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

Praveen R. Bhat bhatpraveen at gmail.com
Sun Sep 10 07:48:00 EDT 2017

Namaste Subbuji,

2017-09-10 15:29 GMT+05:30 V Subrahmanian <v.subrahmanian at gmail.com>:

> it appears that the bhāṣya part I cited from the BSB:
> // 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)
> <http://advaitasharada.sringeri.net/php/format.php?bhashya=Chandogya&page=06&hval=%E2%80%98%E0%A4%A4%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B5%E0%A4%AE%E0%A4%B8%E0%A4%BF%E2%80%99%20%28%E0%A4%9B%E0%A4%BE.%20%E0%A4%89.%20%E0%A5%AC-%E0%A5%AE-%E0%A5%AD%29#Ch_C06_S08_V07> इत्यनया
> यथार्थबुद्ध्या निवर्त्यते — यथा वा दिग्भ्रान्तिबुद्धिः
> दिग्याथात्म्यबुद्ध्या निवर्त्यते — //  conveys the bādha sāmānādhikaraṇya
> where the mithyābuddhi is dispelled, by samyagdarśana.

> Can we rightly say that the aikya  sāmānādhikaraṇya is what is involved
> here?
​Yes, it can't really be anything else in अहं ब्रह्मास्मि

> Some years ago a scholar told me that with reference to aham brahma too it
> would be proper to adopt the bādha sāmānādhikaraṇya.
​​... I'm not sure what context this is in, although some similar view
might exist as I mentioned later here. However, neither can aham be negated
nor can brahma, so it cannot really be bAdhasAmAnAdhikaraNyam.

> The word 'apavāda' and its corresponding expression nivartyate seem to
> give rise to this view.
​The word apavAda and the nivartyate is not indicating connection between
aham and brahma, but between aham and associations with various sharIra​s
as indicated by
आत्मबुद्धिः, etc. Ergo, when a person says ahaM idaM sharIram, etc, there
it is bAdhasAmAnAdhikaraNyam, .

In aham brahma the aikya sāmānādhikaraṇya could be accounted for post
> tat-tvam padārtha shodhana, at the anubhava side.

​As I said earlier, the depth of ​ahaMpratyaya decides whether lakShaNA is
needed or not, but it is aikyasAmAnAdhikaraNa with any type of lakShaNa.
What is negated is association of ahaMpratyaya with mithyA sharIras. but
ahaMpratyaya can never be negated, since it is aluptadRk.

--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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