[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 10:18:18 EDT 2019

On Mon, Jul 8, 2019 at 7:30 PM V Subrahmanian <v.subrahmanian at gmail.com>

> On Mon, Jul 8, 2019 at 6:04 PM Bhaskar YR <bhaskar.yr at in.abb.com> wrote:
>> praNAms Sri Subbu prabhuji
>> Hare Krishna
>> 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.
Bhaskar ji,

The proper term for this aspect of Advaita is 'Ishwara-yaathaatmya-vaada'
[the doctrine of the correct meaning of Ishwara].

Regarding   //completely negating the jagat / creation / existence of
trimurthy-s etc // this is what Shankara, for example, out of many
instances, says:

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ १८ ॥
अन्तः विनाशः विद्यते येषां ते अन्तवन्तः । यथा मृगतृष्णिकादौ सद्बुद्धिः
अनुवृत्ता प्रमाणनिरूपणान्ते विच्छिद्यते, स तस्य अन्तः ; तथा इमे देहाःस्वप्न
मायादेहादिवच्च अन्तवन्तः नित्यस्य शरीरिणः शरीरवतः अनाशिनः अप्रमेयस्य आत्मनः
अन्तवन्त इति उक्ताः विवेकिभिरित्यर्थः ।
antavanta ime dehaah nityasyoktaah sharIriNah....
2.18 These destructible bodies are said to belong to the everlasting,
indestructible, indeterminable, embodied One. Therefore, O descendant of
Bharata, join the battle.
*English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami
2.18 Ime, these; antavantah, destructible; dehaah, bodies, as the idea of
reality which continues with regard to water in a mirage, etc. gets
eliminated when examined with the means of knowledge, and that is its end,
so are these bodies and *they have an end like bodies etc. in dream and
magic ; uktah, are said, by discriminating people; *to belong nityasya, to
the everlasting; anasinah, the indestructible; aprameyasya, the
indeterminable; sarirnah, embodied One, the Self. This is the meaning.

Thus, according to Shankara, the idea that 'bodies, etc. exist' is negated
by proper knowledge, just like the idea that 'bodies, etc. in dream, magic,
etc.' gets eliminated (upon waking).  Apart from dream, magic, Shankara
gives the example of mirage water: the idea that there is water gets
eliminated when one knows that it is only a mirage (by applying pramana),
so too pramana puts an end to the idea of existence of bodies, etc.

While the Gita shloka simply says the bodies are destructible, anitya,
Shankara comments it as mithya. What is the authority for Shankara for
saying this: Gaudapada's words:  aadaavante cha yannaasti, vartamaane api
tat tathaa.  That which does not exist before (birth) and after
(destruction), is deemed to be non-existent even in the period it appears
to exist.




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