[Advaita-l] Fwd: ***UNCHECKED*** Re: Re: [advaitin] What is the glue that binds Brahman and Maya together?

[H S Chandramouli]

---------- Forwarded message ---------
From: H S Chandramouli <hschandramouli at gmail.com>
Date: Thu, Nov 2, 2023 at 3:04 PM
Subject: Re: [Advaita-l] ***UNCHECKED*** Re: Re: [advaitin] What is the
glue that binds Brahman and Maya together?
To: <advaitin at googlegroups.com>


Namaste.

Many of such nyAyAs are covered in this text itself.

Regards

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On Thu, Nov 2, 2023 at 11:20 AM 'Bhaskar YR' via advaitin <
advaitin at googlegroups.com> wrote:

> praNAms Hare Krishna
>
>
>
> Do we have something like this with regard to various ‘nyAyaya’-s talked
> in PTB??  Like stulArundhati, ardhakukkuti, pradhaanamalla nibarhaNa nyAya
> etc. ??
>
>
>
> Hari Hari Hari Bol!!!
>
> bhaskar
>
>
>
> *From:* advaitin at googlegroups.com <advaitin at googlegroups.com> *On Behalf
> Of *H S Chandramouli
> *Sent:* Tuesday, October 31, 2023 4:22 PM
> *To:* advaitin at googlegroups.com; A discussion group for Advaita Vedanta <
> advaita-l at lists.advaita-vedanta.org>
> *Subject:* Re: [Advaita-l] ***UNCHECKED*** Re: Re: [advaitin] What is the
> glue that binds Brahman and Maya together?
>
>
>
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> Namaste.
>
>
>
> For information. There is a book in kannada by Sri Krishna Jois, a well
> known scholar, titled *vedantada drishtAntagaLu*,  Illustrations in Vedanta
> (as covered in the Bhashya). The book can be accessed at the following link
>
>
>
> //
> https://adbhutam.files.wordpress.com/2022/07/vedantada-drishtantagalu-by-vid-sri-k-krishna-jois-rotated.pdf
> //.
>
>
>
> Regards
>
>
>
> On Mon, Oct 30, 2023 at 7:49 PM Ram Chandran <ramvchandran at gmail.com>
> wrote:
>
> Namaskar:
>
> Thanks for sharing your thoughts and they are valuable and useful.  I am
> glad to see more active participation.  This subject is quite important and
> I hope to see more to participate and share their views.
>
> thanks again,
>
>
>
> Ram Chandran
>
> On Monday, October 30, 2023 at 8:20:35 AM UTC-4 hschand... at gmail.com
> wrote:
>
> Namaste.
>
> Chaitanya, as associated with mAyA, is of three kinds ; Shuddha Chaitanya,
> mAyA upahita Chaitanya and mAyA vishishta Chaitanya.
>
> // तावानस्य महिमा ततो ज्यायंश्च पूरुषः । पादोऽस्य सर्वा भूतानि
> त्रिपादस्यामृतं दिवीति ॥ ६ ॥ //
>
> //  tAvAnasya mahimA tato jyAyaMshcha pUruShaH | pAdo.asya sarvA bhUtAni
> tripAdasyAmRRitaM divIti || 6 || //
>
> Bhashya explains
>
> //  तस्य अस्य पादः सर्वा सर्वाणि भूतानि तेजोबन्नादीनि सस्थावरजङ्गमानि,
> त्रिपात् त्रयः पादा अस्य सोऽयं त्रिपात् ; त्रिपादमृतं पुरुषाख्यं समस्तस्य
> गायत्र्यात्मनो दिवि द्योतनवति स्वात्मन्यवस्थितमित्यर्थ इति ॥ //
>
> //  tasya asya pAdaH sarvA sarvANi bhUtAni tejobannAdIni
> sasthAvaraja~NgamAni, tripAt trayaH pAdA asya so.ayaM tripAt ;
> tripAdamRRitaM puruShAkhyaM samastasya gAyatryAtmano divi dyotanavati
> svAtmanyavasthitamityartha iti || //
>
> Translation (Swami Gambhirananda)  // of this latter all beings are the
> foot, – all such beings as light, water, food and the rest, both animate
> and inanimate. –He is the three-footed,-- that which has three feet, is
> immortal, called Purusha, in its Heaven—resting in the Heaven of what orms
> the entire GAyatri ; it is called *Heaven* *dyaus*== because it is
> resplendent. The meaning is that it rests within itself // .
>
> All the three, namely Shuddha Chaitanya, mAyA upahita Chaitanya and mAyA
> vishishta Chaitanya are addressed as Brahman in the Scriptures and Bhashya.
> They have to be understood contextually. Shuddha Chaitanya is NirguNa
> Brahman. When mAyA upahita Chaitanya and mAyA vishishta Chaitanya are
> elaborated, which of the two -  mAyA or Chaitanya – is intended also needs
> to be understood contextually.
>
> My understanding of the analogies is as follows.
>
> *(NirguNa) Brahman (Shuddha Chaitanya)  and Brahman (mAyA upahita
> Chaitanya) / Brahman (mAyA upahita Chaitanya) and sAkshi (*
> *अंतह्करणावच्छिन्नचैतन्य*  *aMtahkaraNAvachChinnachaitanya)  *
>
> Space and space inside the pot bounded by the pot
>
> *Brahman (mAyA upahita Chaitanya) and (individual) jIva through
> antahkaraNa*
>
> Reflection in a mirror or redness in a crystal
>
> *AntahkaraNa and Reflection/Redness together as jIva*
>
> अयःपिण्ड (ayaHpiNDa) ; Redhot Iron Ball
>
> *Brahman (mAyA upahita Chaitanya) and (multiplicity of)  jIvAs*
>
> Reflection of Sun or Moon in water contained in different pots OR redness
> of a flower appearing in different clear crystals
>
> *Brahman (mAyA upahita Chaitanya) and mAyA,  (Brahman as substratum of
> mAyA)*
>
> Rope-Serpent illustration
>
> *Brahman (mAyA vishishta Chaitanya) and Jagat*
>
> Gold-Ornament or Clay-Pot (Reference is to mAyA part only), Also Ocean and
> Waves.
>
> Regards
>
>
>
> On Sun, Oct 29, 2023 at 8:07 PM Ram Chandran <ramvch... at gmail.com> wrote:
>
> Namaskar:
>
> Subbuji thanks for sharing the scriptural references and they are profound
> and useful.
>
> Advaita Vedanta applies analogies to explain the complexities that come
> with the understanding the Nirguna and Nirupa Brahman! The additional
> complexities include making inference on the Truth at the Parmathika level
> using the Vyavaharika level experience.  We all have different levels of
> experience at the Vyavaharika level based on our beliefs and incomplete
> knowledge (with the presence of ignorance!)  The ongoing discussions
> confirm why we couldn’t agree wholeheartedly.  No one needs to feel that
> are not able to accept every details provided using the analogies.
>
> I find the analogies to be quite useful at the minimum distinguishing
> between the concepts that often use in Advaita.  I classify the analogies
> into three categories:
>
> *Brahman the infinity and Jivas the finite concept*:
>
> Ocean and Waves
>
> Space and space inside the pot bounded by the pot
>
> Sunlight and its reflections on the mirror of specific shape
>
> *Brahman the Substratum*
>
> Gold and Golden ring
>
> Clay and Clay Pot
>
> *What is Mythia?*
>
> Dream State and Waking State (Dream Analogy)
>
> Rope and Snake analogy
>
> Post and ghost analogy
>
> I find it personally very useful for me to understand the concepts of
> Advaita using the analogies.
>
> Please feel free to add and subtract what I have stated here and you are
> welcome make appropriate corrections
>
> With my warm regards,
>
> Ram Chandran
>
>
>
>
>
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