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

[Praveen R. Bhat]

​​Namaste Raghavji,

On Sun, Sep 10, 2017 at 10:30 PM, Raghav Kumar Dwivedula via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:


> Thank you for the clarifications. I still don't follow why it's wrong to
> ​ ​
> say that

​I assume this is about जहाजहल्लक्षणा
​

​being wrong. Please think as to why it should be जहाजहल्लक्षणा​ and not
जहाजहलक्षणा? If you drop दकार of the first पद जहत् in the compound, why not
of 2nd also? What will make you retain the 2nd? The answer is that there is
no rule to drop दकार of a पदान्त, but only नकार which happens in masculine
(as in the case of महान् +आत्मा); so it should be जहदजहल्लक्षणा।

> 2. Or we could use bAdhasAmAnAdhikaraNyam plus jahAjahallakShaNa with
> brahma shabda being understood as saguNam brahma, to arrive at the same
> GYAnam . (SDV ?)
>
​

>
> Are you saying that the bAdhasAmAnAdhikaraNyam mentioned in the vichAra
> sAgara commentary, in analyzing 'ahaM brahma ' by negating the adhyAsa
> upAdhis of ahaM,  amounts to mukhya-/aikya-sAmAnAdhikaraNyam  alone?
> ​
>
>

​
​
​​Yes, I am
​... the statement
 तत्र  कूटस्थस्य  ब्रह्मणा  मुख्यसामानाधिकरण्यं,  चिदाभासस्य  बाधायां
सामानाधिकरण्यं  च means nothing different than what I said, just that the
order is flipped in the sentence since if you have reached कूटस्थ you have
already dissociated from चिदाभास, needing no further बाध।


> What I had in mind was अहंशब्दस्य ( चिदाभासस्य ) ब्रह्मणा
> ​ ​
> बाधायां  सामानाधिकरण्यं  । >>,​​

​...
 and so does this statement​
​​ of yours mean the same, since the अन्वय with explanatory words would be
चिदाभासस्य बाधायां सत्यां आभासरहितस्य अहंशब्दस्य ब्रह्मणा सह
ऐक्यसमानाधिकरण्यं = मुख्यसामानाधिकरण्यं भवति।

I started by saying that सर्वं ब्रह्म doesn't mean नामरूप is ब्रह्म
literally. नाम and रूप are not existent entities, they are मिथ्याप्रत्ययs,
else Shruti need not do elaborate अध्यारोप and अपवाद। A simple सर्वं ब्रह्म
would suffice. Ergo, that statement uses बाधसामानाधिकरण्यम्। Strangely, we
have reached the other end of the spectrum on this thread where the
जीवेश्वरैक्यवाक्य has itself become बाधसामानाधिकरण्यम् ! The entire Shruti
struggles to give मुक्तिः to जीवः, whereas neither does ब्रह्म need it nor
does जगत्। If we make this ऐक्यवाक्य also as बाधसामानाधिकरण्यम् then
मुक्तिः is an impossibility since neither can ब्रह्म be done बाध of, nor
अहम्।

On this note, I'd also like to remind that सर्वम् in सर्वं ब्रह्म includes
body, mind and sense organs (BMS) of so-called भ्रान्तजीव। When अहं ब्रह्म
is analysed, अहम् of the जीव is already understood as not having BMS
upAdhis. So there is nothing left to do but ऐक्य।

(Apologies to the moderators for more posts today).

​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] */​