[Advaita-l] Which one is first in the creation sequence

[V Subrahmanian]

On Fri, Feb 28, 2014 at 4:53 PM, H S Chandramouli
<hschandramouli at gmail.com>wrote:

> << In the book 'srIdakShiNamUrtistotram' Vol.1, p.132 there is a sub-title
> ''kramasRShTi, yugapatsRShTi.'  There, for the latter, there is a reference
> from the kauShItakI upaniShad 3.3 is given:
>
> Quote
> yathA agneH jvalataH sarvaa disho visphulingA vipratiShTeran evameva
> etasmAt AtmanaH sarve prANA yathAyatanam vipratiShThante prANebhyo devA
> devebhyo lokAH.
>
> [Even as sparks proceed in all directions from blazing fire, even so from
> this Self the vital breaths proceed to their respective stations, from the
> vital powers the Gods (the sense powers) and from the Gods, the worlds.]
> Unquote
>
> In the same vein we can see the muNDaka shruti 2.2.1 and a Br.up. mantra
> too.>>
>
> Thanks for the clarification. I do not see how this means all craeation
> took place simultaneously. I will however try and get at the book referred
> to for proper understanding. But I went thru the Mundaka sloka 2.2.1 along
> with the bhashya , but did not get the impression that the verse/bhashya
> anywhere states that the entire creation takes place simultaneously.
>

I think the munDaka bhashyam gives enough hint at such a creation:  yathA
sudIptAt...visphulingAH agnyavayavAH sahsrashaH anikashaH prabhavante
nirgacchanti sarUpAH agnilsalakShaNAH....

The use of the plural, 'thousands' of sparks emanating from a blazing fire
(analogy) where we can see that the sparks do not emanate one after the
other; they splatter in all directions at a given juncture.

In the book cited by me, the sentence preceding the shruti reference is:

//...for, we have not only the Srutis pertaining to kramasRShTi, but also
those pertaining to  yugapatsRShTi - creation of the all at once, as it
were - //

So, only in recognition of such a type, the term is coined/evolved.  I
would like to refer to the GaudapAda kArikA verses  and the bhAShya, 4.63,
etc. where the dream analogy is given where the variegated world is
witnessed by the dreamer, in one dream instance.  The analogy is extended
to the waking too, to conclude the non-existence of duality, which are no
more than mere words, with no objects substantiating those words.  All
those objects experienced in all the ten directions are within the dream.
In a dream, generally, the objects, say, buildings, appear before one
already as a finished product; that is, no building brick by brick is
experienced, generally, though a dream can have a building event/sequence.
 Trees are already seen in their full size, so too people.  This dRShTi
sRShTi example of dream is employed by Advaitins to the hilt.  The book
cited by me delves on the dream analogy because the stotram itself uses it
in the very first shloka.

regards
vs



>
> Regards
>
>
> On Wed, Feb 26, 2014 at 2:03 AM, ramesh badisa <badisa66 at yahoo.com> wrote:
>
> > Namaskaram.
> >
> > At the beginning of email, I would like to seek your forgiveness for
> > raising a silly question. I could not figure out the answer for myself.
> So,
> > I am requesting all members to help me.
> >
> > My confusion was related to two Bhagawad Gita slokas -
> >
> > 4/13 (chatur varnyam ...)  &
> > 10/6 (Maharsayah Sapta ..).
> >
> > The first sloka talks about four varnas. So, it is obvious that it is
> > concerned to the creation;
> >
> > The second sloka talks about creation of seven great sages by the Lord.
> > This is also concerned to the creation.
> >
> > My confusion was that which one stands first in the creation.
> >
> > If you say, "it doesn't matter", then, sorry the matter ends there.
> >
> > However, if you would like to help me, please read further.
> >
> >
> > Is it 4/13 first or 10/6 first
> >
> > When there is no creation, then, there are no varnas.
> > Similarly, when seven great sages were born, there are no four varnas but
> > only one varna - the first varna.
> >
> > For me, it appears that the classification of varnas by Lord came much
> > later after the creation. Please correct me if I am wrong.
> >
> > Namaskaram,
> > ramesh
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