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

[Raghav Kumar Dwivedula]

Namaste Venkatraghavan ji
Regarding gocharo'pi na bhavati, how do we address examples like the child
can know the mother etc.?

I would presume we should attach an upAdhi to the syllogism such as,
"X cannot know X's *upAdAna* kAraNam"?

Om

On Sat, 1 Feb, 2020, 3:58 PM Venkatraghavan S via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> 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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