[Advaita-l] [advaitin] Re: Cause-effect identity

[H S Chandramouli]

Namaste Subrahmanian Ji,

In my understanding, मायाविशिष्टचैतन्यरूपपरिणामिकारणज्ञानेन
(mAyAvishiShTachaitanyarUpapariNAmikAraNaj~nAnena)  and
मायाउपहितचैतन्यात्मकविवर्त्तकारणज्ञानेन
(mAyAupahitachaitanyAtmakavivarttakAraNaj~nAnena)  would have been in order.
Regards

On Fri, Oct 13, 2023 at 1:35 PM V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

> 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
>>
>>
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