2023-02-15 17:27:18 by ambuda-bot
This page has not been fully proofread.
VISHNU SAHASRANAMA
66
15
everything becomes known; all this is indeed the Self
all this is Brahman only."
The Smriti also (Bh. G., 4-35) says: "And having
known this, thou shalt not again fall into this confusion,
O Pandava; for, by this thou wilt see all beings without
exception in the Self and all in Me." The meaning is that
you will perceive the unity of the individual soul and
Isvara, that is taught in all the Upanishads. (Again in
another place the Bh. G., 18-20) says: "That by which
one indestructible cause is seen in all beings inseparate
in the separated, know thou that knowledge as Sattvika."
Here too the Lord (Sri Krishna) has taught that the know-
ledge of the non-duality of the Atman is the right view.
Hence you are asked to fix your mind upon Isvara as the
Atman. Again it is said: "Åtman and Paramātman are
yourself differentiated as five." (Bh. G., 10-42) says:
But what is the knowledge of all these details to thee,
O Arjuna? Having pervaded this whole Universe with a
portion of Myself, I exist.
To show that Avidya or ignorance is an Upadhi, there
is authority. (The Smriti says): "The great Atman, one
only is named Ahankara; the seekers after Truth speak of
it as 'Jiva,' as 'Antaratman' (' inner soul '). Vishnu Purana
says When ignorance which creates difference, is entirely
destroyed, who would postulate a non-existing distinction
between the Atman and Brahman? O king, the idea of
differentiation in the Paramātman is due to ignorance ;
when it is destroyed, the distinction between the Atman
and the Supreme is no distinction at all." Vish. Dharma
says: "Just as when the Ether in a pot, soiled with dust
and smoke, is dirtied, the other ones that are at a distance.
are not likewise soiled, even so when one Jiva is soiled by
various pairs of opposites, the other ones are not likewise
soiled." We read in the Brahmayajnavalkya: "Just as one
Akasa becomes many in different pots, etc., so the Åtman,
though one, shines as many, like the sun reflected in
66
15
everything becomes known; all this is indeed the Self
all this is Brahman only."
The Smriti also (Bh. G., 4-35) says: "And having
known this, thou shalt not again fall into this confusion,
O Pandava; for, by this thou wilt see all beings without
exception in the Self and all in Me." The meaning is that
you will perceive the unity of the individual soul and
Isvara, that is taught in all the Upanishads. (Again in
another place the Bh. G., 18-20) says: "That by which
one indestructible cause is seen in all beings inseparate
in the separated, know thou that knowledge as Sattvika."
Here too the Lord (Sri Krishna) has taught that the know-
ledge of the non-duality of the Atman is the right view.
Hence you are asked to fix your mind upon Isvara as the
Atman. Again it is said: "Åtman and Paramātman are
yourself differentiated as five." (Bh. G., 10-42) says:
But what is the knowledge of all these details to thee,
O Arjuna? Having pervaded this whole Universe with a
portion of Myself, I exist.
To show that Avidya or ignorance is an Upadhi, there
is authority. (The Smriti says): "The great Atman, one
only is named Ahankara; the seekers after Truth speak of
it as 'Jiva,' as 'Antaratman' (' inner soul '). Vishnu Purana
says When ignorance which creates difference, is entirely
destroyed, who would postulate a non-existing distinction
between the Atman and Brahman? O king, the idea of
differentiation in the Paramātman is due to ignorance ;
when it is destroyed, the distinction between the Atman
and the Supreme is no distinction at all." Vish. Dharma
says: "Just as when the Ether in a pot, soiled with dust
and smoke, is dirtied, the other ones that are at a distance.
are not likewise soiled, even so when one Jiva is soiled by
various pairs of opposites, the other ones are not likewise
soiled." We read in the Brahmayajnavalkya: "Just as one
Akasa becomes many in different pots, etc., so the Åtman,
though one, shines as many, like the sun reflected in