[Advaita-l] [advaitin] Karika bh 3.27 'Atman is born only seemingly as the world'

[Bhaskar YR]

praNAms Sri Sudhanshu prabhuji
Hare Krishna


  *   Sometimes I feel you talk exactly what bhAshya says and sometimes I feel you are going against bhAshya and sticking to mere logical conclusions.  Very strange feeling indeed.  Here I think you are echoing the thoughts of bhAshyakAra with regard to IS-ness.

When we say pot-is, cloth-is, there is a perception of is-ness which is nothing but Brahman. The is-ness does not belong to pot. It belongs to Brahman. Hence, is-ness is indeed an object of comprehension and perception. That is why Brahman is said to be sarva-indriya-grAhya and sarva-pratyaya-vedya. (Not having rUpa, rasa, shabda are not hindrance in perception of Brahman because these are hindrance only for those entities which are niyata-indriya-grAhya. Brahman, which is sarva-indriya-grAhya, can be perceived by all indriyAs.)


  *   As per my understanding, the expectation that at least one feature of kAraNa (brahman) should follow in the kArya (jagat) is fulfilled here. If that is not the case, then
kAraNatvaM behind kAryaM cannot be meaningfully explained. Consider the example mango rasaayana is a sweet dish.  Sugar / sugar syrup is its main ingredient (upAdAna). But we cannot physically notice the features of sound, touch and colour of the sugar in the rasAyana 😊 Therefore, just by seeing the rasAyana, we cannot know whether sugar is its upAdAna or not. But when we eat it or taste it, we will come to know the upAdAna or the cause of the rasAyana is known i.e. sugar. Likewise, it is necessary that at least one feature of the brahman should follow in the Jagat to say anything about kArya-kAraNa ananyatvaM. So the question is which feature has followed. The answer is explained as above i.e. IS-ness 😊 brahman IS of an unchanging form, the Jagat IS of a changing form. The Brahman IS chetana, the Jagat IS achetana/Jaḍa (inert) etc. From this it follows that the IS-NESS of Brahman is the feature that has followed in the Jagat. The nature of the IS-NESS of the brahman has followed in the kArya like AkAsha etc. says bhAshyakAra in sUtra bhAshya.  brahmasvarUpaanugamAya cha AkAshAdyannamayAntaM kAryAM, the svarUpa of brahman has followed in the creation starting from the AkAsha upto the stUla shareera says bhAshya.  Therefore, it is the bhAshya siddhAnta that atleast one single feature of brahman has followed in the Jagat to prove that jagat’s paramArtha svarUpa is nothing but brahman.

Hari Hari Hari Bol!!!
bhaskar