Guest guest Posted July 23, 2006 Report Share Posted July 23, 2006 Namaste. I need your help. The following shloka occurs in Shrimad BhagavataM (I - 9 -42). It is one of the shlokas in the prayer that comes out of Bhishma almost at the last moment of his in the presence of the Lord. tam-imam-aham-ajaM sharIra-bhAjAM hRRidi hRRidi dhiShTitaM Atma-kalpitAnAM / pratidRRishamiva naikadhArkam-ekaM samadhigato’smi vidhUta-bheda-mohaH // vidhUta-bheda-mohaH : Having got rid of all delusion as well as of difference, ahaM samadhigataH asmi : I have well understood tam imam (ekaM) ajaM :Him as This One Unborn hRRidi hRRidi dhiShTitaM : who is residing in every heart sharIra-bhAjAM : of those with a body Atma-kalpitAnAM : created by Himself, arkaM ekaM iva : like the one Sun pratidRRishaM na ekadhA : (who shows Himself) multifold in the different eyes that see. The analogy of the seeing eyes is perfect. Just as each person has an individualised vision of the Sun in his own eyes, so also in each heart He resides as if He is an individualised person. This individualisation which, though real to us subjectively, is not absolutely real; because He is One and One only. The analogy brings out this subtle, but important, fact that He who resides in me is not different from Him who resides in the other person. The above comment was made by me on my webpage http://www.geocities.com/profvk/VK2/SBAB1.html I was trying to explain this to a friendly listener this morning. But my explanation fell flat. Can the scholarly members of this list improve or modfy the explanation? Thanks. PraNAms to all advaitins. profvk Prof. V. Krishnamurthy The contents page of my website has been updated now to include a topic-wise list of every page of the site and a link to each. You may want to have a look at http://www.geocities.com/profvk/gohitvip/contents.html Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 23, 2006 Report Share Posted July 23, 2006 Pranams Professorji : Thanks for quoting this verse from Bhishma Sthuthi ! as you have requested help the schloarly members from this group, i felt i am not qualified to comment on the advaitic perspective on this sloka . However, the web surfer and the net cruiser in me got the better of me - hence this explanation of this verse (11) tami~mamaha~majam sharIra-BhAjAm hrdi hrdi Dhishtitam~Atma~kalpitAnAm I prati-dhrishAmiva naika~DhArkam-Ekam samaDhi-gatOsmi viDhUta-BhEda-mOha-ha II AH ! I see Him clearly now within my heart that has delusion and desire quelled -- I see Him now in this moment, indeed, as the One who appears as Many !) http://www.ramanuja.org/sv/bhakti/archives/jun97/0026.html as you all know, i love all sthuthis specially the Bhisma sthuthi because of its vedantiic significance with a vishista-advaitin flavor! please visit this link and read the entire sthuthi and its thread! HREER IS SRILA PRABHUPADA'S EXPLANATION OF THE SAME VERSE ! Him, now present before me, I know, having experienced the absorption of being freed from the misconceptions of duality, to be the Unborn One of the conditioned body, who, though being One, like the sun that looks different from every angle is situated as the Supersoul in the heart of all that are created by Him." http://www.srimadbhagavatam.org/contents.html - enjoy ! HARI AUM! advaitin, "V. Krishnamurthy" <profvk wrote: > > I was trying to explain this to a friendly listener this > morning. But my explanation fell flat. Can the scholarly > members of this list improve or modfy the explanation? > Thanks. > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 23, 2006 Report Share Posted July 23, 2006 Professor-ji: here is another explanation of the same verse tam-imamam-ajam sarIra-bhAjAm hrudhi hrudhi dhishtitham-Athma-kalpithAnAm prathidhrisam iva naikadhArkam yEkam samadhigathOsmi vidhUtha-bhEda-mOha: (Meaning): I have now understood that the primordial Lord (without any birth) shines in the hearts of every one of His creations. Knowing this supreme truth, my ignorance has been removed now. The Sun in the firmament is Only One and yet is seen by every eye. Even though there are multitudes of eyes that experience the Sun, that Sun which is being seen has no differences. The same Sun is seen as reflections in the waters stored in limitless vessels and yet has no variations. Just like that, the ParamAthmA experienced by countless yOgis in their hearts is one and the same. I have now realized this supreme truth and have become fulfilled. (Comments): Thus the grand sire of BhArathA clan eulogized Lord KrishNA in the battle field and surrendered his mind, speech and indriyAs at the holy feet of the Lord. Due to the command of the Lord, there was total silence at that time of surrender. The Athma JyOthi of BhIshmA, the great devotee of the Lord, reached the sacred feet of the Lord. Srimath BhAgavatham, First Canto, Ninth Sargam 42 http://www.srivaishnava.org/sgati/volume3/v03007.htm enjoy ! advaitin, "dhyanasaraswati" <dhyanasaraswati wrote: > > Pranams Professorji : > > Thanks for quoting this verse from Bhishma Sthuthi ! > > as you have requested help the schloarly members from this group, i > felt i am not qualified to comment on the advaitic perspective on > this sloka . However, the web surfer and the net cruiser in me got > the better of me - hence this explanation of this verse > > (11) > tami~mamaha~majam sharIra-BhAjAm > hrdi hrdi Dhishtitam~Atma~kalpitAnAm I > prati-dhrishAmiva naika~DhArkam-Ekam > samaDhi-gatOsmi viDhUta-BhEda-mOha-ha II > > AH ! I see Him clearly now within my heart that has delusion and > desire quelled -- I see Him now in this moment, indeed, as the One > who appears as Many !) > > http://www.ramanuja.org/sv/bhakti/archives/jun97/0026.html > > as you all know, i love all sthuthis specially the Bhisma sthuthi > because of its vedantiic significance with a vishista-advaitin > flavor! > > please visit this link and read the entire sthuthi and its thread! > > HREER IS SRILA PRABHUPADA'S EXPLANATION OF THE SAME VERSE ! > > Him, now present before me, I know, having experienced the > absorption of being freed from the misconceptions of duality, to be > the Unborn One of the conditioned body, who, though being One, like > the sun that looks different from every angle is situated as the > Supersoul in the heart of all that are created by Him." > > http://www.srimadbhagavatam.org/contents.html - > > enjoy ! > > HARI AUM! > > > advaitin, "V. Krishnamurthy" <profvk@> > wrote: > > > > I was trying to explain this to a friendly listener this > > morning. But my explanation fell flat. Can the scholarly > > members of this list improve or modfy the explanation? > > Thanks. > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 24, 2006 Report Share Posted July 24, 2006 advaitin, "V. Krishnamurthy" <profvk wrote: > The following shloka occurs in Shrimad > BhagavataM (I - 9 -42). > > tam-imam-aham-ajaM sharIra-bhAjAM > hRRidi hRRidi dhiShTitaM Atma-kalpitAnAM / > pratidRRishamiva naikadhArkam-ekaM > samadhigato'smi vidhUta-bheda-mohaH // > > > vidhUta-bheda-mohaH : Having got rid of all delusion as > well as of difference, > > ahaM samadhigataH asmi : I have well understood > > tam imam (ekaM) ajaM :Him as This One Unborn > > hRRidi hRRidi dhiShTitaM : who is residing in every heart > > sharIra-bhAjAM : of those with a body > > Atma-kalpitAnAM : created by Himself, > > arkaM ekaM iva : like the one Sun > > pratidRRishaM na ekadhA : (who shows Himself) multifold in > the different eyes that see. > > Namaste, Let me venture to understand the verse this way: The faculty of sight resides in many eyes, but its source is the one and only Sun. Similarly, embodied beings appear to be many - created by the Unborn Self alone, which resides in the heart of each creature. I have come to realize this only after removing the delusion of separateness. [the phrase 'as well as' may not be necessary, as the bheda vritti itself is the moha.] Regards, Sunder Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 24, 2006 Report Share Posted July 24, 2006 Namaste All. Shree Professor Ji's query- >The analogy brings out this subtle, >but important, fact that He who resides in me >is not different from Him who resides in the other >person. .. >I was trying to explain this to a friendly listener >this morning. Ref. Shree Professorji's post:- advaitin/message/32119 As per what i gathered earlier to a similar query, i was told that 'it is after the current kalpa that all such separateness gets merged; retaining that bit of individuality inspite of ever-present-undivided-consciousness till then'. The human birth of siddhas is thus seen as to how it is possible. In my undertanding, this very aspect led to three different traditions and is not easily decided one way or another and adds so much more to the mystery. Kind regards, Raghava ________ India Answers: Share what you know. Learn something new http://in.answers./ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 24, 2006 Report Share Posted July 24, 2006 advaitin, "V. Krishnamurthy" <profvk wrote: > > Namaste. > > I need your help. The following shloka occurs in Shrimad > BhagavataM (I - 9 -42). It is one of the shlokas in the > prayer that comes out of Bhishma almost at the last moment > of his in the presence of the Lord. > > tam-imam-aham-ajaM sharIra-bhAjAM > hRRidi hRRidi dhiShTitaM Atma-kalpitAnAM / > pratidRRishamiva naikadhArkam-ekaM > samadhigato'smi vidhUta-bheda-mohaH // > > > vidhUta-bheda-mohaH : Having got rid of all delusion as > well as of difference, > > ahaM samadhigataH asmi : I have well understood > > tam imam (ekaM) ajaM :Him as This One Unborn > > hRRidi hRRidi dhiShTitaM : who is residing in every heart > > sharIra-bhAjAM : of those with a body > > Atma-kalpitAnAM : created by Himself, > > arkaM ekaM iva : like the one Sun > > pratidRRishaM na ekadhA : (who shows Himself) multifold in > the different eyes that see. > > > The analogy of the seeing eyes is perfect. Just as each > person has an individualised vision of the Sun in his own > eyes, so also in each heart He resides as if He is an > individualised person. This individualisation which, though > real to us subjectively, is not absolutely real; because > He is One and One only. The analogy brings out this subtle, > but important, fact that He who resides in me is not > different from Him who resides in the other person. > > The above comment was made by me on my webpage > http://www.geocities.com/profvk/VK2/SBAB1.html > > I was trying to explain this to a friendly listener this > morning. But my explanation fell flat. Can the scholarly > members of this list improve or modfy the explanation? > Thanks. > > PraNAms to all advaitins. > profvk Namaste Prof. Sir, First let me thank you for bringing to light such a profoundly meaningful verse. And my congratulations for identifying such treasures from the scriptures and expounding them in your website. This verse is so full of Advaita that the Prasthana traya has specific corresponding ideas to corroborate this. Our Acharya, Sri Shankara has waxed eloquence in these places. The Gita: The Gita is taken up first because of a very significant verse it contains which is close to our familiarity. The second verse of the thirteenth chapter is considered to be the Mahavakya in the Gita, signifying the identity of jiva and Isvara. It says: Kshetrajnam chaapi Maam viddhi sarva-kshetreshu Bharata Kshetra-kshetrajnayor jnaanam yat tad jnaanam matam Mama. `And do thou also know Me as Kshetrajna in all kshetras, O Bharata. The knowledge of Kshetra and Kshetrajna is deemed by Me as THE knowledge.' The Acharya has given a very lengthy commentary bringing out various aspects important to Advaita. I request the readers to look into the bhashya, the translation, for a detailed study. A vital portion of the commentary is: Do thou also know the Kshetrajna, described above, to be Myself, to be the Supreme Lord, not a being of the world (samsara). The meaning is this: The Kshetrajna who is in all kshetras, and who is differentiated by the manifold upadhis or kshetras, from Brahma down to a clump of grass, is, you should understand, really devoid of all the various upadhis (conditions) and is inaccessible to any such word or thought as `sat' or `asat', existent or non-existent. As nothing else remains to be known apart from the true nature of Kshetra, Kshetrajna and the Isvara, that knowledge by which the two objects of knowledge, Kshetra and Kshetrajna, are known is considered by Me, the Lord, Vishnu, to be the right knowledge. (unquote). The Upanishad: The Kathopanishad has a bunch of mantras(Chapter 2, valli 2, mantras 9, 10, 11, 12 and 13) explaining the nature of the Supreme: 9 (Agnir yathaiko….) As the same non—dual fire, after it has entered the world, becomes different according to whatever it burns, so also the same non—dual Atman, dwelling in all beings, becomes different according to whatever It enters. And It exists also without. 10 (Vaayur yathaiko…) As the same non—dual air, after it has entered the world, becomes different according to whatever it enters, so also the same non—dual Atman, dwelling in all beings, becomes different according to whatever It enters. And It exists also without. If the One Truth is the Self in every being, the misery of samsara of the beings will have to be deemed to be that of the One Truth. To clear this doubt, the following is said: (note: this is one of the ideas that has been discussed in detail in the Gita bhashya referred to above.) 11 (Suryo yathaa sarvalokasya chakshuH, na lipyate…doshaiH. Ekasthathaa sarvabhUtAntarAtmA, na lipyate lokaduHkhena bAhyaH) As the sun, which helps all eyes to see, is not affected by the blemishes of the eyes or of the external things revealed by it, so also the one Atman, dwelling in all beings, is never contaminated by the misery of the world, being outside it. (The portion of Acharya's bhashyam is: For, it is through ignorance superimposed on the Self that people suffer the sorrows arising from desire and work. But that ignorance does not really inhere in one's Self just as the snake, the silver, the water, and the dirt, superimposed on a rope, a mother-of-pearl, a desert, and the sky (respectively), do not in reality exist as the distortions of the rope etc. ..(pl. see the further portions in the bhashya translation.) It is this above mantra that very closely corresponds to the Bhagavatam verse cited in the question. 12 There is one Supreme Ruler, the inmost Self of all beings, who makes His one form manifold. Eternal happiness belongs to the wise, who perceive Him within themselves—not to others. 13.There is One who is the eternal Reality among non—eternal objects, the one truly conscious Entity among conscious objects and who, though non—dual, fulfils the desires of many. Eternal peace belongs to the wise, who perceive Him within themselves—not to others. The last two mantras are in conclusion of the discussion on the One Self appearing as many in the various upadhis. The Brahmasutra: The Sutra `ata eva cha upamaa SuryakAdivat' (iii.ii.18) also gives the same idea. The Acharya's commentary is: 18. For this very reason (there are applied to Brahman) comparisons such as that of the images of the sun and the like. Because that Self is of the nature of intelligence, devoid of all difference, transcending speech and mind, to be described only by denying of it all other characteristics, therefore the Moksha Sâstras compare it to the images of the sun reflected in the water and the like, meaning thereby that all difference in Brahman is unreal, only due to its limiting conditions. Compare, e.g. out of many, the two following passages: 'As the one luminous sun when entering into relation to many different waters is himself rendered multiform by his limiting adjuncts; so also the one divine unborn Self;' and 'The one Self of all beings separately abides in all the individual beings; hence it appears one and many at the same time, just as the one moon is multiplied by its reflections in the water.' (unquote) Conclusion: The Advaitic themes of `One appearing as many', in other words vivartavada, and jiva-Brahma abheda, are eminently brought out in the Bhagavata shloka under study now. It is of the place of a Mahavakya in the Bhagavata. The Prasthanatraya and the bhashyas above elucidate these very themes elaborately. In the passing, one is compelled to make an interesting observation: The supreme Advaitic Teaching of the non-difference of Brahman and Atman (Paramaatma-jivaatma abheda) is seen to be given out by Bhagavan Sri Krishna as a TEACHING in the 13th chapter verse we saw above. This very same idea is given as a PRAYER, AN OBEISANCE, in fulfillment of the Paramapurushartha, Moksha, by a great Bhakta, Bhishma in the Bhagavatam verse we saw above. We cannot but wonder at the great genius of Bhagavan Veda Vyasa in presenting the same idea as a teaching in one work of His and as a prayer in another. And in order to make available this very key idea for an analytical discussion, He has placed it in the form of a Sutra as well. Glory to the Guru Veda Vyasa whose veneration is what is now being observed as the Chaaturmaasya by the Sannyasis. All the above, given in such length, has been succinctly mentioned by Sri Sunder ji, just like a Sutra. Many thanks to him. With respectful pranams, subbu Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 25, 2006 Report Share Posted July 25, 2006 post 32129 Ananta koti namaskarams subbu- ji ! You never cease to amaze us all with your wealth of knowledge and wisdom . Your willingness and ability to share such treasure with all of us so readily is what makes you such an endearing member of this satsangha . May Goddess Saraswati shower her choicest blessings on you! I thank you also for quoting the verse from Srimad bhagvat Gita while explaining the 'advaitic' content in the Bhisma sthuthi verse and the relevent verses from the upanishds in support of your explanations. However, i have a question for you and other advaitins on this list . As you know , Bhishmacharya was lying on a bed of arrows, his life slowly ebbibg away . Obviously,m he must have been in excruciating pain. Even then , he did not fail to remember to call upon Bhagwan Krishna and compose this wonderful Sthuthi ! Subbuji, would you not agree with me when i say that a great Dhira veera shoora Warrior like Bhishmapitamah became a humble bhakta in front of Lord Krishna and in a bhava of total surrender composed this wonderful sthuthi praising his ishta nishta Sri KRISHNA PARAMATMA ? the first few stanzas of the poem praise Lord krishna's personal traits. IN THE SRIMAD BHAGVAd GITA , CHAPTER 8 - VERSE 10 reads prayana-kale manasacalena bhaktya yukto yoga-balena caiva bhruvor madhye pranam avesya samyak sa tam param purusam upaiti divyam One who, at the time of death, fixes his life air between the eyebrows and in full devotion engages himself in remembering the Supreme Lord, will certainly attain to the Supreme Personality of Godhead. (incidentally, sanskrit lovers note - bhruvor means Brow in English (eye) - what a coincidence) The point that is being made is however Great a person may be but when the time to leave this planet arrives even such a great person becomes humble and helpless before the all mighty lord ! To me , the bhisma sthuthi brings out more the bhakta in Bhisma - therefore i feel strongly that that this sthuthi is more in the realm of Bhakti with may some advaitic content . would you not agree ? would it nott be to true to say that Bhishmacharya realized the supreme truth of (tattwa sakshatkaram) of lord krishna , the personal god ? the following verse from Sri Purusha sukta comes to mind vaE-dA-ha-maE -tam pu-ru-SHam ma -hA-ntam | A-di -tya-va-rNam ta-ma-saH pa-ra- stAt | ta-maE -vam vi -dvA-na -mRe-ta i -ha bha-va-ti | nA-nyaH pa-nthA vi-dya- taE-ya-nA-ya ||20|| I have realized the supreme pu-ru-SHa, brilliant as the Solar hue and beyond the veil of darkness (mA-ya). Knowing him thus, one will be liberated in this very life. There is no other way (for liberation) indeed. my 2 cents > > > > PraNAms to all advaitins. > > profvk > > Namaste Prof. Sir, > > First let me thank you for bringing to light such a profoundly > meaningful verse. And my congratulations for identifying such > treasures from the scriptures and expounding them in your website. > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 26, 2006 Report Share Posted July 26, 2006 advaitin, "dhyanasaraswati" <dhyanasaraswati wrote: >> > The point that is being made is however Great a person may be but > when the time to leave this planet arrives even such a great person > becomes humble and helpless before the all mighty lord ! To me , the > bhisma sthuthi brings out more the bhakta in Bhisma - therefore i > feel strongly that that this sthuthi is more in the realm of Bhakti > with may some advaitic content . > > would you not agree ? Namaste, Some time ago there was a chance to look at the word 'Bhakti' in the Bhagavadgita. In all the close to a dozen places, the bhashyam of our Acharya invariably qualifies the word 'bhakti' by saying ' bhaktyaa = jnaanalakshanena ...'. this is the way our Acharya looks at Bhakti. You may just try to 'search' for the word bhakti in Bhagavadgita and look up the corresponding bhashyam sentences. Thanks Madam, subbu 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.