[Advaita-l] Anarthakya & self-consistency (changing the subject heading)
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Wed Mar 18 10:16:32 CDT 2009
*I have question*
"Consciousness is not Energy because conscoiusness never changes. Further
neither it is created nor destroyed.
While energy changes and also it is created and destroyed"
While in the process of "vichar" I am struck at the point of Prana. Prana
can be felt and understood at the time of "meditation".
I can feel it from the head to leg. However beyond that physically nothing
can be felt.
"Sthul Sarir" and "Prana" are energy. Physically it can be
felt.Consciousness can be understood by sastra praman.
However in the mid of "prana" and "consciousness" there are Mind, Intellect,
Vasanas, Sanskaras, Jiva, Guna,Prakriti and sukshma five elements.
*Are all these energy, as they changes and also they can be created and
* If they are not "energy" then what are they?*
2009/3/17 Sundaresan, Vidyasankar (GE Infra, Water) <
vidyasankar.sundaresan at ge.com>
> >Anarthakya is a general principle in the mImA.msA theory
> >of language and interpretation. essentially it prevents
> >data-mining the texts to come up with conclusions we are
> >comfortable with. Essentially if two different statements
> >*seem* to contradict one another, one cannot be picked
> >over the other, common ground has to be sought.
> >While the mImA.msA is strictly applied to shruti and smR^iti ,
> >this is used even in Indian jurisprudence. P.V.Kane has shown
> >how the Indian jurisprudence is largely indebted to this principle.
> >Franklin Edgerton calls this principle a "sound" way of interpreting
> As a general principle, there cannot be a legal system anywhere
> in the world, without some strict and logical method of seeking
> common ground where there appears to be contradiction. Given
> a set of source texts, one has to look for internal self-consistency
> when interpreting them, or else the entire system built upon them
> will fall.
> Specifically with respect to advaita vedAnta, one has to remember
> that it is also a mImAMsA, although different from pUrva mImAMsA
> in its goals and axioms. The entire set of SankarAcArya's bhAshyas
> presupposes a lot of prior grounding. One does not need to have all
> this background of learning in order to liberate onself from saMsAra.
> However, studying the bhAshyas and discussing subtle points of
> philosophical importance in them does require this background.
> Thus, for example, if we read a statement in the sUtrabhAshya that
> may be capable of two or more interpretations, we have to look for
> clarification in the gItAbhAshya and the upanishad bhAshyas, or
> else we are in danger of misinterpreting the bhAshyakAra. We
> cannot pick and choose what we like.
> Re: adhyAropa-apavAda, it is a pedagogic technique. In one sense,
> it is a way of ironing out seeming contradictions in the texts. In a
> more powerful sense, it is also a way of showing why the texts
> deliberately speak in seemingly contradictory ways, in order to
> point to the reality behind verbal descriptions. There are many
> examples from gItA and the upanishads that we can point to here -
> sarvendriya gunAbhAsaM sarvendriya vivarjitaM
> nirguNaM guNa bhoktR ca
> dUrastham cAntike ca
> satyaM cAnRtaM ca satyam abhavat ... asad vA idam agra AsIt |
> tato vai sad ajAyata | ... (taittirIya)
> sad eva saumyedam agra AsIt (chAndogya)
> The last two examples are perhaps the most powerful for advaita
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