[Advaita-l] Two Advaitic verses with a profound combined purport

[V Subrahmanian]

Two Advaitic verses with a profound combined purport

A friend, not an advaitin, but a thinker, put together these two verses
from entirely different sources -

शब्दस्याद्यन्तयोः सिद्धं मनसोऽपि तथैव च |
मध्ये साक्षितया नित्यं तदेव त्वं भ्रमं जहि ||

आदावन्ते च यन्नास्ति वर्तमानेऽपि तत्तथा।
वितथैः सदृशाः सन्तोऽवितथा इव लक्षिताः॥

the first one from Shankara's 'sadaachaaranusandhanam' available within
this collection:
https://archive.org/stream/CompleteWorksOfSriSankaracharyaIn20Volumes1910Edition/WorksOfSriSankaracharya16-Prakaranas2#mode/2up

and the second one from Gaudapada's Mandukya Karika and asked me if their
purport is the same. I had difficulty in figuring out the first verse and
took help from the net and landed here:   http://tinyurl.com/y2zhr5dv
<http://tinyurl.com/y2zhr5dv?fbclid=IwAR0n_OJ_o2txDGlBR5QRlESfSGY-pmZcwFE2YPwXpXplUvcJ3V5rquIQncA>


The purport of the first verse is: In between uttering of two words there
is silence and in between two vrittis, thought/transformations, there is
the witness of the vrittis shining. This witness chaitnayam is nityam,
eternal consciousness. It has no lapse, break, and is the Vedantic Sat,
Chit, Brahman.  Atma is satya. It is there even when the thought/sound is
there, only to be lost in the melee.

The second verse, from the Karika, teaches that an event is not there
before it began and after it has ended and is not there even when it is in
vogue. This shows that anatma is mithya.

After thus determining the purport of the two verses, the connection
between these two, distinct, disjointed, verses emerges as: Brahma Satyam,
Jagat mithyaa.

A further thought brought in another connection:

The two shlokas  that we have put together give the central purport of this
seminal Bh.Gita verse: 2.16: नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ १६ ॥


 //नासतो विद्यते भावो // The Karika verse is the vivarana for this Gita
verse-part as the karika conveys this alone: Anatma has no existence ever.

नाभावो विद्यते सतः the purport of the first verse is captured here. Sat
never goes out of existence.

He who knows the truth of Existence and the unreal, non-existence, is a
Tattva darshi, knower of the Truth.

I thanked my friend for combining the two odd verses, from two different
sources, which resulted in such a fine mananam.

regards

subbu