Fwd: shrImatsanatsujAtIyabhAShye Adima.m vAkyam ..

[Guest guest]

--- "Ravisankar S. Mayavaram" <miinalochanii wrote:

> Thu, 14 Sep 2000 15:06:47 -0700

> Reply-to: List for advaita vedanta as taught by Shri Shankara

> <ADVAITA-L

> "Ravisankar S. Mayavaram" <miinalochanii

> Re: shrImatsanatsujAtIyabhAShye Adima.m vAkyam ..

> ADVAITA-L

>

> In the first place I thank Aravind for his valuable posting. Many may

> not know Aravind (he has been very quiet all along), but he is a very

> knowledgeable person and I hope he will find time to contribute more.

> Please read his intro he wrote for .

>

> /message//99

>

> I consider it as good fortune to be in association with people like

> him.

>

> --

> One fundamental problem with Sanksrit is it strings words together

> and

> IMHO it makes the life of beginner very difficult. With practice one

> can overcome this. I have tried to split it a exent it is readable

> (please note that I am also a beginner). I might have made many

> mistakes (others can correct me). Also a rough translation is given

> at

> the end. You can find word by word meanings from many online

> dictionaries.

>

>

>

> shrIH

>

> svataH chit sat Ananda advitIya brahma svarUpaH api AtmA

> sva-ashrayayA

> sva-viShyayA avidyA sva-anubhava gamyayA sA bhAsayA

> svAbhaavika chit sat Ananda advitIya brahma aatma bhAvAt pracyutaH

> anAtmani dehAdau Atma bhAvaM ApannaH aprApta asheSha puruShArthaH

> prApta asheSha anarthaH avidyA karma parikalpitaiH eva

> sAdhanaiH iShTa prAptiM aniShTa parihR^itiM

> cha akAN^xan laukIka vaidIka sAdhanaiH anuShThitaiH api parama

> puruShArthe moxAkhyaM alabhamAno

> makara aadibhiH iva raaga dveSha aadibhiH itaH tataH AkR^iShyamANaH

> sura nara tiryaga aadi prabhedabhinnaasu

> nAnAyoniShu parivartamAno muhyamAnaH sa.msaran katha.mchit

> puNyavashAt

> vedoditena Ishvara artha karma anuShThAnena apagata raaga aadi malaH

> anitya aadi doSha darshanena utpanna ihaamutra phala bhoga virAgaH

> vedAntebhyaH pratIyamAna.m brahma-atmabhAvam bubhutsuH

> vedodita shama dama aadi saadhana sa.mpannaH

> brahma vidam AchAryaM upetya AchArya anusAreNa vedAnta shravaNAdinA

> aha.m brahmAsmi iti brahma-atma tattvaM avagamya

> nivR^itta GYAna tatkAryaH brahma rUpaH avitiShThate itoya.m

> vedAntAnA.m

> maryAdA |

>

>

> .. iti shrImacchha.mkarabhagavatpAdaiH anugR^ihIte

> shrImatsanatsujAtIyabhAShye Adima.m vAkyam ..

>

>

>

> In essence it says:

>

> Considering things like body which are transient and perishable as

> aatama one attains harm losing the inherent good and seeks what one

> likes and hate what one dislikes. Even if one observes the vedic and

> mundane duties, one does not go after the ultimate purushhartham that

> is liberation, instead (due to the fruits of action) one sinks deep

> in

> the ocean of samsara and is tormented and pulled to all sides by the

> crocodiles like attachment (raaga) and hatred (dveshha). Due to karma

> phala one takes birth as human, deva-s, animals etc in different

> wombs

> and suffer. Among these (countless jiivas) if one due to good merit,

> if

> observes the karma with iishvara aarpaNa bhaava (offering the fruits

> to

> ishvara), then one will realize the futility of the transient things,

> become pure through removal desires and will renounce the fruits of

> action here and later (in heaven). Then out of desire to seek the

> truth, observing qualities like shama, dama, seeking a teacher who

> is

> a brahma vit, serving him, and through shravaNa manana and

> nidhidhyaasana of vedantic truths like "aham brahmaasmi" removes the

> ajnaana and its actions. He then remains in the natural

> self-effulgent

> self-existing state of non-duality sat, chit, aananda.

>

> --

> This is a rough translation. I have based it on a tamil translation

> as

> an aid. I just gave myself 15 minutes to do this. So it will

> definitely

> have errors.

>

>

>

>

>

> =====

> ambaaL daasan

> Ravi

> sharaNaagata raxakii nivEyani

> sadaa ninnu nammiti miinaaxii

> http://www.ambaa.org/

>

>

>

> Mail - Free email you can access from anywhere!

> /

>

> --

> bhava shankara deshikame sharaNam

>

> Archives : http://lists.advaita-vedanta.org/archives/advaita-l.html

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=====

ambaaL daasan

Ravi

sharaNaagata raxakii nivEyani

sadaa ninnu nammiti miinaaxii

http://www.ambaa.org/

 

 

 

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[Guest guest]

-

"Ravisankar S. Mayavaram" <miinalochanii

> >

> > In the first place I thank Aravind for his valuable posting. Many may

> > not know Aravind (he has been very quiet all along), but he is a very

> > knowledgeable person and I hope he will find time to contribute more.

> > Please read his intro he wrote for .

> >

> > /message//99

> >

> > I consider it as good fortune to be in association with people like

> > him.

> >

> > --

Dear Raviji,

 

I wholeheartedly agree with you. Sri Arvind is quite knowledgeble and his

humble approach is admirable! I had a chance to exchange personal mails

with him during the month of February, and from that experience I could say

that it is great to have him here.

 

Yours,

Madhava

[Guest guest]

--- Aravind Krishna <seeksha wrote:

> Thu, 14 Sep 2000 20:06:16 CDT

> Reply-to: List for advaita vedanta as taught by Shri Shankara

> <ADVAITA-L

> Aravind Krishna <seeksha

> Re: shrImatsanatsujAtIyabhAShye Adima.m vAkyam ..

> ADVAITA-L

>

> I too attempted a translation (before I saw Ravi?s). I think his

> translation

> is more cogent, but any way I post mine too,

>

> .. First sentence of the commentary of Shankara acharya on

> sanatsujAtIya ..

>

> ShrIH

>

> The very nature of the self (AtamA) being sat chid Ananda brahma

> svarUpa is

> by itself non-dual. But due to avidhyA, which is self centered, which

> pertains to it, which is known on its own accord and which is self

> eminent,

> this Atama is deprived of its conscious eternal non dual state of

> bliss or

> brahma svarUpa. Due to this false association of the self with the

> body and

> other anAtma vastu, he loses his true nature, fails to acquire

> pursuits and

> becomes miserable. Induced by avidhyA he acts to fulfill his desires

> and

> avoid misery. He is unable to secure the supreme liberation by both

> secular

> and shastravihita karmA. Attachment and aversion drives him hither

> and

> thither like a crocodile and makes him born again and again in

> different

> wombs as celestial, human, animal and so on. But by the merit of his

> good

> deeds he acts as advised in the scriptures, dedicates his action to

> the lord

> there by cultivating mental purity and detachment from the fruit of

> action.

> He desires to know the nature of the ?brahman? proclaimed in Vedanta,

> acquires shama dhama and other qualifications and approaches an

> Acharya who

> has realized the self. As guided by the Acharya he engages in vedanta

> shrvaNa and so on and realizes ?I am Brahman ?. Realized the nature

> of self

> and void of aGYAna he remains firmly established in the self. This

> is the

> ultimate goal of all Vedanta.

>

> (This is a very lose translation, Please indicate

> misinterpretations.)

>

> hariH OM

> Aravind

>

>

> >

> >

> >shrIH

> >

> >svataH chit sat Ananda advitIya brahma svarUpaH api AtmA

> sva-ashrayayA

> >sva-viShyayA avidyA sva-anubhava gamyayA sA bhAsayA

> >svAbhaavika chit sat Ananda advitIya brahma aatma bhAvAt pracyutaH

> >anAtmani dehAdau Atma bhAvaM ApannaH aprApta asheSha puruShArthaH

> >prApta asheSha anarthaH avidyA karma parikalpitaiH eva

> >sAdhanaiH iShTa prAptiM aniShTa parihR^itiM

> >cha akAN^xan laukIka vaidIka sAdhanaiH anuShThitaiH api parama

> >puruShArthe moxAkhyaM alabhamAno

> >makara aadibhiH iva raaga dveSha aadibhiH itaH tataH AkR^iShyamANaH

> >sura nara tiryaga aadi prabhedabhinnaasu

> >nAnAyoniShu parivartamAno muhyamAnaH sa.msaran katha.mchit

> puNyavashAt

> >vedoditena Ishvara artha karma anuShThAnena apagata raaga aadi malaH

> >anitya aadi doSha darshanena utpanna ihaamutra phala bhoga virAgaH

> >vedAntebhyaH pratIyamAna.m brahma-atmabhAvam bubhutsuH

> >vedodita shama dama aadi saadhana sa.mpannaH

> >brahma vidam AchAryaM upetya AchArya anusAreNa vedAnta shravaNAdinA

> >aha.m brahmAsmi iti brahma-atma tattvaM avagamya

> >nivR^itta GYAna tatkAryaH brahma rUpaH avitiShThate itoya.m

> vedAntAnA.m

> >maryAdA |

> >

> >

> >.. iti shrImacchha.mkarabhagavatpAdaiH anugR^ihIte

> >shrImatsanatsujAtIyabhAShye Adima.m vAkyam ..

> >

> >

> >

> >In essence it says:

> >

> >Considering things like body which are transient and perishable as

> >aatama one attains harm losing the inherent good and seeks what one

> >likes and hate what one dislikes. Even if one observes the vedic and

> >mundane duties, one does not go after the ultimate purushhartham

> that

> >is liberation, instead (due to the fruits of action) one sinks deep

> in

> >the ocean of samsara and is tormented and pulled to all sides by

> the

> >crocodiles like attachment (raaga) and hatred (dveshha). Due to

> karma

> >phala one takes birth as human, deva-s, animals etc in different

> wombs

> >and suffer. Among these (countless jiivas) if one due to good merit,

> if

> >observes the karma with iishvara aarpaNa bhaava (offering the fruits

> to

> >ishvara), then one will realize the futility of the transient

> things,

> >become pure through removal desires and will renounce the fruits of

> >action here and later (in heaven). Then out of desire to seek the

> >truth, observing qualities like shama, dama, seeking a teacher who

> is

> >a brahma vit, serving him, and through shravaNa manana and

> >nidhidhyaasana of vedantic truths like "aham brahmaasmi" removes the

> >ajnaana and its actions. He then remains in the natural

> self-effulgent

> >self-existing state of non-duality sat, chit, aananda.

> >

> >--

>

>

>

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> bhava shankara deshikame sharaNam

>

> Archives : http://lists.advaita-vedanta.org/archives/advaita-l.html

> Help : Email to listmaster

> Options : To leave the list send a mail to

> listserv with

> SIGNOFF ADVAITA-L in the body.

 

 

=====

ambaaL daasan

Ravi

sharaNaagata raxakii nivEyani

sadaa ninnu nammiti miinaaxii

http://www.ambaa.org/

 

 

 

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