[Advaita-l] asti bhAti priyaM in Drg-drsya viveka
kuntimaddisada at yahoo.com
Sat Aug 15 00:39:31 CDT 2015
In addition to what Shree Subbuji mentioned, one can look at the issue this way. Of the five entities listed - asti - bhaati - priyam - ruupam - namam - The first three belong to Brahma ruupam (which is aruupam) and the last two belong to the world which is assemblage of objects with object-object attributive differences .
naama involves naming, and naming requires knowing. Hence naama cannot exist independently without a locus and locus can only be various objects based on the attributive differences - ruupma ruupam prati ruupam bhabhuuva. Here the statement implies that the world has no substantive of its own- and its existence comes from Brahman in the form of asti. world is only attributive content on adhiShTaanam Brahman.
The second aspect is by stating naama - even its existence cannot be established without the knowledge of its existence. Otherwise existence of an object is indeterminate or anirvachaneeyam - it may exist many not exists - as in the existence of a chair in a pitch dark room.
Hence bhaati comes into picture to validate the existence of an object to have the knowledge of its existence. The object is illumined by the conscious entity to establish its existence and differences in the attributive contents of the objects (ruupams), each with a naama or knowledge of its existence. Knowledge of the existence of varieties of object can only based on ruupams or attributes since substantive of all is the same - Brahman.
Priyam comes only with superposition of the raaga dweshes of the perceiver who has established asti and bhaati. If the perceiver is a jnaani then the raaga-dweshas are replaced by vibhavam; and therefore still priyam.
Just of contemplation.
On Sat, 8/15/15, V Subrahmanian via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
Subject: Re: [Advaita-l] asti bhAti priyaM in Drg-drsya viveka
To: "Durga Janaswamy" <janaswamy2001 at hotmail.com>, "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
Date: Saturday, August 15, 2015, 12:48 AM
अस्ति भाति प्रियं रुपं नम चेत्यंस पंचकम्
आद्यत्रयं ब्रह्म रुपं जगद् रुपं ततो द्वयम्
asti bhAti priyaM rupaM nama chetyaMsa paMchakam
AdyatrayaM brahma rupaM jagad rupaM tato dvayam
We know that chaitanyaM (चैतन्यं ) is not indriya grAhya (इन्द्रिय ग्राह्य).
Then how does bhAti (in the verse) is explained?
Thank you and regards
-- durga prasad
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