[Advaita-l] Why did Brahman create the world?

[V Subrahmanian]

Dear Praveen ji,

Kindly ignore this voice message as it did not record my voice correctly.

I wanted to say:  The jiva that is a product of avidya cannot be the locus
and object of avidya.  Only Nirguna Brahman can be the locus and object for
avidya. In other words, avidya has to have Brahman for its locus and it
conceals Brahman. It cannot have the jiva, which is a product of avidya,
for its locus and object.  I recalled this after seeing your words:

//..  that which is created after (if at all there is a created and an
after), cannot ever know the former.//

On Fri, Jan 31, 2020 at 5:11 PM V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

> (voice note)
>
> regards
> subbu
>
> On Fri, Jan 31, 2020 at 4:58 PM Praveen R. Bhat via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> Namaste Raghavji,
>>
>> On Fri, Jan 31, 2020 at 9:43 AM Raghav Kumar Dwivedula via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>> > I was just the thinking it would be helpful to see the sAyaNa bhAShya
>> for
>> > that particular Rk mantra को अद्धा वेद क इह प्रवोचत् । कुत आजाता कुत इयं
>> > विसृष्टिः  and you posted it.
>> >
>> > Thank you for that Praveen ji.
>> >
>> (All thanks to Yoganandaji and his team. I've just copy-pasted, fixing
>> just
>> a typo or two from http://rigveda.sanatana.in/)
>>
>>
>> > Then what is the Advaita teaching all about. I understand it to be -
>> "the
>> > mind cannot do viShayIkaraNam (objectification or a concrete
>> > conceptualization) of jagatkAraNam and how it 'evolved' in the initial
>> > stages to "become" jagat. But it's still possible for the shuddha
>> > anatahkaraNam, when exposed to the mahAvAkya teaching to resolve in to
>> it's
>> > source and own up "i am brahman" by way of laxyArtham of that mahAvAkya.
>> >
>> > The mystery of creation remains but the mind's doubts about AtmA and the
>> > sources of sorrow are destroyed thereby.
>> >
>>
>> Exactly so, that is why that which is created after (if at all there is a
>> created and an after), cannot ever know the former. Who knows is always
>> the
>> former; the former knows the former as there is no one else! Or sticking
>> to
>> the context, one who knows doesn't know as to why the creation! As
>> Bhagavan
>> Gaudapadacharya concludes देवस्यैष स्वभावोऽयमाप्तकामस्य का स्पृहा।
>>
>> Kind rgds,
>> --Praveen R. Bhat
>> /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
>> That owing to which all this is known! [Br.Up. 4.5.15] */
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