[Advaita-l] Paroksha to Aparoksha
bhaskar.yr at in.abb.com
Thu Jun 20 05:58:25 CDT 2013
This satyatvam is only upon negating the nAmarUpa dvandva, kriya, kAraka,
etc. The basis for this is mRttiketyEva satyam, vAchArambhaNam nAmadheyam.
It does not answer the question above.
> It does answer the question in a more emphatic way...nAma, rUpa,
vyavahAra everything is THAT only and there is nothing apart from THAT,
nehanAnAsti kiMchana..if you want to realize the satyatva of mruttike
which is adhishtAna, you have to see the 'mruttike' in all its nAma rUpa
and those who realize this satyatva would know that kArya what they are
seeing is nothing but 'veshesha' darshana of that kAraNa. bramArpaNam,
brahmahaviH, brahmAgnau, brahmaNAhutaM too says this.
Why should I make any efforts to 'bring in' saguNa brahman; the bhAShya is
replete with references to saguNa brahman (eg. the third adhyAya and
adhyAya of the brahmasutra).
> I too have quoted plenty of bhAshya vAkya-s to prove that jeeva attains
brahma in sushupti and that brahman is not upAsya adheena kArya / saguNa
brahma but parabrahman...I have quoted explicitly where shankara says
pareNa brahma, svamapeeto bhavati etc. but you comfortably said neglected
it by holding one bhAshya vAkya as the big RULE to interpret all these
unambiguous bhAshya quotes!! BTW, have you checked this basic RULE what
you are trying to impose on most of the bhAshya vAkya-s is acceptable to
all scholars in advaita vedAnta??
*//tatraivam sati yatra yadadhyAsaH, tatkRtena doSheNa guNena vaa
aNumAtreNApi sa na sambadhyate…// [‘This being so, the locus
(Atman/Brahman) is not affected in any way either by the merits or
of the things superimposed.’]
> I am not asking you whether Atman is effected by this or not...I am
just asking you how can vyavahAra is possible in nishkriya & nirvishesha
sarvAtmabhAva is for his anusandhAna and the Atmapratipatti. But his
vyavahAra will not be possible with that bhAva.
> with the sarvAtmabhAva only vyavahAra possible without any 'bedha
buddhi', whereas if you sit in sAkshi and say OK I am sAkshi to other
person's suffering and I'll sit and watch it from a comfortable distance
means it is sheer entertainment of beda buddhi..And due to this beda
buddhi that sAkshi jnAni would always remains separate entity and seeing
objective world apart from him..
The above is not the correct depiction/understanding of the sAkshi of the
> Oh O !! Arguments like, this is not correct interpretation, this is
not traditional view point, this is not brahman, selective quoting of one
bhAshya vAkya forms the RULE for all other bhAshya vAkya interpretation
etc. etc. I too can do any no. of days with you without much use...So,
let us remember the golden rule ' Agree to disagree ' and leave this
thread :-)) Thanks for your time.
Hari Hari Hari Bol!!!
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