[Advaita-l] nAsadIya sUkta in the taittirIya brAhmaNa - part 2
v.subrahmanian at gmail.com
Fri Mar 10 04:58:36 EST 2017
Thanks for the clarification. I shall look forward for the other parts.
2017-03-10 15:10 GMT+05:30 Venkatraghavan S <agnimile at gmail.com>:
> Namaste Subbuji,
> You are welcome, although the task is still incomplete. There are 7 rcas
> in total, and I have posted the bhAShya to only 2 thus far. As and when I
> get time to type out the remaining, I will post them.
> The bhAShya to the first mantra in the sUkta (in the email with part 1 in
> its subject) makes a reference to an unmanifest state before creation.
> sAyaNAchArya says: किन्तु काचिदव्यक्तावस्थासीत् | सा च विस्पष्टत्वाभावान्न
> सती जगदुत्पादकत्वेन सद्भावान्नाप्यसती नो सदासीदिति यत्सङ्ग्रहेणोक्तम् तदेव
> प्रपञ्च्यते ।
> The third mantra and bhAShya which I will post to the list shortly, also
> discusses this.
> On 10 Mar 2017 6:54 a.m., "V Subrahmanian" <v.subrahmanian at gmail.com>
> Thanks Venkat ji, for posting this sūkta with bhāṣyam and translation.
> Does the mantra/bhāṣya talk about the unmanifest state that is generally
> admitted to obtain prior to creation?
> In the Mahopaniṣat is the statement: ‘एको नारायणः’. Sri Brahmānanda in
> his commentary to the Advaita Siddhi of Sri Madhusudana Saraswati has said
> that this ‘Nārāyaṇa’ prior to creation is ‘chinmātra’ svarūpam, that is, is
> Pure Consciousness, formless, nirguna Brahman.
> 2017-03-08 0:37 GMT+05:30 Venkatraghavan S via Advaita-l <
> advaita-l at lists.advaita-vedanta.org>:
>> अथ द्वितीयामृचामाह -
>> Now, in the second rca, the following is said -
>> न मृत्युरमृतं तर्हि न | रात्रिया अह्न आसीत्प्रकेत:
>> आनीदवातं स्वधया तदेकम् | तस्माद्धान्यं न पर: किञ्च नाऽऽस इति | *
>> sAyaNa bhAShya:
>> *तर्हि* तस्मिन्महाप्रलयकाले प्राणिनां *मृत्युर्ना*ऽऽसीत्तेषामेवाभावात् |
>> Then, at the time of the great dissolution, there was no death, because
>> there were no living beings.
>> अत एवा*मृतं* जीवनमपि नाऽऽसीत् | Therefore, there was no amritam, or life
>> रात्रिया: प्रकेतश्चिह्नम् चन्द्रनक्षत्रादि, अह्न: प्रकेत: सूर्यस्तदुभयमपि
>> नाऽऽसीत् | The moon and stars are the symbols of the night, and the sun is
>> the illuminator of the day. Neither was present.
>> किन्तु *तत्स*र्वोपनिषत्प्रसिद्ध*मेक*म्ब्रह्म वस्तु *स्वधया*
>> स्वस्मिन्नाश्रितया सर्वजगत्कारणरूपया मायया सहितमा*नीच्चे*ष्टितवत् | But,
>> that One Brahman, the entity well known through all the upaniShads was
>> present, "svadhayA", that is, it was holding mAya, the cause for the
>> universe, within itself, and existed there as though breathing
>> नात्र चलनं चेष्टा किन्तु सद्भावमात्रमित्यभिप्रे*त्यावातमि*ति विशेष्यते |
>> actual action is implied here, on the contrary, to indicate that the
>> purport of the mantra is to only convey the existence (of Brahman), the
>> mantra qualifies the "AnIt" (breathing) with avAtam ("without air").
>> वायुरहितं निश्चलमित्यर्थ: | The absence of air here indicates that
>> is) unchanging.
>> *तस्मादे*कस्माद्ब्रह्मणोऽन्यत्किञ्च किमपि *परमु*त्कृष्टं *नाऽऽस*
>> नैवाऽऽसीत् | Therefore, apart from the one Brahman, there is nothing else
>> that can be considered its superior.
>> जगतो निषिद्धात्वान्निकृष्टं पूर्वमेव निराकृतम् | Because the world has
>> already been negated, there is nothing inferior to Brahman either.
>> तस्मादुत्कृष्टं निकृष्टं च किमपि ब्रह्मव्यतिरिक्तं नाऽऽसीत् | Therefore,
>> apart from Brahman, there is no entity superior or inferior to it.
>> * For those interested, this portion of the nAsadIya mantra is also
>> discussed by shankara bhagavatpAda in the bhAShya to BS 2.4.8.
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