2023-09-10 12:46:08 by ambuda-bot
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Introduction
li
The Brahman, the formless substratum of all the conceivable forms
All utterances rebound, along with the mind, from (describing) the lustre
of the Supreme Being. Even the words of the Vedas, unable to target any
primary meaning of their own (the sentences of upaniṣads), resort to the sec-
ondary word-power (lakṣaṇā), and they prefer to describe it by the exclusion
(negation or disappearance) of everything else (other than the Supreme Be-
ing, Brahman). May this eternally blissful lustre of boundless knowledge of
the Self perceptible by itself, which makes yogins ever happy by the presence
of its reflection in the unpolluted mirror of their minds, protect us. [50]⁹⁰
2.3
Conclusion of the Stotra
2.3.1 The greatness of the devotee of Vișņu
We ever salute the pure lotus-like feet of the devotee (of Viṣṇu), who con-
templates the spotless form of Vișnu from the feet to the crest (described
here in these verses) with his mind freed from all the sins of the Kali age,
with his heart filled with bliss, and who offers into the fire of his tongue the
oblations in the form of the legends of Vișnu, with the recitation of hymns
and eulogies. [51]
2.3.2 The fruits of reciting this stotra
Anyone who, bowing his head with pleasant mind, recites this description
(of Visņu) from toe to crest, composed with blissful mind, and contemplates
his own mind at the time of service at the pair of lotus-like feet of Visnu
who pervades the three worlds, will attain after his death his own Self in
the form of the Supreme Bliss, manifest inside the disc of the sun, leaving
behind the covering formed by his sins. [52]
90 This verse describes the indescribable, inconceivable, but omniscient, omnipotent and
omnipresent Supreme Being, the formless one, which can be explained, even by the scrip-
tures, only by describing what it is not. The commentator deploys his full skill of exposition
of Advaita in this verse.
li
The Brahman, the formless substratum of all the conceivable forms
All utterances rebound, along with the mind, from (describing) the lustre
of the Supreme Being. Even the words of the Vedas, unable to target any
primary meaning of their own (the sentences of upaniṣads), resort to the sec-
ondary word-power (lakṣaṇā), and they prefer to describe it by the exclusion
(negation or disappearance) of everything else (other than the Supreme Be-
ing, Brahman). May this eternally blissful lustre of boundless knowledge of
the Self perceptible by itself, which makes yogins ever happy by the presence
of its reflection in the unpolluted mirror of their minds, protect us. [50]⁹⁰
2.3
Conclusion of the Stotra
2.3.1 The greatness of the devotee of Vișņu
We ever salute the pure lotus-like feet of the devotee (of Viṣṇu), who con-
templates the spotless form of Vișnu from the feet to the crest (described
here in these verses) with his mind freed from all the sins of the Kali age,
with his heart filled with bliss, and who offers into the fire of his tongue the
oblations in the form of the legends of Vișnu, with the recitation of hymns
and eulogies. [51]
2.3.2 The fruits of reciting this stotra
Anyone who, bowing his head with pleasant mind, recites this description
(of Visņu) from toe to crest, composed with blissful mind, and contemplates
his own mind at the time of service at the pair of lotus-like feet of Visnu
who pervades the three worlds, will attain after his death his own Self in
the form of the Supreme Bliss, manifest inside the disc of the sun, leaving
behind the covering formed by his sins. [52]
90 This verse describes the indescribable, inconceivable, but omniscient, omnipotent and
omnipresent Supreme Being, the formless one, which can be explained, even by the scrip-
tures, only by describing what it is not. The commentator deploys his full skill of exposition
of Advaita in this verse.