[Advaita-l] Brahman is the Upadana kaarana, material cause, for the world - Srimad Bhagavatam

[V Subrahmanian]

Thanks for the information.

subbu

On Mon, Sep 4, 2023 at 2:06 PM Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
wrote:

> // Is there a searchable document for the Brihadaranyaka Bhashya Vartika?//
>
> Unfortunately, no. I refer to the one published by Dakshinamurti Math.
> This book beautifully divides the shlokAs in little little topics. And that
> is indexed.
>
> Also, for searching, there is a list of initial few words of all shlokAs,
> along with their number. So, if you know the initial few words, you can
> search quite easily.
>
> Regards.
>
> On Mon, Sep 4, 2023 at 1:58 PM V Subrahmanian <v.subrahmanian at gmail.com>
> wrote:
>
>> Thanks Sudhanshu ji,
>>
>> Is there a searchable document for the Brihadaranyaka Bhashya Vartika?
>>
>> regards
>> subbu
>>
>> On Mon, Sep 4, 2023 at 10:09 AM Sudhanshu Shekhar via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>>> Namaste V Subramanian ji,
>>>
>>> SureshwarachArya beautifully puts it in BBV 1.4.371 which is quoted by
>>> NeelakanTha:
>>>
>>> अस्य द्वैतेन्द्रजालस्य यदुपादानकारणम्। अज्ञानं तदुपाश्रित्य
>>> ब्रह्मकारणमुच्यते इति वार्तिकोक्तेरज्ञानमेव जगत्कारणं तच्च तुच्छम्।
>>>
>>> So beautifully it has been explained that it is the pariNAmI ajnAna which
>>> is the material cause of world.
>>>
>>> And only by superimposing ajnAna in Brahman, Shruti states the causality
>>> of
>>> Brahman.
>>>
>>> NeelakanTha further says that ajnAna is tuchchha.
>>>
>>> The mithyAtva of ajnAna is acceptable by logic. However, as per Shruti,
>>> it
>>> needs to be accepted as tuchchha only. As VidyAraNya SwAmI puts it:
>>>
>>> तुच्छानिर्वचनीया च वास्तवी चेत्यसौ त्रिधा।
>>> ज्ञेया माया त्रिभिर्बोधैः श्रौतयौक्तिकलौकिकैः॥
>>>
>>> Regards.
>>>
>>>
>>>
>>> On Sun, 3 Sep, 2023, 10:48 pm V Subrahmanian via Advaita-l, <
>>> advaita-l at lists.advaita-vedanta.org> wrote:
>>>
>>> > There is a praise of Bhagavan in this chapter. Here, an illustration is
>>> > also given saying that Bhagavan is the material cause for the world:
>>> > Brahman is the material cause for the world just as clay is the
>>> material
>>> > cause for the pot, i.e. the origin, sustenance and dissolution:
>>> > श्रीमद्भागवतपुराणम्/स्कन्धः ८/अध्यायः ६
>>> > https://sa.wikisource.org/s/zh5
>>> > <
>>> >
>>> https://sa.wikisource.org/s/zh5?fbclid=IwAR1LPo3BTH9pjVXu6tdm-blfHIPZp5HxoJZpf3h8G_pyeITufOFSahKQbf4
>>> > >
>>> > त्वय्यग्र आसीत् त्वयि मध्य आसीत्
>>> > त्वय्यन्त आसीत् इदमात्मतंत्रे ।
>>> > त्वं आदिरन्तो जगतोऽस्य मध्यं
>>> > घटस्य मृत्स्नेव परः परस्मात् ॥ १० ॥
>>> > This illustration is given in the sixth chapter of Chandogya Upanishad:
>>> > यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातꣳ स्याद्वाचारम्भणं
>>> विकारो
>>> > नामधेयं मृत्तिकेत्येव सत्यम् ॥ ४ ॥ 6.1.4
>>> > Clay products such as pottery are not real. What is real therein is the
>>> > clay, the material with which they are made.
>>> > Thus the Bhagavatam points out the illusory nature of the world, the
>>> > effect, of Brahman the material cause, by giving this Vedic
>>> illustration.
>>> > To make it clear that Brahman does not undergo a transformation,
>>> vikaara,
>>> > like clay, the Bhagavatam goes on to say:
>>> > त्वं माययात्माश्रयया स्वयेदं
>>> > निर्माय विश्वं तदनुप्रविष्टः ।
>>> > पश्यन्ति युक्ता मनसा मनीषिणो
>>> > गुणव्यवायेऽप्यगुणं विपश्चितः ॥ ११ ॥
>>> > Brahman created the world and entered into it through its subservient
>>> > Maayaa power. Although this world is created by the three qualities of
>>> > Maya, the sages put them aside and realize Brahman, the Nirguna itself.
>>> > Thus the main tenets of Advaita are clearly stated in these Bhagavatam
>>> > verses.
>>> > Om
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>>
>
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