who first coined the term "sad-asad-vilakshana"?

[Krishna Kashyap]

Namaste,

Who first mentioned the term "sad-asad-vilakshana" 

Was it Shankaracharya? or some other later Acharya?

Best Regards,

Krishna Kashyap

[V Subrahmanian]

Cited in the foreword to 'Panchapadika Vivaranam with two commentaries' by  Polagam Rama Sastri: (Published by GOML, 1958, Madras):

He cites this verse, in turn cited by Nagesha Bhatta, as from the Brihannaaradiya:

नासद्रूपा न सद्रूपा माया नैवोभयात्मिका । अनिर्वाच्या ततो ज्ञेया मिथ्याभूता सनातनी ||

  nAsadrUpA na sadrUpa naivobhayAtmikA. anirvAchyA tato jneyA mithyAbhUtA sanAtanI.   

Maya is neither sat, nor asat, nor sat-asat. It is anirvAchyA and hence to be known as mithya and anAdi.

This tallies with the Shankara bhashyam: BSB 2.1.14:

सर्वज्ञस्येश्वरस्यात्मभूते इवाविद्याकल्पिते नामरूपे तत्त्वान्यत्वाभ्यामनिर्वचनीये संसारप्रपञ्चबीजभूते सर्वज्ञस्येश्वरस्य मायाशक्तिः प्रकृतिरिति च श्रुतिस्मृत्योरभिलप्येते ;  

This verse is found in Sourapurana  

https://www.transliteral.org/pages/z161205035011/view   with a variation only in the second half:

 सदसद्भ्यामन्यरूपा मिथ्याभूता सनातना  

warm regards

subrahmanian.v

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[V Subrahmanian]

Cited in the foreword to 'Panchapadika Vivaranam with two commentaries' by  Polagam Rama Sastri: (Published by GOML, 1958, Madras):

He cites this verse, in turn cited by Nagesha Bhatta, as from the Brihannaaradiya:

नासद्रूपा न सद्रूपा माया नैवोभयात्मिका । अनिर्वाच्या ततो ज्ञेया मिथ्याभूता सनातनी ||

  nAsadrUpA na sadrUpa naivobhayAtmikA. anirvAchyA tato jneyA mithyAbhUtA sanAtanI.   

Maya is neither sat, nor asat, nor sat-asat. It is anirvAchyA and hence to be known as mithya and anAdi.

This tallies with the Shankara bhashyam: BSB 2.1.14:

सर्वज्ञस्येश्वरस्यात्मभूते इवाविद्याकल्पिते नामरूपे तत्त्वान्यत्वाभ्यामनिर्वचनीये संसारप्रपञ्चबीजभूते सर्वज्ञस्येश्वरस्य मायाशक्तिः प्रकृतिरिति च श्रुतिस्मृत्योरभिलप्येते ;  

This verse is found in Sourapurana  

https://www.transliteral.org/pages/z161205035011/view   with a variation only in the second half:

 सदसद्भ्यामन्यरूपा मिथ्याभूता सनातना  

warm regards

subrahmanian.v

On Sat, Jan 27, 2024 at 10:59 AM Krishna Kashyap via Advaita-l <adva...@lists.advaita-vedanta.org> wrote:

Namaste,

Who first mentioned the term "sad-asad-vilakshana"
Was it Shankaracharya? or some other later Acharya?

*Best Regards,*

*Krishna Kashyap*
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[Krishna Kashyap]

However, the term sad-asad-vilakshana is not mentioned

However, anirvachaniya word seems to match "something which is not sat and is also not asat", which is essentially sad-asad-vilakshna right?

do I understand it right?

Best Regards,

Krishna Kashyap

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[V Subrahmanian]

On Sat, Jan 27, 2024 at 12:15 PM Krishna Kashyap <kkashy...@gmail.com> wrote:

However, the term sad-asad-vilakshana is not mentioned

However, anirvachaniya word seems to match "something which is not sat and is also not asat", which is essentially sad-asad-vilakshna right?

The term 'sadasadvilakshanam' means: 'that which is distinct from sat and distinct from asat'.  In the connotation of the Advaitin, sat would mean that Truth that is not sublated at any time and that is Nirguna Brahman.  Asat would mean the other extreme, that which has no existence at any point of time, like the hare's horn.  Sadasadvilakshanam is neither Brahman nor hare's horn-type but a third type: the snake superimposed on a rope. This is because the snake is negated/sublated once the rope-truth is known. Brahman is not negated.  And the snake is experienced, it produces effects like fear. The hare's horn is not even perceived/experienced and hence cannot produce any effect.  Thus the 'snake' is neither sat nor asat and is accorded the status of 'sad-asad-vilakshanam' which means mithya. 

warm regards

  

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