[Fwd: shrI viShNu sahasranAma bhAShyam.h]

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Re: shrI viShNu sahasranAma bhAShyam.h

Wed, 09 May 2001 18:17:47 +0800

"V.M.Sundaram" <venkataraman

List for advaita vedanta as taught by Shri Shankara

<ADVAITA-L

References: <20010507173547.28114.qmail

 

May I have your kind permission, Raviji and SVSji, to interpose and say

how I

understand

the passage :

 

(1) agyaana-vijrimbhitaanaam , avidya-karyaaNam, upalakshanam ,

janma.

 

janma is the upalakshhaNam of (refers to) the kaarya-s (effects)

of avidyaa

.. These

effects are agyaana-vijrimbhita-s.(manifested by agyaana)

 

(2) samsaarah, avidyaa.

 

samsaara refers to avidyaa (itself) ;

 

(3) taabhyaam bandhanaat mucyate (mukto bhavati).

 

 

(4) mucyate janma samsaara bandhanaat iti idam upalakshhaNam,

itareshham phalaanaam api etad grahaNam ;

mokshhasya praadhaanya khyaapana-artham.

 

Mokshha from janma- samsaara- bandhana is mentioned here. It is

applicable to the

other phalams as well. Mokshha is mentioned in order to indicate

(khyaapanaartham) the

importance of mokshha as the most important phalam.

 

Regards.

V.M.Sundaram

 

----

"S. V. Subrahmanian" wrote:

> Sri Ravishankarji,

>

> I am trying to understand. I need some help!

>

> > janma aGYAna vijR^imbhitAnAma

> > vidyAkAryANAm.h upalaxaNam.h, saMsAraH avidyA, tAbhyAM janma

> > saMsArAbhyAM yat.h bandhanaM tasmAt muchyate mukto bhavati iti ShaShTaH

>

> > saMsaara is avidya. janma or birth is a manifestation (vijR^iMbhita) of

> > ignorance (aj~nAna) expressed by (upalaxaNa) in the form of name

> > (nAma), differentiating knowledge (vidya), and action (karya).

>

> Is this the right translation? I am not saying it is not, I am only asking.

>

> "vijR^imbhitAnAma" has a dIrgha "A" inbetween. How did you do the

> padachcheda?

> kAryANAm is in the sixth case (vibhakthi) which is not reflected in your

> translation.

>

> Another question: Why is Shankara distinguishing between samsAra and janma.

> Is not liberation from one an automatic liberation from other?

>

> > Because of the

> > importance (prAdhAnyaH) moxa and as it cannot be covered under other

> > categories (avyApana), this word is used.

> > * I am not sure of the last line. etat.h grahaNam tu moxasya prAdhanyaH

> > avyapAna artham). I understand it as, the last question explicity

> > mentions freedom from saMsaara and not from the effects of other fruits

> > because of the importance of moxa and the fact that it does not come

> > under other categories, but does cover all other categories.

>

> I can't understand this. Can you elaborate?

>

> Regards.

> S. V. Subrahmanian.

>

>