[Advaita-l] Accounting for Brahman appearing as the world

V Subrahmanian v.subrahmanian at gmail.com
Sat Sep 9 03:07:48 EDT 2017

On 9 Sep 2017 12:27, "Venkatesh Murthy via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

Namaste Sri Praveen

You are right. If Badhayam Samanadhikaranyam is not accepted it becomes
Parinama Vada only. But Advaita is not Parinama Vada. It is Vivarta Vada.
After Bhranti is over the Snake is not seen. In Badhayam Samanadhikaranyam
the Badhita Vastu will be Vyavaharika or Pratibhasika but not Paramarthika.
It will not be seen after realization.

BSB: ब्रह्मसूत्रभाष्यम् । तृतीयः अध्यायः । तृतीयः
पादः । व्याप्त्यधिकरणम् । सूत्रम् ९ - भाष्यम्

व्याप्तेश्च समञ्जसम् ॥ ९ ॥
भाष्यम् ‘ओमित्येतदक्षरमुद्गीथमुपासीत’ (छा. उ. १-१-१)
अक्षरोद्गीथशब्दयोः सामानाधिकरण्ये श्रूयमाणे अध्यासापवादैकत्वविशेषणपक्षाणां
प्रतिभासनात् कतमोऽत्र पक्षो न्याय्यः स्यादिति विचारः । तत्र अध्यासो नाम —
द्वयोर्वस्तुनोः अनिवर्तितायामेव अन्यतरबुद्धौ अन्यतरबुद्धिरध्यस्यते ;
यस्मिन् इतरबुद्धिरध्यस्यते, अनुवर्तत एव तस्मिन् तद्बुद्धिः,
अध्यस्तेतरबुद्धावपि— यथा नाम्नि ब्रह्मबुद्धावध्यस्यमानायामपि अनुवर्तत एव
नामबुद्धिः, न ब्रह्मबुद्ध्या निवर्तते — यथा वा प्रतिमादिषु
विष्ण्वादिबुद्ध्यध्यासः — एवमिहापि अक्षरे उद्गीथबुद्धिरध्यस्येत, उद्गीथे वा
अक्षरबुद्धिरिति । अपवादो नाम — यत्र कस्मिंश्चिद्वस्तुनि पूर्वनिविष्टायां
मिथ्याबुद्धौ निश्चितायाम्, पश्चादुपजायमाना यथार्था बुद्धिः पूर्वनिविष्टाया
मिथ्याबुद्धेः निवर्तिका भवति — यथा देहेन्द्रियसङ्घाते आत्मबुद्धिः,
आत्मन्येव आत्मबुद्ध्या पश्चाद्भाविन्या ‘तत्त्वमसि’ (छा. उ. ६-८-७)
यथार्थबुद्ध्या निवर्त्यते — यथा वा दिग्भ्रान्तिबुद्धिः
दिग्याथात्म्यबुद्ध्या निवर्त्यते —

Here both the adhyasa and the apavada type of sāmā...' are shown.  In
apavada type (which is what is relevant to the bādhāyām...type), when the
wrong identification as the Self with the body-mind complex is dispelled by
the right knowledge of the Self, the sāmānādhikaraṇya is between 'the
body-mind complex' and the 'Atman',  'The body-mind (that was wrongly seen
as the Self) is (now known to be) nothing but the Upaniṣadic Atman.'  The
right knowledge of the Atman dispels the wrong knowledge of the body-mind
as the Self.  This is the bādhā of the wrong knowledge.


But Pot is seen even after realizing
it is Mud only. Therefore this is Parinama Vada.

Sri Bhaskara is saying as if Pot will be there even after Brahman is
realized because everything is Brahman. Again we are slipping down to
Parinama Vada. This is closer to Visistadvaita than Advaita. Because they
also say all the Cit and Acit Vastus are real and the body of Brahma.

On Fri, Sep 8, 2017 at 10:33 PM, Praveen R. Bhat <bhatpraveen at gmail.com>

> Namaste Venkateshji,
> On Fri, Sep 8, 2017 at 4:37 PM, Venkatesh Murthy via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>> Joke can be turned back to you. If everything like a Jada Vastu Pot is
>> Brahman for you why not the Bhranta Jeeva also. That Bhranta Jeeva also
>> Brahman only because in this Universe there is nothing but Brahman only.
>> Brahman is Jada, He is Chetana Vastu, Jnani and Bhranta also. Therefore
>> let
>> Bhranta Jeeva Brahman create everything and become even more Bhranta. But
>> he is still Brahman only.
> ​Thanks for highlighting an important point​. This is unfortunately lost
> on many who take the literal interpretation of sarvaM brahma; that is
> without bAdhasAmAnAdhikaraNyam! The orthodox Vedanta process is to
> necessarily know the jaganmithyAtvam before sarvaM brahma, else there is a
> great chance of misunderstanding as we see in hippie-styled, anything-goes
> as Vedanta moderners these days. The orthodox tradition with the
> vyAkhyAnakAras, etc, do not allow such self-styled interpretations. If the
> jaganmithyAtvam was not meant, but only sarvaM brahma, Shruti need not
> spend her breath on elaborate adhyAropa and then do apavAda. Both would be
> purposeless. It would simply suffice to say sarvaM brahma and be done with
> it. What else is there to talk of? Nothing. One great Swamiji, an
> Vedanta teacher, says such statements are like instructions to swallow a
> pumpkin!
> However, Shruti thankfully doesn't do so. Else, that would make nAmarUpa
> also brahman! Instead, there is an empirical reality given to this
> kAryaprapancha, said that it is all kAraNAdabhinna and then a rug is
> from under the feet of the seeker by saying: don't get comfortable, it is
> all mithyA nAmarUpa and therefore, kAraNAd abhinna. So, it is all
> bAdhasAmAnAdhikaraNyam, meaning sarvaM nAsti, brahmaiva asti. The pot
> there, only clay is there; it is completely erroneous to say that the name
> "pot" and form of pot exists, since it does not; only the cause clay
> *appears* in the form of pot with the name-tag "pot". Else, its like
> *appearance* is also brahman. The point cannot be stretched enough that
> appearance is not brahman. Shruti exhausts Herself showing this point over
> and over in all prakriyAs.
> It is important to ponder on what is name and what is form. An excellent
> lead is why Shruti says anena jIvena AtmanA anupravishya, nAmarUpa
> vyAkaravANi, *not* AbhyAm nAmarUpAbhyAm anupravishya... and precisely why
> Bhagavatpadacharya's shlokArdha reads jaganmithyA jIvo brahmaiva, not
> jagadbrahmaiva jIvo brahmaiva. :)
> gurupAdukAbhyAm,
> --Praveen R. Bhat
> /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
> That owing to which all this is known! [Br.Up. 4.5.15] */


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