[Guruvayur/Guruvayoor] srimadbhagavatham-skandha 1-chapter 1

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Dear KVG, Thene Brhma hrdhA Adikavaye has been interpreted only as you say, which is made clear in my commentary that followed the translation.But anvaya and itharatha has been commented by Sridhara , Veeraraghavacharya and othersonly as anvaya and vyatireka. That is, Brahman is understood by both the method of agreement and difference.In Nyaya anvaya and vyathireka means only this.For instance when you say where thereis smoke thereis fire it is anvaya and when you say where theris no fire therei s no smoke it is vyathireke which is what meant by itharathah, other than anvaya. vinimaya is eplained as parsaparam misreekaranam. or thrivrthkaranam. As everything in the world is made up of the mixture of threegunas which results in the formation of the elements, thejas, ap, and prthvee, as the upanishad says thadhaikshatha bahusyAm prajAyEya thathEjo asrjatha and so on.the advaita interpretation of the world as unreal is different from

that of visishtadvaita which is from the bhakthi viewpoint.Mrsha means unreal in the sense that the sole reality is Brahman and the world is his sarira, similar to saying that our soul alone is real and body etc are unreal. But in c visishtadvaita there are three reals , namely, jagat,jiva and Isvara.Hence it is explained as that. The efficient cause as well as the material cause is Brahman as there was nothing other than Brahman that existed before creation, 'sadhEva soumya idham agra Aseeth EkamEva adhvitheeyam. The material cause such asmud in the creation of a pot, and the efficient cause such as the potter are both Brahman since he was alone without a second . i did not go into detail about this because it will involve teh explanation of the upanishad whih may be too technical for a casual reader. thank you for asking this doubt and enable me to clear any possible confusion. saroja Ramanujam"K.V

Gopalakrishna" <gopalakrishna.kv wrote: Respected Sarojamji,Thank you so much for the posting on Bhagavatam. I have couple of small doubts. The expression."Thene Brahma Hruda ya Adikavaye---" Can it not be interpreted as "One who imparted self-knowledge to the Adikavi, i.e., Brahma, through the mind, and not by verbal communication ?" And the expression "Anvayat itharathah"-- the word Anvaya means, "normal logical continuance or conforming to normal 'cause and effect' logic. But here it says "Itharathah", which means "which is different from that ", in other words, Brahman is different from the cause and effect logic, as in Brahman's case, the "Cause and effect are the same", because, here, Brahman is the cause, and Brahman is the effect also.

..Then "Thejo Varimrdam yadha vinimayo"-- Vinimaya means "bartering" or interchanging. And "Thrisarga" means the three-fold creation. Thejo-var--mrdam refers to an illusion of a mirage where one mistakes mrid, the sand for "Vari" , that is water, which is unreal (Mrisha) ?Kindly clear my doubts. I have not posted this msg to the group as I didnt want confuse the group. So if you find any sense in this, I leave it to you to post to the group. I do not want to the "(in)-efficient "Cause" to confuse them!RegardsKVG.sarojram18 wrote: The first four slokas of srimadbhagvatham are very important and they will be dealt with in detail.The first sloka of the purana is, janmAdhyasya yathah anvayAdhithrathschArTHEshvabhijnah thEnE brahma hrdhA ya AdhikavayE muhyanthi yathsoorayah thEjO vAri mrdhAm yaTHA vinimayO yathra thrisargO mrshA DHAmnA svEna sadhA nirastha kuhakam sathyam param DHeemahi Let us meditate on that Reality, the Brahman,who shines always pure with His own light who is cognised through the method of agreement and difference as the source from whom everything arises, who is the indweller of all beings and cogniser of all and self- illumined, who instructed the veda, incomprehensible even to the sages, to the creator, Brahma, who is the substratum of this world formed from the combination of the three gunas resulting in the gross elements , water,fire and earth and which is unreal in the sense that Brahman alone is the self of all and the sole reality. 'janmAdhyasaya yaTHah' is the second suthra of the Brahmasuthra, padha,I adhikarana,I.The first suthra 'aTHAtho brahmajinjnaaASa,' which means 'then therefore the enquiry into Brahman,' emphasises the necessity for acquiring the knowledge of Brahman and the second suthra' janmAdhyasya yathah,' explains the subject matter of the enquiry, that is, Brahman.It means, 'that from which the creation, sustenance and the dissolution proceeds.This has reference to the upanishadic statement 'yathO vA imAni bhootthAni jAyanthE, yEna jAthAni

jeevanthi ,yasmin abhisamvisanthi , thadhvijijnAsasva thadhbrahma,'which means ,'know that to be Brahman from whom all beings emerge by whom they are sustained and into whom they merge back.This is implied by janmadhyasya yathah, the first two words with which the Bhagavatha purana starts. That which is the source of sentient and insentient beings is brahma, Brahman who is sathyam param the supreme truth or reality.and let us meditate on that, DHeemahi. Brahman is cognised through the method of agreement, anvaya and that of difference,vyathireka. Brahman can be inferred to be the source of the world by texts that speak of identity between Brahman and the jiva which are examples of anvaya, such as 'sarvam khalu idham brahma,' all this is Brahman , ' ayam AthmA brahma,' this self is Brahman, 'EthadhAthmyam idham sarvam,' all this is ensouled by that(Brahman) and 'thatthvamasi,' that thou art etc. The other texts that are specified by itharathah in the sloka are those that imply difference between the jiva and Brahman such as 'thadhAikshatha bahu syAm prajAyEya, that willed to become many,'

denoting the creation and 'yah Athamani thishTan Athmanah antharah yam AthmA na vedha yasya AthmAsariram yah AthmAnamantharah yamayathi.' This text ,meaning 'He who stands inside the individual self, as its innerself, whom the individual self did not know, to whom the individual self is the sarira and who controls the individual self from within,' denotes that Brahman is the self of all. Brahman is the abhijna, the knower in all things, arTHa. He gave the vedas to Brahma , the Adhikavi by HIs will,(thEnE hrdhA AdhikavayE) To undertand the true meaning of the vedas is difficult even for the wise and learned who get confused, muhyanthi yathsoorayah. Brahman always

shines in His own light, sadhA svEna DhAmnA. The creation consisting of three gunas that make the gross elements , water, fire and earth that constitute the gross world which is mrshA, unreal in the sense that Brahman is the self of all sentient and insentient beings which form His sarira or prakAra,mode, and therefore Brahman is the only reality.This is indicated by the word nirasthakuhakam in the sloka, meaning nishkalanka, without blemishes. Kuhaka means vanchakavasthu or things that deceive and He is nirastha devoid of that. His jnana is sathya and asankuchitha , real and uncontracted, all pervasive and therefore nirasthakuhakam.The words DHAma, sathyam and param denote jnAnam sathyam and anantham. The Mangalasloka indicates the entire subject of the purana to be the parabrahman, synonymous with Vasudeva. JanmAdhyasya denotes the jagathkAranathva , the causality of Brahman and being the only reality, He is both the material cause, upAdhAna kAraNa and efficient cause, nimittha kAraNa. May god bless you, Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit.

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Jai Sreekrishna Thank you Smt. Sarojaji and Shri KV Gopalakrishanaji. Such discussions between learned members like you helps us a lot in understanding Shrimad Bhagavatam much much better Thank you once again Humbly SyamalaSaroja Ramanujam <sarojram18 wrote: Dear KVG, Thene Brhma hrdhA Adikavaye has been interpreted only as you say, which is made

clear in my commentary that followed the translation.But anvaya and itharatha has been commented by Sridhara , Veeraraghavacharya and othersonly as anvaya and vyatireka. That is, Brahman is understood by both the method of agreement and difference.In Nyaya anvaya and vyathireka means only this.For instance when you say where thereis smoke thereis fire it is anvaya and when you say where theris no fire therei s no smoke it is vyathireke which is what meant by itharathah, other than anvaya. vinimaya is eplained as parsaparam misreekaranam. or thrivrthkaranam. As everything in the world is made up of the mixture of threegunas which results in the formation of the elements, thejas, ap, and prthvee, as the upanishad says thadhaikshatha bahusyAm prajAyEya thathEjo asrjatha and so on.the advaita interpretation of the world as unreal is different from that of visishtadvaita which is from the bhakthi viewpoint.Mrsha means unreal in the sense that the

sole reality is Brahman and the world is his sarira, similar to saying that our soul alone is real and body etc are unreal. But in c visishtadvaita there are three reals , namely, jagat,jiva and Isvara.Hence it is explained as that. The efficient cause as well as the material cause is Brahman as there was nothing other than Brahman that existed before creation, 'sadhEva soumya idham agra Aseeth EkamEva adhvitheeyam. The material cause such asmud in the creation of a pot, and the efficient cause such as the potter are both Brahman since he was alone without a second . i did not go into detail about this because it will involve teh explanation of the upanishad whih may be too technical for a casual reader. thank you for asking this doubt and enable me to clear any possible confusion. saroja Ramanujam"K.V Gopalakrishna" <gopalakrishna.kv > wrote: Respected Sarojamji,Thank you so much for the posting on Bhagavatam. I have couple of small doubts. The expression."Thene Brahma Hruda ya Adikavaye---" Can it not be interpreted as "One who imparted self-knowledge to the Adikavi, i.e., Brahma, through the mind, and not by verbal communication ?" And the expression "Anvayat itharathah"-- the word Anvaya means, "normal logical continuance or conforming to normal 'cause and effect' logic. But here it says "Itharathah", which means "which is different from that ", in other words, Brahman is different from the cause and effect logic, as in Brahman's case, the "Cause and effect are the same", because, here, Brahman is the cause, and Brahman is the effect also. .Then "Thejo Varimrdam yadha vinimayo"-- Vinimaya means "bartering" or interchanging. And

"Thrisarga" means the three-fold creation. Thejo-var--mrdam refers to an illusion of a mirage where one mistakes mrid, the sand for "Vari" , that is water, which is unreal (Mrisha) ?Kindly clear my doubts. I have not posted this msg to the group as I didnt want confuse the group. So if you find any sense in this, I leave it to you to post to the group. I do not want to the "(in)-efficient "Cause" to confuse them!RegardsKVG.sarojram18 wrote: The first four slokas of srimadbhagvatham are very important and they will be dealt with in detail.The first sloka of the purana is, janmAdhyasya yathah anvayAdhithrathschArTHEshvabhijnah thEnE brahma hrdhA ya AdhikavayE muhyanthi yathsoorayah thEjO vAri mrdhAm yaTHA vinimayO yathra thrisargO mrshA DHAmnA svEna sadhA nirastha kuhakam sathyam param DHeemahi Let us meditate on that Reality, the Brahman,who shines always pure with His own light who is cognised through the method of agreement and difference as the source from whom everything arises, who is the

indweller of all beings and cogniser of all and self- illumined, who instructed the veda, incomprehensible even to the sages, to the creator, Brahma, who is the substratum of this world formed from the combination of the three gunas resulting in the gross elements , water,fire and earth and which is unreal in the sense that Brahman alone is the self of all and the sole reality. 'janmAdhyasaya yaTHah' is the second suthra of the Brahmasuthra, padha,I adhikarana,I.The first suthra 'aTHAtho brahmajinjnaaASa,' which means 'then therefore the enquiry into Brahman,' emphasises the necessity for acquiring the knowledge of Brahman and the second suthra' janmAdhyasya yathah,' explains the subject matter of the enquiry, that is, Brahman.It means, 'that from which the creation, sustenance and the dissolution proceeds.This has reference to the upanishadic statement 'yathO vA imAni bhootthAni jAyanthE, yEna jAthAni jeevanthi ,yasmin abhisamvisanthi , thadhvijijnAsasva thadhbrahma,'which means ,'know that to be Brahman from whom all beings emerge by whom they are sustained and into whom they merge back.This is implied by janmadhyasya yathah, the first two words with which the Bhagavatha purana starts. That which is the source of

sentient and insentient beings is brahma, Brahman who is sathyam param the supreme truth or reality.and let us meditate on that, DHeemahi. Brahman is cognised through the method of agreement, anvaya and that of difference,vyathireka. Brahman can be inferred to be the source of the world by texts that speak

of identity between Brahman and the jiva which are examples of anvaya, such as 'sarvam khalu idham brahma,' all this is Brahman , ' ayam AthmA brahma,' this self is Brahman, 'EthadhAthmyam idham sarvam,' all this is ensouled by that(Brahman) and 'thatthvamasi,' that thou art

etc. The other texts that are specified by itharathah in the sloka are those that imply difference between the jiva and Brahman such as 'thadhAikshatha bahu syAm prajAyEya, that willed to become many,' denoting the creation and 'yah Athamani thishTan Athmanah antharah yam AthmA na vedha yasya AthmAsariram yah AthmAnamantharah yamayathi.'

This text ,meaning 'He who stands inside the individual self, as its innerself, whom the individual self did not know, to whom the individual self is the sarira and who controls the individual self from within,' denotes that Brahman is the self of all. Brahman is the abhijna, the knower in all things, arTHa. He gave the vedas to Brahma , the Adhikavi by HIs will,(thEnE hrdhA AdhikavayE) To undertand the true meaning of the vedas is difficult even for the wise and learned who get confused, muhyanthi yathsoorayah. Brahman always shines in His own light, sadhA svEna DhAmnA. The creation consisting of three gunas that make the gross elements , water, fire and earth that constitute the gross world which is mrshA, unreal in the sense that Brahman is the self of all sentient and insentient beings which form His sarira or prakAra,mode, and therefore Brahman is the only reality.This is indicated by the word nirasthakuhakam in the sloka, meaning nishkalanka, without blemishes. Kuhaka means

vanchakavasthu or things that deceive and He is nirastha devoid of that. His jnana is sathya and asankuchitha , real and uncontracted, all pervasive and therefore nirasthakuhakam.The words DHAma, sathyam and param denote jnAnam sathyam and anantham. The Mangalasloka indicates the entire subject of the purana to be the parabrahman, synonymous with Vasudeva. JanmAdhyasya denotes the jagathkAranathva , the causality of Brahman and being the only reality, He is both the material cause, upAdhAna kAraNa and efficient cause, nimittha kAraNa. May god bless you, Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit. Sponsored LinkMortgage rates as low as 4.625% - $150,000 loan for $579 a month. Intro-*Terms Sponsored LinkMortgage rates near 39yr lows. $420,000 Mortgage for $1,399/mo - Calculate new house payment

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