[Advaita-l] Tattvamasi - Advaita and Dvaita approach

[V Subrahmanian]

The 'eka vijnanena sarva vijnanam' is to be understood in the context of
the Chandogya (and Mundaka), that gives three analogies of clay-clay
products, gold-gold products and iron-iron products. Shankara has
deliberated on this concept in about a dozen places explicitly in the
bhashyas and this particular one is very crucial:

ब्रह्मसूत्रभाष्यम्द्वितीयोऽध्यायःप्रथमः पादः सूत्रम् १४ - भाष्यम्
………ब्रह्म ; तस्मात्कारणात्परमार्थतोऽनन्यत्वं व्यतिरेकेणाभावः
कार्यस्यावगम्यते । कुतः ? आरम्भणशब्दादिभ्यः । आरम्भणशब्दस्तावदेकविज्ञानेन
सर्वविज्ञानं प्रतिज्ञाय दृष्टान्तापेक्षायामुच्यते — ‘ यथा सोम्यैकेन
मृत्पिण्डेन सर्वं मृन्मयं विज्ञातꣳ स्याद्वाचारम्भणं विकारो नामधेयं
मृत्तिकेत्येव सत्यम्’ (छा. उ. ६ । १ । ४) इति ; एतदुक्तं भवति — एकेन
मृत्पिण्डेन परमार्थतो मृदात्मना विज्ञातेन सर्वं मृन्मयं घटशरावोदञ्चनादिकं
मृदात्मकत्वाविशेषाद्विज्ञातं भवेत् ; यतो वाचारम्भणं विकारो नामधेयम् — वाचैव
केवलमस्तीत्यारभ्यते — विकारः घटः शराव उदञ्चनं चेति ; न तु वस्तुवृत्तेन
विकारो नाम कश्चिदस्ति ; नामधेयमात्रं ह्येतदनृतम् ; मृत्तिकेत्येव सत्यम् —
इति एष ब्रह्मणो दृष्टान्त आम्नातः ; तत्र
श्रुताद्वाचारम्भणशब्दाद्दार्ष्टान्तिकेऽपि ब्रह्मव्यतिरेकेण कार्यजातस्याभाव
इति गम्यते । पुनश्च तेजोबन्नानां ब्रह्मकार्यतामुक्त्वा तेजोबन्नकार्याणां
तेजोबन्नव्यतिरेकेणाभावं ब्रवीति — ‘ अपागादग्नेरग्नित्वं वाचारम्भणं विकारो
नामधेयं त्रीणि रूपाणीत्येव सत्यम्’ (छा. उ. ६ । ४ । १) इत्यादिना ।
आरम्भणशब्दादिभ्य इत्यादिशब्दात् ‘ ऐतदात्म्यमिदꣳ सर्वं तत्सत्यꣳ स आत्मा
तत्त्वमसि’ (छा. उ. ६ । ८ । ७) ‘ इदꣳ सर्वं यदयमात्मा’ (बृ. उ. २ । ४ । ६) ‘
ब्रह्मैवेदं सर्वम्’ ‘ आत्मैवेदꣳ सर्वम्’ (छा. उ. ७ । २५ । २) ‘ नेह नानास्ति
किञ्चन’ (बृ. उ. ४ । ४ । १९) इत्येवमाद्यप्यात्मैकत्वप्रतिपादनपरं
वचनजातमुदाहर्तव्यम् ; न चान्यथा एकविज्ञानेन सर्वविज्ञानं सम्पद्यते ।
तस्माद्यथा घटकरकाद्याकाशानां महाकाशादनन्यत्वम् , यथा च……

The shruti itself gives the solution: effects do not exist apart from the
cause. The 'sarvam' that was imagined by the aspirant out of ignorance is
taught by the shruti as One only; the effects being mithya and the cause
alone being satyam. So, by knowing the Cause, the supposed variegated
effects are known.  The shruti itself makes the pratijna and ends up
reducing all effects as nothing but the cause.

regards
subbu

On Mon, Mar 4, 2019 at 9:26 PM H S Chandramouli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste.
>
> Sri Sadananda Ji wrote
>
> <<  Yes, the context of the teaching is very important. Uddalaka starts
>  questioning his son, ‘Have you learned knowing which you will know
>  everything’ – eka vijnaanena sarva vijnanaam bhavati >>,
>
> To which Sri Srinath Ji responded
>
> << But in Advaitic doctrine point of view that context is not met. When
> Brahman is known "everything"  is not known per se, because jnAni realizes
> there is no "other thing" >>.
>
> Since Sri Sadananda Ji has not responded so far to this , I thought of just
> clarifying the advaita position in this regard as  per my understanding.
> The “eka vijnaana “ intended here is not what Sri Srinath Ji has mentioned.
> The “eka vijnaana “ refers to jIva-brahma aikya vijnaana as exemplified  in
> the Ch Up 6-8-7 shruti vaakya
>
> << स य एषोऽणिमैतदात्म्यमिदꣳ सर्वं तत्सत्यꣳ स आत्मा तत्त्वमसि श्वेतकेतो >>
>
> << sa ya eSho.aNimaitadAtmyamidaꣳ sarvaM tatsatyaꣳ sa AtmA tattvamasi
> shvetaketo >>
>
> Regards
>
>
> On Sat, Mar 2, 2019 at 2:11 AM Srinath Vedagarbha via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Sadananda-ji -- Pranam
> >
> > On Fri, Feb 15, 2019 at 8:42 AM kuntimaddi sadananda via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > >
> > >
> > > Yes, the context of the teaching is very important. Uddalaka starts
> > > questioning his son, ‘Have you learned knowing which you will know
> > > everything’ – eka vijnaanena sarva vijnanaam bhavati.
> >
> >
> > But in Advaitic doctrine point of view that context is not met. When
> > Brahman is known "everything"  is not known per se, because jnAni
> realizes
> > there is no "other thing".
> >
> >
> >
> >
> >
> <
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