[Advaita-l] definition and criteria of Truth
v.subrahmanian at gmail.com
Sun Aug 1 02:10:29 CDT 2010
Here are two more sets of 'three' pertaining to Satyam, Truth, Brahman:
1. Brahman is taught to be free of
A. Desha pariccheda - space-wise constriction.
B. KAla pariccheda - time-wise constriction
C. Vastu-pariccheda - object-wise constriction.
2. Brahman is free of three types of 'bheda' -
A. sajAtIya bheda - There is no other object that is similar to Brahman
just as a coconut palm is there as other than another coconut palm.
B. vijAtIya bheda - There is no other object that is different from
Brahman just as a cocunut palm is different from any other object like a
C. svagata-bheda - There are no divisions within Brahman unlike a tree,
although one, contains several parts like the trunk, branches, twigs,
On Sun, Aug 1, 2010 at 7:28 AM, V Subrahmanian <v.subrahmanian at gmail.com>wrote:
> Namaste Subhanu ji,
> When Shri Guy is looking for the 'three lines of criteria of Truth' is it
> possible this is what is meant :
> In traditional Vedanta, it is said that the knowledge of Truth or of
> anything for that matter has to be free from the three defects:
> 1. apratipatti (non-apprehension) / avidyA / ajnAnam / AvaraNam /
> covering / enveloping
> 2. vipratipatti - wrong-cognition otherwise called erroneous
> perception/anyathaa grahaNam/ vipareeta grahaNam/mithyAjnAnam/vikShepa /
> atasmin-tad-buddhiH denoted by 'adhyAsa' and
> 3. samshaya - doubtful cognition.
> I am not readily able to trace the Bhashyam sentences where the Acharya
> talks about the Truth as free from these three criteria in one place. There
> may be places where He says: 'samshayAdi rahitam' . But, as you are well
> aware, the Bhagavadgita 13.2 bhashya vaakyam which defines Avidya with its
> three manifestations:
> //tAmaso hi pratyayaH AvaraNAtmakatvAt avidyaa viparItagrAhakaH,
> samshayopashThapako vA, agrahaNaatmako vA.../
> Is it possible that these are the three criteria that Truth is free of?
> This could be seen as the 'vyatireka' definition of Truth.
> Again, that Taittiriya Bhashya vaakyam that all of us have been citing in
> this thread, is followed by an analysis by the Acharya to establish that
> Satyam is jnanam and anantam, that which is consciousness is free from
> ephemerality and finitude and that which is infinite has to be none other
> than consciousness and eternal. Thus He has established there that Brahman
> is at once satyam, jnanam and anantam. This could be seen as the 'anvaya'
> definition of Truth.
> Is this kind of analysis that Shri Guy is looking for?
> Your comments are welcome.
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