LalithA SahasranAma [705] sAstramayi

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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.