Svetaashvatara Upanishad 1.6

[Guest guest]

achintya, "v_raja_ram" <v_raja_ram wrote:

>

>

> > As the Svetaasvatara Upanisad (1.6) says:

> > prthag aatmaanam preritam ca matva

> > juSTas tatas tenaamrtatvam eti

> >

> > "When one understands that the Supreme Personality of Godhead

and the

> > individualized spirit souls are distinct (prthak) entities,

> > then he may become qualified for immortality..."

 

Just a quick moderator note: I think it would be better to entitle

threads like this according to the subject matter or the specific

verse being discussed. I would prefer not to see postings entitled

along the lines of "So and So's understanding of such-and-such

scripture."

 

Thanks,

 

K

[Guest guest]

[REQUEST TO MODERATOR: Could you please delete that post 6669? Thank

you]

 

> As the Svetaasvatara Upanisad (1.6) says:

> prthag aatmaanam preritam ca matva

> juSTas tatas tenaamrtatvam eti

>

> "When one understands that the Supreme Personality of Godhead and

the

> individualized spirit souls are distinct (prthak) entities,

> then he may become qualified for immortality..."

 

Advaitam is achieved through two types of processes - pravrtti and

nivrtta. Out of these the practical process is bhakti. Unity that is

spoken of philosophically is nothing but union of highest order

where one offers one's own self instead of engaging in service. It

is extremely intimate and I think it is a fair thing to say that it

cannot be spoken of or taught to unqualified disciples. Even though

I am fortunate to understand the philosophy of Sankara to some

extent theoretically, I am not qualified to teach advaitam. It is a

position beyond personalism and impersonalism, known and unknown.

But if I refuse to take part in this debate, then it will be

considered as the defeat of the position of the venerable acharya.

So let me clarify as per my understanding.

 

The whole verse is

 

sarvajIvE sarva samsthEbahuntE asminn hamsO bhrAmyatE bhrahma cakrE

prthagAthmAnam prErithAram ca matva jushtastathasthEnAmrutatvamEti

(Sv.Up. 1.6)

 

The individual selves wander in the great wheel of brahman, the seat

of all life and death, also considering themselves as distinct

entitities from the Controller. (bhramyatE ca matva) When identified

with Him (tatha jushtah tena), immortality is attained.

 

The word ca links the first and the second part of the verse. The

word tena meaning "with Him" indicates identity. So Shankara's view

that this verse talks about non-duality is correct not other views

which posit dualistic interpretation by not considering the meaning

of all the words in the verse.

 

The other way to do it is to split the two halves and use ca to

connect jushtah with matva.

 

The individual selves wander in the great wheel of brahman, the seat

of all life and death. When considered these living entities

separare from the controller and (ca) adored (jushtah) with him,

immortality is attained.

 

In the second meaning, all the devotees are adored along with the

lord. Both are admissible to an advaitin.