[Advaita-l] Brahma satyam jagan mithya - in Gaudapada Kārikā

[Venkatesh Murthy]

Namaste

On Wed, Feb 22, 2017 at 5:00 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

>>  diversity is the beauty of the world which is nothing but Shakti of the shaktimAn...Hence jnana does not remove the existing bhedAkAra per se, it only removes the bheda 'buddhi' which is avidyA kalpita...
>
>

This is first time I am hearing Bheda is existing even after Jnana.
How can this be Advaita if Bheda is always there?

> The Sruti says that is unreal. Like when you are looking at Pot you may look at Mud only but you are also looking at Name and Form of Pot. You cannot look at only Mud in Pot without looking at Pot and the shape of Pot. It is not possible.
>
>>  hence shankara says kAryAkArOpi kAraNa rUpasya satyameva..kAryAkAra too karaNa svarUpa only.  That which  not its svarUpa cannot be created clarifies shankara in sUtra bhAshya.
>
> If  you want to look at and experience only Mud in the Pot you must break the Pot completely and make it into Mud.
>
>>  A professional goldsmith does not have to break the ring to see the 'gold' in the ring... for him the 'ring' is badhita from the gold point of view and even he is seeing the ring his buddhi would cognize only gold since he knows that there is no ring if the gold is not there in ring.

No it is not possible. He will be seeing ring also but he may not
focus on it. He may focus on gold and its weight.
>
> Similarly if you want to say Jagat is Brahman and real the World must completely be destroyed.
>
>>  not necessary and not possible also...even jnana does not have that capacity to destroy anything that is already existing.  What needs to be realized is sarmAtmakatvaM.me

That is the mistake. The World did not exist at all at any time -
Past, Present and Future. Jnana will give the experience of
Nishprapancha Brahman only.

Kindly see how Adi Sankara has described Nishprapancha Brahman in
3-2-14 of Sutra Bhashya

रूपाद्याकाररहितमेव हि ब्रह्म अवधारयितव्यम् , न रूपादिमत् । कस्मात् ?
तत्प्रधानत्वात् ; ‘अस्थूलमनण्वह्रस्वमदीर्घम्’ (बृ. उ. ३ । ८ । ८)
‘अशब्दमस्पर्शमरूपमव्ययम्’ (क. उ. १ । ३ । १५), (मुक्ति. उ. २ । ७२),
‘आकाशो वै नाम नामरूपयोर्निर्वहिता ते यदन्तरा तद्ब्रह्म’ (छा. उ. ८ । १४
। १) ‘दिव्यो ह्यमूर्तः पुरुषः सबाह्याभ्यन्तरो ह्यजः’ (मु. उ. २ । १ ।
२) ‘तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यमयमात्मा ब्रह्म सर्वानुभूः’ (बृ.
उ. २ । ५ । १९) इत्येवमादीनि वाक्यानि --
निष्प्रपञ्चब्रह्मात्मतत्त्वप्रधानानि, -- न अर्थान्तरप्रधानानि —
इत्येतत्प्रतिष्ठापितम् ‘तत्तु समन्वयात्’ (ब्र. सू. १ । १ । ४) इत्यत्र
; तस्मादेवंजातीयकेषु वाक्येषु यथाश्रुतं निराकारमेव ब्रह्म
अवधारयितव्यम् । इतराणि तु आकारवद्ब्रह्मविषयाणि वाक्यानि न तत्प्रधानानि
; उपासनाविधिप्रधानानि हि तानि ; तेष्वसति विरोधे यथाश्रुतमाश्रयितव्यम्
; सति तु विरोधे तत्प्रधानानि अतत्प्रधानेभ्यो बलीयांसि भवन्ति — इत्येष
विनिगमनायां हेतुः, येन उभयीष्वपि श्रुतिषु सतीषु अनाकारमेव ब्रह्म
अवधार्यते, न पुनर्विपरीतमिति ॥ १४ ॥
>
> You cannot say that without destroying World.
> This is Prapancha Upashamana. After Prapancha Upashamana Brahman remains. In this way we can say Jagat is Brahman but not otherwise.
>
>>  what needs to be done in the process of prapancha pravilayaM/ prapancha upashamanaM, shankara explains somewhere...it is not like melting the solid ghee with the help of fire...it is something else...we shall see that sometime in future.
>
> Hari Hari Hari Bol!!!
> bhaskar
>
>
>
>



-- 
Regards

-Venkatesh