[Advaita-l] Attributes and upadhis

Ravi Kiran ravikiranm108 at gmail.com
Fri Jul 10 20:24:25 CDT 2015

Hari Om! Pranaams!

On Sat, Jul 11, 2015 at 4:50 AM, Br. Pranipata Chaitanya via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> >Let me give a simple example.
> Hari Om! Pranaams!
> Since a) recognition is not a new knowledge, b) to bring the role of the
> instructor and c) to show the common pramANa - shabda, the example of this
> is that devadatta is narrated thus:
> yaGYadatta and viShNumitra lived in a village. yaGYadatta who used to
> visit another village/town had contacts with devadatta. One day devadatta
> visited yaGYadatta at his(yaGYadatta's) village. viShNumitra who was also
> present there asked yaGYadatta who the new person is. To which yaGYadatta
> replied - this is that devadatta.
> Owing to the contradictions of mediacy etc. between this and that, the
> direct meaning of the statement carried no meaning to viShNumitra. Since
> viShNumitra repose authority/reliability on yaGYadatta, resorting to
> secondary meaning by the process of partially discarding contradicting
> features, understood the meaning of the sentence is the oneness of
> devadatta.

Pl clarify ....did not quite understand this example above..

1) Vishnumitra is seeing the new person ( devadatta) for the first time  (
as told, asked yaGYadatta who the new person is)

2) yaGYadatta replied - this is that devadatta.  ( here yaGYadatta
recognizes devadatta - ok)

3) by the process of partially discarding contradicting features - since
Vishnumitra is seeing devadatta for the first time , how does this
discarding happen for  Vishnumitra ? ( since there is only a single
perception for the first time ? )

> Now, it is known from the shrutis that sat/Atman/brahman alone was there
> in the beginning. The GYAni has realized that there is nothing but
> brahman/Atman/sat even now. He instructs the fit disciple that - you are
> that. Since the student finds direct meaning not comprehensible owing to
> contradictions of mediacy etc. between you(I) and that, has shraddha in
> guru/shAstra's authority, resorts to secondary meaning thro
> bhAga-tyAga-lakShaNa. The knowledge about the unity of Atman and
> brahman/sat culminates in experience- I(Atman) am brahman.
> Like -  I am/was that dreamer becomes a recognition later on at waking
> state,

> I was that jIva become a recognition in enlightened state.

 Or is it the recognition that one was always that sat/Atman/brahman alone,
even when one had identified oneself as jIva prior to mahavakya-janya-jnAna

(rAhu-grasta-divAkarendu sadRRishaH . . . . prAg-asvApsaM iti prabodha
> samaye yaH pratyabhiGYAyate .,. .  dakShiNAmUrti ashtakam)
> In Shri Guru Smriti
> Br. Pranipata Chaitanya
> _


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