[Advaita-l] dva suparNA

[Durga Janaswamy]

Hari Om,

Pranams.

In Upanishads, the terms:
Iswara, Brahma, Sakshi, Drashta, Kutastha, Antaryami etc -- their vAchArtha
is mAyA vishiShTa Brahma.
 Their lakShyArtha is Sudha Brahma.

This is because Sudha Brahma cannot be indicated by any word.

From Bhagavan Sankaracharya's Bhashya on 7th Mantra of Mandukya Upanishad:
1. English translation by Swami Nikhikananda
Indicatability by words is possible in the following instances only:
i. possessive case (सम्बन्ध वृत्ति)
ii. conventional meaning of a word  (रूढ् वृत्ति)
iii. generic or specific property (जाति समन्य)
iv. activity (क्रिया वृत्ति)
v. attribute and substance (गुण वृत्ति)
But none of these applies to Turiya, hence Turiya cannot be indicated by
any word.

2. English translation by Swami Gambhirananda
Since It (i.e.Turiya) is devoid of every characteristic that can make the
use of words possible, It is not describable through words; and hence the
(Upanishad) seeks to indicate Turiya merely through the negation of
attributes.


3. Mandukya -- Aagama prakarana - Karika 2 - Bhashyam
For if in that Sruti passage, Brahman, devoid of the causal relation (i.e.,
the Absolute) were sought to described, then the Sruti would have used such
expressions as Not this, not this' (Br.Up 4.5.3), 'Wherefrom  speech turns
back (Tai 2.9), 'That is something other than both the known and the
unknown' (Ke 1.4) etc. The Smriti also declares  'It is neither Sat
(existence) nor Asat (non-existence) (G XIII.12)


माण्डूक्योपनिषद्भाष्यम् । आगमप्रकरणम् ।  मन्त्र ७

सर्वशब्दप्रवृत्तिनिमित्तशून्यत्वात्तस्य शब्दानभिधेयत्वमिति
विशेषप्रतिषेधेनैव तुरीयं निर्दिदिक्षति ।

न हि सदसतोः सम्बन्धः शब्दप्रवृत्तिनिमित्तभाक्, अवस्तुत्वात् ; नापि
प्रमाणान्तरविषयत्वं स्वरूपेण गवादिवत्, आत्मनो निरुपाधिकत्वात् ;
गवादिवन्नापि जातिमत्त्वम्, अद्वितीयत्वेन सामान्यविशेषाभावात् ; नापि
क्रियावत्त्वं पाचकादिवत्, अविक्रियत्वात् ; नापि गुणवत्त्वं नीलादिवत्,
निर्गुणत्वात् ; अतो नाभिधानेन निर्देशमर्हति ।

माण्डूक्योपनिषद्भाष्यम् । आगमप्रकरणम् । कारिका २
यदि हि निर्बीजरूपं विवक्षितं ब्रह्माभविष्यत्, ‘नेति नेति’ (बृ. उ. ४-५-३)
‘यतो वाचो निवर्तन्ते’ (तै. उ. २-९-१) ‘अन्यदेव तद्विदितादथो अविदितादधि’ (के.
उ. १-४) इत्यवक्ष्यत् ; ‘न सत्तन्नासदुच्यते’ (भ. गी. १३-१२) इति स्मृतेः ।

Thank you and regards
-- durga prasad


On Sat, Nov 14, 2015 at 6:57 PM, kuntimaddi sadananda via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

>
>
> --------------------------------------------
> On Sat, 11/14/15, Venkatraghavan S via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>
>
>  Sada ji,
>  PraNAm. Thanks for the example.
>
>  Just a thought - not sure if the interpretation is correct.
>  The sarvajna:
>  in that example indicates the "possession" of parA vidyA,
>  and therefore I
>  believe would have to be for mAyA vishishta chaitanyam, not
>  for shuddha
>  chaitanyam?
>
>  Regards,
>  Venkatraghavan
>  ----------------------------------------
> Venkatraghavan - PraNAms
>
> As Subbuji answered, the sarvavit will take care of vishiShTa chaitanyam -
> in the sense knowing everything with particulars - that constitute the
> apara vidya - which jiiva need not have to know to become a jnaani.
>
> Since separate word is used by the scriptures, and there is discussion
> before of para and apara vidya, sarvajna must indicate, as Sharkara
> comments, the saamaanya chaitanyam that pervades all the vishishTa
> chaitanyam, which can only be gained by wisdom eye or viveka by jiiva; and
> Paramaatma being the reflection in the pure satva, should be endowed with
> that knowledge. In a sense both refer to Iswaratvam.
>
> Hari Om!
> Sadananda
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