[Advaita-l] Fwd: {भारतीयविद्वत्परिषत्} Looking for the source of this Pancharatra passage

V Subrahmanian v.subrahmanian at gmail.com
Mon May 31 01:45:32 EDT 2021

---------- Forwarded message ---------
From: Harunaga Isaacson <harunagaisaacson at gmail.com>
Date: Mon, May 31, 2021 at 2:11 AM
Subject: Re: {भारतीयविद्वत्परिषत्} Looking for the source of this
Pancharatra passage
To: भारतीयविद्वत्परिषत् <bvparishat at googlegroups.com>

The verse can be found, with slight variants, in the Pāñcarātra
Paramasaṃhitā, as verse 12.65. This
link should lead to the right page of a scan of the Baroda edition.

On Sunday, May 30, 2021 at 3:07:02 PM UTC+2 V Subrahmanian wrote:

> On Sun, May 30, 2021 at 6:21 PM 'Raghavendra' via भारतीयविद्वत्परिषत् <
> bvpar... at googlegroups.com> wrote:
>> Good day,
>> Coming to the text of the पञ्चरात्र quoted by भामतिकार, the commentators
>> (कल्पतरुकार and परिमलकार) have not identified or discussed the source of
>> the text in question. भामतिकार must have had his source to the original
>> text for sure, but at this distance in time, one can only surmise. Experts
>> in that field of study are the only source of hope.
> Sri Jayatirtha, in the Nyayasudha, has cited this verse, (along with a
> shruti), without the 'Pancharatra' name: ''यावन्मोक्षं तु भेदः स्याज्जीवस्य
> परमस्य च । ततः परं न भेदोऽस्ति भेदहेतोरभावतः'' and says  इत्यादिश्रुतिस्मृतीनां
> -   *स्थानैक्यादिविषयत्वेन सावकाशत्वात् ।*
> So, he too has identified it as a smriti.  His interpretation is: the
> mukta jiva dwells, etc, in the same region as the Paramatma.
>> The overall sense of the text of the पञ्चरात्र quoted by भामतिकार appears
>> to lend support to the view of भगवद्रामानुज who believes in साम्य in
>> मुक्तावस्ठा.
>> Without an iota of doubt, it does lend support to Sri. Shankara going by
>> the clear cut wordings - मुक्तस्य तु न भेदोऽस्ति भेदहेतोरभावतः
>> The text has both senses of "differential-non-difference" (R) and
>> "total-non-difference" (S) if one may say so,
>> But, when one reads the following भाष्य-वचन of भगवत्पाद-शंकर it appears
>> to strike a concordant note with the concept of भेद in liberated state too,
>> जगदुत्पत्त्यादिव्यापारं वर्जयित्वा अन्यत् अणिमाद्यात्मकमैश्वर्यं
>> मुक्तानां भवितुमर्हति, जगद्व्यापारस्तु नित्यसिद्धस्यैव ईश्वरस्य । कुतः ?
>> तस्य तत्र प्रकृतत्वात् ; असन्निहितत्वाच्चेतरेषाम् ; पर एव हि ईश्वरो
>> जगद्व्यापारेऽधिकृतः, तमेव प्रकृत्य उत्पत्त्याद्युपदेशात् ,
>> नित्यशब्दनिबन्धनत्वाच्च ; तदन्वेषणविजिज्ञासनपूर्वकं तु
>> इतरेषामणिमाद्यैश्वर्यं श्रूयते ; तेनासन्निहितास्ते जगद्व्यापारे । समनस्कत्वादेव
>> च एतेषामनैकमत्ये, कस्यचित्स्थित्यभिप्रायः कस्यचित्संहाराभिप्राय इत्येवं
>> विरोधोऽपि कदाचित्स्यात्; अथ कस्यचित् सङ्कल्पमनु अन्यस्य सङ्कल्प इत्यविरोधः
>> समर्थ्येत, ततः परमेश्वराकूततन्त्रत्वमेवेतरेषामिति व्यवतिष्ठते
>> The concept of difference is so beautifully couched in all its
>> embellishments in these words, please help me understand if there is a
>> different view of it,
> In Advaita, the above bhashya you have cited  is about the saguna upasaka
> who has reached Brahmaloka and attained Jnana.  That loka, in Advaita, is
> subject to Mahapralaya, and at that time, the residents of that loka will
> attain ultimate mukti, never to return to samsara.
> regards
> subrahmanian.v
>> --
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