[Advaita-l] Fwd: Adhyāropa, mithyāpratyaya, etc. admitted in the Bhāgavatam

[Ravi Kiran]

Interesting..only Brahmaji can do so..being rooted in Atman, yet the
mind is available for creation!

On 7/1/16, Sujal Upadhyay via Advaita-l
<advaita-l at lists.advaita-vedanta.org> wrote:
> Praṇām-s,
>
> Here in above verses, it is important to note that this instruction is
> given by Bhagavān Viṣṇu to Bhagavān Brahmā prior to the creation of
> universe. Brahmā jī is advised to stay rooted in Atman before creating the
> worlds. Hence Brahmā jī can never in reality be deluded by his own
> creation.
>
>
> OM
>
>
> On Fri, Jul 1, 2016 at 9:44 PM, Sujal Upadhyay <sujal.u at gmail.com> wrote:
>
>> Namaste,
>>
>> Adhyāropa-apavāda is also found in Catuḥslokī Bhagāvat, a part of
>> Bhāgavat
>> Purāṇa BP 2.9.30-36
>>
>> Skanda 2, Adhyāya 9, sloka-s 30-36. Here it is called as anvaya-vyatireka
>>
>> I have tried to translate anvaya and vyatireka in English, but they do
>> not
>> seem to be perfect. Please suggest correct translation. I would be
>> grateful
>> if someone would explain these terms in simple way.
>>
>> Sanskrit-Hindi-Gujarati-English-Translation
>>
>> Hindi: Adapted from Gita Press
>> Gujarati: Sastu Sahitya
>> English: My own
>>
>> Sanskrit:
>> *एतावद् एव जिज्ञास्यं तत्त्वजिज्ञासुनात्मनः ।*
>> *अन्वयव्यतिरेकाभ्यां यत् स्यात् सर्वत्र सर्वदा ।। **२**.**९**.**३५ ।।*
>>
>> Hindi:
>>
>> परमात्माके तत्वको जाननेकी इच्छावले [इच्छा रखनेवाले] मनुष्यको *अन्वय और
>> व्यतिरेक* से (अर्थात् विधिरूपसे अर्थात् 'परमात्मा ऐसे है', 'परमात्मा ऐसे
>> है', - वह भावसे तथा निषेधभावसे अर्थात् 'परमात्मा वैसे नही है', 'परमात्मा
>> ऐसे नही है', 'परमात्मा ऐसे नही है' [अर्थात् नेति-नेति पद्धतिसे,
>> सिद्धान्तसे] - ऐसे भावसे) इतना ही जानना जरूरी है की (परमात्मा हीं)
>> सर्वदेश
>> और सर्वकालमें विद्यमान हैं - २.९.३५
>>
>> Gujarati:
>>
>> આત્માનું તાત્વિક સ્વરૂપ જાણવા ઇચ્છતા પુરુષે એટલું જ જાણવાનું બસ છે કે જે
>> વસ્તુ *અન્વય અને વ્યતિરેક**થી* [૧] સર્વ સ્થળે સર્વદા છે તે જ આત્મા છે.
>>
>> English (Rough Translation):
>>
>> It is enough for those who wish to know the true nature of Atman that,
>> that which exists at all places, at all times after applying the process
>> of
>> anvaya [1] and vyatireka [2] is Atman only.
>>
>> [1] anvaya is present as cause in each kārya (action, effect)
>>
>> [2] vyatireka is, to remain as a cause of everything after negating
>> effect. i.e. that which remains after neti-neti (not this-not this)
>>
>> For example, in waking etc states, Atman, which is sākshi (witness) of
>> these states is the cause, hence it is anyava of Atman in waking etc
>> states
>> and in samādhi etc, there is vyatireka (negation) of waking, dream and
>> deep
>> sleep.
>>
>> - Srīdhara Svāmī (as mentioned in Sastu Sahitya)
>>
>> Sanskrit:
>>
>> एतन् मतं समातिष्ठ परमेण समाधिना ।
>> भवान् कल्पविकल्पेषु न विमुह्यति कर्हिचित् ।। २.९.३६ ।।
>>
>>
>> आप उत्कृष्ट समाधि द्वारा [अर्थात् ध्यानसे], मेरा यह सिद्धान्तमें अच्छी
>> तरह से स्थित हो जाओ. (ईस्से), [ईस ज्ञान मे स्थित रहनेके परिणाम से],
>> कल्प-कल्पान्तरोमें
>> भी कभीभी और कहीभी मोहित नहीं होंगे - २.९.३६
>>
>> તમે મારા આ મતને સારી રીતે એકાગ્ર ચિત્તે અનુસરો, જેથી તમે પ્રત્યેક કલ્પની
>> ભિન્ન ભિન્ન સૃષ્ટિમાં મોહ પામશો નહિ.
>>
>> English (Rough Translation)
>> You (Brahmā jī), [please] follow my opinion with full concentration [and
>> faith], and as a result, you will never ever get trapped in various
>> worlds
>> that you create in various kalpa-s.
>>
>> Hari OM
>>
>> Sujal
>>
>> On Wed, Jun 29, 2016 at 2:56 PM, V Subrahmanian via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>>> On Wed, Jun 29, 2016 at 1:28 PM, Ravi Kiran <ravikiranm108 at gmail.com>
>>> wrote:
>>>
>>> >
>>> >
>>> > *Nice post VS ji .. A clarification below:*
>>> >
>>> >
>>> > *>>  śibikām <http://vedabase.com/en/synonyms-index?original=sibikam>
>>> > —
>>> > the palanquin; pūrva
>>> > <http://vedabase.com/en/synonyms-index?original=purva>-vat
>>> > <http://vedabase.com/en/synonyms-index?original=vat> — as before;
>>> > uvāha
>>> > <http://vedabase.com/en/synonyms-index?original=uvaha> — carried.*
>>> >
>>> > *Here, the palanquin, refers to the physical body, carried as before (
>>> > before awakening to Self ) ?*
>>> >
>>>
>>> Actually there is no allegory here. It is a matter of fact that
>>> Jaḍabharata, who was reprimanded by the King for the awkward way the
>>> former
>>> was bearing the palanquin (of the King), continued to bear the vehicle
>>> just
>>> as before - pūrvavat.  This is because, the chastisement had no effect
>>> on
>>> him for he had no identification with the body, etc.
>>>
>>> regards
>>> subrahmanian.v
>>>
>>> >
>>> >
>>> > *Thanks*
>>> >
>>> >
>>> > On Tue, Jun 28, 2016 at 10:58 PM, V Subrahmanian via Advaita-l <
>>> > advaita-l at lists.advaita-vedanta.org> wrote:
>>> >
>>> >> A post on the above topic is available here for reading.  The images
>>> may
>>> >> or
>>> >> may not appear properly:
>>> >>
>>> >>
>>> https://groups.yahoo.com/neo/groups/advaitin/conversations/messages/67732
>>> >>
>>> >> regards
>>> >> subrahmanian.v
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>>> >
>>> >
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>>
>>
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