OM

Ajnanatimirintasyajnananjanasalakaya

Cakshurunmilitam yena tasmai 

srigurave namah

ADVAITA VEDANTA

D   Krishna Ayyar

ANNEXURE I
PRAKRIYA BEDHA IN AVAITA VEDANTA

Abbreviations
AB = Atmabodha
Au = Aitereya Upanishad
AUB = Aitereya Upanishad Bhashya
BSB = Brahmasutra Bhahya
B = Bhamati
Bu = Brhadaranyaka Upanishad
BUB = Brhadaranyaka Upanishad Bhasya
BSBV = Brhadaranyaka Upanishad Vartika
Ch = Chandogya Upanishad
CUB = Chandogya Upanishad Bhashya
Kau = Kaivalya Upanishad
Ku = Kathopanishad
KUB =Kathopanishad Bhashya
M = Manasollasa
Mau = Mandukya Upanishad
Mu = Mundaka Upanishad
MUB = Mundaka Upanishad Bhasya
NS = Naishkarmyasiddhi
PV = Pravanartha Vartika
Tu = Tattitriya Upanishad
TUB = Taittiriya Upanishad Bhasya
TUBV= Taittiriya Upanishad Bhashya Vartijka
Su = Swesvatara Upanishad
US = Upadesa Sahasri
V = Vivarana published along with Pancapadika and its other commentaries, Prabodha-parisodini and Tatparya-dyotini and also with commentaries Tatparya-dipika and Bhava-prakasika on it ( Madras Government Oriental Series, 1958)
VC = Viveka Cudamani
Part I
1(1). Upanishads do speak of Brahman being the cause of the universe Tu.2.1.1. – “Satyam Jnaanam Anantam Brahma…..From that, this Atma space was born, from space air……. and from food man.”. Tu 2.6.1 – “He (Brahman ) wished, ‘let me be many, let me be born’. He visualized the universe to be created. Having visualized. He created this whole universe. Then He entered into it. Having entered, He became the gross and the subtle, the defined and the undefined, the sustaining and the non-sustaining, the sentient and the insentient , the true and the untrue.” At the same time, the Upanishads say that Brahman is non-dual, eternal, immutable, impartite, changeless , is neither cause nor effect and is devoid of instruments of desire, visualisation, cogitation, conception, ratiocination etc and of action. [ Bu 3.8.8, Mu 2.1., Su 6.8. – “It (Brahman), is the the Immutable (aksharam) – which does not decay or perish - is devoid of the sense organs ( eyes and ears, vocal organs ) , of mind …….and of. praana ; Ka 21, Mu 1.1.6, Su 3.19 – “ It (Brahman) is devoid of hands and feet.”; Muktopanishad 1.3. - “changeless (‘sakshinam nirvikarinam)”; Bu 2.5.19 – That Brahman is without prior or posterior (apoorvam anaparam)” (i.e. It is neither cause nor effect); Ku 1.2.14 – ” Different from cause and effect (anyatra krtaat akkrtaat)”; Ku 1.2.18 – “It did not originate from anything nor did anything originate from It”;. Bu 4.3.32, Cu 6.2.1, Kau 23, Mau 7 – “It (Brahman) is non-dual”, It is without a second (advaita, advitiiiya)”. Reconciling the two sets of statements in the Upanishads, implicitly in Upanishads and, explicitly in Smritis and Prakarana granthas, a qualified Brahman, of a lower order of reality than the attributeless (nirguna) Brahman, called Iswara,, constituted by a semblance or reflection of Brahman-consciousness (Brahma caitanyam) in Maya or Brahma caitanyam conditioned by the adjunct of Maya (Mayaroo upaadhi avaccinna) is taught as the creator; the consciousness aspect functions as the intelligent cause of the universe and the Maya aspect functions as the material cause, under the guidance of the former.. Su 1.9 talks of one who knows that Jiva, Iswara and Maya are nothing but Brahmanjiva becomes a jiivanmukta. [This is achieved when the jiva overcomes the ignorance of his true nature as Brahman, engendered by Maya, and in that state of ignorance attributes reality to himself, the individual with limited knowledge, the omniscient Iswara and Maya which produces the bhokta and the bhogyam (i.e the body-mind complex and the material universe); along with the understanding of his true nature as Brahman, he realizes that the sole real substance is Brahman and jivas, jagat, Iswar and Maya are all mithya] In this way, this mantra distinguishes the vyaavahaarika Iswara from the paaramaarthika Brahman. In Mu 1.1.9, the universe is said to be born from the omniscient (sarvajna) and the knower of all (sarvavid). Mandukya Upanishad mantra 6, describes the caitanyam in sushupti as sarveswara (which Sankaracarya interprets as the ruler of the universe of diversity) as omnbiscient, as the Inner Controller (antaryaami) and the source of the origination and resolution of all jivas. The significance is that according to this Upanishad which talks of four paada’s of Brahman, sushupti is the third paada. This is described in mantra 6 as prajnaanaaghana and aanandamaya, as distinguished form the fourth paada. The fourth paada is non-dual Brahman, called by people as turiiya., This is said in mantra 7 to be not even prajnaanaghana. (In Sankaracarya’s commentary, he says that it is different from the qualified consciousness like the waking, dream and deep sleep states). Cu 3.14.1 and 3.14.2 talk of Brahman from whom everything is born, and in whom everything exists and dissolves, one who appears like the mind and praana as his body, one whose wishes are fulfilled infallibly, (satyasankalpah), as the performer of all actions, as being possessed of all desires ….. and as free from desires. ( In his commentary, Sankaracarya draws a parallel for ‘being possessed of desires’ from Bhagawadgita 7.11, which talks of the Lord being the virtuous desires of jivas and intereprets ‘one free from desires’ as one all of whose desires have been fulfilled (aaptakamah) and hence is ever contented (nityatrptah). In CU 6.2.3, Tu 2.6.1, Au 1.1.1, , Brahman is said to have visualized the creation of the universe and desired to become many. Thus we have enough indication in the Upanishads themxselves that it is not nirguna Brahman but a Brahman possessing a mind and qualified with omniscience (sarvajantvam) and omnipotence (sarva saktitvam) (a guna visishta brahman or saguna brahman) that is intended to be taught in the Upanishads as the intelligent cause of the world. As regards material cause, Sv 10.4 talks of Maya as the material cause (prkriti) and the great Lord (Maheswara) to be its master (controller).
3. There are numerous passages in the Upanishads indicating the unreality of the world. Tu 2.6.1 indicates three orders of reality –(a) absolute reality (paaramaartika satyam), (b) empirical reality (vyaavahaarika satyam and c) subjective reality (praatibhaasika satyam). Unconditioned, attributeless Brahman alone (nirupaadhika, nirguna Brahnman) alone is paaraaaerhika satyam. The entire universe including the saguna Brahman, Iswara, Maya and the bodies and minds of living beings is vyaavahaarika satyamI. In the category of praatibhaasika satyam fall one’s own dream world perceived by one, exclusive of what each one of the others perceives as their own and illusory objects like snake perceived on the rope, silver on the shell, water on desert sand, castle in the cloud blueness in the sky etc. By a harmonious reading of Cu 6.1,4-6, 6.2,1, 6,3,2, 6.8.4, 6. 8.7, 6.15.1 Bu 1.4.7, 1.4.10, 1.6.1 etc, we also learn that the real sub-stratum of the universe is Brahman as Existence and the material things and the bodies and minds of jivas perceived as differentiated objects are unreal forms to which names have been given and are superimposed on Existence. The world of names and form is experienced but is negated as unreal when the reality, Brahman, is known. To designate this status of the world which we cannot categorise as either existent or non-existent, the term, mithya, is introduced. The mithya status of the universe , i.e., the superimposed names and forms consisting of attributes which give the universe objective perceptibility is indicated in such texts as Bu 2.3.6 - ”Not this, not this,…….Now Its name; ‘the Truth of truth’ The praana is truth and it is the Truth of that” (prana stands for all nama roopa), Cu 7.23.1 -”The finite is the state where one sees something else, hears something else, and knows something else….that which is finite is mortal”, Cu 6.1.4 etc. - ”All transformation is only a name initiated by the tongue”, Brhadaranyaka 4.3.31 - “When there is something else, as it were, one can see something …..one can know something”, Pu 3.3, “ From the Atma (from the all-pervading, immutable Brahman), this praana is born, like the shadow of a man (‘praana’ stands for all nama roopa)”, Bu 4.4.19, Ku 2.1.10, 2.1.11 - “There is no manifoldness whatsoever in This (Brahman) . He who sees difference, as it were, is caught in the cycle of birth and death.”, Bu 3.5.1 – Everything except Brahman is perishable” .
4. Su 4.10 read with Bu 1.4.7 teach us that Maya which was in undifferentiated form has evolved into differentiated names and forms which we see as the objects of the universe. That Maya itself is of a lower order of reality is indicated in Mu 2.1.2 which talks of Brahman as superior to the superior aksharam .( - In his commentary, Sankaracarya explains that the word, ‘aksharam’ in this context, refers to the unevolved (avyaakrta i.e., Maya, which is the seed of and hence said to be superior to its products in the form of body mind complexes (kaaryakaranasanghataj) and the nirupaadhika Brahman is superior to Maya. We can also justify the word ‘ aksharam’ because the manifestation of nama roopa is a cycle without beginning or end). We can derive the conclusion that Maya functions under the guidance of an intelligent entity when we read Mu 3.1.3 and Kau 6 which talk of Brahman being the source of brahmaa (Hiranyagarbha) along with Bu first chapter section 2, where Hiranyagarbha is said to create the five elements and the living beings including gods and demons and animals.
5. That the essential nature of living beings (jivas) is the indivisible infinite Brahman-Consciousness (Brahma caitanyam) is declared in the four maha vaakya''s, (Jiva’s consciousness is Brahman” (prajaanam Brahma - Au – Rg Veda)”, “I am Brahman (aham brahmaasmi – Bu - Sukla Yajur Veda”, “Thou art That” (tattvamasi – Cu - Sama Veda), “ This Atma is Brahman” (ayamaatama Brahma” ( Mu - Atharva Vedaa ) and numerous other statements which are tantamount to mahavakyas. The one non-dual, attributeless Brahman (nirguna Brahma) which is pure consciousness appearing as manifold knower consciousnesses in jivas, with attributes is indicated in such Upanishadic texts such as the following :-
Cited in BSB 3.2.18 - “As this luminous sun, though one in itself, becomes multifarious owing to its entry into water divided by different pots, similarly this Deity, the birthless, self-effulgent atma, though one, seems to be diversified owing to Its entry into the different bodies, constituting Its limiting adjuncts”, Amritabindu Upanishad 12 - “Being but one, the Universal Soul is present in all beings. Though one, It is seen as many, like the moon in water” Bu 2.5.19 , Ku 2.2.9, 2.2.10 - “ (Having entered the nama roopa consisting of the body mind complexes of the jivas,) the atma became the replicas of these different nama roopas.. [ The comparison, in Sankarycarya’s commentary in Bu is the children being born in the forms similar to their parents. In Ku, the Upanishad gives the example of fire assuming the shape of the different forms of substances which are interested in it (like iron rod) and of vayu assuming different forms as praana in different bodies] the likeness assumed is for the purpose of revealing Itself ( In his commentary in Bu, Sankaracarya explains that, if there was no manifestation of nama roopa brought about by Maya, the nirupaadhika Brahman cannot be known. The atrtibuteless caitanyam can be recognised only through the caitanyam in the mind-complexes.). Cu 6.3.3 - “Brahman entered into the three gods – fire, water and earth – (not in Its original form) but in the form of jivatmas”.
6. As indicated in Kau 12 and Krishna Upanishad 12, human beings are deluded by Maya; forgetting their true nature. They identify themselves with their body mind complexes, take themselves to be limited individuals and the world of names and forms to be real. With a sense of being a doer (kartrtvam) and enjoyer (bhokrutvam), they transact with other human beings and objects of the world, undergo the cycle of action , results of action, birth and death, enjoyment and suffering, together called samsaara.

1. The cardinal doctrines of Advaita Vedanta accepgted by all Acaryas on thenbasis of Upanishad passages such as those cited above are –
(1) The absolute reality (paaramaarthika satyam) is Brahman, which is Existence-Consciousness-Infinity (satyam jnaanam anantam). It is nondual (advidiiyam), immutable (nirvikara) and attributeless (nirvisesha).
(2) We perceive and infer a universe of innumerable objects and the bodies and minds of living beings and are aware of our own bodes and minds. But these all only unreal forms, constituted of various attributes, with corresponding names (nama roopa) that are superimposed (adhyasta) on a real sub-stratum, Brahman, the Existence principle. The superimposition of nama roopa is done by an entity called Maya, associated with Brahman, which can neither be categorized as existent or non-existent. The lower order of reality of Maya as well as the nama roopa which Maya unfolds as creation of the universe is called vyaavahaarika satyam (empirical reality).
(3) Jivas , in their true nature, are identical with Brahman, are identica, being the same homogenous impartite consciousness. (Viewed from the angle of the jivas, the same consciousness is called atma).
(4) The ignorance of jivas of their true nature as the infinite Brahman and their false notion that there is a real world of plurality and they themselves are limited individuals is a delusion (adhyaasa) caused by Maya.
(5) On account of the adhyaasa, jivas interact with the objects and other jivas with a sense of doership and likes and dislikes and undergo a cycle (called samsaara) consisting of good and bad action and thought, involving merit and demerit (punya and papa, together called karma), transmigration from one janma to another to discharge the return for their karma (karmaphalam) through suffering and enjoyment. This is called samsaara.
(6) Liberation from samsaara (called moksha) takes place when jiva in his janma on earth or in any of the higher lokas discovers his true nature through study of scripture under the guidance of a preceptor (guru). This discovery (jnanaam) can take place happen while one still alive. One who has thus gained jnaanam and perfected it is called jivanmukta. And when his physical body dissolves, the subtle body and causal body dissolve and ‘he merges in Brahman’. This is called videhamukti.
2. In so far as the teaching of the doctrines of Advaita Vedanta is concerned, there are different methodologies (prakriyas). All of then are based on Sankarycarya’s commentaries (bhashyams) on ten principal Upanishads, the Brahma Sutra of Vyasacarya and the Bhagavadgita and his treatises like Upadesa Sahasri, Vaakya Vritti, Aatmabodha, Tattvabodha and Vivekacudaamani .The prakriyas are mainly three.
(1) One is aabhaasa vaada, initiated by Sureswaracaya, author of verse sub-commentaries called Vartika on Sankarycarya’s bhashyams of Taittiriya Upanishad and Brhadaranyaka Upanishad bhashya vaartika, Manasollasa, a commentary on Sankarycarya’s Dakshinamurtistotram and Pranavavartika. Aabhaasavaada has been refined by Vidyaranya, author of Pancadasi,
(2) Another is pratibimba vaada initiated by Padmapada author of Pancapadika, a sub-commentary on Sankarycarya’s bhashya on the first four chapters of Brahma Sutra and refined by Prakasatman in his work called Vivarana.
(3) The third is avacceda vaada initiated by Vacaspati Misra of Bhamati.
9. The differences are mainly in regard to the manner in which Maya is associated with Brahman to become the creator of the universe and how the jivas are constituted.
(1) In aabhaasa vaada, the creator is Iswara, an entity of a lower order of reality than Brahman, constituted by a semblance of Brahma caitanyam (cidaabhaasa) formed by association of Brahman with an upaadhi called Maya. And jiva, also of a lower of reality than Brahman, is constituted by a semblance of consciousness (cidaabhaasa) formed in the intellect, becoming a secondary, knower consciousness.
(2) In Pratibimba vaada, the creator is Brahman acquiring the adventitious status as the prototype (bimba), corresponding to the reflection (praatibimba) of Brahma caitanyam in Maya which is jiva. The bimba is called Iswara. In Avacceda vaada, the creator is Brahman acquiring the qualities of omniscience (sarvajnatvam) and omnipotence (sarvasatitvam) by the conditioning by the upaadhi, Maya. The conditioned Brahman is called Iswara.
(3) In Pratibimba vaada, the jiva is the reflection of Brahma caitanyam in Maya. What appears as a reflection is Brahma caitanyam itself. It is thought by jivas to be different owing to the delusion (adhyaasa) caused by Maya. In Avacceda vaada, jiva is Brahma caitanyam enclosed by the intellect. It is non-different from Brahma caitanyam but jivas deluded by aviyda located in the intellect, mistake it to be different.
(4) Thus, The difference between aabhaasa vaada on the one hand and pratibimba vaada and avacceda vaada on the other is that, whereas in aabhaasa vaada Iswara are, respectively, a mithya semblance of consciousness in Maya and the intellect, in pratibimbavaada and avacceda vaada, Sara’s consciousness and Jiva’s consciousness are non-different from Brahman-consciousness. That is to say, there is no secondary consciousness of a lower order of reality as sarvajna in the case of Iswara and as pramaata with limited knowledge (alpajna) in the case of Jiva. The very Brahman-consciousness is regarded by jivas, on account of the adhyaasa caused by Maya, in the case of themselves to be differentiating knower-consciousnesses and in the case of Iswara to be the omniscient consciouisness.
(5) The generally accepted prakriya in AdvaitaVedanta is the aabhaasa vaada.
10. The details of the manner in which Sankaracarya, Vidyaranya, Prakasatman and Vacaspati Misra have dealt with the topics of creation and Jiva are given below.