[Advaita-l] Cause-effect identity

[V Subrahmanian]

Dear Chandramouli ji,

I understand this statement:

// तथा च इदं प्रकरणं यथा

 मायोपहितचैतन्यरूपपरिणामिकारणज्ञानेन तत्कार्य्यज्ञानोपपत्तयेलं तथैव
शुद्धचैतन्यात्मकविवर्त्तकारणज्ञानेन सर्व्वज्ञानोपपत्तयेपि । //

in this manner:

In the Bh.Gi. 15th chapter end we have the Lord say this:

यो मामेवमसंमूढो जानाति पुरुषोत्तमम् ।
स सर्वविद्भजति मां सर्वभावेन भारत ॥ १९ ॥

यः माम् ईश्वरं यथोक्तविशेषणम् एवं यथोक्तेन प्रकारेण असंमूढः संमोहवर्जितः सन्
 जानाति ‘अयम् अहम् अस्मि’ इति पुरुषोत्तमं सः सर्ववित् सर्वात्मना सर्वं
वेत्तीति सर्वज्ञः सर्वभूतस्थं भजति मां सर्वभावेन सर्वात्मतया हे भारत ॥ १९ ॥
Here the aparoksha jnana 'I am that Brahman which has been explained as
beyond the kshara and Akshara (Maayaa)' brings about the sarvajnatva, in
other words, sarvAtma bhaava, to the jnani.  Shankara's bhashya so clearly
says this.  So, here the Chaitanyam is Maayopahitam. By knowing that as I
am That, of course, by applying the lakshaNA, is what the first part of the
statement that you have cited: मायोपहितचैतन्यरूपपरिणामिकारणज्ञानेन
तत्कार्य्यज्ञानोपपत्तयेलं  the sarvavit word in the shloka is pertinent.
The Chandogya pratijnaa is: ekavijnanena sarvavijnanam stands validated.
In the context of the Chandogya, by the strength of the Upanishadic
statement vAchArabhaNam vikAro nAmadheyam, mRttikEtyEva satyam', which has
prompted Shankara to employ the rajju-sarpa analogy, we can quite correctly
conclude that there is a vivartavAda teaching here. Hence the second part
of the statement you cite also stands explained:
शुद्धचैतन्यात्मकविवर्त्तकारणज्ञानेन सर्व्वज्ञानोपपत्तयेपि ।
The overall Upanishadic teaching of knowing the Cause makes one the
all-knower is present allover the Gita and Upanishad and the Sutra
prasthanas. For the first two prasthanas we have the sample above. For the
third prasthana, the BSB 2.1.14 ArambhaNAdhikaraNam is the pramana.
Om Tat Sat


On Fri, Oct 13, 2023 at 10:37 AM H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Namaste Raghav Ji,
>
> Reg  // Thank you for presenting a consolidated summary of your earlier
> posts on
> the mRdghata dRShTAnta //,
>
> No. it is not a consolidated summary of my earlier posts. I had occasion
> to undertake a complete review of my understanding of the Ch Up Bhashya
> Chapter 6. The post reflects this understanding.
>
> Reg  // Is this one instance of the different focus or presentation of the
> dRShTAnta? //,
>
> Not exactly. My understanding of Sanskrit is limited and I tried to
> understand Swamiji’s writeup to the best of my ability. Apart from the
> details, what struck me was the conclusion he appeared to have arrived at
> as cited below.
>
> // तथा च इदं प्रकरणं यथा मायोपहितचैतन्यरूपपरिणामिकारणज्ञानेन
> तत्कार्य्यज्ञानोपपत्तयेलं तथैव शुद्धचैतन्यात्मकविवर्त्तकारणज्ञानेन
> सर्व्वज्ञानोपपत्तयेपि । //.
>
> I do hope my understanding of Sanskrit is wrong !!! But as I understand
> this is not consistent with Advaita Siddhanta itself as advanced by Sri
> Bhagavatpada. You may like to clarify on this. I left off at this stage
> just noting that it is different from my understanding.
> Regards
>
>
>