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

[V Subrahmanian]

Thank you Sri Praveen ji for the detailed reply.

In this part of your post: //अहं ब्रह्म। This is the part of श्लोकार्धः
expressed as जीवो ब्रह्मैव नापरः। Here, it is not बाधसामानाधिकरण्यम्,
but ऐक्यसामानाधिकरण्यम्,
wherein there is no लक्षणा needed as प्रत्यगात्मा जीवः is निर्गुणब्रह्म।//
 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? Some years ago a
scholar told me that with reference to aham brahma too it would be proper
to adopt the bādha sāmānādhikaraṇya. The word 'apavāda' and its
corresponding expression nivartyate seem to give rise to this view.

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

Please let me have your thoughts.

regards
subbu

On Sun, Sep 10, 2017 at 2:40 PM, Praveen R. Bhat via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> ​​Namaste Raviji,
>
> ​
> On Sun, Sep 10, 2017 at 9:28 AM, Ravi Kiran <ravikiranm108 at gmail.com>
> wrote:
>
> > Namaste Sri Praveen Ji
> >
> > Just a clarification below ..
> >
> > On Fri, Sep 8, 2017 at 10:33 PM, Praveen R. Bhat via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> >>
> >> >
> >>
> >> ​Thanks for highlighting an important point​. This is unfortunately lost
> >> on
> >> many who take the literal interpretation of sarvaM brahma; that is
> without
> >> bAdhasAmAnAdhikaraNyam!
> >
> >
> > can you elaborate on this bAdhasAmAnAdhikaraNyam
> >
> If the adhikaranam as body-mind complex ( wrongly referred to as aham by
> > ignorance) and
> > the adhikaranam as Kutastha Atman ( referred to as aham, after the
> arising
> > of pramA from maha vAkya),  is one and the same, why the word samAna or
> > sAmAnya is used, to show equality, as if there are 2 adhikaranams ?
> >
>
> ​​
> Looks like you are translating samAna as "similar", which is an incorrect
> translation. So lets revisit the definition of samAnAdhikaraNa by which the
> usage samAna will be clear. So what is सामानाधिकरण्यम्?​
>
> ​It is the status of समानाधिकरणम् which is defined so:
> समानविभक्तिकानां भिन्नप्रवृत्तिनिमित्तानां पदानाम् एकस्मिन् अर्थे
> तात्पर्यं/ वृत्तिः समानाधिकरणम्। For the words to be in समानाधिकरण
> ​, in our sentence सर्वं ब्रह्म​
> —
>
>    -
>
>    There should be more than one word
>    ​: ​in our case
>    , सर्वम् and ब्रह्म​
>    -
>
>    They should be in the same case
>    ​
>    ​
>    ​: both are in first case and number here.
>    -
>
>    ​The
>    basis to use the word should be different​:
>    ​​
>    सर्वम् is used for जगत् and ब्रह्म is used for प्रत्यगात्मा
>    ​/ ईश्वरः/ निर्गुणब्रह्म​
>    ।​
>    -
>
>    They should have commitment to reveal the same entity​:​
>    This is a grey-area to be dealt with and it is for this that the entire
>    pursuit is and which is known through the महावाक्य। Just as we have to
> do
>    लक्षणा in सोऽयं देवदत्तः or तत्त्वमसि, here also we can't take the
> literal
>    meaning. It is more of जहल्लक्षणा done here. सर्वं नास्ति, ब्रह्मैव
> अस्ति।
>
> ​So, the statement of grammatical construct showing equal locus of two
> things​
>
> ​is analysed and the last point has to be valid for the statement to make
> sense. Therefore, it is called as बाधसामानाधिकरण्यम्, a compound broken in
> two ways:
>
>    - बाधेन सामानाधिकरण्यम्, same locus arrived at by/ due to negation of
>    ​सर्वम् or
>    - बाधायां सति सामानाधिकरण्यम्, meaning same locus arrived at *when
>    (after)* negation of सर्वम् is done.
>
> This is what
> ​is ​
> जगन्मिथ्यात्वनिश्चयः, ascertainment of the world being mithyA.
> ​ This part is expressed in श्लोकार्धः as जगन्मिथ्या। ​
>
>
> Since, here, the adhikaranam being the same, the 2 references ( aham as BMI
> > or Atman), are just notions or vRttis of the mind, where one (aham as
> BMI)
> > gets sublated, with the arising of atmaikatva jnAna ?
> >
> The grammatical constructs are analysed here, as per मीमांसाशास्त्रम्। What
> you talk of is the conclusion arrived at,
> आत्मैकत्वज्ञानम्
> ​ ​
> ​being the
> result of the analysis
> ​ of this सामानाधिकरण्यम्।
>  This cannot be brought in at the analysis stage itself, since the result
> cannot precede the cause of the result. Also please note that सर्वं ब्रह्म
> is different from अहं ब्रह्म। This is the part of श्लोकार्धः expressed as
> जीवो ब्रह्मैव नापरः। Here, it is not बाधसामानाधिकरण्यम्, but
> ऐक्यसामानाधिकरण्यम्, wherein there is no लक्षणा needed as प्रत्यगात्मा जीवः
> is निर्गुणब्रह्म।
>
> However, there are some who endlessly repeat their own अध्यासः that जीवः is
> भ्रान्तजीवः। For their sake, this is then explained in two ways then: is
> ब्रह्म here निर्गुणम् or सगुणः ईश्वरः? If former, please do जहल्लक्षणा from
> the side of जीवः to understand. If latter, do जहदजहल्लक्षणा/ भागत्यागलक्षणा
> from the side of जीवः as well as ईश्वरः।
>
> ​I hope this answers the questions raised.
>
> गुरुपादुकाभ्याम्।
> प्रवीणभट्टः।
> /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। */​
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