[Advaita-l] pravilApanam - Resolving the gross in to the subtle

[V Subrahmanian]

Raghav ji,

You have touched upon an interesting idea. In the Brahmanuchintanam and
Atma Vidya Vilasa of Sadasiva Brahmendra, the pancha bhutas are 'resolved'
in a telescopic manner.  Prithivi into aapah, and so on. The meaning is:
there is no physical dissolution but the bauddhika contemplation that
'prithvi the effect has no existence apart from the cause aapah and so on
up to the avyakta and further the avyakta is adhyasta in Brahman and that
Brahman is Me.

In the Kathopanishat case, the idea is: the Mahat, samashti, is a necessary
step in Atma 'resolving' into/as Brahman.  Before the last step it is
necessary for the vyashti to expand into samashti, both within creation,
and only then it is possible to really claim the aham brahma.

To this end alone in every Upanishad we have one or the other form of
samashti upasana.

regards
subbu

On Sun, May 17, 2020 at 4:06 AM Raghav Kumar Dwivedula via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Subbuji
>
> That was a meaningful verse from kaThopaniShad quoted by you.
>
> On Sat, 16 May, 2020, 6:21 AM V Subrahmanian via Advaita-l, <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > On Fri, May 15, 2020 at 10:42 PM Sudhakar Kabra via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > > Respected members,
> > > Can someone give hints to the following:
> > >
> > > It is said that whatever is there in microcosm (Vyasti)  is also there
> in
> > > macrocosm (Samasti )Yat ande tat pinde.
> > >
> > > Microcosmic (Individualistic) ego is ahamkara. Is there anything called
> > > Cosmic Ego?If so, its explanation and/or references needed.
> > >
> >
> > To my knowledge the Cosmic Ego is the Hiranyagarbha who has 'abhimana',
> > identification, with the entirety of the jivas in creation. He is said to
> > be the sukhsma sharira abhimani of all beings.  Shankaracharya says he is
> > 'pure', free from raga dvesha.  In the run-up to direct realization, a
> > penultimate state is to expand our consciousness to the Hiranyagarbha.
> In
> > the Kathopanishad bhashya  1.3.13 we have:
> >
> > यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि ।
> > ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि ॥ १३ ॥
> >
> > तत्प्रतिपत्त्युपायमाह — यच्छेत् नियच्छेदुपसंहरेत् प्राज्ञः विवेकी । किम्
> ?
> > वाक् वाचम् ; वागत्रोपलक्षणार्था सर्वेषामिन्द्रियाणाम् । क्व ? मनसी मनसि ।
> > छान्दसं दैर्घ्यम् । तच्च मनः यच्छेत् ज्ञाने प्रकाशस्वरूपे बुद्धावात्मनि ।
> > बुद्धिर्हि मनआदिकरणान्याप्नोतीत्यात्मा प्रत्यक् च तेषाम् । *ज्ञानं
> बुद्धिम्
> > आत्मनि महति प्रथमजे नियच्छेत् । प्रथमजवत्**स्वच्छस्वभावकमात्मनो*
> > * विज्ञानमापादयेदित्यर्थः ।* तं च महान्तमात्मानं यच्छेत् शान्ते
> > सर्वविशेषप्रत्यस्तमितरूपे अविक्रिये सर्वान्तरे सर्वबुद्धिप्रत्ययसाक्षिणि
> > मुख्ये आत्मनि ॥
> >
> > //ज्ञानं बुद्धिम् आत्मनि महति प्रथमजे नियच्छेत् । प्रथमजवत्
> > स्वच्छस्वभावकमात्मनो विज्ञानमापादयेदित्यर्थः ।//  This Mahat tattva is
> > called the 'prathamaja', 'first-born.'  We may identify this with the
> > Puranic four-faced Brahma who appeared from the navel-Lotus of Vishnu.
> >
>
> In the development of one's understanding indicated in the above
> kaThopaniShad verse, the gross is successively merged in to the subtle
> which in turns is merged in the still more subtle. This culminates in
> arriving at the subtlest which is shAntAtmA or brahman.
>
> Is not this process the same as प्रविलापनम् mentioned elsewhere?
>
> Usually प्रविलापन is done in one's understanding by 'merging' the effect in
> the cause as in understanding सर्वं खल्विदं ब्रह्म etc.,  and as indicated
> by bhAShya talking of "अविद्याकृतं कार्यप्रपञ्चं विद्यया प्रविलापयन्तः
> तमेवैकमायतनभूतमात्मानं जानथ एकरसमिति ।......‘सर्वं ब्रह्म’ इति तु
> सामानाधिकरण्यं प्रपञ्चप्रविलापनार्थम् , न अनेकरसताप्रतिपादनार्थम् .....
>
> Here the experienced multiplicity - the world which is an effect - कार्य -
> is merged or resolved as brahman which is ekarasa or homogeneous. (All this
> happens in one's understanding,; nothing actually is "done" during such
> vedantic meditation).
>
> 1. One question i have regarding this -
> Can we say that pravilApanam refers to the entire process of shifting one's
> attention through the sauxmya-tAratamya from the gross (mind to buddhi to
> Mahat etc) to the subtle? And pravilApanam is not just the name for the
> last step in arriving at the understanding of nirupAdhika brahman by
> negating *all names and forms*?
>
>
> 2. Second question is
> There was a passage related to this from sri appayya dikshitar's siddhaanta
> lesha sangrahah. Quoting from advaitasharada -
>
>  तत्र सुषुप्तौ विलीनेऽन्तःकारणे अज्ञानमात्रसाक्षी प्राज्ञः, योऽयमिहानन्दमय
> उक्तः । स्वप्ने व्यष्टिसूक्ष्मशरीराभिमानी तैजसः । जागरे
> व्यष्टिस्थूलशरीराभिमानी विश्वः । तत्र माण्डूक्यश्रुतिः अहमनुभावे
> प्रकाशमानस्यात्मनो विश्वतैजसप्राज्ञतुर्यावस्थाभेदरूपं पादचतुष्टयं
> ‘सोऽयमात्माचतुष्पात्’
> (मा.उ. २)
> <
> https://advaitasharada.sringeri.net/display/bhashya/Mandukya?page=NaN&id=MK_V02&hl=%E0%A4%B8%E0%A5%8B%E0%A4%BD%E0%A4%AF%E0%A4%AE%E0%A4%BE%E0%A4%A4%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B7%E0%A5%8D%E0%A4%AA%E0%A4%BE%E0%A4%A4%E0%A5%8D
> >
> इत्युपक्षिप्य
> पूर्वपूर्वपादप्रविलापनेन निष्प्रपञ्चब्रह्मात्मकतुर्यपादप्रतिपत्तिसौकर्याय
> स्थूलसूक्ष्मतरोपाधिसाम्यात् * विराडादीन् विश्वादिष्वन्तर्भाव्य*
> ‘जागरितस्थानो
> बहिः प्रज्ञः’ (मा. उ. ३)
> <
> https://advaitasharada.sringeri.net/display/bhashya/Mandukya?page=NaN&id=MK_V03&hl=%E0%A4%9C%E0%A4%BE%E0%A4%97%E0%A4%B0%E0%A4%BF%E0%A4%A4%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A5%8B%20%E0%A4%AC%E0%A4%B9%E0%A4%BF%E0%A4%83%20%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%83
> >
> इत्यादिना
> विश्वादिपादान्न्यरूपयत् । अतः प्राज्ञशब्दिते *आनन्दमये
> आव्याकृतस्येश्वरस्यान्तर्भावं* विवक्षित्वा तस्य
> सर्वेश्वरत्वादितद्धर्मवचनमिति । इत्थमेव भगवत्पादैर्गौडपादीयविवरणे
> व्याख्यातम् ।
> My question is - is this resolution of samAShTi in to vyAShTi (विराडादीन्
> विश्वादिष्वन्तर्भाव्य etc.) also referred to as pravilApanam? (Here Sri
> appayya dixitar puts the vyaShTi in seventh case. Although is it not more
> of aikyam rather than one resolving in to the other?) Of course the
> पूर्वपूर्वपादप्रविलापनेन तुर्यपादप्रतिपत्ति -  I am taking
> for granted is the usual pravilApanam.
>
>
> 3. Thirdly its easier to grasp the kAryas resolving in to kAraNa, but can
> we give some other maybe vyAvahArika examples of a samaShTi vyApaka tattvam
> 'resolving' or undergoing antarbhAvam in to vyaShTi?
>
> Thank you
>
> Om
> Raghav
>
>
>
>
>
>
> > There is also the sequence
> >
> >
> http://www.ayurvedaamritvani.com/srushti-utpatti---formation-of-universe.html
> > .
> >
> > There could be some variations too in the specifications.
> >
> > regards
> > subbu
> >
> >
> >
> > >
> > > Thanks and regardsSudhakar kabra
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