[Advaita-l] nAsadIya sUktam
Durga Prasad Janaswamy
janaswami at gmail.com
Thu Feb 11 12:41:09 CST 2016
thank you for sharing the info and regards
-- durga prasad
On Thu, Feb 11, 2016 at 9:35 AM, Venkateswaran N E <venkatne2011 at gmail.com>
> Namaste Durga Prasad mahodaya.
> Thanks for pointing to Swami TattvavidAnanda's talk on nAsadIya sUkta.
> I quickly listened to the parts relevant to my 2 questions.
> This is the summary.
> 1. Regarding "न असत् आसीत् न सत् आसीत् तदानीं " the Swami says the sat
> and asat mentioned here are the pair of opposites which constitutes
> creation, and as brahman is beyond creation, these pairs of opposites does
> not exist in Brahman. He says the same idea of negating the opposites is
> continuing in the second R^ik viz., न मृ॒त्युरा॑सीद॒मृतं॒ न तर्हि॒ न
> रात्र्या॒ अह्न॑ आसीत्प्रके॒तः।
> So the sat here is not the "Sat" which is the svarUpalakShaNa of Brahman.
> 2. Regarding the R^ik "यो अ॒स्याध्य॑क्षः पर॒मे व्यो॑म॒न्त्सो अ॒ङ्ग वे॑द॒
> यदि॑ वा॒ न वेद॑॥ " Swamiji's explanation aligns with that of Aurobind
> Padiyath, who responded to my question yesterday as follows :
> If you "accept" the creation then the creator as a witness to his creation
> need to witness the creation. As the creator of the snake on the rope, I am
> creating the experience of the snake by creation of a non-existing snake.
> But I was not knowing how I created the nonexistent snake at the same time
> I experienced the apparent reality of the snake too. For that experiencing
> to happen did a real snake come up and vanish? No. But the experience was
> real. So can you tell I knew how I created that snake? The Rishi is asking
> a similar doubt.
> It's just that instead of the rajju-sarpa example Swamiji uses
> kanaka-kundala as the example.
> He says "does the gold upholds the world of ornaments? It does not. The
> ornaments are just a vRRtti in the observer's mind. If we ask gold whether
> it is the ornament, it would say no, it is gold. If you tell gold that you
> are the cause of the necklace and you have become the necklace, it could
> say "did I ? When did I become, I don't know !!"
> Or it could say that "oh...ok, I got what you are saying. Yes, I am in the
> necklace, and I'm upholding it."
> Swamiji also quotes Sri Krishna from the gItA 4.13 - "tasya kartAramapi
> mAm viddhyakartAramavyayam"
> Warm Regards
> Venkateswaran N E
> On 11-Feb-2016, at 9:42 AM, Durga Prasad Janaswamy <janaswami at gmail.com>
> Hari Om,
> Swamy Tattvavidananda Saraswati gave talks (in English) on Naasadiiya
> Suktam in 3 sessions.
> Please go to url
> and search for 'Naasadiiya'.
> It would be nice if you can write down (and circulate within this group)
> as to what Swamiji was saying about your doubts.
> thank you and regards
> -- durga prasad
> On Tue, Feb 9, 2016 at 7:16 PM, Venkateswaran N E via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>> I have couple of questions on nAsadIya sUktam of R^ig veda, and request
>> the list members to clarify.
>> 1. The sUkta begins with नास॑दासी॒न्नो सदा॑सीत्त॒दानी॒म् for which the
>> anvaya is "तदानीं न असत् आसीत् नो सत् आसीत्"
>> How do we reconcile नो सत् आसीत् with the famous advaitic dictum that
>> Brahman is "त्रिकाल आभादित सत्" .
>> 2. Again the sUkta ends with - यो अ॒स्याध्य॑क्षः पर॒मे व्यो॑म॒न्त्सो
>> अ॒ङ्ग वे॑द॒ यदि॑ वा॒ न वेद॑॥ - "How did this universe come to be? Perhaps
>> the Lord of this universe, who lives in the highest heaven, surely knows.
>> Or perhaps he too does not!"
>> Here whom does अ॒स्याध्य॑क्षः indicate ?
>> Is it hiranyagarbha / Ishvara or brahman itself?
>> If it is brahman, it would mean that brahman does not know how this
>> universe came by? Is this an acceptable position on advaita?
>> At the same time we consider Ishvara as omniscient. So how could Ishvara
>> not know how the creation happened.
>> Thanks in advance,
>> Venkateswaran N E
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