[Advaita-l] Mandukya UP - Praviviktabhuk definition
H S Chandramouli
hschandramouli at gmail.com
Sat Oct 17 06:04:06 EDT 2020
Namaste Praveen Ji,
You had earlier observed
<< Finally, it means one who
experiences that which is different/separate. From what? From sthUla in the
prior mantra; ergo, sUkShma >>,
I am stating my understanding in same language as follows
<< Finally, it means one who experiences that which is different/separate.
From what? From experience of sthUla in the waking state to experience of
the impressions of the same retained in the mind >>.
That emphasizes the distinction between being just sUkshma, and vAsanAs
which are no doubt sUkshma but of a specific nature. Notice that both the
BhAshya and the TIka mention vAsanA, and not just sUkshma.
Not sure if you agree with this though.
On Sat, Oct 17, 2020 at 12:07 PM Venkatraghavan S via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> Namaste Praveen ji,
> The TIkA pretty much says the same thing.
> ननु विश्वतैजसयोरविशिष्टं प्रविविक्तभुगिति विशेषणम् । प्रज्ञाया भोज्यत्वस्य
> तुल्यत्वात् । मैवम् । तस्या भोज्यत्वाविशेषेऽपि तस्यामवान्तरभेदात्
> सविषयत्वाद्विश्वस्य भोज्या प्रज्ञा स्थूला लक्ष्यते । तैजसे तु प्रज्ञा
> विषयसंस्पर्शशून्या वासनामात्ररूपेति विविक्तो भोगः सिध्यतीत्याह –
> विश्वस्येति ।
> When we say that the objects of vishva's experiences are gross, it is not
> physical things that are its (vishva's) objects of experience, but
> cognitions in association with those things.
> In that sense, those cognitions are termed gross.
> Whereas in the case of taijasa too, while
> it is cognitions again that are its (taijasa's) object, but here, as those
> cognitions have no association with physical things, and are of the nature
> of latent impressions, the objects of taijasA's experience are subtle (ie
> they are cognitions alone, not cognitions in association with things), and
> different from the previous case. The objects of experience are different.
> Praveen R. Bhat via Advaita-l, <advaita-l at lists.advaita-vedanta.org>
> > Namaste,
> > The simplest way to understand praviviktabhuk is praviviktam bhunkte. It
> > cannot be anything other than an upapada samAsa, AFAIK, meaning that
> > pravivikta is the object for bhuj-dhAtu and the entire compound stands
> > a subject who experiences the pravivikta object. Finally, it means one
> > experiences that which is different/separate. From what? From sthUla in
> > prior mantra; ergo, sUkShma.
> > Kind rgds,
> > --Praveen R. Bhat
> > /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
> > That owing to which all this is known! [Br.Up. 4.5.15] */
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