[Advaita-l] dva suparNA

[Ravi Kiran]

// paramAtma flies freely without any attachment.

This statement reminded of the mahAmatsya example of Br. Up - 4.3.18

तद्यथा महामत्स्य उभे कूलेऽनुसंचरति पूर्वं चापरं च, एवमेवायं पुरुष
एतावुभावन्तावनुसंचरति स्वप्नान्तं च बुद्धान्तं च ॥ १८ ॥

As a great fish swims alternately to both the banks (of a river), eastern
and western, so does this Infinite Being move to both these states, the
dream and waking states.

*As* in the world *a great fish* that moves freely, never being swayed by
the river-currents, but rather stemming them, *swims alternately to both
the banks* of a river, *eastern and western*. and while swimming between
them, is not overpowered by the intervening current of water, *so does this
infinite being move to both these states*—which are they?—*the dream and
waking states*.  [Sw Madhavananda]





On Sun, Nov 15, 2015 at 2:34 PM, Venkata sriram P via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste,
>
> ///
>
> Then what is first bird that even exists in moksha ??
>
> //
>
> This is the most wonderful and marvelous mantra (rik) that comes in
> "asyavAmasya sUkta" of Rg veda vide 20th mantra.  The Seer (rishi) is
> dIrghatama.
> The mantra runs as:
>
> dvA suparNA sayujA sakhAyA samAnaM vrukSaM pariSasvajAtE
> tayOranyaH pippalaM svAdvattyanasnannanyO* abhi chAkashIti ....(20)
>
> *svAdvattyanasnannanyO = svAdu+atti+anasnan+anyaH
>
> The two birds associated together, similar in appearance, of graceful
> flight,
> embrace the same tree, one of the two eats the sweet berry and the other
> looks on without eating.
>
> Sayanacharya says that these are settings ie., with the help of the
> imagery of two
> birds, jivAtman and paramAtman are praised. The jivAtman and paramAtman
> embrace
> the same tree ie., upAdhi.
>
> suparNa - shObhanagamanu is the meaning ie., flight with grace.
>
> jivA's flight is towards samsAra and the paramAtma flies freely without
> any attachment.
>
> sahaiva sarvadA yuktau - always together; sakhAyA - samAnakhyAnau - appear
> alike,
> sayuja - sayujA samAnayOgau - yOgau nAma sambandhaH (identical relation)
>
> jIvAtman and paramAtman are not essentially different.  The apparent
> difference is only in upAdhi.
>
> Hence, there is no difference between the two birds which is only
> "aupAdhika-bhEda".
>
> Also, the Seer says that both the birds are IDENTICAL (sakhAyau).
>
> yasya yAdrushaM khyAnaM paramAtmanaH tadEva khyAnaM itarasyApi
> jIvAtmanaH iti sakhAyau ityucchyatE
>
> That knowledge / perception which is in paramAtma that same perception is
> in jIvAtma also and
> hence the Seer uses the word "sakhA".
>
> The "vruksha" (tree) is the imagery / symbolism that represents the
> sharIraM.
>
> The act of eating of fruits is "jIvaH pippalaM phalasamaM
> bahudOshayuktamapi karma phalaM
> svAdu krutvA" (ie., enjoying the fruits of karma and is a samsAri) ; the
> other is just witnessing
> who is a sAkshi ie., paramAtma.
>
> And finally, Acharya Sayana concludes that there is no difference between
> the two which
> is only aupAdhika.  His words are:
>
> tasmAt vastutaH Eka Eva / bhEdastu mOha krutaH
>
> There is one and only one ; the perception of two is owing to delusion and
> ignorance (mOhah krutaH).
>
> sasnEhaM
> sriram
>
>
>
>
>
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