[Advaita-l] Bhamati DSV theory according to Siddhanta Bindu
v.subrahmanian at gmail.com
Thu Jul 27 03:07:13 EDT 2017
On Thu, Jul 27, 2017 at 11:25 AM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:
> This is reasonable since Brahman being nishkriya and Ishwara being
> nityatrpta, there is no need for creation/creating.
> praNAms Sri Subbu prahuji
> Hare Krishna
> Not for any debate with you...Just for the parallel view point :
> sarvavedAnteshu cha "IshwarahetukA eva" srushtayO vyapadishyante...tadeva
> cha Ishwarasya phalahetutvaM yat svakarmAnurUpAH prajAH srujateeti. And
> Ishwara's vishama srushti is sApEkha...What is his apekshA when he is
> nityatrupta and AtmakAma?? The answer bhAshyakAra gives : sApekshO hi
> IshwaraH vishamAM srushtiM nirmeeyate iti chet?? dharmAdharmau apekshate
> iti vadAmaH..ataH srujyamAnaprANidharmAdharmApekshA vishamA srushtiH iti
> nAyaM Ishwarasya aparAdhaH....For me bhAshya vAkya is self explanatory.
> And I am contended with bhAshyakAra clarification with regard to the
> purpose of Ishwara behind the srushti / vishama srushti...You are welcome
> to have an alternative view point to hold the theory of jeeva srushti.
Dear Bhaskar ji,
I agree with what you say from the bhashyam. However, the 2.1.14
ārambhaṇādhikaraṇa bhashya, which you very well know, says that Ishvaratva,
sarvajnatva, etc. are avidyātmaka upādhi kṛta.
घटकरकाद्युपाध्यनुरोधि ; स च स्वात्मभूतानेव
जीवाख्यान्विज्ञानात्मनः प्रतीष्टे व्यवहारविषये ;
सर्वशक्तित्वं च, न परमार्थतो विद्यया अपास्तसर्वोपाधिस्वरूपे आत्मनि
In the text you have cited, the Bhashyakara is refuting objections to
'brahmakāraṇatva'. This is essential for the Vedantin since the sānkhya
proposes the Pradhāna as the jagatkāraṇam. Thus, the Vedantin's ultimate
aim is not to show Brahman as jagatkaranam since the jijnāsya brahman is
Also, in the just preceding adhikarana sutra, Shankara says at the end:
न चेयं परमार्थविषया सृष्टिश्रुतिः ; अविद्याकल्पितनामरूपव्यवहारगोचरत्वात् ,
ब्रह्मात्मभावप्रतिपादनपरत्वाच्च — इत्येतदपि नैव विस्मर्तव्यम् ॥ ३३ ॥
//We should not forget that the creation-shrutis are absolutely true. He
gives two reasons: 1. such srishti is seen to be endowed with avidyakalpita
nāma rupa vyavahara. 2. the purpose of creation shruti is to establish
Hence, the prāṇikarma sāpekṣa srishṭi is not the tātparya of both the
shruti and the bhāṣya. The jiva-krta sriṣṭi alone is bhāṣypabhipretam
because it is his samsara that is to be removed by himself gaining the
nirguna brahma bhāva.
> My first / last mail to you with regard to this issue.
> Hari Hari Hari Bol!!!
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