[Advaita-l] Re: Advaita-l Digest, Vol 2, Issue 1

[Jay Nelamangala]

> >
> >But  SriKrishna has already rejected it by saying
> >avyaktam vyaktimaapannam manyante maam abudhdhayaha || 7.24 ||
> >Only the un-intelligent think that I have manifested from the
Unmanifested
> >impersonal Brahman.
>
> Hold on, you just said that in chapter 12, avyakta is cit-prakRti. Why are
> you inconsistent? Suddenly, in 7.24 you want to take avyakta as
> "Unmanifested impersonal Brahman". Why don't you take avyakta in 7.24 also
> as prakRti?

Because,  SriKrishna is explicitly saying "mAm".  so, how can anyone take
avyakta to be prakrti in 7.24 ?.   So, in 7.24 it refers to Sri Krishna
only.

"avyakta nidhanAnyEva tatra kA paridEvanA".
Here avyakta neither refers to SriKrishna nor to chit-prakrti,  but only to
jeevas.
Whoever told you that  'avyakta' always should refer to chit-prakrti only?

Pl. do not argue with me for the sake of arguing.
With all the shAstraic knowledge that you have,  I am sure you knew this
one.
With all the advaita knowledge you know,  probably you are also aware
of the fact that,  Geetha  probably is the most difficult one to interpret
from
an advaita standpoint.

> >So,  what do you think  this avyaktaa  is?  if it is not chit-prakrti or
> >Shree- tattva.
>
> You tell me. You take it as two different things in two different places
in
> the same text.

Why only  two?  I just showed you three different things represented by
'avyakta'
based on the context in which that word appears in the Geeta.

I have already given my answer.  It is your turn now.

> ----- Original Message ----- 
From: "Vidyasankar Sundaresan" <svidyasankar at hotmail.com>
To: <ADVAITA-L at LISTS.ADVAITA-VEDANTA.ORG>
Sent: Monday, June 02, 2003 7:40 PM
Subject: Re: [Advaita-l] Re: Advaita-l Digest, Vol 2, Issue 1


>
> >It is not peculiar.   The 12th chapter begins with that question.
> >UpAsanA of  avyaktA ( chit-prakrti) or You ( SriKrishna) which is
better?.
>
> avyakta in chapter 12 is not prakRti, except in AnandatIrtha's thought.
>
> >aE-vam   sa-ta-ta-yu-ktA  yaE
> >bha-ktA-stvAm  pa-ryu-pA-sa-taE |
> >yaE  cA-pya-xa-ra-ma-vya-ktam
> >taE-SHAm   kaE   yO-ga-vi-tta-mAH || 12.1
> >Which is considered to be more perfect, those who are properly engaged in
> >Your
> >devotional service, or those who worship the impersonal Brahman, the
> >unmanifested?
>
> So, according to you, it is incorrect to take avyakta in this verse as
> referring to nirguNa brahman.
>
> >
> >But  SriKrishna has already rejected it by saying
> >avyaktam vyaktimaapannam manyante maam abudhdhayaha || 7.24 ||
> >Only the un-intelligent think that I have manifested from the
Unmanifested
> >impersonal Brahman.
>
> Hold on, you just said that in chapter 12, avyakta is cit-prakRti. Why are
> you inconsistent? Suddenly, in 7.24 you want to take avyakta as
> "Unmanifested impersonal Brahman". Why don't you take avyakta in 7.24 also
> as prakRti?
>
> Or conversely, why don't you take avyakta in 12.1 as "Unmanifested
> impersonal Brahman"?
>
> >
> >So,  what do you think  this avyaktaa  is?  if it is not chit-prakrti or
> >Shree- tattva.
>
> You tell me. You take it as two different things in two different places
in
> the same text.
>
> For me it is very clear. avyaktaM vyaktim ApannaM manyante mAm
abuddhayaH -
> the meaning is straightforward. abuddhayaH mAM avyaktaM manyante vyaktim
> ApannaM.
>
> abuddhayaH - those without intelligence
> mAM - me
> avyaktaM - the unmanifested
> manyante - think
> vyaktim Apannam - as having manifested.
>
> "The unintelligent think of me, who am really unmanifested, as having
taken
> a manifest form."
>
> In 7.24, Krishna tells us that although he appears to have a form, he
> remains really Unmanifested - nirvikAra. In 12.1, arjuna asks about the
> different types of devotion, those who are attracted to devotion to the
form
> he has apparently taken as compared to those who are devoted to him as the
> unmanifested one. Krishna says that the path of the latter is more
difficult
> - the path of jnAna is indeed difficult. Try controlling the senses (an
> essential prerequisite for jnAna) even for a small period of time. But
> difficult does not mean impossible. jnAnI tv Atmaiva me matam, says
Krishna
> (chapter 7). The jnAnI is the Lord's own self. Simply because there is
> ultimately no distinction between one jnAnI and another.
>
> Vidyasankar
>
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