[Advaita-l] The Mundakopanishat and Madhusudana Saraswati
v.subrahmanian at gmail.com
Fri Jun 8 02:24:29 EDT 2018
On Thu, Jun 7, 2018 at 7:20 PM, Srinath Vedagarbha via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> On Thu, Jun 7, 2018 at 2:07 AM V Subrahmanian via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
> The question is simple -- the position ('Supreme Brahman can take different
> forms') is valid or not? (I do not care you call it vyavahAra dristi or by
> any other names).
> If valid, then advaitahAni as that makes Supreme Brahman sees 'differnce'.
> If not valid, then Madhusudana Saraswati & Shankara's explanation
> on Vibhuti Yoga is a lie.
Shankara has cited a verse in the Viṣṇu sahasra nāma bhāṣya, which has not
been identified as to its source:
स्वमायया स्वमात्मानं मोहयन्द्वैतमायया । गुणाहितं स्वमात्मानं लभते च स्वयं
हरिः ॥ [By his own Māyā, deluding himself with the illusion of dvaita, Hari
Himself comes to see himself endowed with guṇas.]
Here Shankara is clear that Hari, by His own māyā, gets deluded and comes
to be endowed with guṇa-s.
This idea is contained in the Bṛhadāraṇyaka Upaniṣad 1.4.10:
ब्रह्म वा इदमग्र आसीत्तदात्मानमेवावेत् । अहं ब्रह्मास्मीति ।
तस्मात्तत्सर्वमभवत्तद्यो...[Brahman was even before knowing its true
nature, Brahman alone. It knew itself as 'I am Brahman' and thereupon
became the Infinite.]
In the Puruṣasūkta bhāṣya, Sāyaṇācārya cites:
एतच्चाथर्वाणिका उत्तरतापनीये स्पष्टमामनन्ति - स वा एष भूतानीन्द्रियाणि
विराजं देवताः कोशांश्च सृष्ट्वा प्रविश्यामूढो मूढ इव व्यवहरन्नास्ते माययैव
। इति । .
This is clearly stated by the Nṛsimha uttara tāpanīya Upaniṣad: He indeed
created all these beings - virāt, the devatā-s and the pancha kośā-s and
entering them, though himself beyond delusion, appears, out of māyā, doing
his actions, as though he is deluded.
Thus, there is evidence in the Upaniṣads for the idea of Brahman itself as
though being deluded.
Apart from this, अजायमानो बहुधा विजायते of the Purusha Suktam is also
pramana for Brahman taking multiple forms. There is no advaita hani
because the forms are all take up through maya and one perceiving the other
is also possible in that kalpita bahutva.
The Shvetashvatatopanishat says: *त्वं स्त्री** पुमानसि त्वं कुमार उत वा
कुमारी । त्वं जीर्णो दण्डेन वञ्चसि त्वं जातो भवसि विश्वतोमुखः ॥३*॥
All the forms seen in the cosmos like man, woman, young, old, are of
Brahman. There are many more shruti passages that teach that everything in
creation, the good, the bad and the ugly, is Brahman.
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