Guest guest Posted January 28, 2001 Report Share Posted January 28, 2001 --- "Ravisankar S. Mayavaram" <miinalochanii wrote: > Sat, 6 Jan 2001 15:48:45 -0800 > Reply-to: List for advaita vedanta as taught by Shri Shankara > <ADVAITA-L > "Ravisankar S. Mayavaram" <miinalochanii > Re: shrI viShNu sahasranAma bhAShyam.h > ADVAITA-L > > Some comments of the first verse: > > One important aspect of the first ma~NgaLa shloka is that, it > establishes the identity of brahman and Atman. Lord is described in > the nirguNa and saguNa form in the first part of the verse, but > finally > HE is identified with Atman in the term "buddhi sAxiNe". This verse > besides saluting Lord kR^iShNa, brings out many valuable concepts of > vedAnta. > > > AUM buddhi sAxiNe namaH > > He is the witness of buddhi. Traditional the antaH karaNam or inner > organ is made of manas, chitta, buddhi and aha.nkAra. manas is the > sensing agency. It receives and coordinates different organs like > eyes > etc and receives the sensory data. chiita is like a data bank, where > thing are stored, buddhi is the intellect and aha.nkAra is ego. > Sometimes these terms are used interchangeably. buddhi is a jaDa > vastu. > aha.nkAra arises out avidyA, when it (avidyA) becomes an upAdhi to > Atman. buddhi and aha.nkAra together creates the notions like "I am > this" etc. Atman is sAxi for the play that is going on. It does not > undergo any modifications or suffering. It the reflected > consciousness > in the aha.nkAra that struggles in the vortex of life and death > (saMsAra). > > Understanding this concept, leads to a prayer: "O Lord, I eat the > bitter and sweet fruits from the tree of Life and suffer the > consequences. I rejoice, weep, struggle, and suffer. You witness all > this without getting perturbed, with eternal peace and unfathomable > bliss. I am told (by scriptures and great ones) that I am not what I > think I am, I am indeed you, but suffering under the limitation of > avidyA. It is beyond my grasp and I merely repeat what I hear with no > direct realization. Guide me to the realization or at least to a > correct theoretical understanding of my true nature, so that I may > not > get agitated and do my duties perfectly like thee (akLiShTa kAriNE) > without getting entangled in the mess of saMsAra" > > > > AUM sachchidAnandarUpAya namaH > > The terms sat, chit, and Ananda, are not taken as the attributes of > the > Lord. But they point out that by sat, HE is not asat, infact HE > transcends these differences. By chit, it is meant that HE is not > jaDa, > and in truth, he transcends it. In the same way Ananda, implies that > He > is neither sukha or duHkha. Essentially this name celebrates bhagavAn > as nirguNa brahman. > > Even in a sagUNa sense, this shows the completes of Lord. HE is > existent and has beingness. It is as good as not existing if one is > not > aware of his existence, like a jaDa vastu. By chit, we are told is HE > is conscious. The whole universe is in the scope of consciousness and > HE is aware of the subtle movement in the atoms. Besides, HIS nature > is > unfathomable joy or Ananda. You can never get bored with HIM. The > more > one dives deep in HIM more the joy. It is never ending and ever > increasing. Contrast that with the jIva's consciouness, it is > pathetically limited. A normal man has no idea (for most part) what > is > happening in his body, the blood flows, cells grow and dies, food is > digested. Everything is hidden from our perception (probably our > limited consciousness will burn out if we perceive all that). When > the > upAdhi-s are on, the difference between jIva and Ishvara are > enormous. > Yet, when they are removed, one can assert that AsAvAdityo brahma > brahmaivAhamasmi. > > > Each one of the name is the first verse have a many beautiful hidden > treasures of vEdAnta in them. May the Lord enable us to contemplate > on > his glories through these names. > > Next topic: Verse 2 of ma~NgaLa shloka-s. > > Note: > > 1) The translation I provide is based on my limited understanding. It > may have many errors. I will be grateful if you can correct and > comment. > > 2) Credit: Orginal text of the sha.nkara bhAShya is transliterated by > shrImati Savithriji. I thank her for her kind help. > > 3) I am planning to proceed in a very slow pace. > > > > ===== > ambaaL daasan > > Ravi > > sharaNAgata raxakI nivEyani sadA ninnu nammiti mInAxI > > http://www.ambaa.org/ http://www.advaita-vedanta.org > > > > Photos - Share your holiday photos online! > Auctions - Buy the things you want at great prices. http://auctions./ Quote Link to comment Share on other sites More sharing options...
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