[Advaita-l] [advaitin] rAma-krishna-shiva-durga etc. are not same in shAstric vyavahAra!!!

[H S Chandramouli]

Namaste.

Reg  <<  ज्ञानकर्मभ्यां समुच्चिताभ्यां प्रजापतित्वप्राप्तिर्व्याख्याता ;
केवलप्राणदर्शनेन च — ‘तद्धैतल्लोकजिदेव’ इत्यादिना । प्रजापतेः फलभूतस्य
सृष्टिस्थितिसंहारेषु जगतः स्वातन्त्र्यादिविभूत्युपवर्णनेन
ज्ञानकर्मणोर्वैदिकयोः फलोत्कर्षो वर्णयितव्य इत्येवमर्थमारभ्यते । >>,

<<  j~nAnakarmabhyAM samuchchitAbhyAM prajApatitvaprAptirvyAkhyAtA ;
kevalaprANadarshanena cha — ‘taddhaitallokajideva’ ityAdinA | prajApateH
phalabhUtasya sRRiShTisthitisaMhAreShu jagataH
svAtantryAdivibhUtyupavarNanena j~nAnakarmaNorvaidikayoH phalotkarSho
varNayitavya ityevamarthamArabhyate | >>,

BUBV 1-4-51 states the meaning for the term Viraj in this context of
Creation etc. in the same way practically as in the earlier quote in
respect of BUB 1-2-1.

<<  योसावतीन्द्रियोऽग्राह्यः  सूक्ष्मोऽव्यक्तः  सनातनः ।
सर्वभूतमयोऽचिन्त्य  स  एव स्वयमुद्भवौ ।  >>

<<  yosAvatIndriyo.agrAhyaH  sUkShmo.avyaktaH  sanAtanaH |
sarvabhUtamayo.achintya  sa  eva svayamudbhavau  | >>

Sri Anandagiri Acharya in his tIka on this sloka mentions

<<  पर  एव स्वयमेवाव्याकृतसूत्रद्वारा  विराड्भावेनुद्भूत  इत्यर्थः॥ >>.

<<  para  eva svayamevAvyAkRRitasUtradvArA  virADbhAvenudbhUta  ityarthaH
|| >>.

It is Iswara only , in the form of Viraj , who is the Creator.
Regards

On Mon, Feb 13, 2023 at 5:50 PM V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

>
>
> On Mon, 13 Feb 2023, 4:39 pm H S Chandramouli, <hschandramouli at gmail.com>
> wrote:
>
>> Namaste Subrahmanian Ji
>>
>> Reg  <<  We have statements in the Bhashya such as
>> the person who has acquired the post of prajapati /Hiranyagarbha is stated
>> to have 'independent ability to create, sustain and withdraw'.  There is a
>> very specific statement of Shankaracharya in the Brihadaranyaka Bhashya to
>> this effect >>
>>
>> And
>>
>> <<  So, that H cannot be the Creator,
>> Sustainer and Destroyer. But Shankara says so. That is what is intriguing.
>> It requires a thorough study of the Bhashyas to reconcile this. We cannot
>> say that this independence is relative as H is not admitted anywhere to be
>> the sustainer, etc. Hence this problem. I have not got a convincing
>> solution to this so far >.
>>
>> I presume reference is to BUB 1-2-1.
>>
>
> Namaste
>
> It is from BUB 1.4.1
>
> Bhashya for Br.Up. mantra 1.4.1:
>
>
>  ज्ञानकर्मभ्यां समुच्चिताभ्यां प्रजापतित्वप्राप्तिर्व्याख्याता ;
> केवलप्राणदर्शनेन च — ‘तद्धैतल्लोकजिदेव’ इत्यादिना । प्रजापतेः फलभूतस्य
> सृष्टिस्थितिसंहारेषु जगतः स्वातन्त्र्यादिविभूत्युपवर्णनेन
> ज्ञानकर्मणोर्वैदिकयोः फलोत्कर्षो वर्णयितव्य इत्येवमर्थमारभ्यते ।
>
> The creation etc of the world is said here.
>
> Regards
> subbu
>
>
>
> BU 1-2-1  <<  नैवेह किञ्चनाग्र आसीन्मृत्युनैवेदमावृतमासीदशनाययाशनाया हि
>> मृत्युस्तन्मनोऽकुरुतात्मन्वी स्यामिति । >>
>>
>> <<  naiveha ki~nchanAgra
>> AsInmRRityunaivedamAvRRitamAsIdashanAyayAshanAyA hi
>> mRRityustanmano.akurutAtmanvI syAmiti | >>
>>
>> The Bhashya on this states
>>
>> BUB 1-2-1
>>
>> <<  स एष बुद्ध्यवस्थो हिरण्यगर्भो मृत्युरित्युच्यते । तेन मृत्युनेदं
>> कार्यमावृतमासीत् , यथा पिण्डावस्थया मृदा घटादय आवृताः स्युरिति तद्वत् >>
>>
>> <<  sa eSha buddhyavastho hiraNyagarbho mRRityurityuchyate | tena
>> mRRityunedaM kAryamAvRRitamAsIt , yathA piNDAvasthayA mRRidA ghaTAdaya
>> AvRRitAH syuriti tadvat  >>
>>
>> <<  यद्वा  विराजमुद्दिश्य  संकल्पमकरोन्मनः । आत्मन्वी  स्यामिति  तथा
>> साकूतः  सृष्टिकारणम् ।  >>
>>
>> <<  yadvA  virAjamuddishya  saMkalpamakaronmanaH | AtmanvI  syAmiti
>> tathA  sAkUtaH  sRRiShTikAraNam |  >>
>>
>> Sri Bhagavatpada here interprets  मृत्यु (mRRityu)  as Hiranyagarbha and
>>  states that just as kAryAs like pot etc are covered by kAraNa like clay (पिण्डावस्थया
>> मृदा piNDAvasthayA mRRidA), this Creation was covered by Hiranyagarbha
>> in the form of (samashti) Buddhi.
>>
>> This would give the impression that Creation was by Hiranyagarbha.
>>
>> This is explained by Swami Sureswaracharya in the vArtika
>>
>> BUBV 1-2-1-145
>>
>> <<  यद्वा  विराजमुद्दिश्य  संकल्पमकरोन्मनः । आत्मन्वी  स्यामिति  तथा
>> साकूतः  सृष्टिकारणम् ।  >>
>>
>> <<  yadvA  virAjamuddishya  saMkalpamakaronmanaH | AtmanvI  syAmiti
>> tathA  sAkUtaH  sRRiShTikAraNam |  >>
>>
>> Translation   <<  The Root Cause of this Creation, who had a thought (in
>> mind) ; **let me be possessed of a self or a body **, created manas , the
>> one which collects impressions  in an orderly way,  with the intention of
>> creating Viraj  >>.
>>
>> The word  मृत्यु (mRRityu) is interpreted as ** The Root Cause in the
>> form of Hiranyagarbha **.
>>
>> Sri Anandagiri Acharya  explains  thus
>>
>> <<…………सृष्टेः स्वरूपं यस्येति सृष्टिकारण  इत्यर्थः। सृष्टेः  कारणं
>> ब्रह्मास्य कारणं स्वरूपमिति  वा  सूत्रात्मा  यथोक्तः। >>
>>
>> <<    sRRiShTeH svarUpaM yasyeti sRRiShTikAraNa  ityarthaH | sRRiShTeH
>> kAraNaM  brahmAsya kAraNaM svarUpamiti  vA  sUtrAtmA  yathoktaH | >>
>>
>> Note ::  सृष्टिकारणः  विग्रहमाह – सृष्टेरिति । (sRRiShTikAraNaH
>> vigrahamAha - sRRiShTeriti  |).
>>
>> Just as मृत् (mRRit)  is the kAraNa for मृत्पिण्ड (mRRitpiNDa), अव्याकृत
>> (avyAkRRita)  is the kAraNa for Hiranyagarbha himself. Hence there is
>> consistency as between Bhashya and Vartika.
>>
>> I hope this addresses your concern. You may like to refer to this portion
>> of the vArtika and a couple of slokas following and preceding this sloka
>> for further clarity.
>>
>> I have based this on the kannada translation and notes of  BUBV by Sri
>> Krishna Jois.
>>
>> Regards
>>
>>
>>>
>>>