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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

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