[Advaita-l] Why did Brahman create the world?

[Venkatraghavan S]

Namaste Subbuji, Praveenji

There is a Sloka from the samkshepa shAriraka that captures both ideas -
that the effect not only cannot be the locus of the cause and that it
cannot grasp / know the cause:

आश्रयत्वविषयत्वभागिनी निर्विभागचितिरेव केवला ।
पूर्वसिद्धतमसो हि पश्चिमो *नाश्रयो भवति नापि गोचरः॥*

Regards,
Venkatraghavan

On Fri, 31 Jan 2020, 11:48 V Subrahmanian via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> Dear Praveen ji,
>
> Kindly ignore this voice message as it did not record my voice correctly.
>
> I wanted to say:  The jiva that is a product of avidya cannot be the locus
> and object of avidya.  Only Nirguna Brahman can be the locus and object for
> avidya. In other words, avidya has to have Brahman for its locus and it
> conceals Brahman. It cannot have the jiva, which is a product of avidya,
> for its locus and object.  I recalled this after seeing your words:
>
> //..  that which is created after (if at all there is a created and an
> after), cannot ever know the former.//
>
> On Fri, Jan 31, 2020 at 5:11 PM V Subrahmanian <v.subrahmanian at gmail.com>
> wrote:
>
> > (voice note)
> >
> > regards
> > subbu
> >
> > On Fri, Jan 31, 2020 at 4:58 PM Praveen R. Bhat via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> >> Namaste Raghavji,
> >>
> >> On Fri, Jan 31, 2020 at 9:43 AM Raghav Kumar Dwivedula via Advaita-l <
> >> advaita-l at lists.advaita-vedanta.org> wrote:
> >>
> >> > I was just the thinking it would be helpful to see the sAyaNa bhAShya
> >> for
> >> > that particular Rk mantra को अद्धा वेद क इह प्रवोचत् । कुत आजाता कुत
> इयं
> >> > विसृष्टिः  and you posted it.
> >> >
> >> > Thank you for that Praveen ji.
> >> >
> >> (All thanks to Yoganandaji and his team. I've just copy-pasted, fixing
> >> just
> >> a typo or two from http://rigveda.sanatana.in/)
> >>
> >>
> >> > Then what is the Advaita teaching all about. I understand it to be -
> >> "the
> >> > mind cannot do viShayIkaraNam (objectification or a concrete
> >> > conceptualization) of jagatkAraNam and how it 'evolved' in the initial
> >> > stages to "become" jagat. But it's still possible for the shuddha
> >> > anatahkaraNam, when exposed to the mahAvAkya teaching to resolve in to
> >> it's
> >> > source and own up "i am brahman" by way of laxyArtham of that
> mahAvAkya.
> >> >
> >> > The mystery of creation remains but the mind's doubts about AtmA and
> the
> >> > sources of sorrow are destroyed thereby.
> >> >
> >>
> >> Exactly so, that is why that which is created after (if at all there is
> a
> >> created and an after), cannot ever know the former. Who knows is always
> >> the
> >> former; the former knows the former as there is no one else! Or sticking
> >> to
> >> the context, one who knows doesn't know as to why the creation! As
> >> Bhagavan
> >> Gaudapadacharya concludes देवस्यैष स्वभावोऽयमाप्तकामस्य का स्पृहा।
> >>
> >> Kind rgds,
> >> --Praveen R. Bhat
> >> /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one
> know
> >> That owing to which all this is known! [Br.Up. 4.5.15] */
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