[Advaita-l] Ishwara srushti - shruti bhAshya sammata

V Subrahmanian v.subrahmanian at gmail.com
Fri Aug 4 13:38:21 EDT 2017

On Fri, Aug 4, 2017 at 5:43 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

> Dear Sri Bhaskar ji,
> If the Bhāṣyakāra's abhiprāya about creation is that it is brought out by
> sarvajna, sarvashakta Ishwara alone, we have this Chandogya bhashya where
> Shankara uses the rope-snake example for explaining that Chetana's
> sankalpa: bahu syām:
> praNAms Sri Subbu prabhuji
> Hare Krishna
> Anyway, just to respect your effort, here is my thoughts which obviously I
> know you are not part with it J
> Though I am not able to read the Sanskrit ( I am facing this problem
> whenever Sanskrit quotes come from you and other prabhuji-s but some
> other’s quote I can read J ) From your explanation in English, I can say
> that you are unnecessarily jumping from samashti buddhi to vyashti to prove
> the bhrAnta jeeva srushti.  Elsewhere bhAshyakAra himself clarifies that
> this jagat srushti is NOT like seeing the sarpa in place of rajju.  And we
> have discussed those bhAshya quotes with our own viewpoints.  Here also the
> explanations you have given clearly says this jagat is brahma mAnasa
> pratyaya only  at any stretch of our imagination we cannot attribute this
> jagat srushti to avidyAbhrAnta jeeva by holding these bhAshya quotes.
> HiraNyagarbha will have the ahamkAra which consists of avidyAsaMyukta
> avyakta and vyAkruta nAma rUpa are brahmamAnasa pratyaya (perhaps this is
> what you are quoting from chAndOgya) There is a reference to this either in
> mundaka or chAndOgya that hiraNyagarbha projects the world which is
> aprakatita earlier for the sake of jeeva-s ( Sri SSS somewhere says in
> Kannada : “ jeevarugaLa bhOgyakkaagi hiraNya garbhanu ee lokagaLannu,
> jagattannu ghaneebhUtavaagi etti nillisuttaane) to experience / enjoy their
> karma phala.  The virAt purusha who originates from hiraNyagarbha will have
> this jagat as his hrudaya or antaHkaraNa says mundaka too….Hence the
> jaagrat vishaya which we see in waking state is sadbrahma’s projected
> (eekshaNa) tejObanna vikAra-s only.  …And to maintain this there come the
> mareechi etc. prajaapati-s emerge (see introduction to geeta bhAshya),
> further bhrugu nArada etc. too would come into existence, they too called
> brahma mAnasa putra-s.  So, buddhi parikalpitena etc. which you are
> insisting nothing but projected world for the sake of jeeva-s.  And in this
> world abrahma pratyaya is like serpent in place of rope.  bhAshyakAra
> clarifies the same in mundaka ‘brahmaivedaM vishvaM’ mantra by saying :
> brahmaiva uktalakshaNam idaM yat purastAt agre abrahmaiva avidyAdrushteenAM
> pratyavabhAsamAnaM…brahmaivedaM vishwaM samastaM ….abrahmapratyayaH
> sarvaH avidyAmAtraH rajjvAmiva sarpa pratyayaH.

Dear Sri Bhaskar ji,

Sri SSS's translation of the passage I cited is here, which is quite
contrary to what you have said above,:

This is on p.710 of the Chandogyopanishat of APK publication:


sattu yochisi noḍitu. hege? bahaLavāgi āguvenu. prakarṣadinda huṭṭuvenu.
hege maṇṇu ghaṭave  muntāda ākāradinda huṭṭuvudo, athavā haggave muntādaddu
buddhiparikalpitavāda (3) hāve muntādaddara ākāradinda huṭṭuvudo hāge(4).

Sat deliberated. How? I shall become many, be born immensely. Just as clay
is born in the form of pot, etc. or rope etc. due to imagination is born as
sake, etc. so too..

Sri SSS gives two footnotes for the above translation:

3. ī viśeṣaṇavu hindakkū anvayisutte; kāryavū buddhikalpitave, adu
kāraṇakkinta bEreyāguvudE illa.

[This adjective (imagined by the intellect) applies to the earlier (stage)
too; the effect too is an imagination. That is not different from the
cause. (By this remark, Sri SSS accepts that the cause-effect relation in
advaita is not any pariṇāma but vivarta.)]

4. bErondu padārthavu sEradiddarū bahaLavāguvudu hEge? emba ākṣepakke idu
uttara. sadrUpavāgiyE iddukoṇḍu bErebEreyāgi tOruvudE bahutva.

[How can X become many without any external thing joining it? To this
objection, the bhāṣya gives the answer. 'manifoldness is nothing but
remaining as Existent alone, just appearing as many. See Taittiriya

>From this translation, it is clear that your thinking: (1) creation is a
projection of brahman's mind/hiraṇyagarbha, virāt's projection... is not
what SSS says. (2) that the jīva not cognizing the underlying Brahman is
what is stated by the bhāṣya as erroneous perception like rajju sarpa - is
also not endorsed by Sri SSS. He does not separate the two aspects of the
bhāṣya: buddhiparikalpitena and rajjusarpavat. He takes the two as
conveying the cause as imagining and the effect as error as rope-snake.

This alone I wanted to convey through the particular bhāṣya: even the
sarvajna brahman's creation, that is, becoming many, is held to be
'imagination like rope-snake'.


I know these quotes or my understanding is not palatable to you and it is
> ‘jarred’ interpretation of the bhAshya vAkya J   Since you asked me I
> clarified my stand.  And you can clarify your stand with more bhAshya
> quotes  for the benefit  of other prabhuji-s who are willing to endorse the
> bhrAnta jeeva srushti.
> You have to excuse me if you don’t get any further mails from me on this
> subject.
> Hari Hari Hari Bol!!!
> bhaskar

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