Shadgunyabrahmaviveka, Ṣāḍguṇyabrahmaviveka, Shadgunya-brahmaviveka: 2 definitions
Introduction:
Shadgunyabrahmaviveka means something in Hinduism, Sanskrit. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
The Sanskrit term Ṣāḍguṇyabrahmaviveka can be transliterated into English as Sadgunyabrahmaviveka or Shadgunyabrahmaviveka, using the IAST transliteration scheme (?).
In Hinduism
Pancaratra (worship of Nārāyaṇa)
Source: Wisdom Library: PāñcarātraṢāḍguṇyabrahmaviveka (षाड्गुण्यब्रह्मविवेक) is the name of the second chapter of the Ahirbudhnyasaṃhitā: an ancient Pāñcarātra Āgama scripture dealing with the symbology of the Sudarśana weapon while also dealing with iconography, philosophy and Vaiṣṇava rituals.
Source: archive.org: Catalogue of Pancaratra Agama TextsṢaḍguṇyabrahmaviveka (षड्गुण्यब्रह्मविवेक) (lit. “the knowledge of Brahman and the six-fold qualities”) is the name of the second chapter of the Ahirbudhnyasaṃhitā, a Pāñcarātra work in 60 chapters dealing with topics such as Viṣṇu’s discus-power, the processes of creation and esoteric practices related to Sudarśana (such as mantras and yantras).
Description of the chapter [ṣaḍguṇyabrahmaviveka]: Nārada asks Śiva about the pitched battle between the Lord Viṣṇu and the demon Kālanemi, and how it was that the Sudarśana-discus weapon of Viṣṇu outshone and vanquished all the enemies’ weapons; was the strength of Sudarśana inherent or acquired? And what is the meaning of the name Sudarśana? (1-2). Ahirbudhnya (Śiva) says that what he knows about Sudarśana came to him, after penance, from Saṃkarṣaṇa. Moreover he learned a good deal about Eternal Being (parabrahman) at that same time and will share these insights also with Nārada (3-7a).
First, “Sudarśana” means the Eternal Power which shines out to those who aspire after it (7b-9); and this power is the repository of all the activities of the universe (10-13). Second, as for whatever questions that Nārada may have about the inherent or acquired nature of these powers, Śiva then turns directly to a discussion of the Eternal Being—known variously as Parabrahman, Vāsudeva, Nitya, Ātman, Avyakta, Pradhāna... Brahmā, Hiraṇyagarbha, Śiva, etc. (27-40)—and says that it cannot be described but only experienced in Liberation. The truth of the matter is too high for creatures of the mundane world to reach. The concept of Eternal Being is then described in negative terms (46-53), but this gives way—to the surprise of the attentive Nārada—to an enumeration of the six ideal and immutable virtues (ṣāḍguṇya) which characterise the Eternal Being. These are: jñāna—Intellect, śakti—Energy, aiśvarya—Sovereignty, bala—Inexhaustibility, vīrya—Immutability and tejas—self-sufficiency—the latter five of which are comprehended in the first. When these are concentrated, it is the Eternal Being in His essence ; when the five radiate out of the one, then it is Sudarśana in his own visible aspect (54-62).
Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.
See also (Relevant definitions)
Partial matches: Shadgunya.
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