Sri Shankara BhaaShya on viShNusahasranAma -4

[Savithri D]

Here is the 4th installment of the ITRANS version.

-------------------------------------------------------


ajaH sharIragrahaNAtsa jAta iti kIryate | iti brAhme |
sarpavadrajjukhaNDastu nishAyAM veshmamadhyagaH |
eko hi chandro dvau vyogni timirAhatachaxuShaH ||

aabhAti paramAtmA cha sarvopAdhiShu saMsthitaH |
nityoditaH svayaMjyotiH sarvagaH puruShaH paraH ||

ahaMkArAvivekena kartAhamiti manyate | iti |

'evamevAyaM puruShaH prAGYenAtmanA' iti | 'satA somya tadA saMpanno bhavati'
iti |

svamAyayA svamAtmAnaM mohayandvaitamAyayA |
guNAhataM svamAtmAnaM labhate cha svayaM hariH || iti |

'utkAmantaM sthitaM vApi' iti | 'aGYAnenAvR^itaM GYAnam.h' iti |
'avyaktAdivisheShAntamavidyAlaxaNaM smR^itam.h ' 'aasIdidaM
tamobhUtam.h' iti |

'vAchArambhaNam.h' ityAdi | 'yatra hi dvaitamiva bhavati
taditara itaraM pashyati | yatra tvasya sarvamAtmaivAbhUt.h
tatkene kaM pashyet.h tatkene kaM vighret.h' 'yasminsarvANi
bhUtAnyAtmaivAbhUdvijAnataH | tatra ko mohaH kaH shoka
ekatvamanupashyataH ||'

'yatra nAnyatpashyati nAnyat.h' ityAdi | 'bhedo.ayamaGYAnanibandhanaH'
iti | 'neha nAnAsti kiMchana ' | 'mR^ityoH sa mR^ityumApnoti ya
iha nAneva pashyati ' iti | 'vishvatashchuxuH ' ityAdi |
'yo yonimadhitiShTatyeko vishvAni rUpANi yonIshcha sarvA' iti cha |
'ajAmekAM lohitashuklakR^iShnAm.h ' ityAdi | 'ajo hyeko
juShamANo.anushete  'devAtmashktividadhe ' iti | 'na tu
tadvitIyamasti tato.anyadvibhaktaM yatpashyet.h ' ityAdi |
'eka eva rudro na dvitIyAya tasthe' |

manovijR^imbhitaM chaitadyatkiMchitsacharAcharam.h |
manaso hyAtmanIbhAve dvaitAbhAvAttadApnuyAt.h ||

yadyadvaitaM prapa~Nchasya tannivartve hi chetasA |
manovR^ittimayaM dvaitamadvaitaM paramArthataH ||

yathA svapne dvayAbhAsaM chittaM chalati mAyayA |
tathA jAgraddvayAbhAsaM chittaM chalati mAyayA ||

                                iti gauDapAde |


tarkeNApi prapa~Nchasya manomAtratvamiShyatAm.h |
dR^ishyatvAtsarvabhUtAnAM svapnAdiviShyo yathA ||

'dvitIyAdvai bhayaM bhavati' iti cha | 'GYAte tvAtmani
nAstyetat.h kAryakAraNatAtmanaH' iti cha | 'eko devaH
sarvabhUteShu gUDhaH' iti | 'as~Ngo hyayaM puruShaH ' iti cha |

vistAraH sarvabhUtasya viShNoH sarvamidaM jagat.h |
draShtavyamAtmavattasmAdabhedena vichaxanaiH ||

sarvatra daityAH samatAmupetya samatvamArAdhanamachyutasya ||

sarvabhUtAtmake tAta jagannAthe jaganmaye |
paramAtmani govinde mitrAmitrakathA kutaH ||


'tattvamasi' 'ahaM brahmAsmi' 'idaM sarve yadayamAtmA'
'ayamAtmA brahma' 'tarati shokamAtmavit.h' iti |
'tatra ko mohaH kaH shoka ekatvamanupashyataH'
ityAdishrutismR^itItihAsapurANalaukikebhyashcha |

siddhe.arthe.api vedasya prAmANyameSHTavyam.h -
'svapaxasAdhanairakAryamarthajAtamAha chet.h |
tathA paro.api veda chechChrutiH parAtmadR^I~N.h na kiM |'
ityabhiyuktairUktam.h | anyAnvitasvArthe padAnAM sAmatthye na
kAryAnvitasvArthe, tathA satyarthavAdAmananvayaprasa~NgAt.h
anvayabuddheH stutitvAt.h | na hi bhavati vAyavyaM shvetamAlabheta
bhUtikAmo vAyurvai xopiShTA devatA' iti |raagasyaiva pravartakatvam.h,
na niyogasya | tathA cha shrutiH - 'atho khalvAhuH kaamamaya
evAyaM puruShaH iti sa yathAkAmo bhavati tatkraturbhavati
yatkraturbhavati tatkarma kurute yatkarma tadabhisaMpadyate'
tathA cha smR^itirapi - 'akAmataH kriyA kAchidR^ishyate neha
kasyacit.h | yadyaddhi kurote karma tattatkAmasya cheShtitam.h|' iti|
'kAma eSha krodha eShaH' iti | anyaparANAmapi mantrArthavAdAnAM
prAmANyama~ngIkartavyam.h | teShAmaprAmANyakathanena uragatvaM
gatavAnnahuShaH | tatkatham.h ? -

R^iShayastu parishrAntA vAhyamAnA durArmanA |
DevarShyo mahAbhAgAstathA brahmarShayo.amalAH ||

papracchuH saMshayaM te tu nahuShaM pApchetasam.h |
ya eme brahmaNA proktA mantrA vai prxaNe gavAm.h ||

ete pramANaM bhavata utAho neti vAsava |
nahuSho neti tAnAha sahasA mUDachetanaH ||

R^iShaya UchuH -

adharme saMpravR^ittastvaM dharme cha vijighR^ixasi |
pramANametadasmAkaM pUrve proktaM maharShibhiH ||

agastya uvAca -

tato vivadamAnaH san.h R^iShibhiH saha pArthivaH |
atha mAmaspR^ishanmUrgni pAdenAdharmapIditaH ||

tenAbhUddatacetAH sanniHshrIkashcha shachIpate |
tatastamahamuddhigramavochaM bhayapIditam.h ||

yasmAtpUrvaiH kR^itaM mArge maharShibhiranuShtitam.h |
aduShtaM dUShayasi vai yaccha mUrdanyaspR^ishaH padA ||

yacchApi tvamR^iShInmUDa brahmakalpAndurAsadAn.h |
vAhAnkR^itvA vAhayasi tena svargAddhataprabhaH ||

tvaM svapApaparibhraShtaH xINapuNyo mahIpate |
dasha varShasahasrANi sarparUpadharo mahIm.h ||

vicariShyasi tIrNashcha punaH svargamavApsyasi |
dR^iShtvA yudhiSHTiraM nAma tava vaMshasamudbhavam.h ||

                        iti shrI mahAbhArate |

athaH shraddheyamAtmaGYAnam.h - 'ashraddadhAnAH puruShA
dharmasvAsya paraMtapa | aprApya mAM nivartante mR^ityusaMsAravartmani'
iti shrIbhagavadvachanAt.h |  aitareyake cha 'esha panthA
etatkarmaitadbhramaitatsatyaM tasmAnna pramAdhyettannAtIyAnna
hyatyAyanpUrva ye.atyAyaMste parAbabhUvuH ' | taduktamR^iShiNA -
'prajA ha tisro atyAyamIyunrthanyA akarmabhito vivishre |
bR^ihadhda tasthou bhuvaneShvantaH pavamAno harita AviveSha' iti |

'prajA ha tisro atyAyamIyuriti yA vai tA imAH prajAH
tisro.atyAyamIyustAnImAni vayAMsi ba~NgA bagadhAshcherapAdAH'
iti shR^itam.h | va~ngA vanagAH vR^ixAH | vagadhAH oShadhayashcha |
irapAdA uraHpAdAH sarpAdayaH | tathA cha IshAvAsye aviddhannindArtho
mantraH - 'asuryA nAma te lokA andhena tamasA vR^itAH |
tAMste (??) pretyAbhigachChanti ye ke chAtmahano janAH' iti |
'asanneva sa bhavati | asadbhrameti veda chet.h' iti taittirIye |
tathA shakuntalopAkhyAne - 'yo.anyathA santamAtmAnamanyathA
pratipadyate | kiM tena na kR^itaM pApaM choreNAtmApahAriNA ||
'ityalamatiprasa~Ngena ||

sahasranAmajapasya anurUpaM mAnasasnAnamuchyate -

yasmindevAshcha vedAshcha pavitraM kR^itsnamekatAm.h |
vrajettanmAnasaM tIrtha tatra snAtvAmR^ito bhavet.h ||

GYAnahR^ide dhyAnajale rAgadveShamalApahe |
yaH snAti mAnase tIrthe sa yAti paramAM gatim.h |
sarasvatI rajorUpA tamorUpA kalindjA |
sattvarUpA cha ga~NgA cha brahma nirguNam.h ||

aatmA nadI saMyamatoyapUrNA
        satyahradA shIlataTA dayormiH |
tatrAvagAhaM kuru pANduputra
        na vAriNA shudhyati chAntarAtmA ||  iti mahAbhArate |

'mAnasaM snAnaM viShNuchintanam.h' iti viShNusmR^itau |

japyenaiva tu saMsidhyedbhrAhmaNo nAtra saMshayaH |
kuryAdanyanna vA kuryAnmaitro brAhmaNa uchyate ||
                                ito mAnavaM vachanam.h |

japastu sarvadharmebhyaH paramo dharma uchyate |
ahiMsayA cha bhUtAnAM japayaGYaH pravartate || iti |

'yaGYAnAM japayaGYo.asmi | ' iti shrIgItAsu |
'apavitraH pavitro vA sarvAvasthAM gato.api vA |

yaH smaretpuNDarIkAxaM sa bAhyAbhyantaraH shuchiH ' ityAdi |
yadekaM daivataM prastutaM tasyopalaxaNam.h uchyate -

yataH sarvANi bhUtAni bhavantyAdiyugAgame |
yasmiMshcha pralayaM yAnti punareva yugaxaye || 11||

yataH yasmAt.h sarvANi bhUtAni bhavanti udbhavanti aadiyugAgame |
yasmiMshcha pralayaM vinAshaM yAnti punaH bhUyaH eva ityavadhAraNArthaH;
nAnyasminnityarthaH | yagaxaye mahApralaye | chakArAt.h madye.api
yasmin.h tiShThanti, 'yatho vA imAni bhUtAni jAyante' iti shruteH |||

tasya lokapradhAnasya jagannAthasya bhUpate |
viShNornAmasahasraM me pApabhayApaham.h || 12||

tasya evaMlaxaNalaxitasya ekasya daivatasya lokapradhAnasya
lokanahetubhiH vidhyAsthAnaiH pratipAdhyamAnasya jagannAthasya
jagatAM nAthaH svAmI mAyAshabalaH paramAtmA nirlepashcha tasya
bhUpate mahIpAla, viShNoH vyApanashIlasya nAmasahasraM nAmnAM
sahasraM pApaM bhayaM chApahantIti pApabhayApahaM tvaM me mama
mattaH shR^iNu ekAgramanA bhUtvA avadhAraya ||

ekastaiva samastasya brahmaNo dvijasattama |
nAmnAM sahasraM lokAnAmupakArakaraM shR^iNu ||

nimittashktayo  nAmnAM bhedinyastadudIranAta |
vibhinnanyeva sAdhyante phalAni dvijasattama ||

yachChakti nAma yattasya tattasminneva vastuni |
sAdhakaM puruShavyAghra soumyakrUreShu vastuShu ||

                                iti viShNudharme |

page 30


--------------------------------

Thanks,
Savithri

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--
bhava shankara deshikame sharaNam

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>From kartik at ece.utexas.edu Fri Apr 28 15:38:00 2000
Message-Id: <FRI.28.APR.2000.153800.0500.KARTIK at ECE.UTEXAS.EDU>
Date: Fri, 28 Apr 2000 15:38:00 -0500
Reply-To: Sankaran Kartik Jayanarayanan <kartik at ece.utexas.edu>
To: List for advaita vedanta as taught by Shri Shankara
        <ADVAITA-L at LISTS.ADVAITA-VEDANTA.ORG>
From: Sankaran Kartik Jayanarayanan <kartik at ECE.UTEXAS.EDU>
Subject: Re: Hindu Trinity
In-Reply-To: <20000427232332.10392.qmail at web3206.mail.yahoo.com>
MIME-Version: 1.0
Content-Type: TEXT/PLAIN; charset=US-ASCII

On Thu, 27 Apr 2000, Raghavendra Hebbalalu wrote:

[..]

> This explanation would have been perfect if brahma was
> not worshipped or glorified anywhere in the smArta
> tradition. But it is not the case. brahma is glorified
> as hiraNyagarbha and prajaapati in the vedas. In fact,
> shiva and vishhNu were not as important in the vedas
> as Indra and the others.  The act of creation is
> glorified in many works respected by the smArta
> tradition. For example in the lalitA sahasranaama, She
> is described as 'sR^ishhTikartrii brahmarupaa'.

I was unsure as to whether HiraNyagarbha was actually Brahmaa, so thanks
for the clarification.

The reason for excluding the worship of hiraNyagarbha for the sake of
moksha has philosophical basis in advaita, as GauDapaada explains in his
mANDUkyopanishhad.h kArikA 3.25 (see below with Shankara's commentary,
translation by SwAmi GaMbhIrAnanda). Basically as I understand it, worship
of HiraNyagarbha is part of the karma kANDa, which by itself does not (and
cannot) lead to mukti.

-------------------------------------------
saMbhUterapavaadaachcha saMbhavaH pratishhidhyate .
konvenaM janayediti kaaraNaM pratishhidhyate .. (3.25)

>From the refutation of (the worship of) HiraNyagarbha1, it follows that
creation is negated. By the text, "who should bring him forth?," is ruled
out any cause.

Shankara's commentary: saMbhavaH pratishhidhyate, creation (i.e., the
created things), is negated; saMbhUteH apavAdAt.h, because of the denial
of the worship of the Majestic One (HiraNyagarbha), in the text, "They
enter into blinding darkness who worship the Unmanifested" (Ishopanishhad
12). For if HiraNyagarbha were absolutely real, there would not have been
any denunciation of His (worship).

Objection: The denunciation of (the worship of) HiraNyagarbha is meant for
bringing about the combination of worship with rites (vinAsha), as is
known from the text, "They enter into blinding darkness who are engaged in
(mere) rites" (Ish. up. 9).

Answer: It is true that the condemnation of the meditation on (or worship
of) HiraNyagarbha is meant for enjoining of the meditation on the Deity,
viz HiraNyagarbha, with rites, referred to by the word vinAsha (lit. the
destructible). Still, just as rites, called vinAsha, are meant for
transcending death consisting in the natural tendencies engendered by
ignorance, so also the combination of the meditation on gods with the
rites -- which is enjoined for the purification of the human heart -- is
calculated to lead one beyond death that consists in the twofold hankering
for ends and means, into which the impulsion, engendered by the craving
for the results of works, transforms itself. For thus alone will a man be
sanctified by becoming free from the impurity that is the death
characterized by the twofold hankering. Therefore this avidyaa,
characterized by a combination of the meditation on gods with the rites,
aims at leading one beyond death. Thus indeed does the knowledge of the
oneness of the supreme Self arise inevitably in one who becomes disgusted
with the world, who is ever engaged in the discussion of the upanishhadic
truths, and who goes beyond death that is but (a form of) avidyaa
characterized by the dual desire (for ends and means). Thus, in relation
to the pre-existing ignorance, the knowledge of Brahman, leading to
immortality, comes as a successor to be related with the same person; and
therefore (in this sense) the latter is said to be combined with the
former. *****Accordingly, since the worship of HiraNyagarbha is meant to
serve a purpose different from that of the knowledge of Brahman leading to
immortality, the refutation of the worship of HiraNyagarbha is tantamount
to its denunciation, and this is so because it has no direct bearing on
emancipation, though it is a means of purification. Thus from the
condemnation of the worship of HiraNyagarbha it follows that He has got
only a relative existence; and hence creation, (as symbolized by
HiraNyagarbha and) called immortality, stands negated from the standpoint
of the absolutely real oneness of the Self*****.

So, since it is the individual soul itself, created by ignorance and
existing through ignorance alone, that attains its natural stature on the
eradication of ignorance, therefore, in the highest sense, "kaH nu enam
janayet.h, who should again bring him forth?" (Br. up. 3.9.28.7). For none
indeed creates again a snake, superimposed on a rope through ignorance,
once it is removed through discrimination. Similarly none will create this
individual. By the words, "kaH nu, who indeed," used with the force of a
covert denial; kAraNaM pratishhidhyate, is ruled out any cause. The idea
is that a thing that was created by ignorance and (later) disappeared has
no source of birth, in accordance with the Vedic text, "It did not
originate from anything, nor did anything originate from It" (Ka. 1.2.18).
-------------------------------------------

> Also, how can the non-worship of brahma by present day
> non-advaitin-Hindus be explained ?
>

I think there is also some purANic authority for this.

> Raghavendra.
>

-Kartik

--
bhava shankara deshikame sharaNam

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