[Advaita-l] viShNu and caturbhuja viShNu

[V Subrahmanian via Advaita-l]

This is also almost similarly found in the sUta samhitA which is a part of
the Skanda purana.  There Shiva is the one with both transcendental and the
formed modes.

subrahmanian.v

On Thu, Sep 18, 2014 at 11:31 AM, Sujal Upadhyay <sujal.u at gmail.com> wrote:

> Namaste,
>
> Please find verses talking about two forms of viSNu from yoga vAsiSTha
>
> Many commentaries are written on yoga vAsiSTha, but the famous one is by
> Sri Ananda bodhendra sarasvatI (ABS), which closely follows advaita. ABS
> Comment is given after verse inside sq. brackets.
>
> In chapter 2,  sarga 53, titled 'The homily (religious discourse) to
> Arjuna' verses 35-40 discuss about two forms of bhagavAn kruShNa (Krishna)
>
> Arjuna said:
>
> 35. O Lord of Gods, you have two forms; (the transcendental) beyond and
> the immanent lower (in this world). What (is) the form, of what nature, and
> when should I resort to and abide in it for fulfilment (siddhi)?
>
> *[Comment: Following the instruction concerning the two natures (of God)
> in verses 34, Arjuna now asks how to know the qualification (adhikAra) and
> the appropriate time for (worshipping either of the two natures).]*
>
> The Lord said:
>
> 36. O sinless One, know My two forms; the common one and the
> transcendental. The common form is endowed with hands and so forth, holding
> conch, discus and mace.
>
> *[Comment: 'Common' means easily understandable for ordinary people]*
>
> 37. That which is my transcendental form has no beginning and end; it is
> one, without corruption, and it is expressed by words such as Brahman,
> 'Self', 'Supreme Self'
>
> *[Comment: The Supreme Form, difficult to attain by those of impure mind.]*
>
> 38. Until you are fully awakened and remain without the knowledge of Self,
> be intent upon the worship of the god with the fhour-armed form.
>
> 39. When in due order you become enlightened, you will know that nature
> beyond; the form of Me that has no beginning and no end, and by (knowing
> which) one is not born again.
>
> *[Comment: 'In due order' means with the gradual purification of mind']*
>
> 40. If, however, your being has known (the aspect of mine) that is worthy
> of knowledge, O destroyer of enemies, then resort immediately to my Self,
> the Self of (your) self.
>
> *[Comment: I have told you of devotion to the qualitative (saguna) nature,
> considering the possibility of a lack of purity of (your) mind. If,
> however, your being (bhAva), that is, mind, is so pure (as to be one with)
> Brahman, whose nature is totality of cognition (vijnAna-eka-svabhAva), and
> who is worthy of being known, you should resort to the indivisible and
> completely perfect Self. (This you may do) by coalescing My Self, (who am)
> God and your Self Self; (My Self) in it's transcendental nature determining
> its objects, and your self in its objective nature determining its essence.
> This coalescence is between investigating the meaning of the word tat
> (that), which is Myself, and investigating the meaning of the word tvam
> (thou), which is yourself. Then resort to the indivisible completely Full
> Self. Awakening to this, then, be firmly established in it. 'Resort to',
> that is, becoming enlightened: be resolute upon it.]*
>
> OM
>
> Sujal
>
>
> On Sun, Sep 14, 2014 at 4:43 PM, Sujal Upadhyay <sujal.u at gmail.com> wrote:
>
>> Namaste,
>>
>> I remember that in arjunopAkhyAna (Bhagavad Gita as predicted by
>> VasisTha) in Yoga VasisTha, it is clearly mentioned about meditating on
>> caturbhuja viShNu or viShNu (which means supreme Self, NirguNa brahman).
>>
>> I will try to dig our that verse along with the commentary tAtparya
>> prakASa by Ananda Bodhendra SarasvatI
>>
>> btw, tArA sAra up. explains 'OM Namo NArAyaNAya' and 'OM' which is not
>> caturbhuja nArAyaNa.
>>
>> Atmabodh Up. also distinguishes both viShNu-s
>>
>> OM
>>
>> Sujal
>>
>>
>