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

[Ravi Kiran]

Namaste Sri Chandramouliji

On Mon, Sep 11, 2017 at 2:46 PM, H S Chandramouli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> >
> > On Sun, Sep 10, 2017 at 11:15 PM, Praveen R. Bhat via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> >
> >
> > << Strangely, we
> > have reached the other end of the spectrum on this thread where the
> > जीवेश्वरैक्यवाक्य has itself become बाधसामानाधिकरण्यम् !  >>.
> >
> >
> >
> > What has been presented  in support of considering  बाधसामानाधिकरण्यम्
> > (bAdhasAmAnAdhikaraNyam)  for interpreting अहं  ब्रह्मास्मि (ahaM
> > brahmAsmi) are not just the individual understanding of members, but
> > statements by Swami Sureshvaracharya (Naishkarmya Siddhi), Swami Vasudeva
> > Brahmendra Saraswati (Vichara Sagara
> > ​)
> >  etc.
> >
> >
> >
> > In this regard, it was also mentioned by Praveen Ji  that
> >
> >
> >
> > << If we make this ऐक्यवाक्य also as बाधसामानाधिकरण्यम् then
> > मुक्तिः is an impossibility since neither can ब्रह्म be done बाध of, nor
> > अहम्। >>.
> >
> >
> >
> > What is sought to be negated (bAdha) in “aham” is not the jIva svarUpa
> > itself ( which is nothing but Brahman ).


*which is nothing but Brahman*

This very aikya knowledge or pramA is sruti maha vAkya janyam

otherwise, how would one know that the Atman revealed after negation
(mentioned below) is Brahman ?


> What is sought to be negated
> > (bAdha) is the jIva which is cognized as karta/bhOkta/jnAta/sukhi/dukhi
> > etc.

Such a negation automatically, without any further effort for
> > establishing Aikya, results in जीवेश्वरैक्य (jIveshvaraikya)
>

Based on the above query, how would one understand your above statement ?

How is the identity of the Atman with the Brahman ( Supreme Lord mentioned
below) established by negation itself?


> > (Realization) as Brahman is Self-Revealing. In this context, the
> following
> > quote from BSB 1-3-19 is relevant.
> >
> >
> >
> > <<तस्मात्यदविद्याप्रत्युपस्थापितमपारमार्थिकं जैवं रूपं
> > कर्तृत्वभोक्तृत्वरागद्वेषादिदोषकलुषितमनेकानर्थयोगि, तद्विलयनेन
> > तद्विपरीतमपहतपाप्मत्वादिगुणकं पारमेश्वरं स्वरूपं विद्यया प्रतिपद्यते,
> > सर्पादिविलयनेनेव रज्ज्वादीन् ।  >>
> >
> >
> >
> > <<  . tasmAt yadavidyApratyupasthApitamapAramArthikaM jaivaM rUpaM
> > kartRRitvabhoktRRitvarAgadveShAdidoShakaluShitamanekAnarthayogi,
> > tadvilayanena tadviparItamapahatapApmatvAdiguNakaM pArameshvaraM
> svarUpaM
> > vidyayA pratipadyate, sarpAdivilayaneneva rajjvAdIn | >>
> >
> >
> >
> > Translation by Swami Gambhirananda  << Therefore ( the correct
> > interpretation is this ) ; After the unreal aspect of the individual
> being,
> > conjured up by ignorance etc., tainted by many such defects as agentship,
> > experienceship, love, hatred, etc., and subject to many evils, has been
> > eliminated, the opposite aspect, namely the reality that is the supreme
> > lord, possessed of the charecteristics of freedom from sin and so on,
> > becomes revealed, just as the rope etc. are revealed after eliminating
> the
> > snake etc, (superimposed on them through error) >>.
> >
> >
> >
> > Regards
>

Thanks