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

Venkatraghavan S agnimile at gmail.com
Fri Mar 22 04:38:09 EDT 2019

Namaste Subbuji,

Very nice connection between the slokas.

Another thought.

In the first Sloka, if the anvaya of तदेव is done with नित्यं, as in
नित्यं तदेव
then the eva-kAra can be indicative of jagan mithyA also.

If that alone is nitya, ergo, the rest are not nitya, and hence mithyA.
From the gauDapAda kArika mentioned, it follows that if something is
anitya, that is, if it did not exist before and it will not exist later, it
does not exist even now.

If the anvaya of तदेव is done with त्वं as in तदेव त्वं, then that could be
indicative of jIvo brahmaiva nApara: also. This reminds one of the
kenopaniShad line तदेव ब्रह्म त्वं विद्धि.

Kind regards,

On Thu, 21 Mar 2019, 18:33 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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