[Advaita-l] Sarvamkalvidam Brahma

[H S Chandramouli]

In the statement  << In that case the body with all the koshas all the way
to individual
 atma is also Brahman >>, I have interpreted  individual AtmA as upto and
including Anandamaya AtmA.



Regards


On Tue, Apr 10, 2018 at 12:08 PM, H S Chandramouli <hschandramouli at gmail.com
> wrote:

> On Tue, Apr 10, 2018 at 1:13 AM, umesh ramaswamy via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > According to upanishadic mahavaakya 'sarvam kalvidam brahma' this whole
> > universe is pervaded by Brahman and it is the material as well as
> efficient
> > cause. In that case the body with all the koshas all the way to
> individual
> > atma is also Brahman. My question is Why does Vedanta start with
> > differentiating atma as different from deha and it's attendant Koshas?
>
>
>
> Namste.
>
>
>
> Brahman is presented in two aspects by Shruti. Both the aspects are
> addressed variously as Brahman/Atman/Sat (सत्)/Tat ( तत्) and should be
> understood contextually. One aspect is as Shudha Brahman which refers to
> its svarUpa and addressed as satyam jnAnam anantham Brahma / nEha nAnAsti
> kinchana etc. The other is अज्ञात आत्मा (aj~nAta AtmA) and refers to its
> aspect (tatastha lakshaNa) as the cause for Creation etc and is addressed
> by Shruti vAkyAs such as yatOvA imAni bhUtAni jAyantE/tdhEdam tarhi
> avyAkRtamAsIt etc.
>
>  If the mahAvAkya ‘sarvam khalvidam Brahma’ is understood as referring to
> its being the material as well as efficient cause for Creation, it is the
> second aspect which is addressed. It is NOT Shudha Brahman, but अज्ञात
> आत्मा(aj~nAta AtmA). The Shruti vAkya << mRttikEtyEva satyam >> can be
> extended right upto this << अज्ञात आत्मा इत्येव सत्यम् (aj~nAta AtmA ityEva
> satyam) >>. It is this which is also termed upAdhi for Creation, prAkArI,
> etc.
>
>
>
> However in the conclusion drawn in the above post << In that case the
> body with all the koshas all the way to individual
>  atma is also Brahman >>, it should be noted that AtmA in this conclusion
> should refer to  aj~nAta AtmA only. In this context, all these are mithyA
> only including aj~nAta AtmA.  The Shudha Brahman is different from all
> these and is satya. That is the one to be Realized.
>
>
>
> This aj~nAta AtmA is the principal component of मूलाविद्या (mUlAvidyA).
>
>
>
> Regards
>
>