[Advaita-l] The Viraat form of Brahman as per Panchadashi - ref to BG 11th ch.

[V Subrahmanian]

On Fri, Jul 12, 2019 at 7:00 PM sreenivasa murthy via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

>  Dear friends,
> Every  form  within  the  manifestation  has
> Brahman  as  its  source
> Hence  by  the   "kAryakAraNAnanyatvanyAya"
> it  becomes  evident that the  essence  of  every
> name  and  form is nothing  but  Brahman.For  this  reason  every  name
> and  form  includingyou ,  me  and  everybody  else are  vibhutis  ofthat
> REALITY  which  is  one's  own  true  svarUpa.
>

Very nicely stated. ajaayamaano bahudhaa vijaayate  says that all forms are
Brahman's forms. And they are all Its Vibhutis. Shankara has said that all
vibhutis of Brahman are non-different from It. And this non-difference
obtains in the state of ignorance too. In BSB 2.1.14 Shankara says:

न च विशेषदर्शनमात्रेण वस्त्वन्यत्वं भवति ; न हि देवदत्तः सङ्कोचितहस्तपादः
 प्रसारितहस्तपादश्च विशेषेण दृश्यमानोऽपि वस्त्वन्यत्वं गच्छति, स एवेति
प्रत्यभिज्ञानात् ;

Just because a difference is perceived across states, there cannot be
asserted a difference between the two entities. X, with limbs folded does
not become different from himself with limbs stretched as the recognition
'he alone is this' is had.

Similarly, in every form in creation, the recognition sat, chit etc. are
seen and the identity is thus established with Brahman.

regards
subbu




> Is it not much more fruitful to  have  a  discussion / enquiry
> centred  around  the  above  point?
>
> With respectful  namaskars,Sreenivasa Murthy.
>
>     On Monday, 8 July, 2019, 3:35:17 pm IST, V Subrahmanian via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>  Swami Vidyaranya's statements are supported by ancient texts like the
> Parashara Dharma Samhita:
>
> The Trimurti-s appear and disappear in every kalpa  - The Parasara Dharma
> Samhita
>
> The Parasara Smriti, a dharmashastra work, is an ancient one.  It says that
> the Trimurtis have origination and disappearance in each creation cycle.
> This is in perfect agreement with the Atharvashikha Upanishad which says:
> brahmaviShNurudrendrAste samprasUyante..[Brahma, Vishnu, Rudra and Indra
> are born..]
>
> Sayanacharya (Madhavacharya) has commented on this text elaborately and the
> same is available in multiple volumes.
>
> A post on the above topic is available for download here:
>
> http://www.mediafire.com/file/h1tbgpe59rqzfvq/Trimurtis_perish_etc._Parashara_Maadhaviya.pdf/file
>
> Thus, the Trimurti-s belonging to creation is authentic.
>
> Also the Vishnu Purana too says that the Trimurti-s are vibhuti-s of
> Brahman.
>
> Vishnu is also a vibhuti of Brahman – Vishnupuranam
> In Vedanta, Brahman is the jagatkaaranam. Even though in the ultimate
> analysis since the jagat is not there at all, yet, in order to guide us to
> the knowledge of Brahman, the Veda adopts the method of first positing
> Brahman as the cause of creation (sustenance and destruction) of the world
> and then shows us Brahman as completely bereft of the jagat. In the sequel
> are the verses that teach how the creator, sustainer and destroyer are all
> Brahman’s vibhutis. Thus, Brahma, Vishnu and Shiva are all taught here as
> the vibhutis of Brahman.
>
> Here is the complete post:
>
>
> https://adbhutam.wordpress.com/2018/11/15/vishnu-is-also-a-vibhuti-of-brahman-vishnupuranam/
>
> regards
> subbu
>
>
> On Mon, Jul 8, 2019 at 8:40 AM V Subrahmanian <v.subrahmanian at gmail.com>
> wrote:
>
> > The Viraat form of Brahman as per Panchadashi - ref to BG 11th ch.
> >
> > In the Panchadashi, 6th chapter, Swami Vidyaranya has given a detailed
> > picture of creation. The sequence is: from kaaraNam to sUkshma kaaryam to
> > sthUla kaaryam. KaaraNam is Ishwara (antaryaami, etc. as per Mandukya 6th
> > mantra). Kaaryam in its sukshma form is the Hiranyagarbha and in its
> > sthula, gross, form is virAT.  For this he says the Bh.Gita 11th chapter
> is
> > the example. The gross world is made of both animate and inanimate
> entities
> >
> > इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् ।
> > मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि ॥ ७ ॥ 11.7
> >
> > In the Gita says that the world is of both chara and achara which is what
> > is animate and inanimate. In the 10th chapter itself the
> animate/inanimate
> > composition of Brahman as the viraat prapancha has been made. Shankara
> has
> > cited the Purusha sukta too in the 10th ch.commentary, which Vidyaranya
> > mentions in the second verse here:
> >
> > आतपाभातलोको वा पटो वा वर्णपूरितः ।
> > शस्यं वा फलितं यदवत्तथा स्पष्टवपुर्विराट् ॥ २०४॥
> > विश्वरूपाध्याय एष उक्तः सूक्तेऽपि पौरुषे ।
> > धात्रादिस्तम्बपर्यन्तानेतस्यावयवान् विदुः ॥ २०५॥
> > ईशसूत्रविराट्वेधोविष्णुरुद्रएन्द्रवह्नयः ।
> > विघ्नभैरवमैरालमारिका यक्षराक्षसाः ॥ २०६॥
> > विप्रक्षत्रियविट्शूद्रा गवाश्वमृगपक्षिणः ।
> > अश्वत्थवटचूताद्या यववृहितृणादयः ॥ २०७॥
> > जलपाषाणमृत्काष्ठवास्याकुद्दालकादयः ।
> > ईश्वराः सर्व एवैते पूजिताः फलदायिनः ॥ २०८॥
> > यथा यथोपासते तं फलमीयुस्तथा तथा ।
> >
> > फलोत्कर्षापकर्षौ तु पूज्यपूजानुसारतः ॥ २०९॥
> >
> > 204. In Virat the world appears distinct and shining, like objects in
> > broad day-light or like the figures of a fully painted picture or the
> fruit
> > of a fully matured tree. In Virat all the gross bodies are plainly seen.
> >
> > 205. In the Vishvarupa chapter and in the Purusha Sukta there is a
> > description of Virat. From the creator Brahma to a blade of grass, all
> > objects in the world form part of Virat.
> >
> > 206. The forms of Virat, such as Ishvara, Hiranyagarbha, Virat, Brahma,
> > Vishnu, Shiva, Indra, Agni, Ganesha, Bhairava, Mairala, Marika, Yakshas,
> > demons.
> >
> > 207. Brahmanas, Kshatriyas, Vaishyas, Sudras, cows, horses and other
> > beasts, birds, fig, banyan and mango trees, wheat, rice and other cereals
> > and grasses;
> >
> > 208. Water, stone, earth, chisels, axes and other implements are
> > manifestations of Ishvara. Worshipped as Ishvara they grant fulfilment of
> > desires.
> >
> > 209. In whatever form Ishvara is worshipped, the worshipper obtains the
> > appropriate reward through that form. If the method of worship and the
> > conception of the attributes of the deity worshipped are of a high order,
> > the reward also is of a high order; but if otherwise, it is not.
> >
> > 210. The Liberation, however, can be obtained through the knowledge of
> > reality and not otherwise. The dreaming does not end until the dreamer
> > awakes.
> >
> > 211. In the secondless principle, Brahman, the whole universe, in the
> form
> > of Ishvara and Jiva and all animate and inanimate objects, appears like a
> > dream.
> >
> > What is noteworthy in the above rendering is: The Trimurtis, Brahma,
> > Vishnu and Shiva - are all part of the Vishvarupa. According to
> Vedantins,
> > the Vishvarupa is of Brahman and not a finite deity. Thus, the entire lot
> > of entities that are related to creation will find place in the
> vishvarupa
> > by default. In the BG 11th chapter, only Brahmaa is mentioned, as per
> > Shankara. The others have to be taken as per the upalakshana maxim.  In
> the
> > 10th chapter, however, even Vishnu and Rudra have been mentioned as per
> > various commentators. The BG depiction also is to be known to be not
> > exhaustive but only representational. This becomes clear from the lines
> of
> > the Pachadashi shown above.
> >
> > Om Tat Sat
> >
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