[Advaita-l] Two Advaitic verses with a profound combined purport

[V Subrahmanian]

BSB: ब्रह्मसूत्रभाष्यम् । तृतीयः अध्यायः । तृतीयः
पादः । व्याप्त्यधिकरणम् । सूत्रम् ९ - भाष्यम्

व्याप्तेश्च समञ्जसम् ॥ ९ ॥
भाष्यम् ‘ओमित्येतदक्षरमुद्गीथमुपासीत’ (छा. उ. १-१-१)
<http://advaitasharada.sringeri.net/php/format.php?bhashya=Chandogya&page=01&hval=%E2%80%98%E0%A4%93%E0%A4%AE%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A5%87%E0%A4%A4%E0%A4%A6%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%B0%E0%A4%AE%E0%A5%81%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A5%E0%A4%AE%E0%A5%81%E0%A4%AA%E0%A4%BE%E0%A4%B8%E0%A5%80%E0%A4%A4%E2%80%99%20%28%E0%A4%9B%E0%A4%BE.%20%E0%A4%89.%20%E0%A5%A7-%E0%A5%A7-%E0%A5%A7%29#Ch_C01_S01_V01>
इत्यत्र
अक्षरोद्गीथशब्दयोः सामानाधिकरण्ये श्रूयमाणे अध्यासापवादैकत्वविशेषणपक्षाणां
प्रतिभासनात् कतमोऽत्र पक्षो न्याय्यः स्यादिति विचारः । तत्र अध्यासो नाम —
द्वयोर्वस्तुनोः अनिवर्तितायामेव अन्यतरबुद्धौ अन्यतरबुद्धिरध्यस्यते ;
यस्मिन् इतरबुद्धिरध्यस्यते, अनुवर्तत एव तस्मिन् तद्बुद्धिः,
अध्यस्तेतरबुद्धावपि — यथा नाम्नि ब्रह्मबुद्धावध्यस्यमानायामपि अनुवर्तत एव
नामबुद्धिः, न ब्रह्मबुद्ध्या निवर्तते — यथा वा प्रतिमादिषु
विष्ण्वादिबुद्ध्यध्यासः — एवमिहापि अक्षरे उद्गीथबुद्धिरध्यस्येत, उद्गीथे वा
अक्षरबुद्धिरिति । 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 —

Here both the adhyasa and the apavada type of sāmā...' are shown.  In
apavada type (which is what is relevant to the bādhāyām...type), when the
wrong identification as the Self with the body-mind complex is dispelled by
the right knowledge of the Self, the sāmānādhikaraṇya is between 'the
body-mind complex' and the 'Atman',  'The body-mind (that was wrongly seen
as the Self) is (now known to be) nothing but the Upaniṣadic Atman.'  The
right knowledge of the Atman dispels the wrong knowledge of the body-mind
as the Self.  This is the bādhā of the wrong knowledge.

While the above is for the Jiva-Brahma identity, regarding the
Jagat-Brahman identity Shankara has said in the Bh.gita 4.24 bhashya:



ब्रह्म अर्पणं येन करणेन ब्रह्मवित् हविः अग्नौ अर्पयति तत् ब्रह्मैव इति
पश्यति, तस्य आत्मव्यतिरेकेण अभावं पश्यति, यथा शुक्तिकायां रजताभावं पश्यति ;
तदुच्यते ब्रह्मैव अर्पणमिति, यथा यद्रजतं तत् शुक्तिकैवेति ।

'what was wrongly seen as arpanam, havis, etc. is now understood correctly
as non-different from brahman'.  Shankara gives the example: that which is
silver is actually the shell.  This is the example for bādhāyām....

Here, in the normal course, 'silver' and 'shell' cannot be equated for they
are entirely different objects.  However, in the case of an error, bhrama,
the shell is wrongly seen as silver and when the correction happens, the
understanding is:  (the wrongly perceived) silver is non-different from the
actually existing shell.  That is, the sAmAnAdhikaraNyam happens only in
the case of bAdhA (negation/sublation) of the rajata buddhi.

regards
subbu

On Mon, Apr 1, 2019 at 2:20 PM Venkatraghavan S via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Raghav ji,
>
> One difference between the two statements is that the former is aikya
> sAmAnAdhikaraNya, whereas the latter is bAdha sAmAnAdhikaraNya. In both
> cases, there is only one entity after the sAmAnAdhikaraNya - Brahman - but
> the sAmAnAdhikaraNya involved is different. The former is identity, the
> latter is sublation.
>
>
>