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

Raghav Kumar Dwivedula raghavkumar00 at gmail.com
Mon Sep 11 11:55:07 EDT 2017

Namaste Praveen ji and Subbu ji
Many things to carefully dwell upon. Thank you for all the contemplation.

Praveen ji wrote
​Yes, I am indeed saying that and more.
Finally, to stretch this idea, I will always use ahaM as a substitute for
any word brahma anywhere in the shAstras, adding upAdhis if required
​; to me, t
his is DSV.

That sounds like authentic DSV- based sadhana.


On 07-Sep-2017 5:19 PM, "V Subrahmanian via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

> Accounting for Brahman appearing as the world
> Advaita holds that the world is an appearance of Brahman. All the entities
> in the world are Brahman alone ultimately, appearing through  upādhi-s.
> These upādhi-s are none other than the various forms of Māyā.
> In the Taittiriya Upanishad bhāṣya, Shankara while delineating on the
> mantra portion 'बहु स्यां प्रजायेयेति’ 'I shall become many', explains as
> to what really means Brahman's becoming many? It is not like a man becoming
> many by begetting children. This will involve vikāra in the man and thus
> Brahman will be subject to vikāra,etc. Since this is not the way Brahman
> becomes many, the answer to the question is: Brahman, through the medium of
> the nāma-rūpa combine, which is non-different from Brahman and remaining in
> Brahman in unmanifest form, becomes manifest in creation, and thereby there
> is the manifoldness in the world:
> ताभ्यां च उपाधिभ्यां ज्ञातृज्ञेयज्ञानशब्दार्थादिसर्वसंव्यवहारभाग्ब्रह्म ।
> Tai.Up.Bhā.2.6.1
> Through these two upādhis of nāma and rūpa, Brahman comes to be looked upon
> as knower, known, knowing/knowledge, word, meaning, etc. and all vyavahara
> involving these.
> Elucidating this, the commentary 'Vanamālā' by Sri Achyutakrishnananda
> Tirtha, gives a fine account:
> तत्रायं विभागः - बुद्ध्युपाधिकं ब्रह्म ज्ञातृव्यवहारभाक्,
> बुद्धिवृत्त्युपाधिकं ब्रह्म ज्ञानमिति व्यवहारभाक्, विषयोपाधिकं ब्रह्म
> ज्ञेयव्यवहारभाक्, नामोपाधिकं ब्रह्म शब्दव्यवहारभाक्, सामान्यतो जडोपाधिकं
> ब्रह्म अर्थव्यवहारभागिति । आदिपदं कर्मादिसङ्ग्र्हार्थम् । एवं
> सर्वव्यवहारभाग्ब्रह्मेत्यर्थः ।
> Through the buddhi, intellect, as upādhi, Brahman is the knower (pramātṛ).
> With the buddhivṛtti, mode of the intellect, as upādhi (pramāṇam), Brahman
> is knowledge (knowing), with the object as upādhi, Brahman is the
> known/knowable (prameyam), with name 'nāma' as upādhi, Brahman is all the
> words in creation. With the overall inert, jaḍa, as upādhi, Brahman is the
> meaning of all the words.  The 'etc.' of the bhāsya means 'karma, etc.'
> In the above everything in the creation is accounted for.
> Om Tat Sat
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