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

[Raghav Kumar Dwivedula]

> Namaste
> Thank you Subbuji, Venkatraghavan ji for the inputs....and welcome input
> from Chandramouli ji - no intrusion at all .
>
> Can we then say that
> 'jagat brahma' through bAdha-sAmAnAdhikaraNyam is a necessary intermediate
> step (establishing mithyAtam etc) to arrive at the mukhya-sAmAnAdhikaraNyam
> of
> jIva brahma ? Venkatraghavan ji suggested yes.  (Ignoring for the moment
> that this is strictly speaking true only in SDV and that in DSV , even
> 'jIva brahma' employs bAdha-sAmAnAdhikaraNyam alone. )
>
> If the answer is yes, that would imply that the Jagat brahma equation is
> at a lower level since brahma is understood with kAraNopAdhi. On the other
> hand jIva brahma mukhya-sAmAnAdhikaraNyam is the last word (or sentence in
> advaita) since the sAmAnAdhikaraNyam involves all upAdhis of jIva and
> saguNa-brahma being negated at arrive at kUTastha-nirguNa-brahma aikyam.
>
> Again, I am only trying to check the validity of the idea that
> "Jagat brahma statement is not as 'final' or on the same footing as jIva
> brahma"
>  And that while jIvatvam is mithyA is fine; it would be incorrect to say
> jIva is mithyA. When it comes to Jagat, we can safely say jagat is mithyA .
>
> Om
> Raghav
>
>
>
>
> On Tue 2 Apr, 2019, 7:55 AM V Subrahmanian, <v.subrahmanian at gmail.com>
> wrote:
>
>> सकलमिदमहं च वासुदेवः परमपुमान्परमेश्वरः स एकः । इति मतिर(च)मला
>> भवत्यनन्ते हृदयगते व्रज तान्विहाय दूरात्  || 3.7.32
>>
>> [All this, and I, are verily Vasudeva who is the Supreme Brahman, the
>> Supreme Lord, who is One. Whoever has such an unshakable conviction with
>> regard to the Infinite Brahman, O Deputies, leave him alone. He is not
>> someone who is fit to die and be born again.]
>>
>> This verse is unique in that the samanadhikaranam of both the jiva and
>> the jagat (aham and idam) with Brahman is brought out in one go.
>>
>> Shankara has cited this verse in the VSN bhashyam. .
>>
>> regards
>> subbu
>>
>> On Mon, Apr 1, 2019 at 10:34 PM V Subrahmanian <v.subrahmanian at gmail.com>
>> wrote:
>>
>>> 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
>>>
>>>
>>>>
>>>>
>>>>