ramakris at EROLS.COM
Sat Mar 11 11:27:36 CST 2000
Anand Hudli <anandhudli at HOTMAIL.COM> wrote:
> The only comment that nArayaNa's dIpikA makes on the above mantra
> is "virUpAxaM namAmi-iti sheshhaH|" narayaNa can then be
> as reading the above mantra with a "namAmi" inserted after
> virUpAxaM. The mantra can then be interpreted as:
> R^itaM satyaM paraM brahma purushhaM kR^ishhNa-piN^galam.h|
> UrdhvaretaM virUpAxaM (namAmi) vishvarUpAya vai namaH ||
> (Note: nArayaNa's version has only "...vai namaH", not "vai namo
> In this interpretation, it does make sense to have the
> as well as masculine-gender nouns in the accusative case.
Thanks for this info. In this case the vishvarUpAya vai namo namaH
would have to be taken as a separate sentence, I guess. I tried to
interpret the verse as a whole. I agree my interpretation is forced,
but what is the fun if you can't give some forced interpretations once
in a while? :-).
> What is significant in nArayaNa's version is that the mantra
> the end of the nArayaNa sUkta, is "sa brahmaa sa shivaH sendraH so
> .axaraH paramaH svarAT.h" Compare this with what we have today:
> "sa brahmaa sa shivaH sa hariH sendraH so .axaraH paramaH
> The second version has "sa hariH" but not the first! This
The sa hariH occurs in the Andhra version of the tatittirIya AraNyaka.
I believe bhaTTa bhAskara (who lived before shAyaNa) recognizes sa
hariH. I don't have his commentary with me, but I can try to take a
look the next time I go to the library.
bhava shankara deshikame sharaNam
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