[Advaita-l] ***UNCHECKED*** Re: Re: [advaitin] What is the glue that binds Brahman and Maya together?

[V Subrahmanian]

In the sequel a few popular Vedantic texts are taken up for pointing out
the various analogies that have been used for NB:

Vivekachudamani analogies for NB:

यद्विभाति सदनेकधा भ्रमान्नामरूपगुणविक्रियात्मना । हेमवत्स्वयमविक्रियं सदा
ब्रह्म तत्त्वमसि भावयात्मनि ॥ २६३ ॥

मृत्कार्यभूतोऽपि मृदो न भिन्नः कुम्भोऽस्ति सर्वत्र तु मृत्स्वरूपात् । न
कुम्भरूपं पृथगस्ति कुम्भः कुतो मृषाकल्पितनाममात्रः ॥ २३० ॥
केनापि मृद्भिन्नतया स्वरूपं
घटस्य सन्दर्शयितुं न शक्यते ।
अतो घटः कल्पित एव मोहा -
न्मृदेव सत्यं परमार्थभूतम् ॥ २३१ ॥
सद्ब्रह्मकार्यं सकलं सदेव
सन्मात्रमेतन्न ततोऽन्यदस्ति ।
अस्तीति यो वक्ति न तस्य मोहो
विनिर्गतो निद्रितवत्प्रजल्पः ॥ २३२ ॥
मृत्कार्यं सकलं घटादि सततं मृन्मात्रमेवाभित - स्तद्वत्सज्जनितं सदात्मकमिदं
सन्मात्रमेवाखिलम् ।
 यस्मान्नास्ति सतः परं किमपि तत्सत्यं स आत्मा स्वयंतस्मात्तत्त्वमसि
प्रशान्तममलं ब्रह्माद्वयं यत्परम् ॥ २५३ ॥
सदेवेदं सर्वं जगदवगतं वाङ्मनसयोःसतोऽन्यन्नास्त्येव प्रकृतिपरसीम्नि स्थितवतः
।
पृथक्किं मृत्स्नायाः कलशघटकुम्भाद्यवगतंवदत्येष भ्रान्तस्त्वमहमिति
मायामदिरया ॥ ३९२ ॥
Shrutisara samuddharanam of Totakacharya:  Gold, fragrant grass, thread,
clay analogies
कनकप्रभृतेर्व्यतिरिक्तमतो रुचकादि न विद्यत एव कुतः ।
पृथगग्रहणात्कनकप्रभृतेरिति कारणमेव सदन्यदसत् ॥ १३६ ॥
इह वीरणतन्तुसुवर्णमृदः कटशाटकहारघटाकृतयः ।
उपलब्धृजनैरूपलब्धमतो न भिदाऽस्ति ततः प्रकृतेर्विकृतेः ॥ १३८ ॥
Sarvavedanta siddhanta sara sangraha:  Clay, rope-snake analogies for NB.
यत्कार्यरूपेण यदीक्ष्यते त - त्तन्मात्रमेवात्र विचार्यमाणे । मृत्कार्यभूतं
कलशादि सम्य - ग्विचारितं सन्न मृदो विभिद्यते ॥ ६८३ ॥
अन्तर्बहिश्चापि मृदेव दृश्यते
मृदो न भिन्नं कलशादि किञ्चन ।
ग्रीवादिमद्यत्कलशं तदित्थं  न वाच्यमेतच्च मृदेव नान्यत् ॥ ६८४ ॥
आधारभूतं यदखण्डमाद्यं
शुद्धं परं ब्रह्म सदैकरूपम् ।
सन्मात्रमेवास्त्यथ नो विकल्पः
सतः परं केवलमेव वस्तु ॥ ६८९ ॥
रज्जोः स्वरूपाधिगमे न सर्पधी
रज्ज्वां विलीना तु यथा तथैव ।
ब्रह्मावगत्या तु जगत्प्रतीति -
स्तत्रैव लीना तु सह भ्रमेण ॥ ६९१ ॥
अन्तर्बहिः स्वयमखण्डितमेकरूप - मारोपितार्थवदुदञ्चति मूढबुद्धेः ।
मृत्स्नादिवद्विगतविक्रियमात्मवेद्यंयद्ब्रह्म
तत्त्वमसि केवलबोधमात्रम् ॥ ७७९ ॥
Vedantasara: Clay analogy for NB.
प्रकरणप्रतिपाद्यार्थसाधने तत्र तत्र श्रूयमाणा युक्तिरुपपत्तिः । यथा तत्र ‘यथा
सौम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातं स्याद्वाचारम्भणं विकारो
नामधेयं मृत्तिकेत्येव सत्यम्’ (छा. उ. ६ । १ । ४)
<https://advaitasharada.sringeri.net/display/bhashya/Chandogya?page=6&id=Ch_C06_S01_V04&hl=%E0%A4%AF%E0%A4%A5%E0%A4%BE%20%E0%A4%B8%E0%A5%8C%E0%A4%AE%E0%A5%8D%E0%A4%AF%E0%A5%88%E0%A4%95%E0%A5%87%E0%A4%A8%20%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A5%8D%E0%A4%AA%E0%A4%BF%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A5%87%E0%A4%A8%20%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%82%20%E0%A4%AE%E0%A5%83%E0%A4%A8%E0%A5%8D%E0%A4%AE%E0%A4%AF%E0%A4%82%20%E0%A4%B5%E0%A4%BF%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A4%E0%A4%82%20%E0%A4%B8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%AE%E0%A5%8D%E0%A4%AD%E0%A4%A3%E0%A4%82%20%E0%A4%B5%E0%A4%BF%E0%A4%95%E0%A4%BE%E0%A4%B0%E0%A5%8B%20%E0%A4%A8%E0%A4%BE%E0%A4%AE%E0%A4%A7%E0%A5%87%E0%A4%AF%E0%A4%82%20%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%95%E0%A5%87%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A5%87%E0%A4%B5%20%E0%A4%B8%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D>
इत्यादावद्वितीयवस्तुसाधने
विकारस्य वाचारम्भणमात्रत्वे युक्तिः श्रूयते ।
Om Tat Sat

On Thu, Oct 26, 2023 at 3:06 AM V Subrahmanian via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Wed, Oct 25, 2023 at 10:57 PM Sudhanshu Shekhar <
> sudhanshu.iitk at gmail.com>
> wrote:
>
> > Namaste Subramanian ji.
> >
> > //Yes, he is equating gold with NB.//
> >
> > How is it in tune with VedAnta? Gold is the material cause of ornaments.
> > Nirgun Brahman is not the material cause. Material cause is MAyA which is
> > adhyAropita in Nirguna Brahman leading to adhyAropita material causality
> of
> > mAyA-vishishTa-Brahman.
> >
>
> Dear Sudhamshu ji,
>
> We do accept vivartopAdAna for Brahman.  The Chandogya Upanishad 6th
> chapter, with the same gold, etc. analogies, the BSB 2;1;14 are all about
> this.
>
> regards
> subbu
>
> >
> > Regards.
> >
> > On Wed, 25 Oct, 2023, 10:49 pm V Subrahmanian via Advaita-l, <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> >> On Wed, Oct 25, 2023 at 5:35 PM H S Chandramouli <
> >> hschandramouli at gmail.com>
> >> wrote:
> >>
> >> > Namaste.
> >> >
> >> > Listened to the talk. What exactly is he equating gold with. Is it
> >> NirguNa
> >> > Brahman?
> >> >
> >>
> >> Yes, he is equating gold with NB.
> >>
> >>
> >>
> >> > Or is it Iswara ? Or is it mAyA ?. At 1-22, he mentions * It is like
> >> gold
> >> > *. But what does that * It * refer to ? NirguNa Brahman ?
> >> >
> >>
> >> Yes, NB.
> >>
> >>
> >>
> >> > mAyA ? Iswara ? At 1-52, he states that gold plus mAyA becomes the
> >> Creator
> >> > !!!
> >> >
> >>
> >> Yes, NB plus Maya is Ishwara and so in the analogy gold plus Maya
> becomes
> >> the creator of bracelet, etc. He has already said: the nama rupa
> vyavahara
> >> is maya.  We can recall the famous shloka: asti bhAti priyam rUpam nAma
> >> chetyamshapanchakam. Adya trayam brahma rupam mayarupam tato dvayam.
> >>
> >> >
> >> > At 1-50, he terms mAyA itself as nAma rUpa vyavahAra.
> >> >
> >>
> >> This is in tune with the above shloka. The shakti that is maya can't be
> >> demonstrated unless through its kArya. So, to say Maya itself is nama
> rupa
> >> vyavahara is not incorrect.
> >>
> >> I did find it quite in tune with the method Vedanta that is familiar to
> >> most of us.
> >>
> >> warm regards
> >> subbu
> >>
> >>
> >>
> >> > He does not say mAyA takes on different nAma rUpa which constitute
> >> > different objects and lead to vyavahAra. At 2-23, he asks * Can you
> >> show me
> >> > the gold separately apart from the form *. Gold is  always the
> >> unmanifest
> >> > material cause which can be perceived ONLY in a manifest form, namely
> as
> >> > associated with a form. That is a limitation of the sense organ of
> >> > perception. At 2-46, he says there is only one and that is *You*. This
> >> , in
> >> > reference to gold as being one only while ornaments in different forms
> >> are
> >> > multitudinous.
> >> >
> >> > The talk in my view is very unsatisfactory. I do appreciate there are
> >> many
> >> > who differ. Just presenting a contrary understanding.
> >> >
> >> > Regards
> >> > Regards
> >> >
> >> > On Wed, Oct 25, 2023 at 1:18 PM V Subrahmanian <
> >> v.subrahmanian at gmail.com>
> >> > wrote:
> >> >
> >> >> Swami Sarvapriyananda
> >> >>
> >> >> https://youtu.be/nTvGSyZbSew?si=l2N3-ozg0jSXSoff
> >> >>
> >> >> --
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> >> >> To view this discussion on the web visit
> >> >>
> >>
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> >> >> <
> >>
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> >> >
> >> >> .
> >> >>
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> >> > <
> >>
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> >> > .
> >> >
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