v.subrahmanian at gmail.com
Sat Dec 10 02:59:59 CST 2011
In the srIviShNusahasranAma there is the name (623) 'chhinnasamshayaH'.
The meaning is: The one for whom all doubts have rent asunder. The
commentary by Shankaracharya is: For the One to whom everything is directly
realized there is no doubt of any kind at all.
The same word appears in the Bhagavadgita 18.10 where the advanced aspirant
is described as the one whose avidya-born doubt is no longer there and he
is of the firm conviction that remaining established in the Self is the
highest means for liberation and no other means can take one to the highest
The word 'chhinna' suggests that something has remained before and has been
destroyed/cut subsequently. While in the case of the aspirant it is quite
justified to use the word where there is avidya to occasion doubt there
comes a state when owing to vidya the doubt/s are destroyed. However in
the case of the Lord how is this word justified where there is no prior
avidya to cause doubt/s and getting destroyed later?
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