[Advaita-l] Is empathy a function of ahamkara?

श्रीमल्ललितालालितः lalitaalaalitah at lalitaalaalitah.com
Sat Aug 8 07:39:03 EDT 2020


On Sat, Aug 8, 2020 at 2:20 PM H S Chandramouli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Fri, Aug 7, 2020 at 10:35 PM श्रीमल्ललितालालितः via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
> <<  If A generates B and C simultaneously, then how are you claiming that B
> is
> cause of C? >>,
> Citing from मानमेयोदय (mAnameyodaya),  pp 150
> << नन्वेवं सति गुणगुणिनोः परस्परं कार्यकारणभावो न स्यात् । न हि
> समानकालीनयोरन्योऽन्यं कार्यकारणभावः अन्यत्र दृष्टचरः । इति चेत् । मैवम्
> ।समानकालीनयोरपि गुणिगुणयोरुपादानोपादेयभावस्य दृष्टत्वादेरोपपत्तेः

This is a good quote.

There are two types of kAraNa - janaka-kAraNa(जनककारण) and
What we are defining and contesting is janaka-kAraNa.
What mImAMsaka-s appears to accept between guNa and guNI is xema-kAraNatva.
The mImAMsaka-s is just taking the term kAraNa and using it in both senses.

Let me clarify:
According to tArkika-s the bhUta is generated first without qualities and
then guNa-s arise. The bhUta-s are samavAyI-kAraNa of guNa-s since they
came first.

mImAMsaka-s say that bhUta-s are not janaka-kAraNa of guNa-s(It was said
गुणगुणिनोः समानसामग्रीकत्वात्). So, we have only xema-kAraNatva left which
can be accepted.
Now the question arises that if bhUta-s are not janaka-kAraNa of guNa-s,
then how could it be treated as upAdAna-kAraNa(similar to samavAyI kAraNa
only dravya can be upAdAna kAraNa)?
The answer mImAMska-s provide is ---
Since upAdAna-kAraNa can not be anything apart from the dravya where the
guNa-s reside, we have to accept that the dravya which although doesn't
generate the guNa is upAdAna-kAraNa.
This is arthApatti.
Since the system is bound by definitions, rules and experiences of all, it
has to accept something which doesn't feel correct apparently.
Now, in this case it will be interesting to observe that:
upAdAna-karaNa can be that which is not janaka.
This is not accepted by any other system.

vedAntin-s are not partial to mImAMsaka-s. If it fits our system of
adhyAsa, pa~nchIkaraNa, etc. we have no problem, else we differ.
vedAntin-s actually can enter both of those system and still gain what they
want, i.e. to propound that world is illusory and it is produced as
anirvachanIya, AtmA is advitIya, veda-s are pramANa, etc.

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