[Advaita-l] Tattvamasi - 05 (the seed and the banyan tree) / 06 (the salt in water)
agnimile at gmail.com
Fri Sep 18 09:51:16 EDT 2020
We had looked at the examples of rivers and ocean and the tree and its
branches previously. In this session, we look at two further examples - the
seed and the banyan tree and the salt in water associated with the fifth
and sixth time that the teaching "tattvamasi" occurs in the Chandogya
The siddhikAra establishes the purpose served by each of the examples, and
why there is no incompatibility with abheda being the message conveyed
through these sections. The purpose of the example of the seed and the
banyan tree is to illustrate how it is possible for nirvisheSha brahman to
be the cause of this world of infinite variety. The purpose of the salt in
water example is to convey how it is possible for the cause of the entire
universe to be accessible through one pramANa (shAstra), even when it
is beyond the reach of another pramANa (pratyaksha).
On Fri, Sep 11, 2020 at 1:06 PM Venkatraghavan S <agnimile at gmail.com> wrote:
> After looking at the examples of the hawk and the string and the the
> nectar and honey, today we consider the examples of the rivers and ocean
> and the tree and its branches that are associated with the third and fourth
> time that the teaching "tattvamasi" occurs in the Chandogya upaniShad.
> The siddhikAra argues that these examples are also compatible with a
> teaching of advaita, and therefore it cannot be argued that the reading of
> the sentence has to be atattvamasi, conveying difference, as opposed to
> tattvamasi, conveying identity.
> On Tue, Sep 8, 2020 at 1:34 PM Venkatraghavan S <agnimile at gmail.com>
>> Next we look at the example of the nectar from different trees and honey
>> that occurs in ChAndogya 6.9.
>> Here, uddAlaka AruNi invokes this example to show how differences seen in
>> the waking state are not seen in the deep sleep state when the jIva has
>> resolved himself into his higher nature as Sat.
>> The opponent uses this example to argue that the difference in the
>> nectars from different flowers is a real one, and similarly the difference
>> between different jIvas and the jIvas and paramAtma is also real.
>> The siddhikAra reveals the true import of the example -
>> The mantras under discussion - 6.9.1 - 6.9.3
>> यथा सोम्य मधु मधुकृतो निस्तिष्ठन्ति नानात्ययानां वृक्षाणाꣳ
>> रसान्समवहारमेकताꣳ रसं गमयन्ति ॥ १ ॥
>> ते यथा तत्र न विवेकं लभन्तेऽमुष्याहं वृक्षस्य रसोऽस्म्यमुष्याहं वृक्षस्य
>> रसोऽस्मीत्येवमेव खलु सोम्येमाः सर्वाः प्रजाः सति सम्पद्य न विदुः सति
>> सम्पद्यामह इति ॥ २ ॥
>> त इह व्याघ्रो वा सिंहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दꣳशो वा मशको
>> वा यद्यद्भवन्ति तदाभवन्ति ॥ ३ ॥
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