[Advaita-l] Fwd: [advaitin] Yet another Mahavakya in the Brihadaranyaka Upanishad

H S Chandramouli hschandramouli at gmail.com
Thu Oct 28 04:30:40 EDT 2021


Verse 39 consolidates the position on the nature of all pratibandhas and
presents them as of three types, namely past/present/future. Each of them
is  presented more elaborately in the verses 40 to 45. Verse 45 covers the
**future**  pratibandha (AgAmi or bhAvi pratibandha) and includes the case
of Sage Vamadeva in that.

Anyway I have presented whatever my understanding is and given references
to the supporting documents. They are available for all interested to study
and arrive at their own conclusions. I have nothing further to say on the


On Thu, Oct 28, 2021 at 12:54 PM V Subrahmanian <v.subrahmanian at gmail.com>

> On Wed, Oct 27, 2021 at 6:32 PM H S Chandramouli <hschandramouli at gmail.com>
> wrote:
>> Namaste.
>> Reg  <<  This position is not very sound  >>,
>> Swami Guruparananda covers this aspect very aptly (in my understanding )
>> in his talk to which I had given reference earlier in my post. He
>> explicitly  raises this point and states that we cannot question this stand
>> based on our understanding. It needs to be accepted on the authority of the
>> Shastras. Since you are familiar with tamil, I would request you to take
>> some time off and listen to his talk. I am not by any means suggesting that
>> you must accept his views, but at least you would be coming across such
>> views from another person well acquainted with shastras. Accepting it or
>> not is purely your prerogative of course. As far as I am concerned it is
>> the view of Swami Sureswaracharya and Swami Vidyaranya, and is consistent
>> with BSB 3-4-51.
> Thanks for the audio link to Swami Guruparananda's class on the topic.  I
> heard it and found it awesome.
> The earlier audio covers the following verses wherein the second verse
> below, there is the element of 'smriti', recollection. In the analogy the
> student 'remembers' what he has learnt/practiced the previous day and is
> able to recite the passages.  From this we arrive at this conclusion: In
> the context of Jnana arising in a later time while the shravana, etc. have
> been completed in an earlier period/life, there is necessarily the element
> of recollection/remembrance of what has been practiced earlier.  Unless
> this element is admitted, one cannot reasonably account for the aparoksha
> jnana arising upon the pratibandha kshaya. The terms 'smaret' and
> 'paripacyante', 'kaalena pacyate' inform us that the Vedanta shravana etc.
> too undergo a paaka, process, during the period of its latency and come up
> as a smriti and blossom into aparoksha jnanam. This paripaka is
> demonstrated in the krishi analogy well. Hence alone the case of Vamadeva
> is bracketed along with the case of yoga bhrashta of the Gita 6th chapter
> in the BSB and the Panchadashi as well.  This is not a case of aparoksha
> jnanam having already arisen and later manifesting upon the pratibandha
> kshaya.
> Panchadashi Ch.9: verses 35 - 37
> गर्भ एव शयानः सन्वामदेवोऽवबुद्धवान् ।
> पूर्वाभ्यस्तविचारेण यद्वदध्ययनादिषु ॥ ३५॥
> बहुवारमधीतेऽपि तदा नायाति चेत्पुनः ।
> दिनान्तरेऽनधीत्यैव पूर्वाधीतं *स्मरेत्पुमान्* ॥ ३६॥
> कालेन *परिपच्यन्ते* कृषिदर्भादयो यथा ।
> तद्वदात्मविचारोऽपि शनैः *कालेन पच्यते *॥ ३७॥
>> Regards
> subbu

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