[Advaita-l] Today Bhagavan Ramanuja Jayanti too
kuntimaddisada at yahoo.com
Fri Apr 24 09:52:38 CDT 2015
Sreenivas Murthy - PraNAms
With due respects, I must say that I have addressed the issues that need to be address to the extent I think that they need to be address. I leave the rest for those who want to inquire further. Here are some points to ponder for those who are interested. .
1. Brahman cannot but be the locus of avidya - since Brahman being infinite there cannot be anything outside Brahman. Sureswara points this out in his Naiskarmya siddhi.
2. Yet Brahman cannot be the locus of avidya since Brahman is pure sat chit ananda without a second.
3. The above two statements are not contradictory since avidya is also mithyaa. Ontologically vyaavahaarika satyam differs from paaramaarthika satyam.
4. The same statements can also be made from Jiiva. Jiiva has three components - pure all pervading consciousness (original consciousness), the reflecting medium, the anthah karana and reflected consciousness, chidaabhaasa.
5. The ignorance is with antahkarana enlivened by chidaabhaasa - hence the inquiry has to be done by the mind only. tat vijnaasaswa.However mind and chidaabhaas cannot exist independent of sat. Hence Sat is still substratum for jiiva -Hence ignorance is with antahkarana for which Sat is substantive. Being asangaH, it is not affected by the ignorance or even maaya.
6. Kshetrajna refers to saakshii or that part of pure chit that is as though illumining the local mind. That kshetrajna is equated with mam - referring to pure sat chit ananda swaruupa brahman - kshetrajnam ca api maam viddhi sarva kshetreshu. Hence saakshii does not have ignorance. Yet one can say figuratively that the whole jiiva that is package of three has ignorance. Since mind and chidaabhaas are mithyaa the statement again is not a contradition.
7. Ramanuja does not accept the mithyaa aspect of jiiva notion. Hence his arguments differ. Adviatin can use the arguments to see the falsity in those arguments - it forms manana for spiritual growth.
About Goudapaada kaarika, I have taken this text few years ago and one can find the talks at http://www.chinmayadc.org/sadananda.htm
With this I remain.
On Fri, 4/24/15, sreenivasa murthy via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
Dear Sri Sadanandaji,
"Ramanuja has focused the issues for us to contemplate -
that does not mean that one has to accept either Ramanuja's
position or even Shankara's position, either vivarana's
position or Bhamati's position, unless it is shruti, yukti
and anubhava based."
Sri Gaudapada says "avivAdO aviruddhaSca". Is
there any thought-position which is based on Shruti, yukti
and anubhava ? If YES, what is that? Does it change from
person to person or it is paramArthasatya which is EkarUpa?
I request you kindly to clarify these doubts of mine.
Thanking you, with warm and respectful regards, Sreenivasa
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