[Advaita-l] Did Vyaasa mean Athaato Vishnu Jijnaasaa or Shiva Jijnaasaa?

[Venkatraghavan S]

Thanks Subbuji. You saved me from typing a long email.

eka - there is only one

deva - here, the chidrUpa of Atma is meant. दीव्यति स्वयं प्रकाशे इति देवः
Please also see Kena Upanishad - क उ देवो युनक्ति?

sarva bhuteshu gUdha: - who is found in all bodies, but remains hidden.
This consciousness principle is hidden, as it were, in the cave of the
heart

sarva vyApi - not only is that consciousness principle inside the heart, it
is all pervading

sarva bhUtAntarAtma - the very meaning of the word "I" used by beings.

karma adhyaksha: - as the witness, he is the presiding principle, the
knower of all karmAs.

sarva bhUta adhivAsa - the adhishthAnam - the sarvAdhAra of the world

sAkshi - the witness principle, the knower of the mind

chetA - one who lends consciousness to the body mind complex.
chaitanyaprada:

kevala: - non dual, without a second one. sajAtiya, vijAtiya, svagata bheda
rahita:

nirguNa: ca - attribute free

Regards

Venkatraghavan



On 25 Jul 2016 10:09 a.m., "V Subrahmanian via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

> एको देव: सर्वभूतेषु गूढ: सर्वव्यापि सर्वभूतान्तरात्मा |
> कर्माध्यक्ष: सर्वभूताधिवास: साक्षी चेता केवलो निर्गुणश्च ||
>
> The above mantra can be explained thus:
>
> Ekaḥ  - One without a second of his own kind  Nirguna Brahman
>
> Devaḥ - Effulgent one, Chitsvarūpam.  The Chandogya 6th chapter has the
> word 'devatā' to denote Brahman.  Nirguna Brahman
>
> सर्वभूतेषु गूढ:  - yo veda nihitam guhāyām parame vyoman   is nirguna
> brahman
>
> सर्वव्यापि   - All pervading.   Nirguna Brahman
>
> सर्वभूतान्तरात्मा  - This is also antaryāmī, the pratyagātmā, NB
>
> कर्माध्यक्ष:  The witness of all actions of all jivas.  In Advaita it is
> mere sākśimātram, a passive presence and not any active doer like taking
> down statistics. NB
>
> सर्वभूताधिवास:   The Sat svarūpam inhering in all b beings See BGB 2.16 Sat
> in pot, cloth, etc. सर्वभूतान्तरात्मा is for living beings who have atmā.
> NB
>
> साक्षी - mere witness See Adhyasa bhashya last lines.  चेता The sentience
> provider, by merely being present. सविता प्रकाशते (not प्रकाशयति)  NB.
>  केवलः  One only without a second of any kind. This is different from
> Ekaḥ.  NB.  nirguṇaḥ: devoid of any attribute.
>
> Whatever attributes that can be posited on Brahman as 'ananta kalyāna guna
> gaṇa nidhi/ or guṇa pūrṇa is ONLY with relation to the world or jivas.
> Without being related to the world/jivas, Brahman can never be said to have
> any guṇa whatsoever.  In other words, Brahman has to depend on prakṛti to
> have even a single guṇa.
>
> In BSB 'tadadhīnatvādarthavat' Shankara says: we have to admit that latent
> power (like the pradhāna of the sānkhyas), for without that power, the
> Vedāntic Brahman can not even be the creator.
>
> So, the fundamental requirement of being a creator needs prakṛti, what to
> say of all other guṇas!
>
> vs
>
>
>
>
>
>
>
>
>
>
>
> On Mon, Jul 25, 2016 at 1:58 PM, Venkatesh Murthy via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Namaste
> > Ekatva, Devatva, Sarvajnatva and so on can be attributes of Ishwara
> > but not Para Brahman is my understanding. That Para Brahman is
> > described by Na Antah Prajnam Mantra of Mandukya Sruti.
> >
> > On Mon, Jul 25, 2016 at 10:09 AM, Bhaskar YR via Advaita-l
> > <advaita-l at lists.advaita-vedanta.org> wrote:
> > > I'm not sure how you can take ekatva, devatva etc. as attributes. These
> > are not features that Brahman is endowed with, these are Brahman's
> inherent
> > nature.
> > >
> > > praNAms Sri Venkataraghavan prabhuji
> > > Hare Krishna
> > >
> > > Very interesting observation.  May I understand here from your above
> > statement  that devatva (karmAdhyakshatva, sarvajnatva, sarvashaktitva
> > etc.) are inherent nature of  (para) brahman ??  what are the other
> > attributes  adhyArOpita on brahman in that case??  Not for debate just
> > curious to know your explanation.
> > >
> > > Hari Hari Hari Bol!!!
> > > Bhaskar
> > >
> > >
> > > _______________________________________________
> > > Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> > > http://blog.gmane.org/gmane.culture.religion.advaita
> > >
> > > To unsubscribe or change your options:
> > > http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
> > >
> > > For assistance, contact:
> > > listmaster at advaita-vedanta.org
> >
> >
> >
> > --
> > Regards
> >
> > -Venkatesh
> > _______________________________________________
> > Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> > http://blog.gmane.org/gmane.culture.religion.advaita
> >
> > To unsubscribe or change your options:
> > http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
> >
> > For assistance, contact:
> > listmaster at advaita-vedanta.org
> >
> _______________________________________________
> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> http://blog.gmane.org/gmane.culture.religion.advaita
>
> To unsubscribe or change your options:
> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>
> For assistance, contact:
> listmaster at advaita-vedanta.org
>