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

[H S Chandramouli]

The volumes are titled Sambandha Vartika, volumes 1/2/3. Left out in
earlier mail.

Regards


On Sat, Apr 19, 2014 at 4:21 PM, H S Chandramouli
<hschandramouli at gmail.com>wrote:

> 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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