[Advaita-l] viShNu and caturbhuja viShNu

[Sivakumar,Kollam via Advaita-l]

SAdara praNAM,

Attention is called to Acharya's commentary
on the second name in the Vishnu sahasranAma BhAshya
which seems to be over looked.
Namaste.

*sivakumarr*

On Thu, Sep 18, 2014 at 1:40 PM, V Subrahmanian via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> 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
> >>
> >>
> >
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