[Advaita-l] Two Advaitic verses with a profound combined purport
v.subrahmanian at gmail.com
Fri Mar 22 05:42:09 EDT 2019
Thanks Praveen ji for the additional input from Mandukya.
Thanks Venkat ji for suggesting the interesting possibilities in the verse
On Fri, Mar 22, 2019 at 2:08 PM Venkatraghavan S <agnimile at gmail.com> wrote:
> 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:
>> 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
>> 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
>> 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.
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