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

[V Subrahmanian]

Thank you Sada ji, for reminding about this shloka.  It is aptly similar to
the Karika verse I cited:

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २८ ॥
 भाष्यम्
<http://advaitasharada.sringeri.net/display/bhashya/Gita?page=2&id=BG_C02_V28_B01&hlBhashya=%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%A6%E0%A5%87%E0%A4%B5%E0%A4%A8%E0%A4%BE#bhashya-BG_C02_V28>
 परिदेवना
अव्यक्तादीनि अव्यक्तम् अदर्शनम् अनुपलब्धिः आदिः येषां भूतानां
पुत्रमित्रादिकार्यकरणसङ्घातात्मकानां तानि अव्यक्तादीनि भूतानि
प्रागुत्पत्तेः, उत्पन्नानि च प्राङ्मरणात् व्यक्तमध्यानि । अव्यक्तनिधनान्येव
पुनः अव्यक्तम् अदर्शनं निधनं मरणं येषां तानि अव्यक्तनिधनानि ।
मरणादूर्ध्वमप्यव्यक्ततामेव प्रतिपद्यन्ते इत्यर्थः । तथा चोक्तम् —
‘अदर्शनादापतितः पुनश्चादर्शनं गतः । नासौ तव न तस्य त्वं वृथा का परिदेवना’ (मो.
ध. १७४ । १७) इति । तत्र का परिदेवना को वा प्रलापः
अदृष्टदृष्टप्रनष्टभ्रान्तिभूतेषु भूतेष्वित्यर्थः ॥ २८ ॥

*English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami
Gambirananda*

2.28 It is not reasonable to grieve even for beings which are constituted
by bodies and organs, since 'all beings remain unmanifest' etc. (Bharata, O
descendant of Bharata;) bhutani, all beings, avyaktaduni, remain unmainfest
in the beginning. Those beings, viz sons, friends, and others, constituted
by bodies and organs, [Another reading is karya-karana-sanghata, aggregates
formed by material elements acting as causes and effects.-Tr.] who before
their origination have unmanifestedness (avyakta), invisibility,
nonperception, as their beginning (adi) are avyaktaadini. Ca, and; after
origination, before death, they become vyakta-madhyani, manifest in the
middle. Again, they eva, certainly; become avyakta-nidhanani, unmanifest
after death. Those which have unmanifestness (avyakta), invisibility, as
their death (nidhana) are avyakta-nidhanani. The idea is that even after
death they verily attain unmanifestedness. Accordingly has it been said:
'They emerged from invisibility, and have gone back to invisibility. They
are not yours, nor are you theirs. What is this fruitless lamentation!'
(Mbh. St. 2.13). Ka, what; paridevana, lamentation, or what prattle, can
there be; tatra, with regard to them, i.e. with regard to beings which are
objects of delusion, which are invisible, (become) visible, (and then) get
destroyed!

regards

subbu

On Fri, Mar 22, 2019 at 7:04 AM kuntimaddi sadananda <
kuntimaddisada at yahoo.com> wrote:

> Subbuji - there is a similar sloka in Geeta also.
>
> Just from the memory.
>
> avyaktaani bhuutani vyakta madhyaani bhaarata|
> avyaktanidhanam shreyaH tatra kaa parivedana?
>
> Hari Om!
> Sadananda
>
>
>
>
> On Thursday, March 21, 2019, 11:47:47 PM GMT+5:30, V Subrahmanian via
> Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
>
>
> 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
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