[Advaita-l] Two Advaitic verses with a profound combined purport

[Bhaskar YR]

praNAms Sri Srinath Vedagarbha prabhuji
Hare Krishna

I am sorry, I don’t think so. ' Jagat never stated as braman'  is really a sweeping statement which denies the very existence of jagat in its svarUpa.  When Shruti categorically declaring brahmaivedaM amrutaM purastAt, idaM sarvaM yadayamAtmA, sarvaM khalvidaM brahma, yenAshrutaM shrutaM bhavatyamataM mataM avijnAtaM vijnAtaM, brahman is left, right, top, bottom etc. etc., I am afraid conclusions like this especially when jagat is accessible to both jnAni and ajnAni in samAna rUpa through pratyakshAdi prAmaNa, would bring the Shruti hAni.  IMHO, jagat in its svarUpa never ever been negated as  it is pariNAmi nitya and trishu kAleshu one with brahman.

Madhusudhana Sarswati will not agree with you.


Ø     I have not studied his works prabhuji so I will not be in a position to make any comment on it.  But traditionalists justification for Sri MS not following mUlAchArya is : later vyAkhyAnakAra-s need not be parroting the mUla as  they have their own contribution in advocation of Advaita siddhAnta in entirely new scheme of things.  And it is quite acceptable as long as basic tenets are not getting affected in different prakriya-s.  Anyway, if Sri MS not agreeing with me I really don’t mind coz. AFAIK I am following mUlabhAshya.

But, this acceptance of negation by svarUpa of this world,  will render the world to null and reduced to utter non-existence (asat).


  *   According to bhAshyakAra the term ‘asat’ does not mean atyanta abhAva of something here in this case jagat.  That which does not change in its rUpa in all the three periods of time is sat and that which will change its rUpa is ‘asat’, says bhAshyakAra in taittereeya.  So, asat is not atyanta abhAva vastu like shasha-vishANa, it has its existence and eternal as well but pariNAmi not kUtasTha.


Then, since  advaita holds identity between kArya jagat with kAaaNa Brahman, such svarUpa niShedha makes the kAraNa Brahman also equally asat at the end. That's the problem with mAyavAda my friend.


Ø     That is not the problem, ultimately we have to realize kAraNa brahman in its svarUpa completely nirvishesha, niravayava, nirguNa.  When kArya is identified with kAraNa, we say only kAraya is kAraNa in its svarUpa but kAraNa is NOT kArya.  ( like saying ring is gold but gold is not ring)…bhAshyakAra says this : ananyatvepi kAryakAraNayOH kAryasya kAraNATmatvaM “ na tu kAraNasya kAryAtmatvaM”.  I don’t know in what context Sri MS talked about svarUpa nishedha of kArya / jagat but bhAshyakAra clear in his stand when he said : kAryAkArOpi kAraNasya AtmabhUta eva AnAtmabhUtasya anArabhyatvAt.  Anyway, kArya-kAraNa prakriya is there to prove brahman is in his svarUpa atyanta nirvishesha.  When he is everything where is the question of vishesha??  He is astUla, anaNU, nAntaH prajna, bahirprajna not even prajnAna ghana 😊  Being a dvaitin you must be having your own interpretations / objections to all this, but we as advaitins too do have our own 😊


Hari Hari Hari Bol!!!
bhaskar