[Advaita-l] RE: logic and Shastra
abhayambika at gmail.com
Tue Jun 28 17:05:12 CDT 2005
When I said "it is possible to create such nuance with swara-s", what
I meant is that spoken word is capable of creating such nuances. I did
not have a specific example for AtmA. But what I thought was, if some
one was keen on differentiating, they could have done by say having :
A) A in udAtta and tmA in swarita
B) A in udAtta and tmA in anudAtta
and establish a convention that #A is brahman and #b is jIvA.
It is also known that the meaning of shruti with the change of swara-s
due to difference in emphasis as in story of tvasta and indra.
Unlike languages like Tamil, or Hindi, presence of swara-s in shruti
is makes it capable to presenting such nuances. But whether in this
context, whether there is a specific usage I do not know. And I could
be totally wrong on this, if so, my apologies for wasting your time.
On 6/28/05, Vidyasankar Sundaresan <svidyasankar at hotmail.com> wrote:
> Regarding the word AtmA as self and Self,
> >But it is possible to bring such nuances in Sruti through the use of
> I have been reflecting on this over the last few days, and am unable to see
> how the svara-s in veda chanting bear on this issue. Could you clarify?
> Here is my problem. Take the taittirIya upanishat, for instance. There are
> only two possible ways of reciting the word AtmA.
> One is as in the sentence, "anyo.(a)ntara AtmA ...mayaH", where "..." stands
> for prANa etc, up to Ananda. Here AtmA is recited so that the first "A" is
> at neutral pitch and the syllable "tmA" has a raised pitch.
> The other is as in the sentence "tasyaiSha eva shArIra AtmA". Here, the
> first "A" is at a reduced pitch and "tmA" is at neutral pitch.
> Both kinds of svara usage apply for each of prANamaya, manomaya, viGYAnamaya
> and Anandamaya. As far as I can see, it is not possible to correlate one
> svara usage with the little self and the other with the big Self.
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