[Advaita-l] Ghata Bhashya 1 - MUST SEE- superb videos on Sankara Bhashya

[Venkatesh Murthy]

Namaste

There are some important points in the first video. Vedanta accepts Vivarta
Vaada only but using Parinaama Vaada as basis. The Acharya Sarvajnatma Muni
has said विवर्तवादस्य च पृष्ठभूमिः वेदान्तवादे परिणामवादः। The Parinama
Vada is the background for Vivarta Vaada in Vedanta. The Vivarta Vaada is
resting beautifully on Parinama Vada. A beginner will learn Parinama Vada
and then go to Vivarta Vaada in Vedanta. How?

When you say the Clay is the material cause for Pot this is Parinama Vada.
It is simple and clear. The Pot is made of Clay material. Lump of Clay has
become a Pot. Clay is Upadana for Upadeya Pot.

But when you say the Snake is Vivarta of Rope the Snake is Adhistheya and
Rope is Adhishthana. We do not use Upadana and Upadeya here in this Vaada.

The intelligent person will see there is not much difference between
Parinama Vada and Vivarta Vada. Why? Two reasons.

First reason. The Upadeya depends on Upadana. Without Upadana there will
not be Upadeya. Without Clay there cannot be Pot. Similarly Adhistheya in
Vivarta Vada depends on Adhisthana. Without Adhisthana there will not be
Adhistheya. Without Rope there will not be Snake. Snake is not seen out of
Nothing.

Second Reason. In Parinama Vada the Upadeya has only Vyavaharika Satta. Not
Paramarthika Satta. There it is almost like Adhistheya of Vivarta Vada.
Though the Adhistheya is Pratibhasika Satta the important point is it is
not Paramarthika Satta.

Example, if you are not interested in doing anything with the Pot you will
see the Pot as Clay only because you have no use for Pot like storing water
in it. You are not interested at all in doing some व्यवहार with Pot like
buying or selling it or giving it or storing water. Then what is the use of
pot? It is simply Clay only. If you forget Vyavahara there is no difference
between Vivarta and Parinama.

Therefore the Vedanta is teaching Vivarta Vada only through Parinama Vada
in Vakyas like Vacarambhana Vikara Namadheya Mruttiketyeva Satyam.

Many times on this forum we had many discussions saying World is Parinama
of Brahman and so on. But in one simple video talk Swamiji has cleared all
doubts superbly.



2018-02-04 12:21 GMT+05:30 Venkatesh Murthy <vmurthy36 at gmail.com>:

> Namaste Friends
>
> When I was in Kashi Vishwanath Mandir I got some Inner Voice telling me to
> concentrate  on Sankara Bhashyas and not waste time in worldly things like
> money.
>
> That same night I was searching some videos and I found very superb videos
> for Brihadaranyaka Upanishad Bhashyas by Sri Swami Haribrahmendrananda
> Teerth, Adi Shankara Brahma Vidya Peetham, Ujeli, Uttarkashi. It was like
> a eye opener for me. I have accepted him mentally as my Guru. I want to
> meet him one day in Uttarkashi near the Himalayas.
>
> घट भाष्य is the name of the famous Sankara Bhashya for Brihadaranyaka
> 1-2-1. Why it is called as घट भाष्य? Because in that Bhashya Adi Sankara
> has said घट word 74 times. In this superb bhashya he has shown Satkarya
> Vada is the correct Vada and not Asatkarya Vada like the Buddhists and
> Naiyayikas are saying. His arguments against  Buddhists are superb and
> destroy Asatkarya Vada with sharp Logic.
>
> The Upanishad text for Bhashya is -
> नैवेह किञ्चनाग्र आसीन्मृत्युनैवेदमावृतमासीदशनाययाशनाया हि
> मृत्युस्तन्मनोऽकुरुतात्मन्वी स्यामिति । सोऽर्चन्नचरत्तस्यार्चत
> आपोऽजायन्तार्चते वै मे कमभूदिति तदेवार्कस्यार्कत्वं कं ह वा अस्मै भवति य
> एवमेतदर्कस्यार्कत्वं वेद ॥ १ ॥
>
> What exactly is घट भाष्य? Where is the beginning and where is the end? I
> am giving below the starting and ending text for घट भाष्य.
>
> From -
>
> किं शून्यमेव बभूव ? शून्यमेव स्यात् ; ‘नैवेह किञ्चन’ इति श्रुतेः, न कार्यं
> कारणं वासीत् ; उत्पत्तेश्च ; उत्पद्यते हि घटः ; अतः प्रागुत्पत्तेर्घटस्य
> नास्तित्वम् । ननु कारणस्य न नास्तित्वम् , मृत्पिण्डादिदर्शनात् ;
> यन्नोपलभ्यते तस्यैव नास्तिता । अस्तु कार्यस्य, न तु कारणस्य,
> उपलभ्यमानत्वात् । न, प्रागुत्पत्तेः सर्वानुपलम्भात् ।
> अनुपलब्धिश्चेदभावहेतुः, सर्वस्य जगतः प्रागुत्पत्तेर्न कारणं कार्यं
> वोपलभ्यते ; तस्मात्सर्वस्यैवाभावोऽस्तु ॥
>
> Upto -
>
> अथ कल्पयित्वा व्यपदिश्येत, शिलापुत्रकस्य शरीरमिति यद्वत् ; तथापि घटस्य
> प्रागभाव इति कल्पितस्यैवाभावस्य घटेन व्यपदेशः, न घटस्वरूपस्यैव ।
> अथार्थान्तरं घटाद्घटस्याभाव इति, उक्तोत्तरमेतत् । किञ्चान्यत् ;
> प्रागुत्पत्तेः शशविषाणवदभावभूतस्य घटस्य स्वकारणसत्तासम्बन्धानुपपत्तिः,
> द्विनिष्ठत्वात्सम्बन्धस्य । अयुतसिद्धानामदोष इति चेत् , न ;
> भावाभावयोरयुतसिद्धत्वानुपपत्तेः । भावभूतयोर्हि युतसिद्धता अयुतसिद्धता वा
> स्यात् , न तु भावाभावयोरभावयोर्वा । तस्मात्सदेव कार्यं प्रागुत्पत्तेरिति
> सिद्धम् ॥
>
> Listen to First Video of Ghata Bhashya by Guruji -
>
> https://youtu.be/pr9cnQIUlwQ
>
>
>
> --
> Regards
>
> -Venkatesh
>



-- 
Regards

-Venkatesh