Guest guest Posted February 14, 2004 Report Share Posted February 14, 2004 Chapter 1 Ovi 6 Still they feared separation and gave birth to a child of the size of the universe.However,their duality (mutual love) remained undivided. Note: it is a psycological phenominon that the mutual love of an issueless couple diminishes in the course of time.The birth of a child serves as a knot to strengthen their conjugal bond ; however when their love is subsequently shared by a child, it starts diminishing; so there is constant fear of separationeither way; Siva and Shakti take great care not to allow that eventuality to occur. Ovi 7 Even though they behold the universe of movables and immovables on their own person, they do not permit themselves to be affected by the contact of the third. Note: although the universe is born to them, it has no separate exsistance apart from them. It is part and parcel of their own bodyonly.Therefore,the couple remains impervious to the activities of the universe.The ever changing phenominon of the names and forms is like the ripples in the water.They may rise or disappear but the water at the substratum remains calm and placid Mr R,G Bhagwat states that this treatise explains as Sphuranvada.I think the closest translation of Sphuran is Effulgence.Dyaneswara states,that the ultimate description of reality is sphurana.But he admits that describing is like drawing picture of a fish on a surface of water.Even Moses could describe it as a blazing fire .. it is undescribable and still dyanashwara tries to explain.THis description is so similar to the one in madukya upnishada,but, the poetic explanation stays in the mind much more than a dry naration . More of this treatise next time Nirmala Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 15, 2004 Report Share Posted February 15, 2004 Namaste Nirmalaji. Isn't sphuranavada related to the creation of the universe and comparable to what Prof. Krishnamurthyji discussed about 'spandana' in the beginning of his Soundarya Lahari posts? Shiva and Shakti are one and the same. Duality is brought in only to explain. The thoughts here resonate also well with Bhagwad GItA 9th Chapter - I am in them, not they in me, yOgamaishwaram etc. The words used in this part are also suggestive of jIvanmuktA 'status' where the realized is one with Shiva and Shakti (Brahman), sees the entire creation in himself and yet is not affected by either them or a sense of separation with them. PraNAms. Madathil Nair _______________ advaitin, slimaye@a... wrote: > Ovi 7 > Even though they behold the universe of movables and immovables on their own > person, they do not permit themselves to be affected by the contact of the > third. > Note: although the universe is born to them, it has no separate exsistance > apart from them. It is part and parcel of their own bodyonly.Therefore,the > couple remains impervious to the activities of the universe.The ever changing > phenominon of the names and forms is like the ripples in the water.They may rise or > disappear but the water at the substratum remains calm and placid > Mr R,G Bhagwat states that this treatise explains as Sphuranvada.I think the > closest translation of Sphuran is Effulgence.Dyaneswara states,that the > ultimate description > of reality is sphurana.But he admits that describing is like drawing picture > of a fish on a surface of water.Even Moses could describe it as a blazing fire > . it is undescribable and still dyanashwara tries to explain.THis description > is so similar to the one in madukya upnishada,but, the poetic explanation > stays in the mind much more than a dry naration . > More of this treatise next time Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 15, 2004 Report Share Posted February 15, 2004 Madathilji, I think there is a little difference between sphurana and spandana.Sphurana is effulgent self whereas spandana may denote movement indicating activity in the effulgent self I may be wrong in assuming this difference. - "Madathil Rajendran Nair" <madathilnair <advaitin> Sunday, February 15, 2004 7:08 AM Re: Amrutanabhav 2 > Namaste Nirmalaji. > > Isn't sphuranavada related to the creation of the universe and > comparable to what Prof. Krishnamurthyji discussed about 'spandana' > in the beginning of his Soundarya Lahari posts? > > Shiva and Shakti are one and the same. Duality is brought in only to > explain. > > The thoughts here resonate also well with Bhagwad GItA 9th Chapter - > I am in them, not they in me, yOgamaishwaram etc. The words used in > this part are also suggestive of jIvanmuktA 'status' where the > realized is one with Shiva and Shakti (Brahman), sees the entire > creation in himself and yet is not affected by either them or a sense > of separation with them. > > PraNAms. > > Madathil Nair > > _______________ > > advaitin, slimaye@a... wrote: > > Ovi 7 > > Even though they behold the universe of movables and immovables on > their own > > person, they do not permit themselves to be affected by the contact > of the > > third. > > Note: although the universe is born to them, it has no separate > exsistance > > apart from them. It is part and parcel of their own > bodyonly.Therefore,the > > couple remains impervious to the activities of the universe.The > ever changing > > phenominon of the names and forms is like the ripples in the > water.They may rise or > > disappear but the water at the substratum remains calm and placid > > Mr R,G Bhagwat states that this treatise explains as Sphuranvada.I > think the > > closest translation of Sphuran is Effulgence.Dyaneswara states,that > the > > ultimate description > > of reality is sphurana.But he admits that describing is like > drawing picture > > of a fish on a surface of water.Even Moses could describe it as a > blazing fire > > . it is undescribable and still dyanashwara tries to explain.THis > description > > is so similar to the one in madukya upnishada,but, the poetic > explanation > > stays in the mind much more than a dry naration . > > More of this treatise next time > > > > > Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman and Brahman. > Advaitin List Archives available at: http://www.eScribe.com/culture/advaitin/ > To Post a message send an email to : advaitin > Messages Archived at: advaitin/messages > > > Links > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 16, 2004 Report Share Posted February 16, 2004 Namaste, In essence, it is 'anirvachanIya'! (inexpressible). Ramana Maharshi also states 'ahaM-sphuraNa' as something that cannot be described (Talks with Maharshi). We cannot imagine what kind of 'spandana' can occur in the 'anAhata' OM sound! Bahirat quotes Yogavasishtha using both words -spanda and sphurana. Regards, Sundr advaitin, "suresh Limaye" <slimaye@c...> wrote: > Madathilji, > I think there is a little difference between sphurana and spandana. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 16, 2004 Report Share Posted February 16, 2004 Madathilji, The Morning prayer by AdiShankara Mentions the word sphuran to relate it to atmatatvam. Apte,s dictionary gives a meening for sphurana shining also.So,many acharya,s have described the Truth which has similar words .It is but inevitable that there is similarity,because they are trying to explain the same truth Nirmala----- "Madathil Rajendran Nair" <madathilnair <advaitin> Sunday, February 15, 2004 7:08 AM Re: Amrutanabhav 2 > Namaste Nirmalaji. > > Isn't sphuranavada related to the creation of the universe and > comparable to what Prof. Krishnamurthyji discussed about 'spandana' > in the beginning of his Soundarya Lahari posts? > > Shiva and Shakti are one and the same. Duality is brought in only to > explain. > > The thoughts here resonate also well with Bhagwad GItA 9th Chapter - > I am in them, not they in me, yOgamaishwaram etc. The words used in > this part are also suggestive of jIvanmuktA 'status' where the > realized is one with Shiva and Shakti (Brahman), sees the entire > creation in himself and yet is not affected by either them or a sense > of separation with them. > > PraNAms. > > Madathil Nair > > _______________ > > advaitin, slimaye@a... wrote: > > Ovi 7 > > Even though they behold the universe of movables and immovables on > their own > > person, they do not permit themselves to be affected by the contact > of the > > third. > > Note: although the universe is born to them, it has no separate > exsistance > > apart from them. It is part and parcel of their own > bodyonly.Therefore,the > > couple remains impervious to the activities of the universe.The > ever changing > > phenominon of the names and forms is like the ripples in the > water.They may rise or > > disappear but the water at the substratum remains calm and placid > > Mr R,G Bhagwat states that this treatise explains as Sphuranvada.I > think the > > closest translation of Sphuran is Effulgence.Dyaneswara states,that > the > > ultimate description > > of reality is sphurana.But he admits that describing is like > drawing picture > > of a fish on a surface of water.Even Moses could describe it as a > blazing fire > > . it is undescribable and still dyanashwara tries to explain.THis > description > > is so similar to the one in madukya upnishada,but, the poetic > explanation > > stays in the mind much more than a dry naration . > > More of this treatise next time > > > > > Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman and Brahman. > Advaitin List Archives available at: http://www.eScribe.com/culture/advaitin/ > To Post a message send an email to : advaitin > Messages Archived at: advaitin/messages > > > Links > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 17, 2004 Report Share Posted February 17, 2004 Namaste Nirmalaji and Sunderji. Kindly permit an addition to this thread. Here is Sankara using the term sphuraNam in his DakshinAmUrthi StOtram: ______________________ Verse 3: Yasyaiva sphuranam sadaatmakamasat- kalparthakam bhasate Saakshaattattvamaseeti veda vachasaa yo bodhayatyaasritaan; Yatsaakshaakaranaadbhavenna punaraa- vrittirbhavambhonidhau Tasmai Sri gurumoortaye namah idam Sri Dakshinaamoortaye. He whose manifestations - which are themselves nothing but the Reality - appear as the objects of the world; He, who imparts to those who have surrendered to Him, direct englightenment, through the Vedic commandment "That Thou Art", and after the direct experience of which there is no more any return to the "ocean" of worldly existence......to Him, the Divine Teacher, Sri Dakshinamoorthy, is this Prostration. (Transliteration and translation by PUjya ChinmayAnandaji) ___________________________ In this verse, the sphuraNa is idam-sphuraNa which is more like 'spandana'. Idam-sphuraNA results in the jAnAmi (I know) of the next verse and is in contrast with the ahaM-sphuraNa (anirvacanIyA self-evidence)of Bh. RamaNa Maharshi. To put it differently, the former cannot be without the latter. There is only sphuraNA - Consciousness - whichever way one looks. PraNAms. Madathil Nair ___________________________ advaitin, "Sunder Hattangadi" <sunderh> wrote: > Namaste, > > In essence, it is 'anirvachanIya'! (inexpressible). > > Ramana Maharshi also states 'ahaM-sphuraNa' as something that > cannot be described (Talks with Maharshi). We cannot imagine what > kind of 'spandana' can occur in the 'anAhata' OM sound! > > Bahirat quotes Yogavasishtha using both words -spanda and > sphurana. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 18, 2004 Report Share Posted February 18, 2004 advaitin, "Madathil Rajendran Nair" <madathilnair> wrote: > Namaste Nirmalaji and Sunderji. > > Kindly permit an addition to this thread. > > Here is Sankara using the term sphuraNam in his DakshinAmUrthi > StOtram: > > ______________________ > > Verse 3: > Namaste, In fact, in the very next verse he uses the word 'spandate'! naanaachchhidraghaTodarasthitahaadiipaprabhaabhaasvaraM GYaanaM yasya tu chakshuraadikaraNadvaaraa bahiH spandate . jaanaamiiti tameva bhaantamanubhaatyetatsamastaM jagat.h tasmai shriigurumuurtaye nama idaM shriidakshiNaamuurtaye .. 4.. Regards, Sunder Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 18, 2004 Report Share Posted February 18, 2004 Sunderji, There is another mention by Adishakara in his morning prayers. Pratah smarami hridhi samsphuradatmatatwam" Meaning:I contemplate in the morning the atmatatwa which shining and pulsating Nirmala. - "Sunder Hattangadi" <sunderh <advaitin> Wednesday, February 18, 2004 12:55 PM Re: Amrutanabhav 2 > advaitin, "Madathil Rajendran Nair" > <madathilnair> wrote: > > Namaste Nirmalaji and Sunderji. > > > > Kindly permit an addition to this thread. > > > > Here is Sankara using the term sphuraNam in his DakshinAmUrthi > > StOtram: > > > > ______________________ > > > > Verse 3: > > > > > Namaste, > > In fact, in the very next verse he uses the word 'spandate'! > > naanaachchhidraghaTodarasthitahaadiipaprabhaabhaasvaraM > GYaanaM yasya tu chakshuraadikaraNadvaaraa bahiH spandate . > jaanaamiiti tameva bhaantamanubhaatyetatsamastaM jagat.h > tasmai shriigurumuurtaye nama idaM shriidakshiNaamuurtaye .. 4.. > > > Regards, > > Sunder > > > > Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman and Brahman. > Advaitin List Archives available at: http://www.eScribe.com/culture/advaitin/ > To Post a message send an email to : advaitin > Messages Archived at: advaitin/messages > > > Links > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 20, 2004 Report Share Posted February 20, 2004 advaitin, "suresh Limaye" <slimaye@c...> wrote: > There is another mention by Adishakara in his morning prayers. > Pratah smarami hridhi samsphuradatmatatwam" > Meaning:I contemplate in the morning the atmatatwa which shining and > pulsating Namaste, Kshemaraja's commentary on Vasugupta's Spandakarika, (on the Shiva Sutras),(transl. Jaideva Singh,(Motilal Banarsidas, 1994), p. 46 uses both spanda and sphurata in the same sentence! ".........sphurattasaare spandatattve sphurati......" In the Introduction, JaidevaSingh quotes Abhinavagupta's definition of 'spanda': "Spandana means somewhat of movement. The characteristic of 'somewhat' consists in the fact that even the immovable appears 'as if moving', bevause though the light of consciousness does not change in the least, yet it appears to be changing 'as it were'. The immovable appears as if having a variety of manifestation." "...It is the throb of the ecstasy of the Divine I-Consciousness (vimarsha)..." "..Spanda is only another name of Self-awareness or vimarsha..." "....Vimarsha, parAshakti, svAtantrya, aishvarya, kartR^itva, sphurattA, sAra, hR^idaya, spanda, are synonumous in Shaivagama..." Regards, Sunder Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.