[Advaita-l] Dvaita Vaada - Vadiraja Teertha's Nyayaratnavali Slokas 310 - 314 Pativrataa Stree
kuntimaddisada at yahoo.com
Sat May 9 09:13:43 CDT 2015
What you have is His gift to you and what you do with what you have is your gift to Him. He only accepts that which is right or dharmic. Make Him feel bad by giving better gift that what He gave you. He appreciates that more. Hari Om!
Chandramouliji - PraNAms.
Here is my understanding.
ShrotavyaH, mantavyaH and nidhidhyaasitavyaH - are vidhhivaakyam since they involve sadhana. Obviously one has to approach a teacher and make an effort to learn with required pre-requisites for knowledge - tat vijnaaraatham sa gurum eva abhigachet samit paaNiH. - scripture says to gain that knowledge one has to approach a qualified teacher. and Krishna echos the same statement in Geeta.. tat viddhi praNipaatena pari prashnena sevayaa - One has to approach a teacher with proper humility, and ask relevant questions to know the truth - Thus effort is involved and therefore vidhi is implied as there are no short cuts for gaining this knowledge.
drashtavyaH - involves seeing - seeing is not really an action, in principle. I can not but see if my eyes are open and the mind is behind the eyes. Here it is seeing by the wisdom eye -Jnaana kshakshu -it involves- aparoxatayaa jnaatavyaH -the truth is neither by pratyaksha nor by paroksha but involves aparoksha as it is not seeing or knowing an object but the very subject as the totality or re-cognition of one's own self by following the rest of the sadhana in terms of shrotavyaH .. etc.
Hope I am clear.
On Sat, 5/9/15, H S Chandramouli <hschandramouli at gmail.com> wrote:
Subject: Re: [Advaita-l] Dvaita Vaada - Vadiraja Teertha's Nyayaratnavali Slokas 310 - 314 Pativrataa Stree
To: "kuntimaddi sadananda" <kuntimaddisada at yahoo.com>, "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
Date: Saturday, May 9, 2015, 3:07 AM
Reg your observation << Yet, that
akhandaakaara Vritti has to arise in the mind only where the
inherent identity of I am both as a subject and I am as
substantive of the object arise based on understanding of
scriptural statements via shrotavyaH, manthavyah,
nidhidhyaasitavya, which are again vidhi vaakyas until that
understanding takes place.>> , what about the vakya
<< "AtmA vA are
draShTavyaH" >> . Is this considered a vidhi
My understanding is that it is not whereas the vakya
manthavyah, nidhidhyaasitavya >> is considered
On Fri, May 8, 2015 at 6:28
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