[Advaita-l] The Viraat form of Brahman as per Panchadashi - ref to BG 11th ch.

V Subrahmanian v.subrahmanian at gmail.com
Mon Jul 8 06:04:49 EDT 2019

Swami Vidyaranya's statements are supported by ancient texts like the
Parashara Dharma Samhita:

The Trimurti-s appear and disappear in every kalpa  - The Parasara Dharma

The Parasara Smriti, a dharmashastra work, is an ancient one.  It says that
the Trimurtis have origination and disappearance in each creation cycle.
This is in perfect agreement with the Atharvashikha Upanishad which says:
brahmaviShNurudrendrAste samprasUyante..[Brahma, Vishnu, Rudra and Indra
are born..]

Sayanacharya (Madhavacharya) has commented on this text elaborately and the
same is available in multiple volumes.

A post on the above topic is available for download here:

Thus, the Trimurti-s belonging to creation is authentic.

Also the Vishnu Purana too says that the Trimurti-s are vibhuti-s of

Vishnu is also a vibhuti of Brahman – Vishnupuranam
In Vedanta, Brahman is the jagatkaaranam. Even though in the ultimate
analysis since the jagat is not there at all, yet, in order to guide us to
the knowledge of Brahman, the Veda adopts the method of first positing
Brahman as the cause of creation (sustenance and destruction) of the world
and then shows us Brahman as completely bereft of the jagat. In the sequel
are the verses that teach how the creator, sustainer and destroyer are all
Brahman’s vibhutis. Thus, Brahma, Vishnu and Shiva are all taught here as
the vibhutis of Brahman.

Here is the complete post:



On Mon, Jul 8, 2019 at 8:40 AM V Subrahmanian <v.subrahmanian at gmail.com>

> The Viraat form of Brahman as per Panchadashi - ref to BG 11th ch.
> In the Panchadashi, 6th chapter, Swami Vidyaranya has given a detailed
> picture of creation. The sequence is: from kaaraNam to sUkshma kaaryam to
> sthUla kaaryam. KaaraNam is Ishwara (antaryaami, etc. as per Mandukya 6th
> mantra). Kaaryam in its sukshma form is the Hiranyagarbha and in its
> sthula, gross, form is virAT.  For this he says the Bh.Gita 11th chapter is
> the example. The gross world is made of both animate and inanimate entities
> इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् ।
> मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि ॥ ७ ॥ 11.7
> In the Gita says that the world is of both chara and achara which is what
> is animate and inanimate. In the 10th chapter itself the animate/inanimate
> composition of Brahman as the viraat prapancha has been made. Shankara has
> cited the Purusha sukta too in the 10th ch.commentary, which Vidyaranya
> mentions in the second verse here:
> आतपाभातलोको वा पटो वा वर्णपूरितः ।
> शस्यं वा फलितं यदवत्तथा स्पष्टवपुर्विराट् ॥ २०४॥
> विश्वरूपाध्याय एष उक्तः सूक्तेऽपि पौरुषे ।
> धात्रादिस्तम्बपर्यन्तानेतस्यावयवान् विदुः ॥ २०५॥
> ईशसूत्रविराट्वेधोविष्णुरुद्रएन्द्रवह्नयः ।
> विघ्नभैरवमैरालमारिका यक्षराक्षसाः ॥ २०६॥
> विप्रक्षत्रियविट्शूद्रा गवाश्वमृगपक्षिणः ।
> अश्वत्थवटचूताद्या यववृहितृणादयः ॥ २०७॥
> जलपाषाणमृत्काष्ठवास्याकुद्दालकादयः ।
> ईश्वराः सर्व एवैते पूजिताः फलदायिनः ॥ २०८॥
> यथा यथोपासते तं फलमीयुस्तथा तथा ।
> फलोत्कर्षापकर्षौ तु पूज्यपूजानुसारतः ॥ २०९॥
> 204. In Virat the world appears distinct and shining, like objects in
> broad day-light or like the figures of a fully painted picture or the fruit
> of a fully matured tree. In Virat all the gross bodies are plainly seen.
> 205. In the Vishvarupa chapter and in the Purusha Sukta there is a
> description of Virat. From the creator Brahma to a blade of grass, all
> objects in the world form part of Virat.
> 206. The forms of Virat, such as Ishvara, Hiranyagarbha, Virat, Brahma,
> Vishnu, Shiva, Indra, Agni, Ganesha, Bhairava, Mairala, Marika, Yakshas,
> demons.
> 207. Brahmanas, Kshatriyas, Vaishyas, Sudras, cows, horses and other
> beasts, birds, fig, banyan and mango trees, wheat, rice and other cereals
> and grasses;
> 208. Water, stone, earth, chisels, axes and other implements are
> manifestations of Ishvara. Worshipped as Ishvara they grant fulfilment of
> desires.
> 209. In whatever form Ishvara is worshipped, the worshipper obtains the
> appropriate reward through that form. If the method of worship and the
> conception of the attributes of the deity worshipped are of a high order,
> the reward also is of a high order; but if otherwise, it is not.
> 210. The Liberation, however, can be obtained through the knowledge of
> reality and not otherwise. The dreaming does not end until the dreamer
> awakes.
> 211. In the secondless principle, Brahman, the whole universe, in the form
> of Ishvara and Jiva and all animate and inanimate objects, appears like a
> dream.
> What is noteworthy in the above rendering is: The Trimurtis, Brahma,
> Vishnu and Shiva - are all part of the Vishvarupa. According to Vedantins,
> the Vishvarupa is of Brahman and not a finite deity. Thus, the entire lot
> of entities that are related to creation will find place in the vishvarupa
> by default. In the BG 11th chapter, only Brahmaa is mentioned, as per
> Shankara. The others have to be taken as per the upalakshana maxim.  In the
> 10th chapter, however, even Vishnu and Rudra have been mentioned as per
> various commentators. The BG depiction also is to be known to be not
> exhaustive but only representational. This becomes clear from the lines of
> the Pachadashi shown above.
> Om Tat Sat

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