[Advaita-l] [advaitin] Seeking clarification on Bri. Up. Mantra 1-4-2

[H S Chandramouli]

Namaste Sri venkateshmurthyji. The Vartika is covered in three volumes,
first vol dealing with Sambandha Vartika while the 2/3 rd volumes deal with
the BUB proper. I think entire vartika is covered. 1st vol has 1136 verses,
2nd has 227 ( 2nd brahmana ) + 389 ( 3rd brahmana ) verses  while the 3rd
volume has 1844 ( 4th brahmana ) + 390 ( 5th brahmana ) verses.Very well
written introduction  summarizes the associated portions. You can walk into
the chamarajpet shankaramutt book store and quite a few very old copies are
available mostly in dilapidated condition !!!!!!

Regards


On Sat, Apr 19, 2014 at 4:06 PM, Venkatesh Murthy <vmurthy36 at gmail.com>wrote:

> Namaste Sri Chandramouli Mahodaya
> Where is Krishna Jois translation of Brihadaranyaka Vartika available? Is
> the COMPLETE translation available or only a part? Vartika is a big text
> and will require many volumes to translate.
>
>
> On Sat, Apr 19, 2014 at 2:47 PM, H S Chandramouli
> <hschandramouli at gmail.com>wrote:
>
> > Dear Sri Kuntimaddiji,
> >
> > I have tried to answer some of your queries based on Sri
> Sureshwaracharya's
> > Vatika translated into english by Shoun Hino/KP Jog , and into kannada
>  by
> > Sri Krishna Jois, a very learned vedantin.
> >
> > K ::
> >
> > <<  How did viraj gained the knowledge of unity or who instructed him
> about
> > that knowledge. >>
> >
> > H  ::
> >
> > This is answered in the verses 77 - 90 of the vartika. Just as Viraj
> gained
> > birth of such an exalted status  due to his accumulated punya of a very
> > high order, even so he gained knowledge without any external aids like
> > guru, shastra etc for the same reason. It is commonly noticed in this
> world
> > also instances of men with intelligence, power of grasping, memory,
> > firmness and clarity translating them into knowledge through instruments
> of
> > action which have originated from ( earlier ) holy acts, so also ( would
> > they be ) in the case of the highly endowed Viraj. In this context the
> > following Manu smrti is cited in the Vartika << jnanamapratigham yasya
> > vairagyam cha jagatpateh I aisvryam chaiva dharmashcha sahasidham
> > chatushtayam II >> translated as << In the case of the Lor of the world,
> (
> > the four, viz ) vairagya, aisvrya, dharma, and unbounded ( or,
> unobstructed
> > ) knowledge are born together with him >> . This is cited to prove the
> the
> > clarity of Viraj's knowledge. Viraj and his knowledge etc coexist. The
> word
> > " sahasidham "  means knowledge is gained without any external aids, not
> > that they were existing at the time of birth itself. The possible
> objection
> > that then such aids are not necessary for anyone is not valid. They are
> not
> > required only for persons of such high calibre. For others with a much
> > lower order of spiritual attainments they are essential.An illustration
> > given in the Vartika in this regard is that of cats and owls being able
> to
> > see objects in darkness withought the need for any light. whereas for
> > humans light is essential to see through darkness.
> >
> > There are a number of other detailed reasons also advanced in the verses
> > 77-90 which I have not brought out here.
> >
> > K  ::
> >
> > <<
> >
> > Further objection – if that is so he should have no fear.
> >
> > The response to this is somewhat lengthy and does not directly addresses
> > the objection, as I see.
> > It boils down to either to say he does not have full knowledge that he is
> > Brahman and therefore has only partial knowledge that he is one without a
> > second but not that he is infiniteness or aham brahmaasmi, even though he
> > knows that he is one without a second. Hence he is still born, since he
> did
> > upaasana (Bri. Up. 1-3-28 on asatoma satgamaya,.etc) with a desire to
> > become Hiranya garbha in the next life.
> >
> >  I felt that the discussion in Shankara bhaashhya does not directly
> > addresses the objection that was raised. From my understanding he has the
> > knowledge similar to who am I inquiry where one can arrive at the I am
> all
> > alone since anything else  is not I and hence inert – that is just tvam
> > padaartha vichaara and does not yet involve tat padartha vichaara and the
> > mahavaakya vichaara. But Bhaashya seems to imply something else, unless I
> > misunderstood its implication. >>
> >
> > H ::
> >
> > Viraj has fear only before knowledge. Not afterwards.The Bhashya next
> > proceeds with the reasons for Viraj feeling " lonely " ( absence of
> Delight
> > ) after gaining knowledge. I am not sure if you are refering to this when
> > you say <<
> > But Bhaashya seems to imply something else, unless I misunderstood its
> > implication. >> Kindly clarify.
> >
> > Have I really addressed any of the points raised by you. I am myself not
> > very sure.
> >
> > Regards
> >
> >
> >
> >
> >
> >
> > On Thu, Apr 17, 2014 at 6:00 PM, kuntimaddi sadananda <
> > kuntimaddisada at yahoo.com> wrote:
> >
> > >
> > > PraNams - some typo as usual
> > > it says:
> > >
> > > Further objection – if that is so he should have fear. -
> > >
> > > Correction:
> > >
> > > Further objection: If that is so, he should not have fear.
> > >
> > > Hari Om!
> > > Sadananda
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>
> --
> Regards
>
> -Venkatesh
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