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

[H S Chandramouli]

On Thu, Oct 26, 2023 at 4:03 PM V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

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> The Upanishad starts with the question: Knowing what will everything be
> known?  Since Shvetaketu did not know the answer, Uddalaka started replying
> to his own question by giving the three analogies: yathA somya....tathaa.
> The yathA - tathA is to show that they are analogies for the question on
> hand.  And the Eka vijnaena sarva vijnanam' in Advaita is the knowing of
> Nirguna Brahman. That is how the entire Chandogya 6th chapter is explained
> on the six tatparya lingas to teach Nirguna Brahman.
>
> Gauadapada says: the clay, etc. analogies uses for teaching srishti is to
> help the aspirant understand the aikyam with Brahma tattva which has no
> bheda.
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>
> Namaste.


> Several yuktis are made use of  in Upanishads to convey the final truth. I
> am copying below from VivaraNa Prameya Samgraha of Swami Vidyaranya
>
> Yuktis for sambhAvana of Brahman cognition, varNaka 1 (shown as varNaka 5
> in Prof shastri text ) Sutra 2,  PDF page 734 Book page 705, covered in
> talk 164 by Sri Mani Dravid Shastri
>
> // ननु  एवं  सति अनुमानच्छायोपजीवियुक्तीनामपि ब्रह्म  गोचरो न  स्यात् ,
> सत्यमेवं तथापि शब्दावगम्ये ब्रह्मणि संभावनाबुद्धिहेतवो युक्तयः । तथाहि -
> मृदादिदृष्ट्न्तैरुपादानव्यतिरेकेण कार्यस्याऽनिरुपणादद्वितीयता संभाव्यते ।
> स्फटिकलौहित्यदृष्टान्तेनाऽऽत्मनि कतृत्वदेरारोपितत्वम्,
> प्रतिबिम्बदृष्टान्तेन जीवब्रह्मैक्यम्, रज्जुसर्पदृष्टान्तेन
> ब्रह्मव्यतिरिक्तप्रपच्ञस्य स्वतन्त्र्याभावः,
> घटाकाशदृष्टान्तेनाऽसङ्गताद्वारेण  विशद्धाद्वितीयप्रत्यगात्मता,
> तप्तपरशुदृष्टान्तेन जीवब्रह्मैक्यसत्यता ॥ //
>
> //  nanu  evaM  sati anumAnachChAyopajIviyuktInAmapi brahma  gocharo na
> syAt , satyamevaM tathApi shabdAvagamye brahmaNi saMbhAvanAbuddhihetavo
> yuktayaH | tathAhi - mRRidAdidRRiShTntairupAdAnavyatirekeNa
> kAryasyA.anirupaNAdadvitIyatA saMbhAvyate |
> sphaTikalauhityadRRiShTAntenA.a.atmani katRRitvaderAropitatvam,
> pratibimbadRRiShTAntena jIvabrahmaikyam, rajjusarpadRRiShTAntena
> brahmavyatiriktaprapach~nasya svatantryAbhAvaH,
> ghaTAkAshadRRiShTAntenA.asa~NgatAdvAreNa  vishaddhAdvitIyapratyagAtmatA,
> taptaparashudRRiShTAntena jIvabrahmaikyasatyatA || //
>
> Translation by Suryanarayana Shastri  (PDF page 447  Book Page 439)  << Now
> this being the case, Brahman would not be the sphere even of
> argumentations, which live under the shadow of inference. True it is thus.
> Yet, argumentations are the causes of the cognition of possibility in
> respect of Brahman to be known from verbal testimony. It is thus. Since, by
> example of clay etc, it is demonstrated that there is no product different
> from the material cause, non-duality is made possible ; by the example of
> the redness in the crystal, the imposedness of agency etc on the Self (is
> made possible) ; by the example of the reflection, the oneness of the jiva
> and Brahman (is made possible) ; by the example of the rope-snake, the
> non-existence of independence for the world as different from Brahman (is
> made possible) ; by the example of pot ether, (there is made possible),
> through the channel of being unattached, (Brahman) being the pure,
> non-dual, inner Self ; by the example of the red hot axe, (there is made
> possible) the reality of the oneness of the jiva and Brahman //.
> Regards
>