Guest guest Posted May 12, 2003 Report Share Posted May 12, 2003 shrii lalitaa trishatii has this name, sometimes it occurs with a paaTha bheda [textual difference] either sarvaabharaNabhushiita or sarvabhuushhaNabhuushitaa. Latter version is used in the shankara bhaashhya. And always, shrii achaarya gives a fanstastic interpretation of this name. I will go over this interpretation point by point. You can see a complete translation at http://ambaa.org/archives/frm02396.html, which is based on Chaganti Suryanarayanamurthy's book. What I write below is my understanding, may have errors. sarvaatmakatvena ye ye praaNinaH yani yani bhuushhaNa ala.nkaara bhojanaadini bhogya vastuni aatmaarthaM sampaadyandi, teshhaaM sarveshaaM pratyaktayaa taiH sarvair-bhuushitaa upakR^itetyarthaH | "aatmanasthu kaamaaya sarvaM priyaM bhavati" iti shruteH | Approximate translation: SHE is the indweller of all. Whatever objects that are sought by different living beings for the sake of their enjoyment, such as adorning themselves ornamanents, etc. or eating delicous food,etc; all those objects of enjoyment, which they think they spend their effort and obtain it for themselves, it is actually for HER sake. Shruti says "For the sake [of the joy of] Atman, one seeks pleasurable things" Notes: 1) The shruti quote is from bR^ihAdAraNyakopanishad. See http://www.sacred-texts.com/hin/upan/up09a.htm; II chapter 4th brahmana, #5. You can also see http://www.swami-krishnananda.org/brdup/brhad_II-04.html which quote the sanskrit text sa hovaca: na va are patyuh kamaya patih priyo bhavati, atmanas-tu kamaya patih priyo bhavati; na va are jayayai kamaya jaya priya bhavati, atmanas-tu kamaya jaya priya bhavati; na va are putranarn kamaya putrah priya bhavanti, atmanas-tu kamaya putrah priya bhavanti na va are vittasya kamaya vittam priyam bhavati, atmanas-tu kamaya vittam priyam bhavati; na va are brahmanah kamaya brahma priyam bhavati, atmanas-tu kamaya brahma priyam bhavati; na va are ksatrasya kamaya ksatram priyam bhavati; atmanas-tu kamaya ksatram priyam bhavati; na va are lokanam kamaya lokah priya bhavanti, atmanas-tu kamaya lokah priya bhavanti; na va are devanam kamaya devah priya bhavanti, atmanas-tu kamaya devah priya bhavanti; na va are bhutanam kamaya bhutani priyani bhavanti, atmanas-tu kamaya bhutani priyani bhavanti; na va are sarvasya kamaya sarvam priyam bhavati, ***atmanas-tu kamaya sarvam priyam bhavati***; atma va are drastavyah srotavyo mantavyo nididhyasitavyo; maitreyi atmano va are darsanena sravanena matya vijnanenedam sarvam viditam. I have marked the quoted part with ***. Swami Krishnananda in his explanation goes very deep into this pshycological connection. To briefly state when see seek joy outside or external to us, it is actually for the joy of completeness of Atman we are seeking. 2) SHE is a passive indweller, not swayed by the changes and adornments. It is like a small baby, which really does not care whether it is dressed in silk or rags. This concept of passivity is explained in upanishads through the two birds analogy. One eating the fruits of karma and other merely content and observing. It is the buddhi which mistakes itself for Self (see yoga suutra-s for a good explanation of how this happens) thinks that it is enjoying. Aatman is the passive witness. 3) Seemingly ordinary name, through the wonderful explanation of our aachaarya, takes a majectic dimension and storehouse of a great vedantic wisdom. To be contd ... > > Satish [satisharigela] > Sunday, May 11, 2003 12:41 AM > > Re: shrI lalitA aShTottara shatanAmAvaliH-28 > > > shrIH > > > 27. saubhaagyajaatashR^i.ngaaramadhyamaayai namo namaH > > > > Salutations to Her, whose waist is pretty (dainty), > > > > and is the cause of saubhAgya(welfare, good luck,etc.). > > > 28. divyabhuuShaNasa.ndohara.njitaayai namo namaH > > Salutations to Her, who is adorned with a multitude of divine > > ornaments. > > As in LS 51. sarvAbharaNabhAsurA, meaning "adorned with all > > ornaments". > > Additonal notes on LS 51 from R.A Sastry's translation: > > "The Kalika Purana describes forty jewels from crest jewel to > > the ring of the feet. The Kalpa Sutras (of Parashurama Khanda > > IV, 5) give more ornaments". > > Also see meaning of "haaTakAbharaNojjvalA" below. > > /message/2677 > > rgds > > > > -- > pradiipajvaalaabhirdivasakaraniiraajanavidhiH > sudhaasuuteshcandropalajalalavairarghyaracanaa . > svakiiyairambhobhiH salilanidhisauhityakaraNaM > tvadiiyaabhirvaagbhistava janani vaacaaM stutiriyam.h > > www : http://www.ambaa.org/ > Contact: help > > Your use of is subject to > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 15, 2003 Report Share Posted May 15, 2003 Re: sarvabhuushhaNabhuushitaa Thinking about what I wrote for the first point of shrii shankara's bhaashhya, I think there are two basic flaws in it. a) Unclear presentation and b) Some possibles errors in the translation itself. I will take the help of shrImati Aarathiji and post a literal meaning of the line and then present my notes on it again. I thank Sri Balakrishnan and Sri Ganapathy for their valuable inputs. Thank you. With best regards, Ravi Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 15, 2003 Report Share Posted May 15, 2003 continuation: athavaa sarvadevaatmakatvena sarvabhaktajanasya svasveshhTadevataapriityarthaM bhuushanairbhuushhitaa tathaa | Approximate translation (may have errors, corrections and additional comments are welcome) ------------------------ athavaa - Or sarva devaatmakatvena - being the indweller of all deities sarva bhakta janasya - by all the devotees svaH ishhTa devataa priityartham - for their own favorite deities satisfaction bhuushhanaiH - the ornaments (offered) bhushhitaa - she wears tathaa - thus This name can be interpreted in another way. She is called sarvabhuushhaNa bhuushhita because being the indweller of all the devataa-s, She wears the adornements offered by all the devotees to their respective ishhTa (favorite) deities. ------ 1) Different devata-s have different adornments. She is called here has one who wears "all the adornments" -- sarva bhuushhaNa. Ornaments of male and female deities are not the same. Then how she is called sarva bhuushhaNa bhuushitaa? Shankara gives the above explanation to answer that. 2) In way -- as Krishna says in giita that people worship all the devataa-s not knowing that they are indeed worshipping him -- this name indicates that deity denoted by this name is the supreme being. > > M. S. Ravisankar [ravi] > Monday, May 12, 2003 5:53 PM > > RE: Re: shrI lalitA aShTottara shatanAmAvaliH-28 > > > shrii lalitaa trishatii has this name, sometimes it occurs with a paaTha > bheda [textual difference] either sarvaabharaNabhushiita or > sarvabhuushhaNabhuushitaa. Latter version is used in the shankara > bhaashhya. > And always, shrii achaarya gives a fanstastic interpretation of > this name. I > will go over this interpretation point by point. You can see a complete > translation at http://ambaa.org/archives/frm02396.html, which is based on > Chaganti Suryanarayanamurthy's book. What I write below is my > understanding, > may have errors. > > > sarvaatmakatvena ye ye praaNinaH yani yani bhuushhaNa ala.nkaara > bhojanaadini bhogya vastuni aatmaarthaM sampaadyandi, teshhaaM sarveshaaM > pratyaktayaa taiH sarvair-bhuushitaa upakR^itetyarthaH | "aatmanasthu > kaamaaya sarvaM priyaM bhavati" iti shruteH | > Quote Link to comment Share on other sites More sharing options...
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