PUBLISHED B-ST SRI KANGHI KAMAKOTI SANKARA MANDIR Secunderabad. 1969 # FOREWORD The text that is offered now in print is one of the first works to attract my attention when nearly thirtyeight years ago, at the threshold of my research work, I was working on the new Descriptive Catalogue of the Sanskrit manuscripts in the Sarasvati Mahal Library, where I came across three manuscripts of it. 1 The work struck me by its original conception and the wealth of citations in it made me go through it again and again. I returned to it later more than once in the course of my work on £>rl Sadaslvabrahmendra Sarasvati, the celebrated pupil of its author 2 and had often desired its seeing the light of day. I have, therefore, a feeling of a special gratification in seeing this work in print now. The publicatian of the Veda nta-na ma-ratna- sahasra of S>rl Paramasrvendra Sarasvati has an additional significance now as it ap- pears as a special issue commemorating the Sa§tipiirti of the ascension to the Kancl Kamakoti Pi$ha of His Holiness Sri Candrasekharendra Sarasvati ; for the author of this work was an illustrious predecessor on this blessed pitha of Sri £>ankara Bhagavatpada. I have already shown 8 that Venkatakrsna Dlksita, in the prologue to his play Kuialava- vijayanataka mentioned his having received instruction and initiation in Brahmavidya from JAGADGURU Paramaslvendra. Further cor. roboration of this now comes from a manuscript in the Adyar Libra- ry of a siotra, Subrahmanya Bhujafiga* in which the colophon mentions our author, who is known as a pupil of Abhinava Narayanendra Sarasvati, simply as Sri Sankara BHAGAVATPADA. Apart from other works of his where Sri Sadaslvendra Sarasvati mentions and salutes his guru Paramasivendra Sarasvati, it is particularly relevant, 1. Nos. 7592-4. 2. See e. g. my Introduction to the gahendra Vilasa of grldhara Venkate$a AyyavSl, Sarasvati Mahal Series 54, p. 30. 3. See p. vi, my Tamil Foreword to Sri SadaSiva Brahmendra Sarasvati Svamigal Vijayam, Kamakotipradipa Publications 1, 1961. 4. No. 80 [no. 66446 ], Descriptive Catalogue of Sanskrit Manuscripts, Stotras, Part II, pp. 20-21. 2 on this occasion, to draw attention to Sri SadSfivendra s Xtmanu- sandhana\ which is named almost after the second alternate name of the present work of his Guru and which, in 36 Anus t ubh verses, provides a concordance of select Names dealt with by his Guru m this work. SRff^TPWOTt^ qsKFlfiwWFT^ II grl Paramas"ivendra Sarasvatl wrote the following works : 1. The Vedantanamaratnasahasravyakhya, now published. 2. The Sivagita-tatparya-prakaiika, partly (chs. i-iii) published by the VanI Vilas Press, Srirangam, 1906. 3. The Dahara-vidya-prakaS ika, published by the Balamano- ram^ Press, Madras, 1915. 4. The Subrahmapya-bhujanga-sfotra, referred to above, and preserved in a manuscript in the Adyar Library, and 5. Vedasara-Sivasahasranama vyakhya preserved in a manus- cript in the Madras Government Oriental Manuscripts Library, R. 1647. A comparative study of this work with the text now issued will be fruitful as the latter, although emphatically advaitic, is still redolent of the great devotion of the author to his Istadevatas — giva and UmS. The VedantaJiSmaratnasahasra, as already observed, is original in conception. It selects a thousand words or expressions or Names, as it would call them, referring to the Supreme Being, the Brahman, in the Upanisads. These words are (a) positive expressions describing the Brahman, e. g. Ananda, (b) negative ones doing the same by negating of it limitations of every kind to which the non-Brahman is subject to, e. g. Ananta, (3) those speaking of the non-qualified (nirgupa), and (4) those of its qualified aspects (saguna). 1. Tanjore Des. Cat. vol. xiu. nos. 7746-7; pp. 5895-8. 3 ?r^r: ^pnfewsrwi^rg^iT g^t: i ggprnfaMK^Hinft The purpose of this collection is the meditation of Self, arm- sandhana; in fact, the other name of the work is svarupanusandhana. The author had evidently the Sahasranama stotras, such as the famous one dedicated to Visnu, in his mind; but his work appears to have stemmed also, directly, from the works of the Bha§ya-kara which he quotes in his introduction. cTstTT: " I p. 5 The analogy of the Name should not however lead to any confusion. In later devotional literature and practice, of which many prominent Advaitins were votaries, it is common to find an accent on the importance of the Divine Name and its recitation and this gradually escalating into a veritable supremacy of the Name, which is placed alongside of the supreme Being or Brahman itself. A textual exposition of this is to be found in Upanisad Brahmendra's Upeyanama- viveka (Namarthaviveka) which I have recently edited. In my Intro- duction to that text, I have traced the probable lines on which such an idea might have developed. But so far as classical Advaita is concerned, there is no compromising on the issue. It is interesting to note the present work saying categorically that Naman, like any Image, is a ' Pratika' and leads its Upasaka only to Salokyamukti. gfo: I ' P. 23 Of all such " Names ', ' OM ' is the subtlest and nearest to the Abstract, and hence the texts, Upanisads not exempted, lay special emphasis on it and glorify it. am 3ftf ft TFfFcRI^RT fetrft gfcn?Jcftf?THS3U% ( p. 124 But even so, OM or Pranava is not Brahman; although the Yatis resort to it in preference to the other forms of adorative or 4 even meditative acts, it is still only the means of Atmajnana which alone is release. Pranava could refer directly only to the embodied individual soul and only by extension, could it refer also to the Supreme Soul. JWIsafifo ^Tsf^%: W?^ 3fifir|n%E^T^ ' f^^rgTRW ^ sf^p^qt oJ^TT«f: | p. 147 But the issues involved in the mysticism of Pranava are not over with this. OM has also been given as a Mahavakya and the view that it is for upasana has to be reconciled with the Mahavakya view. How this reconciliation 1 is to be sought through the significance of the component syllables 2 of OM forms the subject of a long and important section of the present work (pp. 152-168), in the course of which the author brings together a wealth of authoritative texts from Gaudapada, gankara, Suresvara, Anandagiri, his own Guru 3 and several Upanisads, Puranas, and Mantras'as'tra works. Incidentally the fact that OM is stated as a Mahavakya of importance is to be noted for its intrinsic as well as other significance. Although, apparently, a running gloss on a collection of words expressive of Brahman, as useful for contemplation, the work cannot but engage itself in detailed discussions, and on such occasions it takes on the character of a regular prakarapa-grantha of advaita. The exten- sive discussion of OM, dealt.with above, is one such context. On some 1. In addition to the views of Pranava as Pratlka and as Abhidhana of Brahman (p. 56), there is also the view given in the SutasaihhitS (VI, 5) that Pranava is really two-fold, Para which is Brahman itself, and Apa'rS, of the form of sound, a text which ParamaSivendra does not fail to take note of (p. 276). 2. The three syllables stand for the three stages of the identity of Tat- Tvam-Asi ; when in SO'HAM, the two consonants 'S* and aftkara, the most often drawn upon. The Maha- bharata is quoted several times. Of the Puranic sources, a large number is extracted ; indeed an excellent anthology of Advaitic and Vedantic passages from different Puranas is to be had here 1 . But in this class, the Sutasamhita stands foremost, quoted almost at every step. The entire review of different schools of thought as implying ultimately a kind of acceptance of the ultimate Advaitic reality (found on pp. 400 ff ) is a reproduction from the commentary of Madhava mantrin (Vidyaranya according to our author, and often confused so by most writers ) on the Sutasamhita (iv-8. 20 ff). Of the other works, the Yogavasistha is quoted largest. The Editor has given the list of the 28 Upanisads from which the thousand names are drawn and sixtyone authorities, works and authors, cited in the course of the exposition by the author. There are still some unidentified quotations. Among quotations introduced with the words Abhiyuktas, the verse Yam ama- nanti on p. 417 is the opening verse of the Afnbastava of the Devi- pahcastavi. The verse tvam arkah tvam soma}} etc. on the same page is verse 26 of Pus,padanta's Sivamahimnas-stava. The verse Yad ajha- tam jivaif} etc. cited on page 259 as by Abhxjuktah is the opening verse of the Kalpataru of Arnalananda. On page 71, one Sarvayogim an Advaitin, and a verse of his are cited. The Da&ailoki of £>arikara> known by diverse titles, is cited on page 87 as Sarvavedantasdra. 1. The author's pupil SadaSiva Brahmendra pursued this line further and compiled a large anthology of Advaita from the Puranas. 6 What is quoted as Rajavartika on page 419 is really Bhoja's vrPi on the Togasu tras of Patanjali. May all those who have participated in bringing out this work be the recepients of the blessings of the illustrious successor of the author on the time-honoured KAMAKO Tl PITH A* at the ancient and historic city of Kafici, His Holiness Jagadguru J>ri £>ankaracarya J>ri Chandragekharendra Sarasvati Swamjgal. * Attention may be drawn in this connection to the fact that the adkigfhanam of Sri Paramasivendra Sarasvati at Tiruvengadu is maintained by the Kamakoti Pltha. V. RAGHAVAN PREFACE This work VedantanSmaratnasahasra is published now for the first time with the aid of the Government of Andhra Pradesh which is encouraging in many ways the holy culture and philosophy of our ancient Bharata. The work is printed on the basis of two manu- scripts, one from the Government Oriental Manuscripts Library, Madras and the other from the Adyar Library secured with the help of Professor V. Raghavan. The Thousand Epithets of the Supreme Being expounded herein are culled from the Upanisads or VedSnta. The names set in Sanskrit alphabetical order from a to ksa are discussed and explained with copious quotations. A study of this work brings home even to a layman interested in our Upani§adic philosophy the permanent values of life more clearly than a technical treatise on the subject. The author of this work is Sri Parama- givendra Sarasvati. The great saint Sadasiva Brahmendra invokes Paramaslvendra Sarasvati in many of his works. The Gururatna- mqlika, a work purporting to give the names of the successors of Sri Sankaracarya, refers to Parmaslvendra Sarasvati, We cannot adequately thank the Government of Andhra Pradesh for having helped us to present to the cultural world this unique work which had not so far attracted the attention of the world of the Pandits or research scholars. We are thankful to Prof. Raghavan for his interest in the taking up of this work for publication and for contributing a Foreword to it. The Publishers place this Vedantanamaratnasahasra — The Thousand Gems of the Upanisadic Karnes as an offering to Sri Sankara- carya of Sri KaSci Kamakoti Pi^ha on the auspicious occasion of the completion by Him of Sixty Caturmasyas — every one of which period is itself a dedication to the devout pursuit of Vedantic studies. S. R. KRISHN A.MURTHI SASTRI * mm SF*T: | a^T ^ " ^T^W tfW^lWT^ " # TWPrRHI sffa^WT: 2 jf$3 Altera;" fft I ?fta^ arfg3 3^. H8 3° 3? "BxaiTrTOTji x% 33 |j[ 1 jili'ijK. 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