Re: Impersonal Absolute is wrong?
Originally Posted by
yajvan
hariḥ oṁ
~~~~~~
namasté riverwolf (et.al)
I think think your post was for atanu , yet let me , if I may, contribute the following:
This refers to the 12th śloka of the īśāvāsya upaniṣad written below.
andhaḿ tamaḥ praviśanti
ye 'saṃbhūtim upāsate |
tato bhūya iva te tamo
ya u saṃbhūtyām ratāḥ ||
Note in the line 'ye 'sambhūtim upāsate' the proper rules of saṃskṛt are applied. Avagraha ( holding away) is applied in this verse i.e. the 'a' is held back , and not sounded.
Hence this word is asaṃbhūtim or asaṃbhūti , defined as 'non-existence' , some say non-becoming.
The last line has saṃbhūtyām which is sambhūti + yā . This sambhūti is defined as birth , origin , production i.e. 'risen or produced'; ya is enter , approach , arrive at ( plus many other definitons)
We can assume from asaṃbhūti of non-becoming as the Universal that is yet to manifest. From sambhūti we get risen or produced and can equate this to 'becoming' and the indication of the manifest.
Perhaps if the ṛṣi ( rishi) used the word vināśa now ( instead of in the 14th śloka) defined as utter loss , annihilation , perdition , destruction , decay , death , removal , then the conversation would be different. Yet asaṃbhūtim was chosen presently .
So , we can also look at the hymn just a bit differntly then 'manifest and non-manifest' and consider existing and not existing. Then there is a different view on this 12th śloka . It suggests that of appearences - that a person is destroyed (asaṃbhūtim) by death and takes delight in re-birth (saṃbhūtyām) - these two opposites are appearences.
The notion of opposites starts in the 9th śloka and continues to the 14th. The teaching is done by offering opposites for the reader to consider.
Hence one must look to these 6 verses overall to extract the maximium understanding from them.
praṇām
I think U interprete the sloka in view of saraswat class of sanskrite not Nirghantu class of vedic sanskrite.The manifestion when occured when there is difference,that mean non manifestation occured when also exist this veda,From purnapragya darshan both brahma and jivatma treated as manifestion of brahma but due to ignorence maddhacharya totally forget that emptiness is not occuered by manifestation,thus the main error of this isha upanishad.So it need thorogh knowledge on yaksh class of sanskrite with panini vasya.
Thanks
Om purnam adah, purnam idam, purnat purnam udacyate; purnasya purnam adaya puram evavasisyate
Om Santih! Santih! Santih
That is Full; this is full. From the Full does the Full proceed. After the coming of the Full from the full, the Full alone remains
Om. Peace! Peace! Peace!
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