[Advaita-l] An adhyAsa challenge
jay at r-c-i.com
Tue Jun 10 14:10:22 CDT 2003
BhAskar-prabhUji, Thanks for your replies.
> prabhuji, I think this is what the blunder you are making in trying to
>understand shankara's advaita vedanta. How can you hold vidyaraNyA's VPS as
>an authoritive source to understand shankara's adv. ved. when various
>other subcommentaries available on his commentaries.
PanchapAdikA-vivaraNa-VPS is also one such set of
subcommentories, is'nt it?
>Sri Madhwa has written four works on sootra-prasthAna.
>1) Brahma-sootra-bhAshya 2) anyvyAkhyAna 3) nyAya-vivaraNa 4) aNu-bhAshya
> I think, No. 2 is anuvyAkhyAna correct prabhuji, which is the commentary
>on vEdAnta sUtras. And subcommentary to anuvyAkhyAna is Sri Jayatheertha's
>nyAya sudha. But what is No.1 Brahma sUtra bhAshya apart from anuvyAkhyAna
>prabhuji kindly clarify.
Both are commentories on brahma-sootras.
Brahma-sUtra-bhAshya was the first one he wrote on Brahma-sootras,
the meaning of each and every sootra. 'anu' means "that which follows".
In anuvyAkhyAna, he has examined interpretations given by others and the
fallacies in those interpretations, and then arrives at his conclusions.
In anuvyAkhyAna, he has not included each of every sootra, like he has done
in BSB. There is more discussion on the different schools of thought that
were there before him.
> Could you please explain us what is the jIva swarUpa apart from upAdhis
>such as dehEndriyamanObuddiahankAra prabhuji.
A knower is chEtana. A knower is in a body. As the principle of existence
of his body he is called a jIva. Each body has its own jIva. Each body
having a jIva in it is capable of a unique experience. So the experience of
each jIva is unique. A body has organs of knowledge and organs of action.
Through them, a jIva has the experience of the world and is consequently
called a knower. A knower has his experience through his sAkshii. He
perceives the bodily functions through sAkshii and has the consequent
Dvaita vEdAnta distinguishes three kinds of body. svarUpa, linga, and
SthUla is gross. It has birth and death. Linga is subtle. It is anAdi
and it subsists till the jIva is liberated. These two bodies are different
from the jIva. Svaroopa forms the very nature of the jIva and it is
>JUST LIKE THAT you
>have to treat adhyAsa bhAshya of shankar. Sri Shankara's adhyAsa bhAShya
>is *anubhavagamya* If you want to establish adhyAsa from shruti quotes
>then *adhyAsa* itself become separate vAda apart from *brahma Ekatva vAda*
>is it not prabhuji? ShAstra pramANya is to establish brahman not avidya.
I am talking of the "inevitability of context" in understanding abhEda
constructs in any language and you are talking of why adhyAsa does not
shruti quotes. I think we are on different pages here.
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