[Advaita-l] Accounting for Brahman appearing as the world

[V Subrahmanian]

On Thu, Sep 7, 2017 at 5:44 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

> praNAms Sri Subbu prabhuji
> Hare Krishna
>
> Since this is not the way Brahman becomes many, the answer to the question
> is: Brahman, through the medium of the nāma-rūpa combine, which is
> non-different from Brahman and remaining in Brahman in unmanifest form,
> becomes manifest in creation, and thereby there is the manifoldness in the
> world:
>
> >  Very rare agreement between you and me prabhuji in Advaita based on
> shankara bhAshya :-)  Hence happily acknowledging it.  Something relating
> to this has been explained in sUtra bhAshya as well I reckon.  To the doubt
> how at one place avyAkruta itself became manifest and at other place
> paramAtma himself make the avyAkruta vyAkruta??  The bhAshyakAra replies,
> naisha dOshaH because the avyAkruta jagat is paramAtma himself and it has
> to be accepted that brahman is the prakruti that is the material cause and
> also the efficient cause.  And this is what geetAchArya also says
> avyayktAdeeni bhUtAni, vyakta madhyAni avyaktanidhanAnyeva...it is there in
> him, it comes out from him and it goes back to him only like spider says
> mundaka.
>

Many thanks Sri Bhaskar ji, for the statement of agreement. With regard to
the bhāṣya and the spider example cited, here is a passage from the Bhāṣya
on the Kārikā 1.6:

 दृष्टं च रज्जुसर्पादीनामविद्याकृतमायाबीजोत्पन्नानां रज्ज्वाद्यात्मना
सत्त्वम् । न हि निरास्पदा रज्जुसर्पमृगतृष्णिकादयः क्वचिदुपलभ्यन्ते
केनचित् । यथा रज्ज्वां प्राक्सर्पोत्पत्तेः रज्ज्वात्मना सर्पः सन्नेवासीत् ,
एवं सर्वभावानामुत्पत्तेः प्राक्प्राणबीजात्मनैव सत्त्वमिति । श्रुतिरपि
वक्ति ‘ब्रह्मैवेदम्’
(मु. उ. २ । २ । १२)
<http://advaitasharada.sringeri.net/display/bhashya/Mundaka?page=2&id=MD_C02_S02_V12&hl=%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A5%88%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%AE%E0%A5%8D>
 ‘आत्मैवेदमग्र आसीत्’ (बृ. उ. १ । ४ । १)
<http://advaitasharada.sringeri.net/display/bhashya/Brha?page=1&id=BR_C01_S04_V01&hl=%E0%A4%86%E0%A4%A4%E0%A5%8D%E0%A4%AE%E0%A5%88%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%AE%E0%A4%97%E0%A5%8D%E0%A4%B0%20%E0%A4%86%E0%A4%B8%E0%A5%80%E0%A4%A4%E0%A5%8D>
इति ।
अतः सर्वं जनयति प्राणः चेतोंशून् अंशव इव रवेश्चिदात्मकस्य पुरुषस्य चेतोरूपा
जलार्कसमाः प्राज्ञतैजसविश्वभेदेन देवमनुष्यतिर्यगादिदेहभेदेषु
विभाव्यमानाश्चेतोंशवो ये, तान् पुरुषः पृथक् सृजति
विषयभावविलक्षणानग्निविस्फुलिङ्गवत्सलक्षणान् जलार्कवच्च
जीवलक्षणांस्त्वितरान्सर्वभावान् प्राणो बीजात्मा जनयति, ‘यथोर्णनाभिः. . .
यथाग्नेः क्षुद्रा विस्फुलिङ्गाः’ (बृ. उ. २ । १ । २०)
<http://advaitasharada.sringeri.net/display/bhashya/Brha?page=2&id=BR_C02_S01_V20&hl=%E0%A4%AF%E0%A4%A5%E0%A5%8B%E0%A4%B0%E0%A5%8D%E0%A4%A3%E0%A4%A8%E0%A4%BE%E0%A4%AD%E0%A4%BF%E0%A4%83.%20.%20.%20%E0%A4%AF%E0%A4%A5%E0%A4%BE%E0%A4%97%E0%A5%8D%E0%A4%A8%E0%A5%87%E0%A4%83%20%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A5%81%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A4%BE%20%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%8D%E0%A4%AB%E0%A5%81%E0%A4%B2%E0%A4%BF%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A4%BE%E0%A4%83>
इत्यादिश्रुतेः
॥

Shankara says here: The rajju-sarpa that is produced by avidyAkRuta
mAyAbeeja, has for its existence the rajju alone. In other words, he says,
the sarpa, prior to its utpatti, exists in the rajju 'as rajju' alone. So
too, before the world of manifoldness is manifested, it exists as
'prāṇabeejātmā' (Brahman with the creator upādhi). And he gives the spider
example from the Br.up.  That way, the satkāryavāda is protected. This is
in perfect agreement with the Taittiriya passages/method cited.

warm regards
subbu

>
> Hari Hari Hari Bol!!!
> bhaskar
>