[Advaita-l] [advaitin] One more 'samskara' employed by Shankara in the GB for avidya lesha

[Kuntimaddi Sadananda]

PraNAms - Just interjecting my 2c - Not following these discussions since these too many for me to read.
I understand Bhaskarji's point.
Mithyaa is defined as sat - asat vilakshanam - it is not real but also not unreal. 
Hence, every perceived object 'exists' for one to perceive - otherwise, it will be like vandhyaa putraH.
Hence existence part provides the substantantive for the perceived object. What is negated is the naama ruppaatmakam - names and attributes - as they are vaachaarambhanam vikaaraH - the loham has to exist to support that naama and rupaa of the ornaments. 
Hari Om!Sada



 

    On Friday, January 10, 2025 at 04:53:08 PM GMT+5:30, Sudhanshu Shekhar <sudhanshu.iitk at gmail.com> wrote:  
 
 Namaste Bhaskar prabhu ji.

   
   -  In the subsequent step we will understand that every perceivable object of the transactional world which you termed as anAtma is only brahman in their intrinsic nature. 


What does it mean Bhaskar ji? 
When we say anAtmA is Brahman, then it has been explained in all VedAnta texts to mean bAdha-sAmAnAdhikaraNya. It like स्थाणुरयं पुरुषः. It means that - there is no ghost, there is only post.
So, when Shruti tells "anAtmA is Brahman" or "sarvam is Brahman", then it is the bAdha-sAmAnAdhikaraNya which is applied in VedAnta. It simply means -- anAtmA is non-existent, only Brahman is.
I think you have clay-pot analogy in the mind. And as clay is the "essence" of pot, you think Brahman is the essence of anAtmA. However, that is not the case. That is not possible because activity is needed for clay to appear as pot. Singular inactive Brahman cannot appear as anAtmA.
That is why VedAnta teaches bAdha-sAmAnAdhikaraNya.
So, while in the first step, we do the Atma-anAtma-viveka, in the second step, the very anAtmA is treated as mithyA.

Also the sequential step is well brought out in MANDUkya - समाचारात् वर्णाश्रमादिधर्मसमाचरणाच्च ताभ्यां हेतुभ्याम् अस्तिवस्तुत्ववादिनाम् अस्ति वस्तुभाव इत्येवंवदनशीलानां दृढाग्रहवतां श्रद्दधानां मन्दविवेकिनामर्थोपायत्वेन सा देशिता जातिः तां गृह्णन्तु तावत् । वेदान्ताभ्यासिनां तु स्वयमेव अजाद्वयात्मविषयो विवेको भविष्यतीति ; न तु परमार्थबुद्ध्या ।
Regards.Sudhanshu Shekhar. 
 

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