[Advaita-l] Fwd: 'Bheda' - difference is mithya - Panchabrahmopanishad

[V Subrahmanian]

---------- Forwarded message ---------
From: V Subrahmanian <v.subrahmanian at gmail.com>
Date: Sat, Apr 2, 2022 at 3:41 PM
Subject: 'Bheda' - difference is mithya - Panchabrahmopanishad
To: Advaitin <advaitin at googlegroups.com>


'Bheda' - difference is mithya - Panchabrahmopanishad

https://tinyurl.com/2p86m6ym

This Upanishad is one among the 108 listed in the Muktikopanishad. There is
a commentary to this short Upanishad by the Advaitin, Upanishadbrahmayogin.
One get to see concepts/words of the Chandogya, Katha Upanishads here. The
full text of the Upanishat is here:

https://sanskritdocuments.org/doc.../panchabrahma.pdf

यस्य श्रवणमात्रेणाश्रुतमेव श्रुतं भवेत् ।
अमतं च मतं ज्ञातमविज्ञातं च शाकल ॥ २८॥

एकेनैव तु पिण्डेन मृत्तिकायाश्च गौतम ।
विज्ञातं मृण्मयं सर्वं मृदभिन्नं हि कायकम् ॥ २९॥
एकेन लोहमणिना सर्वं लोहमयं यथा ।
विज्ञातं स्यादथैकेन नखानां कृन्तनेन च ॥ ३०॥
सर्वं कार्ष्णायसं ज्ञातं तदभिन्नं स्वभावतः ।
कारणाभिन्नरूपेण कार्यं कारणमेव हि ॥ ३१॥
तद्रूपेण सदा सत्यं भेदेनोक्तिर्मृषा खलु ।
तच्च कारणमेकं हि न भिन्नं नोभयात्मकम् ॥ ३२॥


भेदः सर्वत्र मिथ्यैव धर्मादेरनिरूपणात् ।
अतश्च कारणं नित्यमेकमेवाद्वयं खलु ॥ ३३॥

अत्र कारणमद्वैतं शुद्धचैतन्यमेव हि ।
अस्मिन्ब्रह्मपुरे वेश्म दहरं यदिदं मुने ॥ ३४॥

पुण्डरीकं तु तन्मध्ये आकाशो दहरोऽस्ति तत् ।
स शिवः सच्चिदानन्दः सोऽन्वेष्टव्यो मुमुक्षिभिः ॥ ३५॥

अयं हृदि स्थितः साक्षी सर्वेषामविशेषतः ।
तेनायं हृदयं प्रोक्तः शिवः संसारमोचकः ॥ ३६॥

सर्वं कार्ष्णायसं ज्ञातं तदभिन्नं स्वभावतः ।
कारणाभिन्नरूपेण कार्यं कारणमेव हि ॥ ३१॥
तद्रूपेण सदा सत्यं भेदेनोक्तिर्मृषा खलु ।
तच्च कारणमेकं हि न भिन्नं नोभयात्मकम् ॥ ३२॥

भेदः सर्वत्र मिथ्यैव धर्मादेरनिरूपणात् ।
अतश्च कारणं नित्यमेकमेवाद्वयं खलु ॥ ३३॥

अत्र कारणमद्वैतं शुद्धचैतन्यमेव हि ।
अस्मिन्ब्रह्मपुरे वेश्म दहरं यदिदं मुने ॥ ३४॥

पुण्डरीकं तु तन्मध्ये आकाशो दहरोऽस्ति तत् ।
स शिवः सच्चिदानन्दः सोऽन्वेष्टव्यो मुमुक्षिभिः ॥ ३५॥

अयं हृदि स्थितः साक्षी सर्वेषामविशेषतः ।
तेनायं हृदयं प्रोक्तः शिवः संसारमोचकः ॥ ३६॥

The cited verses are the essence of a part of the 6th chapter of the
Chandogya Upanishat where the Tattvamasi occurs: The tenet of 'Knowledge of
everything by the knowledge of One' and the three analogies of earth, gold
and iron and their products are stated and the declaration that the
material cause of the products alone is real while the name and form of the
products are unreal. There is no difference between/across the products too
since the cause alone is in and through all the products while the products
themselves are mere words and since they are not constant, are unreal.
Similarly, Brahman, the cause of creation, alone is real, being inherent in
all the variety in creation.  The names/forms in the creation, being
inconstant and subject to change, are not real. This teaching of the
Chandogya is found unmistakably paraphrased here in this Pancha
brahmopanishat.


https://en.wikipedia.org/wiki/Pancabrahma_Upanishad

Pancha brahma:  Sadyojata, Vamadeva, Aghora, Tatpurusha and Ishana. These
are popular in the Mahanarayana Upanishad of Yajurveda.

View an image of Pancha brahma Shiva in the Advaitin post in google groups.

regards
subbu