[Advaita-l] A different way to understand Brahma Sutra Janmadyasya Yatah

[Venkatesh Murthy]

Namaste

On page 35 of Dakshina Bharata Vidwat Goshthi the scholar Sri
Ramakrishna Bhat from Kalady has written -

दृश्यते च द्विविधं श्रुतिवचनम् - परमार्थब्रह्मस्वरूपावेदकम् यथा
’निष्कलं निष्क्रियम्’, ’अजरोऽमरः’, ’अस्थूलमनणु’, ’सत्यं ज्ञानमनन्तम्’,
इत्यादि । जगत्कर्तृत्वेश्वत्वसर्वज्ञत्वादि धर्मविशिष्टब्रह्मावेदकं
द्वितीयम् । ’यतो वा इमानि भूतानि’, ’तत्सृष्ट्वा तदेवानुप्राविशत्’,
’सर्वज्ञः सर्ववित्’ इत्यादि । तत्र पारमार्थिकदशायां व्यवहाराभावः ।
व्यवहारदशायां तु व्यवहारमुपपादयति द्वितीयश्रुतिवचनम् । अत्र भगवत्पादाः
- ’परमार्थावस्थायामीशित्रीशितव्यादि व्यवहाराभावः प्रदर्श्यते ।
व्यवहारावस्थायां तूक्तः श्रुतावपीश्वरादिव्यवहारः ’एष सर्वेश्वरः एव’
इत्यादि (सू. भा. २-१-१४)

There are two types of Srutis. First is the Srutis making known to us
the Paramartha Nirguna Brahman like 'Without parts and action',
'without old age and death', and so on. The second is Srutis making
known the Brahman with qualities like Creator of World, the Ishwara,
All Knowing One Sarvajna and so on. The second type Sruti examples are
'from Him all things are produced', 'He created and entered into it',
Áll knowing Sarvajna' and so on. In the Paramartha condition there is
no Vyavahara. The Vyavahara condition is described by the second type
of Srutis. Sankara Bhagavatpada has said in Sutra Bhashya 2-1-14 -
There is no Ishwara the Lord and being ruled by Him in Paramartha
state. In Vyavahara Avastha only there is Ishwara.

On Mon, Aug 22, 2016 at 5:18 PM, kuntimaddi sadananda
<kuntimaddisada at yahoo.com> wrote:
> PraNAms - without getting into these discussions - just wanted to point out
> that janmaadyasa yathaH - is only taTastha lakshana - not swaruupa lakshana-
> since inquiry can be done only from the point of intellect which perceives
> plurality which is not really real.
>
> As Vaishnavism points out that through Lakshmi only -which is the eight-fold
> creation (ashTa Lakhmi) one can reach Narayana. Through inquiry that
> involves jnaana vRitti, one can understand the truth. There is a vRitti
> vyaapiti but no phala vyaapti.
>
> If we understand the import of the scriptures, all these discussions become
> really meaning-less, to say the least.
>
> Hari Om!
> Sadananda
>
>
> ________________________________
> From: Venkatesh Murthy via Advaita-l <advaita-l at lists.advaita-vedanta.org>
> .
>
> The Janmadyasya Sutra with Siva as Origin of Vishnu, Brahma and the
> world may not be there in Sankara Bhashya. But it is not opposed to
> the Bhashya. We have to remember Siva Purana saying Siva is both
> Nirguna and Saguna. For Upasana purposes He is Saguna but His Natural
> State is Nirguna. If you take Siva as Saguna only it will be a
> mistake.
>
> First Sutra Athato Brahmajinasa is asking us to do Inquiry into
> Nirguna Brahman. But second Sutra is explaining Creation. Second Sutra
> cannot be about Nirguna Brahman. Nirguna Brahman cannot be creator of
> anything. Siva is both Nirguna and Saguna. In first Sutra He is the
> Nirguna Brahman. In Second Sutra He is Saguna Creator by giving birth
> to Vishnu and Brahma and from Brahma the World.
>



-- 
Regards

-Venkatesh