न कश्चिज्जायते जीवः सम्भवोऽस्य न विद्यते ।
एतत्तदुत्तमं सत्यं यत्र किञ्चिन्न जायते ॥ ४८ ॥
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Namaskaram Subbu-ji,You wrote:"
- Not a single Acharya of the Advaita sampradaya who has commented on the above passage/bhashyam has ever spoken about the kArya-kAraNa ananyatva. On the other hand, all Acharyas are unanimous on the meaning the passage conveys: Three levels of reality.
"What exactly is kArya-kAraNa ananyatva and (how) is it opposed to the "three levels of reality"? Is that theory upheld by dualistic schools?
thollmelukaalkizhu--On Tue, Nov 29, 2022 at 7:31 AM V Subrahmanian <v.subra...@gmail.com> wrote:This post has the Bhashya, Sureshwarachar's Taittiriya Bh.Vartika, Vanamala and Sayana Bhashya:--In the Bhashya, Shankara specifies three types of 'reality' based on the Taittiriya mantra: सत्यं च अनृतं च सत्यमभवत् .warm regardssubbu
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Namaste Sri Subbu-ji,
I have one question here:
In Advaita, jagat in the form of kArya is a product of ajyAna and therefore mithya. So how can it be considered the same as Brahman which is of thenature of jnAna? If it is in the form of pratIkOpAsana, then it makes sense. Appreciate if you could explain more.
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praNAms Sri Suresh prabhuji
Hare Krishna
In Advaita, jagat in the form of kArya is a product of ajyAna and therefore mithya. So how can it be considered the same as Brahman which is of the nature of jnAna?
If it is in the form of pratIkOpAsana, then it makes sense. Appreciate if you could explain more.
Hari Hari Hari Bol!!!
bhaskar
कल्पयत्यात्मनात्मानमात्मा देवः स्वमायया ।
स एव बुध्यते भेदानिति वेदान्तनिश्चयः ॥ १२ ॥
विकरोत्यपरान्भावानन्तश्चित्ते व्यवस्थितान् ।
नियतांश्च बहिश्चित्त एवं कल्पयते प्रभुः ॥ १३ ॥
अव्यक्ता एव येऽन्तस्तु स्फुटा एव च ये बहिः ।
कल्पिता एव ते सर्वे विशेषस्त्विन्द्रियान्तरे ॥ १५ ॥
अनिश्चिता यथा रज्जुरन्धकारे विकल्पिता ।
सर्पधारादिभिर्भावैस्तद्वदात्मा विकल्पितः ॥ १७ ॥
Thus the karya-karana ananyatvam is established as the karya is mithya since it does not have an existence separate from the karana.
praNAms
Hare Krishna
Thanks for saying this, yes kArya is mithya when it is to be believed that it has its own existence ‘separate from’ the kAraNa. When one sees this jagat / kArya as abrahma, anAtma it is called mithyAjnAna and he who has this mithyAjnAna and for that mithyAjnAni what is available through his mithyAjnAna as jneya prapancha is mithyA prapancha (mithyA jagat) which is entirely different from what is actually there as or in kArya rUpa for which brahman is abhinna nimittOpadAna kAraNa and that which is NOT separate from kAraNa. Brahmaiva ukta lakshaNam edam yat purastAt agre abhrmeva avidyAdrushteenaam pratyavabhAsamAnaM , brahmaivedaM vishvaM samastaM, abrahma pratyayaH sarvaH avidyAmAtraH tajjvAmiva sarpapratyayaH says bhAshyakAra in mundaka shruti.
Hari Hari Hari Bol!!!
Bhaskar YR
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praNAms
Hare Krishna
I thought there is some rare agreement between you and me, hence I wrote that mail violating the agreement between you and me 😊 And you have proved how wrong I am again!!. OK prabhuji, let us not discuss this any further.
For us pAmaraa-s, ajnAni-s, bhAshyakAra words are pramANa : the vedAnta maryAda as per bhAshyakAra is parasmAccha brahmaNaH prANAdikaM jagat jAyate eti vedAnta maryAdaa. And if we don’t accept this nAma rUpa and if we declare it is mere imagination in the conditioned minds of jeeva-s like vijnAnavAdins or kshaNIkavAdins, we cannot derive the ultimate siddhAnta of nirupAdhika brahma. Yadi hi nAma rUpe na vyakreeyate tadA asyAtmanO nirupAdhika rUpaM prajnAna ghanAkhyaM ‘na pratikhyAyeta’ says bhAshyakAra. But at the same time our praNAms to the other Advaita jignAsu-s, who are categorically advocating there is absolutely no creation it is mere mthyaa srushti, kalpita by avidyA jeeva etc. Perhaps they are uttama adhikAri-s when compared to us hence they have this conviction. _/\_
Hari Hari Hari Bol!!!
Bhaskar YR
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From: adva...@googlegroups.com <adva...@googlegroups.com>
On Behalf Of V Subrahmanian
Sent: Thursday, December 1, 2022 1:35 PM
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Cc: A discussion group for Advaita Vedanta <adva...@lists.advaita-vedanta.org>
Subject: Re: [advaitin] The Three states/types of Reality (sattaa-traividhyam) - Taittiriya Shankara Bhashya
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In the Karka bhashya Shankara cites the Bh.Gita Lord's statement: mama maayaa duratyayaa (My Maya is hard to cross over) while describing how the world of the prana, etc. pancha koshas and the outside world of sound, etc,. is imagined, vikalpitah, by the power of Maya. The Maya is so powerful that it deludes the one who wields that maya, as it were:
प्राणादिभिरनन्तैस्तु भावैरेतैर्विकल्पितः ।
मायैषा तस्य देवस्य ययायं मोहितः स्वयम् ॥ १९ ॥यदि आत्मैक एवेति निश्चयः, कथं प्राणादिभिरनन्तैर्भावैरेतैः संसारलक्षणैर्विकल्पित इति ? उच्यते शृणु — मायैषा तस्यात्मनो देवस्य । यथा मायाविना विहिता माया गगनमतिविमलं कुसुमितैः सपलाशैस्तरुभिराकीर्णमिव करोति, तथा इयमपि देवस्य माया, यया अयं स्वयमपि मोहित इव मोहितो भवति । ‘मम माया दुरत्यया’ (भ. गी. ७ । १४) इत्युक्तम् ॥
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In the paramarthika standpoint, in the context of advaita-jnana or in pure advaita-drishti, there is no divide of seer and seen, of self and nama-rupa; and therefore no association of Maya in Brahman. It should be understood here that the adjunct of Maya (along with the nama-rupa&sakshi divide/appearance in Self) is what is present/true in vyavaharika and absent in paramarthika, whereas Brahman denoted by Satyam-Jnanam-Anantam or Sat-chit-Ananda is constant reality in all standpoints and realized as reality by the jnanis in vyavaharika itself. Therefore maya (jagat) is mithya and Brahman is sathya.
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सङ्घाताः स्वप्नवत्सर्व आत्ममायाविसर्जिताः ।
आधिक्ये सर्वसाम्ये वा नोपपत्तिर्हि विद्यते ॥ १० ॥ 3.10
प्राणादिभिरनन्तैस्तु भावैरेतैर्विकल्पितः ।
मायैषा तस्य देवस्य ययायं मोहितः स्वयम् ॥ १९ ॥ 2.19
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त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत् ।
मोहितं नाभिजानाति मामेभ्यः परमव्ययम् ॥ १३ ॥