[Advaita-l] Without Shakti, Brahman has no role

[V Subrahmanian]

On Mon, Jun 5, 2017 at 12:46 PM, Venkatraghavan S via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Sri Srinivasamurthy,
> There you go, न चेदेवं देवो न खलु कुशलः स्पन्दितुमपि is echoed in the
> upaniShad itself.
>

Very aptly linked!! It is on this basis alone Shankara has said in the
Brahma sutra bhashyam 2.1.14:

तदेवमविद्यात्मकोपाधिपरिच्छेदापेक्षमेवेश्वरस्येश्वरत्वं सर्वज्ञत्वं
सर्वशक्तित्वं च, न परमार्थतो विद्यया अपास्तसर्वोपाधिस्वरूपे आत्मनि
ईशित्रीशितव्यसर्वज्ञत्वादिव्यवहार उपपद्यते ;………

In the BG 9.10 too the Lord says that ever more emphatically and the
bhashya is a marvel:

Shankara introduces the verse with a thought-provoking question:


तत्र ‘भूतग्राममिमं विसृजामि’ (भ. गी. ९ । ८)
<http://advaitasharada.sringeri.net/display/bhashya/Gita?page=9&id=BG_C09_V08&hl=%E0%A4%AD%E0%A5%82%E0%A4%A4%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%AE%E0%A4%AE%E0%A4%BF%E0%A4%AE%E0%A4%82%20%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%83%E0%A4%9C%E0%A4%BE%E0%A4%AE%E0%A4%BF>
 ‘उदासीनवदासीनम्’ (भ. गी. ९ । ९)
<http://advaitasharada.sringeri.net/display/bhashya/Gita?page=9&id=BG_C09_V09&hl=%E0%A4%89%E0%A4%A6%E0%A4%BE%E0%A4%B8%E0%A5%80%E0%A4%A8%E0%A4%B5%E0%A4%A6%E0%A4%BE%E0%A4%B8%E0%A5%80%E0%A4%A8%E0%A4%AE%E0%A5%8D>
इति
च विरुद्धम् उच्यते, इति तत्परिहारार्थम् आह —

मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् ।
हेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥ १० ॥
 भाष्यम्
<http://advaitasharada.sringeri.net/display/bhashya/Gita?page=9&id=BG_C09_V10&hlBhashya=%E0%A4%AE%E0%A4%AF%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A5%87%E0%A4%A3#bhashya-BG_C09_V10>
मया अध्यक्षेण सर्वतो दृशिमात्रस्वरूपेण अविक्रियात्मना अध्यक्षेण मया, मम
माया त्रिगुणात्मिका अविद्यालक्षणा प्रकृतिः सूयते उत्पादयति सचराचरं जगत् ।
तथा च मन्त्रवर्णः — ‘एको देवः सर्वभूतेषु गूढः सर्वव्यापी
सर्वभूतान्तरात्मा । कर्माध्यक्षः सर्वभूताधिवासः साक्षी चेता केवलो
निर्गुणश्च’ (श्वे. उ. ६ । ११)
<http://advaitasharada.sringeri.net/display/bhashya/svt?page=6&id=SV_C06_V11&hl=%E0%A4%8F%E0%A4%95%E0%A5%8B%20%E0%A4%A6%E0%A5%87%E0%A4%B5%E0%A4%83%20%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%AD%E0%A5%82%E0%A4%A4%E0%A5%87%E0%A4%B7%E0%A5%81%20%E0%A4%97%E0%A5%82%E0%A4%A2%E0%A4%83%20%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AA%E0%A5%80%20%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%AD%E0%A5%82%E0%A4%A4%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%B0%E0%A4%BE%E0%A4%A4%E0%A5%8D%E0%A4%AE%E0%A4%BE%C2%A0%E0%A5%A4%20%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%83%20%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%AD%E0%A5%82%E0%A4%A4%E0%A4%BE%E0%A4%A7%E0%A4%BF%E0%A4%B5%E0%A4%BE%E0%A4%B8%E0%A4%83%20%E0%A4%B8%E0%A4%BE%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A5%80%20%E0%A4%9A%E0%A5%87%E0%A4%A4%E0%A4%BE%20%E0%A4%95%E0%A5%87%E0%A4%B5%E0%A4%B2%E0%A5%8B%20%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%8D%E0%A4%97%E0%A5%81%E0%A4%A3%E0%A4%B6%E0%A5%8D%E0%A4%9A>
इति ।
हेतुना निमित्तेन अनेन अध्यक्षत्वेन कौन्तेय जगत् सचराचरं व्यक्ताव्यक्तात्मकं
विपरिवर्तते सर्वावस्थासु । दृशिकर्मत्वापत्तिनिमित्ता हि जगतः सर्वा
प्रवृत्तिः — अहम् इदं भोक्ष्ये, पश्यामि इदम् , शृणोमि इदम् , सुखमनुभवामि,
दुःखमनुभवामि, तदर्थमिदं करिष्ये, इदं ज्ञास्यामि, इत्याद्या अवगतिनिष्ठा
अवगत्यवसानैव । ‘यो अस्याध्यक्षः परमे व्योमन्’ (ऋ. १० । १२९ । ७), (तै. ब्रा.
२ । ८ । ९) इत्यादयश्च मन्त्राः एतमर्थं दर्शयन्ति । ततश्च एकस्य देवस्य
सर्वाध्यक्षभूतचैतन्यमात्रस्य परमार्थतः सर्वभोगानभिसम्बन्धिनः अन्यस्य
चेतनान्तरस्य अभावे भोक्तुः अन्यस्य अभावात् । किंनिमित्ता इयं सृष्टिः
इत्यत्र प्रश्नप्रतिवचने अनुपपन्ने, ‘को अद्धा वेद क इह प्रवोचत् । कुत आजाता
कुत इयं विसृष्टिः’ (ऋ. १० । १२९ । ६), (तै. ब्रा. २ । ८ । ९)
इत्यादिमन्त्रवर्णेभ्यः । दर्शितं च भगवता — ‘अज्ञानेनावृतं ज्ञानं तेन
मुह्यन्ति जन्तवः’ (भ. गी. ५ । १५)
<http://advaitasharada.sringeri.net/display/bhashya/Gita?page=5&id=BG_C05_V15&hl=%E0%A4%85%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A5%87%E0%A4%A8%E0%A4%BE%E0%A4%B5%E0%A5%83%E0%A4%A4%E0%A4%82%20%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%82%20%E0%A4%A4%E0%A5%87%E0%A4%A8%20%E0%A4%AE%E0%A5%81%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%BF%20%E0%A4%9C%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%B5%E0%A4%83>
इति
॥ १० ॥
Shankara, on the lines of the Lord's words brings out the clear distinction
between the Atman and the power that projects the anātman. The Lord admits
that it is not He, that is Brahman, that creates, etc., but it is the
Prakṛti. And the latter is not independent in that act but with the mere
'sākṣimātra' 'participation' of Brahman.  This idea alone is contained in
the Antaryami Brahmanam where too Shankara calls the Antaryami a mere
witness and a total non-doer in the propelling/impelling of the body-mind
complexes of every being. The essence of the 13th chapter of the BG is also
found here: kshetra-kshetrajna vibhāga.
Thus we can appreciate that the very first verse of the Soundarya Lahari
captures the entire Vedanta prakriyā so beautifully.
regards
subbu

>
> Regards,
> Venkattaghavan
>
> On 5 Jun 2017 8:04 a.m., "sreenivasa murthy" <narayana145 at yahoo.co.in>
> wrote:
>
> Dear Sri Venkataraghavan,
>    I am grateful to you for your response.
> Mantra 5 of *ISAvAsya* Upanishad reds thus :
>         tadEjati tannaijati
>            taddUrE tadvantikE |
>         tadantarasya sarvasya
>            tadu sarvasyAsya bAhyataH ||
>
>      Please see and understand the the significance and true meaning of the
> line " tadEjati tannaijati ||"
> Sri Shankara, in his commentary to the above mantra, writes :
>       tat AtmatattvaM yat prakRutam Ejati calati; tadEva ca naijati svatO
> naiva calati |
>       svatO^calamEva sat calatIvEtyarthaH ||
>
> It is this truth that a student of Vedanta has to cognize within himself by
> himself. Thus taught my Revered Guru.
>