'Sarvam Khalvidam Brahma' in the Bhagavatam

[V Subrahmanian]

'Sarvam Khalvidam Brahma' in Bhagavatam

The well-known hymn in the Bhagavad-gita is:
ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम्.
24 तेन गन्तव्यं 244.24 ।।
It is the verse that states that everything in creation is Brahma, that is, the Brahma. This is the vision of the intuitionist. To relate this, in the Gita, a metaphor of Yajna is declared as Brahman, which is also known as the cognitive awareness.

In the Yajna, the rituals, the householder, the wife, the homa kunda, the fire, the substance of which is to be offered, the mantra, the act of offering, are all Brahman itself. This is the result of that samyag darshana. That is, the realization that everything is Brahman. This awareness is the knowledge that liberates one from bondage.
Prior to this realization, everything was seen with ignorance. Now, owing to the teaching of the Shruti and the practice, everything has changed: vicharena viparyeti. 
This metaphor can also be found in the Srimad Bhagavatam:
देश: काल: पृथग्द्रव्यं मन्त्रतन्त्रर्त्विजोऽग्नय:।
देवता यजमानश्च क्रतुर्धर्मश्च यन्मय:॥ ४८
विष्णुर्योगेश्वरेश्वर एव भगवान् विष्णुर्योगेश्वरेश्वर विष्णुर्योगेश्वरेश्वर:।
जातो यदुष्वित्याश ृण्म ृण्म. ४ ९ 10.23.47,48.
Krishna enacted this leela with the Gopa boys. He sent the boys  to the altar where a Brahmin group was performing a Vedic sacrifice and had them beg food. However, they were  ignored by the Brahmins who were there. Later they realized their folly. 
All the elements of the Yajna here are enumerated and it is stated that all of them are Vishnuyama, verily Vishnu, appearing as all these. This is the correct vision expressed in the Bh.Gita. It is a representation of many such shadic scriptural phrases such as 'Sarvam Vishnuvayam Jagat', 'Sarvam Khalvidam Brahma', 'Purusha Evedam Sarvam', 'Atmaivedam Sarvam' and 'Idam Sarvam Yadayamatma'.
Om Tat Sat

[उत्तिष्ठत जाग्रत Bharat]

Pranam Subbu ji.I had contacted you long back on facebook.my name is Saptarshi Bhattacharjee.

I had a doubt,

In the purusha sukta bhashya by sayanacharya,for the 2nd mantra why did he writes,last line

"'यद्' यस्माद् कारणाद् 'अन्नेन' प्राणिनां भोग्येन अन्नेन निमित्त-भूतेन 'अतिरोहति' स्वकीयां कारणावस्थाम् अतिक्रम्य परिदृश्यमानां जगदवस्थां प्राप्नोति,तस्मात् प्राणिनां कर्मफलभोगाय जगदवस्थास्वीकारात् नेदम् तस्य वस्तुत्वं मित्यर्थः।"

How do we समन्वय this with सर्वम् खल्विदं ब्रह्म।

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[V Subrahmanian]

On Thu, Mar 24, 2022 at 11:29 PM उत्तिष्ठत जाग्रत Bharat <saptars...@gmail.com> wrote:

Pranam Subbu ji.I had contacted you long back on facebook.my name is Saptarshi Bhattacharjee.

I had a doubt,

In the purusha sukta bhashya by sayanacharya,for the 2nd mantra why did he writes,last line

"'यद्' यस्माद् कारणाद् 'अन्नेन' प्राणिनां भोग्येन अन्नेन निमित्त-भूतेन 'अतिरोहति' स्वकीयां कारणावस्थाम् अतिक्रम्य परिदृश्यमानां जगदवस्थां प्राप्नोति,तस्मात् प्राणिनां कर्मफलभोगाय जगदवस्थास्वीकारात् नेदम् तस्य वस्तुत्वं मित्यर्थः।"

How do we समन्वय this with सर्वम् खल्विदं ब्रह्म।

Here, Brahman is stated to take the form of the world, owing to the karma of the jiva-s.  However, the true nature of Brahman is not the world-form; it is 'prapanchopashamam' (totally free of any connection whatsoever with the world) as the Mandukya Upanishad says.  So, that is the true nature of Brhaman. 

Even in the 'sarvam khalvidam brahma' situation, the world that is seen, is a wrong perception of Brahman. In other words, we should be seeing/perceiving/understanding Brahman but we are wrongly seeing Brahman as the world. Sarvam khalvidam brahma  is the statement that tells us 'this world is truly Brahman and not the world. This snake that I am seeing is actually rope, wrongly perceived.'

warm regards

subbu     

[उत्तिष्ठत जाग्रत Bharat]

Pranam subbuji,thank you so much for explaining this crucial point.

I have a doubt about what you said,because if what you say is correct ,then vigraha/murti puja seems false!

Reading what you wrote seemed to me very similar, to what Raja Rammohan Roy(in his debate with Subramanya shastri) and his acolytes used to say here in Bengal by citing Upanishads that Brahman is arupa,nirakar and beyond the world.

I am really confused.

Only you can save me from dillema.

Shat shat naman.

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[V Subrahmanian]

On Mon, Mar 28, 2022 at 8:43 PM उत्तिष्ठत जाग्रत Bharat <saptars...@gmail.com> wrote:

Pranam subbuji,thank you so much for explaining this crucial point.

I have a doubt about what you said,because if what you say is correct ,then vigraha/murti puja seems false!

Not really false.  Murti is also devised by the Shaastra to enable seekers who are not able to visualize Brahman 'as expressing itself as the whole universe'  consisting of the good, the bad and the ugly.'  So, such sadhakas have to be helped by presenting to them Brahman, in the form of the 'good, beautiful, lovely, etc.only.'  For them are the stories woven around a form of Brahman like Krishna, Rama, etc. They have to evolve from that to be able to eventually 'worship, appreciate' Brahman as everything in the universe.  As Swami Parmarthananda so nicely put: 'From ekarupa Ishwara to vishvarupa Ishwara to arUpa Ishwara' is the journey.  Trust this helps.

Swami Madhusudana Saraswati has said: It is tasyaivaham - I belong to Him alone'. Then it is mamaivaasau - He is mine alone. Then finally it is: sa evaaham - I am He alone.  This is the path of evolution.  

regards 

subbu

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