[Advaita-l] [advaitin] The 'Parabrahman' of Advaita

[Rajesh Benjwal]

Namaste,

Brahman OR para Brahman of advaita is "I am." There is nothing like it i
Shiva or Vishnu. There is only Brahman and "I am that Brahman" this is the
understanding. Everything else is just upAdhi bheda.

My 2 cents.

Thanks

2016-01-12 23:27 GMT+05:30 V Subrahmanian via Advaita-l <
advaita-l at lists.advaita-vedanta.org>:

> On Tue, Jan 12, 2016 at 6:25 PM, Srinath Vedagarbha via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > On Mon, Jan 11, 2016 at 12:18 PM, Venkatesh Murthy via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > >  Namaste
> > > There is no harm if Advaitis or anyone  say Vishnu is Para Brahman
> > > because Vishnu means All Pervading. If Vishnu is Chaturbhuja with
> > > Sankha Chakra and so on it is a limited form. Any form will have
> > > boundaries and inside and outside that boundaries. Outside the form
> > > that Brahman will not be there and inside the form it will be there.
> > > Therefore it cannot be All Pervading. Because outside the form it is
> > > not there. Therefore Nirguna and Niraakaara Brahman is the Unlimited
> > > Para Brahman. Saguna is the limited form of that Unlimited Brahman.
> > >
> > >
> > As other member said (about Uma), when prasiddhi artha exist for Vishnu
> > shabda as refering to rUpa chaturbAhu/lakshmIpati etc , why resort to
> > yOgika artha as "all pervading" ?
> >
>
> This is because the shruti explicitly precludes a / any rūpam for Brahman:
> काठकोपनिषद्भाष्यम् । द्वितीयोऽध्यायः । षष्ठी वल्ली । मन्त्रः ९
> न संदृशे तिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चनैनम् ।
> हृदा मनीषा मनसाभिक्लृप्तो य एतद्विदुरमृतास्ते भवन्ति ॥ ९ ॥
>
> The Kenopanishat too teaches that Brahman cannot be seen by eyes. This is
> because the property called 'rūpam' can be perceived with the
> chakshurindriyam only.
>
> na tatra chakshur gacchati na vāk no mano... Kenopanishat
>
> That is why, in the Bh.gita 11th ch. Arjuna, unable to stand the
> vishvarupam pleaded for the chaturbhuja rupam to be revived.  This shows
> that while divya chakshus was required to view the vishvarupam, the
> chaturbhuja rupam did not need it; his physical eyes could perceived them,
> as they have always been.
>
>
> This Brahmasutra 3.2.14 too precludes rupam for Brahman:
>
> अरूपवदेव हि तत्प्रधानत्वात्
> भाष्यम्
> रूपाद्याकाररहितमेव हि ब्रह्म अवधारयितव्यम्, न रूपादिमत् । कस्मात् ?
> तत्प्रधानत्वात् ;‘अस्थूलमनण्वह्रस्वमदीर्घम्’ (बृ. उ. ३-८-८)
> <
> http://advaitasharada.sringeri.net/php/format.php?bhashya=Brha&page=03#BR_C03_S08_V08
> >
>  ‘अशब्दमस्पर्शमरूपमव्ययम्’ (क. उ. १-३-१५)
> <
> http://advaitasharada.sringeri.net/php/format.php?bhashya=Kathaka&page=01#Ka_C01_S03_V15
> >
> , (मुक्ति. २-७२), ‘आकाशो वै नाम नामरूपयोर्निर्वहिता ते यदन्तरा तद्ब्रह्म’
> (छा. उ. ८-१४-१)
> <
> http://advaitasharada.sringeri.net/php/format.php?bhashya=Chandogya&page=08#Ch_C08_S14_V01
> >
>  ‘दिव्यो ह्यमूर्तः पुरुषः सबाह्याभ्यन्तरो ह्यजः’ (मु. उ. २-१-२)
> <
> http://advaitasharada.sringeri.net/php/format.php?bhashya=Mundaka&page=02&hval=%E2%80%98%E0%A4%A6%E0%A4%BF%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A5%8B%20%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%82%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%83%20%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A5%81%E0%A4%B7%E0%A4%83%20%E0%A4%B8%E0%A4%AC%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AD%E0%A5%8D%E0%A4%AF%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%B0%E0%A5%8B%20%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%9C%E0%A4%83%E2%80%99%20(%E0%A4%AE%E0%A5%81.%20%E0%A4%89.%20%E0%A5%A8-%E0%A5%A7-%E0%A5%A8)#MD_C02_S01_V02
> >
>  ‘तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यमयमात्मा ब्रह्म सर्वानुभूः’ (बृ. उ.
> २-५-१९)
> <
> http://advaitasharada.sringeri.net/php/format.php?bhashya=Brha&page=02#BR_C02_S05_V19
> >
>  इत्येवमादीनि वाक्यानि निष्प्रपञ्चब्रह्मात्मतत्त्वप्रधानानि, न
> अर्थान्तरप्रधानानि — इत्येतत्प्रतिष्ठापितम् ‘तत्तु समन्वयात्’ (ब्र. सू.
> १-१-४)
> <
> http://advaitasharada.sringeri.net/php/format.php?bhashya=BS&page=01&hval=%E2%80%98%E0%A4%A4%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A5%81%20%E0%A4%B8%E0%A4%AE%E0%A4%A8%E0%A5%8D%E0%A4%B5%E0%A4%AF%E0%A4%BE%E0%A4%A4%E0%A5%8D%E2%80%99%20(%E0%A4%AC%E0%A5%8D%E0%A4%B0.%20%E0%A4%B8%E0%A5%82.%20%E0%A5%A7-%E0%A5%A7-%E0%A5%AA)#BS_C01_S01_V04
> >
>  इत्यत्र ; तस्मादेवंजातीयकेषु वाक्येषु यथाश्रुतं निराकारमेव ब्रह्म
> अवधारयितव्यम् । इतराणि तु आकारवद्ब्रह्मविषयाणि वाक्यानि न तत्प्रधानानि ;
> उपासनाविधिप्रधानानि हि तानि ; तेष्वसति विरोधे यथाश्रुतमाश्रयितव्यम् ; सति
> तु विरोधे तत्प्रधानानि अतत्प्रधानेभ्यो बलीयांसि भवन्ति — इत्येष विनिगमनायां
> हेतुः, येन उभयीष्वपि श्रुतिषु सतीषु अनाकारमेव ब्रह्म अवधार्यते, न
> पुनर्विपरीतमिति ॥ १४ ॥
>
> The Brahmasutra, next one, explains the purport of those shrutis that
> accept rupam from Brahman.
>
> And in the Advaita siddhi/commentary, it has been clearly stated that there
> is no such thing as 'aprākṛta rūpam/shariram' which is beyond the creation.
> While prākṛta bodies are products of pancha bhutas, the aprākṛta shariram
> that Brahman assumes during avataras are a direct manifestation of
> maya/prakriti without the need to pass through the panchabhutas.
>
> regards
> subrahmanian.v
>
>
> This will be problematic only for those they wrongly think that rUpa-s of
> > Parabrahman are similar to rUpas-s as delineated/limited in space as we
> > know it in mundane world.
> >
> > /SV
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*Rajesh Benjwal*

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