Vishnu.Sahasranama.with.the.Bhasya.of.Sankaracharya_text
Vishnu.Sahasranama.with.the.Bhasya.of.Sankaracharya_text
Vishnu.Sahasranama.with.the.Bhasya.of.Sankaracharya_text
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VISHNU SAHASRANAMA 15<br />
everything becomes known ; all this is indeed <strong>the</strong> Self :<br />
all this is Brahman only."<br />
The Smriti also (Bh. G., 4-35) says : " And having<br />
known this, thou shalt not again fall into this confusion,<br />
Pandava ; for, by this thou wilt see all beings <strong>with</strong>out<br />
exception in <strong>the</strong> Self and all in Me." The meaning is that<br />
you will perceive <strong>the</strong> unity <strong>of</strong> <strong>the</strong> individual soul and<br />
ls'vara, that is taught in all <strong>the</strong> Upanishads. (Again in<br />
ano<strong>the</strong>r place <strong>the</strong> Bh. G., 18-20) says : " That by which<br />
one indestructible cause is seen in all beings inseparate<br />
in <strong>the</strong> separated, know thou that knowledge as Sattvika."<br />
Here too <strong>the</strong> Lord (S'rl Krishna) has taught that <strong>the</strong> know-<br />
ledge <strong>of</strong> <strong>the</strong> non-duality <strong>of</strong> .<strong>the</strong> Atman is <strong>the</strong> right view.<br />
Hence you are asked to fix your mind upon ls'vara as <strong>the</strong><br />
Atman. Again it is said : " Atman and Paramatman are<br />
yourself differentiated as five." (.Bh. G., 10-42) says :<br />
" But what is <strong>the</strong> knowledge <strong>of</strong> all <strong>the</strong>se details to <strong>the</strong>e,<br />
Arjuna ? Having pervaded this whole Universe <strong>with</strong> a<br />
portion <strong>of</strong> Myself, I exist.<br />
To show that Avidya or ignorance is an Up&dhi, <strong>the</strong>re<br />
is authority. (The Smriti says) : " The great Atman, one<br />
only is named Ahankara ; <strong>the</strong> seekers after Truth speak <strong>of</strong><br />
it as ' ' Jlva,' as 'Antaratman (' inner soul '). <strong>Vishnu</strong> Purana<br />
says : When<br />
ignorance which creates difference, is entirely<br />
destroyed, who would postulate a non-existing distinction<br />
between <strong>the</strong> Atman and Brahman ? king, <strong>the</strong> idea <strong>of</strong><br />
differentiation in <strong>the</strong> Paramatman is due to ignorance ;<br />
when it is destroyed*, <strong>the</strong> distinction between <strong>the</strong> Atman<br />
and <strong>the</strong> Supreme is no distinction at all." Vish. Dharma<br />
says : " Just as when <strong>the</strong> E<strong>the</strong>r in a pot, soiled <strong>with</strong> dust<br />
and smoke, is dirtied, <strong>the</strong> o<strong>the</strong>r ones that are at a distance<br />
are not likewise soiled, even so when one Jlva is soiled by<br />
various pairs <strong>of</strong> opposites, <strong>the</strong> o<strong>the</strong>r ones are not likewise<br />
soiled." We read in <strong>the</strong> Brahmayajnavalkya : " Just as one<br />
Akas'a becomes many in different pots, etc., so <strong>the</strong> Atman,<br />
though one, shines as many, like <strong>the</strong> sun reflected in