakrishnan,

Thank you very much for supplying me with this wonderful information.

I never thought that one could attributing a literal meaning to the

heap of Bijas, sometimes the plain and obvious is much harder to

find than the complicated and hidden. Are there any other parts of

the Pancadasi you know of that have literal meanings attributed to

them?

Seen in this light the commentary definitly does make sense.

I am glad you are willing to freely share the knowledge you could

gather listening to the learned discourses of these scholars.

Mahahradanatha

 

, Radhakrishnan J

<jayaarshree wrote:

>

> Respected Mahahradanatha

>

> As u must be aware, the third division of panchdasi has four

bijas, the fourth being the hrillekha. The first three bijas of the

third division forms a Sanskrit word which means every thing. This

word is commonly used in Tamil, Malayalam, Telugu etc., with the same

meaning. If we take this meaning, it makes sense -- Devi is present

in every thing in form of lajja bijam as Brahman.

>

> I have had the fortune of studying bhaskararaya's commentary in

the original in the traditional manner at the feet of great scholars.

I shall refer to my book for the exact Sanskrit wordings an get back

to you.

>

> ----- mahahradanatha <mahahradanatha wrote:

>

> I have some doubt here about the correctness of the translation

and if the mantra Bhaskaraya talks about here is really the

Pancadasi (alone).

>

> To me this sentence makes more sense if the translation would

be "is confirmend by the three divisons of the mantra" instead of "by

the third" (the mantra here would be Brahma Vidya i.e Omkara or one

of the several Shaktibija that differ with the traditions, all

sharing the symbology of the primal three divison or kutas where the

4th is the hidden state (Brahma in formless state)

>

> If the translation presented is correct and If Bhaskaraya is

talking about the third divison only (no matter if PAncadasi or the

Shaktibija or Omkara) excluding the other 2 Divisions, why would that

point toward the fact that Brahma is with all things?

>

> If there is any learned Member who has access to the sanskrit text

or has some knowledge about this matter, can clear my doubt i´ll be

glad to hear his comment.

>

> Mahahradanatha

>

>

> , "NMadasamy" <nmadasamy@>

> wrote:

> > So when by the scriptures Brahman is

> > known to be with all things, which also is confirmed by the third

> > division of the mantra [PaNcadasi] the inferences opposed to that

> >are

> > to be attributed to confusion alone. Because all the doctrines of

> >the

> > VedAntas have the one objects of establishing the unity of

Brahman.

>

[Guest guest]

Dear Mahashri

 

The Panchadasi as you know has three kutas, all the three suffixed by

Hrillekha. Each kuta represents gayatri mantra even without the hrillekha.

Gayatri as given to brahmacharis has three paadas which is widely known. There

is a fourth paada -- "paro rajase saavdom". This paada is very rarely given to

anyone and till date remains esoteric except in the circle of scholars and is

jealously guarded. Hrillekha represents this fourth paada of gayatri. Ha in

Hrillekha stands for akasha, parabrahma; the following repha represents fire

with its brilliance, tejas; eem represents saavadom -- the ultimate kamakala.

 

Thus one round of panchadasi is equivalent to three rounds of gayatri with the

esoteric fourth paada. Thus is the greatness of Kadividya.

 

Om Namas Tripusundari

 

mahahradanatha <mahahradanatha wrote:

Dear Radhakrishnan,

Thank you very much for supplying me with this wonderful information.

I never thought that one could attributing a literal meaning to the

heap of Bijas, sometimes the plain and obvious is much harder to

find than the complicated and hidden. Are there any other parts of

the Pancadasi you know of that have literal meanings attributed to

them?

Seen in this light the commentary definitly does make sense.

I am glad you are willing to freely share the knowledge you could

gather listening to the learned discourses of these scholars.

Mahahradanatha

 

, Radhakrishnan J

<jayaarshree wrote:

>

> Respected Mahahradanatha

>

> As u must be aware, the third division of panchdasi has four

bijas, the fourth being the hrillekha. The first three bijas of the

third division forms a Sanskrit word which means every thing. This

word is commonly used in Tamil, Malayalam, Telugu etc., with the same

meaning. If we take this meaning, it makes sense -- Devi is present

in every thing in form of lajja bijam as Brahman.

>

> I have had the fortune of studying bhaskararaya's commentary in

the original in the traditional manner at the feet of great scholars.

I shall refer to my book for the exact Sanskrit wordings an get back

to you.

>

> ----- mahahradanatha <mahahradanatha wrote:

>

> I have some doubt here about the correctness of the translation

and if the mantra Bhaskaraya talks about here is really the

Pancadasi (alone).

>

> To me this sentence makes more sense if the translation would

be "is confirmend by the three divisons of the mantra" instead of "by

the third" (the mantra here would be Brahma Vidya i.e Omkara or one

of the several Shaktibija that differ with the traditions, all

sharing the symbology of the primal three divison or kutas where the

4th is the hidden state (Brahma in formless state)

>

> If the translation presented is correct and If Bhaskaraya is

talking about the third divison only (no matter if PAncadasi or the

Shaktibija or Omkara) excluding the other 2 Divisions, why would that

point toward the fact that Brahma is with all things?

>

> If there is any learned Member who has access to the sanskrit text

or has some knowledge about this matter, can clear my doubt i´ll be

glad to hear his comment.

>

> Mahahradanatha

>

>

> , "NMadasamy" <nmadasamy@>

> wrote:

> > So when by the scriptures Brahman is

> > known to be with all things, which also is confirmed by the third

> > division of the mantra [PaNcadasi] the inferences opposed to that

> >are

> > to be attributed to confusion alone. Because all the doctrines of

> >the

> > VedAntas have the one objects of establishing the unity of

Brahman.

>

 

 

 

 

 

 

 

 

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[Guest guest]

Dear Radhakrishnan

Yes that is the idea i had in mind, Bhaskaraya could maybe be

interpreted along those lines mentioned by you in such a beautiful

and eloquent way, if it would only be possible to translate "is

confirmend by the three (obvious) divisons of the mantra" instead

of "the third", maybe both meanings where intended by

Bhaskaraya?

No matter if this is what Bhaskaraya meant I believe it could be a

valid comment on the meaning of the Nama "sastramayi"

To gain a better undrstanding of the Nama i looked at the other nama

that appear immediately before and after the nama

"sastramayi" and asked myself if this could contribute to the

understanding. Since i am not much learned in Srividya i don´t know

if i am on a wrong track and would appreciate your kind comment in

the light of your studies on the following thoughts:

 

The inner meaning of these three divisons and the one hidden, no

matter if we comment on the Pranava or Shakti Bija(s) or Pancadasi

or Shodasi, seems stay the same. though Bhaskarayas comment and the

nama "sastramayi" reminded me of the Pranava , because of its

identity with Parabrahman, as it is said in the Nada-Bindu upanishad:

1. The syllable `A' is considered to be its right

wing, `Upanishad', its left; `M', its tail; and the Ardha-Matra

(half-metre) is said to be its head.

and at the end:

54. The Yogin's Chitta having given up fame or disgrace is in Samadhi

above the three states. (i.e in the 4th divison beyond dream, sleep,

waking. Mahahr.)

55. Being freed from the waking and the sleeping states(dream and

deeps sleep. Mahahra.), he attains to his true state.

56. When the (spiritual) sight becomes fixed without any object to

be seen, when the Vayu (Prana) becomes still without any effort, and

when the Chitta becomes firm without any support, he becomes of the

form of the internal sound of Brahma-Pranava.

(Which sound in its ultimate form is not produced by the vocal cords

throat and mouth but is the unstrucksound in anahata chakra which by

becoming aware of, can carry the yogi to samadhi. Mahahr.)

Nada Bindu Upanishad

 

Now if i take a look at the order in which the nama appears in LS :

701 and 702 dasakalaparichhina and sarvaga

these are beyond creation and the wheel of time beyond Kamakala the

Parabindu is not yet split. This is beyond sahasrara i.e anuttara-

ananda

with 703 we enter the realm of Division, Matrika shakti

appears "sarvamohini", this is the all bewildering nature of thought

and abstractions where diversity is introduced and the first

appeareance of the sense "I am " is experienced : all letters reside

here as potential, this would be Sahasrara Chakra, here Parabindu

assumes the form of Kamakala."

 

There is no (ná) knowledge (vidyaa) higher (paraa) than (that of)

Maatrikaa (maatrikaa)"

Ksemaraja commentary on paratrisikavivarana

 

in 704 we have "saraswati" wisdom, the stage in the body: ajna

chakra and

in 705 "sastramayi" the uttered (and written) letters appears. that

is also the essence of these sastras

which is none other than the Pranava or Shakti Bija which is also

the pancadasi which leads us again

back to Kamakala and Parabindu. These uttered Letters appear at the

throat center.

706 "Guhyamba" Devi manifests in Anahata Cavity because with the

tattwa fire sight is introduced (tattwa of eyesight) she appears

not as a bija or sound but visual While the sound and letter form

(akasha Tattwa 704-705) vanish to the background (they turn into

Anahata nada the unstruck sound before it is uttered) devi appears

like it is written in the tripura tapini upanishad, in that moment

where soma is pressed for agni.

 

I-39: The Lord (Sadasiva) said to all the gods: Having listened to

the incantation (set forth by Me) and

made it clear to yourself (`I am Brahman'), know (there is nothing

other than Brahman) and reduce (whatever appears besides) to Brahman.

Enthrone the supreme vidya, the Divinity in the heart – the

Divinity styled Kama, the Primeval One; whose form is the Fourth; who

transcends the Fourth, who exceeds all; who occupies all seats

consecrated with holy spells; who is surrounded on all sides by

deities seated on the main and subordinate seats; who pervades all

parts (from Prana, vital breath, to naman, name); the deity who is

replete with delight; who is in union with the supreme Spirit; who is

in the heart; whose gift is immortality; who is complete and who is

possessed of senses; who, forever, is uprisen; who comprises three

groups; has three abodes, and is the supreme and most excellent Maya;

who is the supreme power of Vishnu. Enthrone in the pericarp of the

heart's lotus the supreme, sacred Lakshmi, the Maya ever uprisen; who

controls the senses of Her devotees; who overwhelms the god of love;

who is armed with bow and arrow; who inspires eloquence; who abides

in the centre of the moon's sphere, is adorned with the crescent, and

assumes the guise of the seventeen Prajapatis. She is the great one,

eternally present. Her hands holding a noose and a goad are charming.

She, the three-eyed one, shines like the rising sun. In the heart

meditate on the goddess Mahalakshmi, comprehending all glories and

possessed of all auspicious marks. Her own nature is Spirit. She is

flawless. Her name is Trikuta. She has a smiling face, is beautiful,

is the great Maya, and is extremely fascinating. She is adorned with

great ear-rings. She rests on the threefold seat and abides in the

nameless sacred abode, Sripitha. She is thegreat Bhairavi, the power

of Spirit, the great Tripura. Meditate on Her through the great yoga

of meditation. Whoso knows Her thus (fulfils his life). This is the

great Upanishad.

II-1: Then, therefore, having uttered the verse, `Let us for all-

knowing Fire the soma press', etc.,(jatavedase etc..) one achieves

the realization of Tripura.

Tripura Tapini Upanishad

 

This same process which is mentionend in these namas is described in

Siddhamrita quoted by kshemaraja in his commentary to the

Paratrishikavivarana:

 

1) Outside, (in the form of the universe) (bahís) and (ca... ca)

inside (antár) (2) in the heart (hridaye), (3) in

naadá --i.e. in the throat in this case-- (naade) (and) certainly

(átha) (4) in the Supreme (paramá) Stage (pade) --i.e. between both

of eyebrows--. (Besides,) that (sáh) Bindú --i.e. Visargá-- (bindúh)

undoubtedly (hí) pervades (vyaapakah) from the heart (hridayaat) up

to (5) the top (ante) of the skull (muurdha), (that is),up to the

Self (Himself) (aatmani).However (tú), the mántra-s (mantraah) devoid

(vihiinaah) of initial (aadi) "a" (a) (and) final (antya) "ma" (ma) --

i.e. devoid of "ahám" or I, Shivá--, are (syuh) like (vat) autumnal

(sharát) clouds (abhrá). The (essential) characteristic (laksanám) of

a Gurú (guroh) (is that) he explains (to his disciples) (vedayet)

these two --i.e. the letters "a" and "ma" respectively-- (etau) and

also (ca) that (Mahaamantra or Great Mántra) (adás) beginning (aadi)

with "a" (a) (and) ending (antyam) with "ma" (ma) --i.e. "Ahám" or I,

Shivá--.

That (sáh) Knower (jñaanii), (that) Divine (devataatmakah) Bhairava

(bhairavah), is to be worshipped (puujyah) like (iva) Myself (ahám).

Seeing that (yátah) --to such a Gurú-- any thing (yatkiñcit), whether

it be a hymn of praise (shlóka), a laudatory song (ghaathaa), etc.

(aadi), is united or connected (yutam) with (the Mahaamantra or Great

Mántra) beginning (aadi) with "a" (a) (and) ending (antya) with "ma"

(ma); therefore (tásmaat), (such a Gurú) knowing (vidan) in that way

(tadhaa), sees (páshyati) everything (sárvam) only (evá) as a Mántra

(mantratvena)" --final "iti" stands for inverted commas-- /

 

Siddhamrita quoted by Kshemaraja in his Commetary to

Paratrishikavivarana

 

My apologies for the exceeding length of the posting.

 

Mahahradanatha

 

(translation quoted from http://www.sanskrit-

sanscrito.com.ar/english/appendixes/appendix1sanskrit1.html)

 

 

, Radhakrishnan J

<jayaarshree wrote:

>

> Dear Mahashri

>

> The Panchadasi as you know has three kutas, all the three

suffixed by Hrillekha. Each kuta represents gayatri mantra even

without the hrillekha. Gayatri as given to brahmacharis has three

paadas which is widely known. There is a fourth paada -- "paro rajase

saavdom". This paada is very rarely given to anyone and till date

remains esoteric except in the circle of scholars and is jealously

guarded. Hrillekha represents this fourth paada of gayatri. Ha in

Hrillekha stands for akasha, parabrahma; the following repha

represents fire with its brilliance, tejas; eem represents saavadom --

the ultimate kamakala.

>

> Thus one round of panchadasi is equivalent to three rounds of

gayatri with the esoteric fourth paada. Thus is the greatness of

Kadividya.

>

> Om Namas Tripusundari

>

> mahahradanatha <mahahradanatha wrote:

> Dear Radhakrishnan,

> Thank you very much for supplying me with this wonderful

information.

> I never thought that one could attributing a literal meaning to

the

> heap of Bijas, sometimes the plain and obvious is much harder to

> find than the complicated and hidden. Are there any other parts of

> the Pancadasi you know of that have literal meanings attributed to

> them?

> Seen in this light the commentary definitly does make sense.

> I am glad you are willing to freely share the knowledge you could

> gather listening to the learned discourses of these scholars.

> Mahahradanatha

>

> , Radhakrishnan J

> <jayaarshree@> wrote:

> >

> > Respected Mahahradanatha

> >

> > As u must be aware, the third division of panchdasi has four

> bijas, the fourth being the hrillekha. The first three bijas of the

> third division forms a Sanskrit word which means every thing. This

> word is commonly used in Tamil, Malayalam, Telugu etc., with the

same

> meaning. If we take this meaning, it makes sense -- Devi is present

> in every thing in form of lajja bijam as Brahman.

> >

> > I have had the fortune of studying bhaskararaya's commentary in

> the original in the traditional manner at the feet of great

scholars.

> I shall refer to my book for the exact Sanskrit wordings an get

back

> to you.

> >

> > ----- mahahradanatha <mahahradanatha@> wrote:

> >

> > I have some doubt here about the correctness of the translation

> and if the mantra Bhaskaraya talks about here is really the

> Pancadasi (alone).

> >

> > To me this sentence makes more sense if the translation would

> be "is confirmend by the three divisons of the mantra" instead

of "by

> the third" (the mantra here would be Brahma Vidya i.e Omkara or one

> of the several Shaktibija that differ with the traditions, all

> sharing the symbology of the primal three divison or kutas where

the

> 4th is the hidden state (Brahma in formless state)

> >

> > If the translation presented is correct and If Bhaskaraya is

> talking about the third divison only (no matter if PAncadasi or

the

> Shaktibija or Omkara) excluding the other 2 Divisions, why would

that

> point toward the fact that Brahma is with all things?

> >

> > If there is any learned Member who has access to the sanskrit

text

> or has some knowledge about this matter, can clear my doubt i´ll be

> glad to hear his comment.

> >

> > Mahahradanatha

> >

> >

> > , "NMadasamy" <nmadasamy@>

> > wrote:

> > > So when by the scriptures Brahman is

> > > known to be with all things, which also is confirmed by the

third

> > > division of the mantra [PaNcadasi] the inferences opposed to

that

> > >are

> > > to be attributed to confusion alone. Because all the doctrines

of

> > >the

> > > VedAntas have the one objects of establishing the unity of

> Brahman.

> >

>

>

> Traditions Divine Hinduism

>

>

>

>

>

> Visit your group "" on the web.

>

>

>

>

> Terms of

Service.

>

>

>

>

>

>

>

>

>

>

>

>

>

>

 

, Radhakrishnan J

<jayaarshree wrote:

>

> Dear Mahashri

>

> The Panchadasi as you know has three kutas, all the three

suffixed by Hrillekha. Each kuta represents gayatri mantra even

without the hrillekha. Gayatri as given to brahmacharis has three

paadas which is widely known. There is a fourth paada -- "paro rajase

saavdom". This paada is very rarely given to anyone and till date

remains esoteric except in the circle of scholars and is jealously

guarded. Hrillekha represents this fourth paada of gayatri. Ha in

Hrillekha stands for akasha, parabrahma; the following repha

represents fire with its brilliance, tejas; eem represents saavadom --

the ultimate kamakala.

>

> Thus one round of panchadasi is equivalent to three rounds of

gayatri with the esoteric fourth paada. Thus is the greatness of

Kadividya.

>

> Om Namas Tripusundari

>

> mahahradanatha <mahahradanatha wrote:

> Dear Radhakrishnan,

> Thank you very much for supplying me with this wonderful

information.

> I never thought that one could attributing a literal meaning to

the

> heap of Bijas, sometimes the plain and obvious is much harder to

> find than the complicated and hidden. Are there any other parts of

> the Pancadasi you know of that have literal meanings attributed to

> them?

> Seen in this light the commentary definitly does make sense.

> I am glad you are willing to freely share the knowledge you could

> gather listening to the learned discourses of these scholars.

> Mahahradanatha

>

> , Radhakrishnan J

> <jayaarshree@> wrote:

> >

> > Respected Mahahradanatha

> >

> > As u must be aware, the third division of panchdasi has four

> bijas, the fourth being the hrillekha. The first three bijas of the

> third division forms a Sanskrit word which means every thing. This

> word is commonly used in Tamil, Malayalam, Telugu etc., with the

same

> meaning. If we take this meaning, it makes sense -- Devi is present

> in every thing in form of lajja bijam as Brahman.

> >

> > I have had the fortune of studying bhaskararaya's commentary in

> the original in the traditional manner at the feet of great

scholars.

> I shall refer to my book for the exact Sanskrit wordings an get

back

> to you.

> >

> > ----- mahahradanatha <mahahradanatha@> wrote:

> >

> > I have some doubt here about the correctness of the translation

> and if the mantra Bhaskaraya talks about here is really the

> Pancadasi (alone).

> >

> > To me this sentence makes more sense if the translation would

> be "is confirmend by the three divisons of the mantra" instead

of "by

> the third" (the mantra here would be Brahma Vidya i.e Omkara or one

> of the several Shaktibija that differ with the traditions, all

> sharing the symbology of the primal three divison or kutas where

the

> 4th is the hidden state (Brahma in formless state)

> >

> > If the translation presented is correct and If Bhaskaraya is

> talking about the third divison only (no matter if PAncadasi or

the

> Shaktibija or Omkara) excluding the other 2 Divisions, why would

that

> point toward the fact that Brahma is with all things?

> >

> > If there is any learned Member who has access to the sanskrit

text

> or has some knowledge about this matter, can clear my doubt i´ll be

> glad to hear his comment.

> >

> > Mahahradanatha

> >

> >

> > , "NMadasamy" <nmadasamy@>

> > wrote:

> > > So when by the scriptures Brahman is

> > > known to be with all things, which also is confirmed by the

third

> > > division of the mantra [PaNcadasi] the inferences opposed to

that

> > >are

> > > to be attributed to confusion alone. Because all the doctrines

of

> > >the

> > > VedAntas have the one objects of establishing the unity of

> Brahman.

> >

>

>

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