[Advaita-l] The Viraat form of Brahman as per Panchadashi - ref to BG 11th ch.
bhaskar.yr at in.abb.com
Mon Jul 8 08:34:35 EDT 2019
praNAms Sri Subbu prabhuji
Thanks for clarifying your view points. So, in short ultimately Advaita vedAnta (based on 7th mantra of mAdUkya) propagating nireeshwara vAda and completely negating the jagat / creation / existence of trimurthy-s etc. And ironically on the contrary for the jnAni ( even after samyak jnana) grants the BMI, prArabdha karma due to which his rAga dvesha etc. jnAni’s jnana excludes the very existence of Ishwara BUT includes his continuation of body. Kindly pardon me I donot want to argue these issues with your goodself, just sharing my observation.
Hari Hari Hari Bol!!!
Bhaskar ji, you have said the correct view. Since we, in ajnana, see a jagat of objects, names, forms, and are bound by raaga and dvesha, the shaastra comes in to 'validate' the jagat by 'correcting' our view of the jagat. In the process, it posits, as a necessary step, the 'creation of jagat by a conscious, chetana, entity called Ishwara/Brahman, the sequence of creation as 'Ishwara > Hiranyagarbha > Viraat.' By doing this, the shaastra 'divinises' the entire jagat experience. He is a true follower of sanatana dharma who accepts this 'shaastra drishti' of the jagat. When he commits himself to adhere to the shaastra, he is shown the way of evolving into realizing he is indeed that chaitinyam from whom this jagat emerges/stays/resolves. In this process the introducing and later withdrawal of the concepts of Ishwara, hiranyagarbha and Viraat happen. The Mandukya Upanishad is the basis for this. The pre-seventh mantras are the adhyaropa part and the seventh mantra is the apavaada part for the triad of Ishwara, hiranyagarbha and viraat. Within this scheme is present the wide range of forms that Brahman takes for upaasana....saadhkaanugrahaartham as the Bhashya has said.
Thus, there is no place for any real change, vikara, in Brahman.
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