"यत् पिण्डे तद् ब्रह्माण्डे"

[V Subrahmanian]

2014-05-19 21:37 GMT+05:30 Chandrakant Kulkarni <charun...@gmail.com>:

नमो नम:।

‘यत् पिण्डे तद् ब्रह्माण्डे’ इत्यस्य ग्रान्थिक: सन्दर्भ: चरकसंहितायां प्रकृतवचने लभ्यते।सोऽपि आशयश:, न तु शब्दश:।अत्र पिण्डब्रह्माण्डशब्दयो: प्रयोगो नास्ति। पिण्डार्थक: पुरुषशब्द: तथा ब्रह्माण्डार्थक: लोकशब्द: प्रयुक्त:।वचनमित्थम्-

एवमयं लोकसंमित: पुरुष:।यावन्तो हि लोके मूर्तिमन्तो भावविशेषास्तावन्त: पुरुषे, यावन्त: पुरुषे तावन्त: लोके इति...।चरकसंहिता शारीरस्थानम् ४.१३

In the true spirit of enquiry, it can be seen that a question that was posed to know the source of a quotation/concept has grown into going into the meaning of the quotation/concept and the various disciplines the concept  finds place in.  The Ayurveda instance is shown here.  Earlier the idea contained in the māṇḍūkyopaniṣad was presented.  Here is yet another place where this idea is stated:

The Kaṭhopaniṣad Mantra 2.1.10:

यदेवेह तदमुत्र यदमुत्र तदन्विह ।

मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥ १० ॥

यत् what एव indeed इह is here  तत् that अमुत्र is there यत् what अमुत्र is there तत् that अनु इह alone is here. मृत्योः from death स he मृत्युम् death आप्नोति attains यः whoever इह here  नाना इव as though different पश्यति  sees.

What is here, the same is there and what is there, the same is here. He goes from death to death who sees any difference here. ‘

subrahmanian.v

  

[Nagaraj Paturi]

Went through a few Marathi sources .Found that  "पिंडी ते ब्रह्मांडी"  " जे पिंडी ते ब्रह्मांडी "  is a highly oft quoted adage ( न्याय according to some of the sources) in that language. It has been included in several older texts such as हरिपाठ (e.g. अभंग 22) also.

 

Is 'यत् पिंडे तत् ब्रह्मांडे'  a Sanskritization of this Marathi expression?  or Is it that all the Indian languages with tatsama words have similar expressions with the words पिंड and ब्रह्मांड  as a result of translation of the Sanskrit expression 'यत् पिंडे तत् ब्रह्मांडे'  ?

 

The Marathi sources also give a great significance to 'जे पिंडी ते ब्रह्मांडी' as an Ayurvedic principle. One of these sources even talks of जठराग्नि as सूर्य inside human body. Some of these sources even indicate that Ayurveda is the origin of this principle.     

 

धन्योस्मि

 

नागराजः

--
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
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Prof.Nagaraj Paturi

Hyderabad-500044

[R. N. iyengar]

Dear Sri Subrahmanian,

The concept of identity (or similarity or congruence?) of the micro- and macrocosm appears widely in the literature on mysticism. Lakshmidhara's (14th Cent.) commentary on the immaculately beautiful poem Saundaryalahari is an example. I am attaching three pages of the commentary for your attention where the words पिण्डाण्ड  ब्रह्माण्ड are used and also explained. In one place it is said

In the second place it is forcefully said that the two are ONE

But again later he seems to mean that there are infinite number of पिण्डाण्ड   & ब्रह्माण्ड

My question: In the Advaita-vedaanta tradition, is it accepted that there are many पिण्डाण्ड   & ब्रह्माण्ड ? I am aware that the definitions of technical words can be different in different s'aastras. But since the Saundaryalahari is attributed to Sri S'ankaraachaarya, I am raising this doubt with considerable hesitation. Since this group has many stalwart Vedantins, my query may sound trivial. Nevertheless I would appreciate a clarification.

Regards

RN Iyengar

2014-05-22 10:11 GMT+05:30 rniyengar <narayana...@gmail.com>:

[V Subrahmanian]

Namaste

Thanks for the documents.  Without going to much thinking/searching, what occurs to me off-hand is the Lalistasahasranama name: उन्मेषनिमिषोत्पन्नविपन्नभुवनावली -
281 Unmeṣa nimiṣotpanna vipanna bhuvanavālī –by the time span of opening and closing of whose eye lids , various universe are created and distroyed.

This concept is found expressed in the 'क्षणे क्षणे सृ्ष्टि/लयः / दष्टिसमसमया सष्टिः  which are all the different names of दृष्टिसृष्टिवाद  of advaita. 

In this prakriyA, each cognition is a universe by itself, thus accommodating innumerable 'universes/brahmANDa-s' with their own microcosms also.  The aikyam between the two - macro and micro cosms - is struck by the underlying One Pure Consciousness, the adhiShThAnam, called 'Turiya' / chaturtham, in the māṇḍūkyopnaiṣat.  In other words, according to advaita, both the micro and the macrocosms have this Pure Consciousness as their substratum as the  common factor.  That way they are non-different.  That is, both the 'cosms' are superimpositions in that One Turiya.  

warm regards
subrahmanian.v 

 

[Nagaraj Paturi]

Dr HN Bhat was cautioning against taking a general discussion into sectarian interpretations such as that of Advaita when he said,

 

"If the original source could be traced, that would be fine than the discussion about परमार्थ and व्यावहारिक or the nature of these conceptsn in different terms which vary from one school to another and according the expounders of the tenets".

 

I think that is fair enough.

 

The case of the thread on अद्वैतमते इन्द्रियाणि is different. Its theme itself is "अद्वैतमते".

 

There is a scope to discuss पिंड-ब्रह्मांड theory without going into a specific वादभेद like Advaita also.

 

If there is a wider consensus in favour of continuing with Advaitic discussion or bringing in the other vadas too into the discussion, that may be fine.

 

Regards,

 

Nagaraj  

 

 

 

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Prof.Nagaraj Paturi

Hyderabad-500044