[Advaita-l] Upadesha sahasri (translated by Swami Jagadananda )

[praveen.r.bhat at exgate.tek.com]

dhanyavaad, Kathirasanji, that was helpful.

--praveeN

-----Original Message-----
From: advaita-l-bounces at lists.advaita-vedanta.org
[mailto:advaita-l-bounces at lists.advaita-vedanta.org]On Behalf Of K
Kathirasan NCS
Sent: Thursday, January 06, 2005 6:47 AM
To: A discussion group for Advaita Vedanta
Subject: RE: [Advaita-l] Upadesha sahasri (translated by Swami
Jagadananda )


Namaste Praveenji,

Here Existence would mean Absolute Existence. That which exists in all three
periods of time (past, present & future). We can also call it Eternal.
Therefore, it is called Real also. 

-----Original Message-----
From: praveen.r.bhat at exgate.tek.com [mailto:praveen.r.bhat at exgate.tek.com] 
Sent: Wednesday, January 05, 2005 7:56 PM
To: advaita-l at lists.advaita-vedanta.org
Subject: [Advaita-l] Upadesha sahasri (translated by Swami Jagadananda)


praNAm,

In Chapter 1 of Upadesha sahasri (translated by Swami Jagadananda), under
7-8, satyam(-jnAnam-anantham) 
has been translated as Existence(-Knowledge-Infinite). I have a very limited
understanding of sanskrit, but is there 
a specific *advaitic* reason why satyam is translated as existence against
commonly used truth? Is it used so to 
assert that brahmaN *exists*, as in it is *real* (from the advaita-parlance
of real-unreal-not real) the effect which 
perhaps *true* wouldn't have given?

Pls. guide.

Thanks much,

jai bajranga bali,
--praveeN

/* Lead me to that Kingdom of Thine Where there is no pleasure of union Nor
displeasure of separation Where the self is in eternal happiness. Thou alone
can thither lead the ailing soul */

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