[Advaita-l] What is Krishna's 'tattva'?

[Venkatraghavan S]

Namaste,
There is no such thing as your tattva, as that would imply two things - you
and your tattva. Therefore, you are the tattva - the all pervading, non
dual consciousness.

Regards,
Venkatraghavan

On 19 Nov 2017 4:36 p.m., "sreenivasa murthy via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

> Dear Readers,
> What is "my" tattva? tattvadarSis may please help me in getting the
> answer.I will be very grateful. Thanking you,With respectful
> namaskara,Sreenivasa Murthy
>
>
>     On Sunday 19 November 2017, 8:04:01 AM IST, V Subrahmanian via
> Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
>
>  Copying a post from the Advaitin forum:
>
> Venkatraghavan S
> Today at 1:58 AM
> Thank you for the enlightening post Subbuji. The first part reminded me of
> Mahaperiyava's Chandrashekharendra Sarasvati Svamigal's commentary on this
> Bhagavad Gita sloka 18.55, in his own voice: (in Tamil)
> https://youtu.be/3JiyzcJMB4Q
>
> Regards,
> Venkatraghavan
>
>
> On Sun, Nov 19, 2017 at 12:22 AM, V Subrahmanian <v.subrahmanian at gmail.com
> >
> wrote:
>
> > The word 'tattva' means: tasya bhāvaḥ tattvam. The true nature of a thing
> > is called tattvam.
> >
> > Shankara says BSB 1.1.21:
> >
> > कथमेतदवगम्यते ? ‘येनाक्षरं पुरुषं वेद सत्यं प्रोवाच तां तत्त्वतो
> ब्रह्मविद्याम्’
> > (मु. उ. १ । २ । १३)
> > <http://advaitasharada.sringeri.net/display/bhashya/
> Mundaka?page=1&id=MD_C01_S02_V13&hl=%E0%A4%AF%E0%A5%87%E0%
> A4%A8%E0%A4%BE%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%B0%E0%A4%82%
> 20%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A5%81%E0%A4%B7%E0%A4%82%20%
> E0%A4%B5%E0%A5%87%E0%A4%A6%20%E0%A4%B8%E0%A4%A4%E0%A5%8D%E0%
> A4%AF%E0%A4%82%20%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A5%8B%E0%A4%
> B5%E0%A4%BE%E0%A4%9A%20%E0%A4%A4%E0%A4%BE%E0%A4%82%20%E0%A4%
> A4%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%
> A5%8B%20%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%
> AE%E0%A4%B5%E0%A4%BF%E0%A4%A6%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AE%E0%A5%8D>
> इति
> > प्रकृतस्यैवाक्षरस्य भूतयोनेरदृश्यत्वादिगुणकस्य वक्तव्यत्वेन
> > प्रतिज्ञातत्वात् ।
> >
> > Here the word 'tattva' of the Mundakopanishat is given the meaning: That
> > Source of the Beings that cannot be seen with the eye, etc.
> >
> > We have in the Bh.Gītā the Lord saying:
> >
> > भक्त्या मामभिजानाति
> > यावान्यश्चास्मि तत्त्वतः ।
> > ततो मां तत्त्वतो ज्ञात्वा
> > विशते तदनन्तरम् ॥ ५५ ॥
> >
> > He who knows Me as the Vishvarupa and also As I am actually in truth,
> > thus having known Me actually, he becomes one with Me immediately.
> >
> > Shankara says: भक्त्या माम् अभिजानाति यावान् अहम् उपाधिकृतविस्तरभेदः,
> > यश्च अहम् अस्मि विध्वस्तसर्वोपाधिभेदः उत्तमः पुरुषः आकाशकल्पः, तं माम्
> > अद्वैतं चैतन्यमात्रैकरसम् अजरम् अभयम् अनिधनं तत्त्वतः अभिजानाति । ततः
> माम्
> > एवं तत्त्वतः ज्ञात्वा विशते तदनन्तरं मामेव ज्ञानानन्तरम् । नात्र
> > ज्ञानप्रवेशक्रिये भिन्ने विवक्षिते ‘ज्ञात्वा विशते तदनन्तरम्’ इति । किं
> > तर्हि ? फलान्तराभावात् ज्ञानमात्रमेव, ‘क्षेत्रज्ञं चापि मां विद्धि’ (भ.
> > गी. १३ । २)
> > <http://advaitasharada.sringeri.net/display/bhashya/
> Gita?page=13&id=BG_C13_V02&hl=%E0%A4%95%E0%A5%8D%E0%A4%B7%
> E0%A5%87%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%9C%E0%A5%8D%E0%A4%
> 9E%E0%A4%82%20%E0%A4%9A%E0%A4%BE%E0%A4%AA%E0%A4%BF%20%E0%A4%
> AE%E0%A4%BE%E0%A4%82%20%E0%A4%B5%E0%A4%BF%E0%A4%A6%E0%A5%8D%
> E0%A4%A7%E0%A4%BF> इति
> > उक्तत्वात् ॥
> >
> > Shankara gives the Tattva of Bhagavān: By devotion one knows Me with the
> > upādhi-created expansive form (Vishvarūpa), and 'As I am' free of all
> > upādhis, the Supreme Purusha, Brahman, just like ether, Advaitam, without
> > any kind of second, Pure Consciousness, free of old age, fear, death,
> thus
> > knowing Me 'tattvataḥ', As I Am in truth...Having secured the right
> > knowledge of Me, he 'enters' Me. Shankara raises a question, with a
> teaser:
> > Is this 'entering' the Lord mean anything like: After knowing, one enters
> > later?'. No. Then what does the Lord say: By using the word 'viśate
> > tadanantaram', 'enters immediately upon knowing'. There is no fruit other
> > than knowing, as the Lord has said in the 13.2: Know Me as the Kshetrajna
> > as well.'
> >
> > Shankara is reiterating the Vedānta siddhānta: there is no two-step
> > procedure here: first know and then enter. It is jnanamātrāt mokṣa. He
> has
> > said this elaborately in the BSB 1.1.1.4, samanvaya sutra bhashya. This
> is
> > an aside.
> >
> >
> >
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