[Advaita-l] looking for a comparative study on these two topics
v.subrahmanian at gmail.com
Mon Apr 10 01:48:03 EDT 2023
On Sun, Apr 9, 2023 at 4:34 PM H S Chandramouli <hschandramouli at gmail.com>
> Can you please give reference to the quote you have cited
> // kArya-kAraNa ananyatva rUpa jnAnena ghaTasya
> baadhaH //.
> In my understanding, there is no bAdhA involved in clay-pot illustration .
The above is my own statement. It is based on the many pramana-s, two of
which I have cited in this post/thread itself:
1. यद्रूपेण यन्निश्चितं तद्रूपं व्यभिचरति, तदनृतमित्युच्यते । अतो
विकारोऽनृतम् , ‘ वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्’ (छा. उ.
६ । १ । ४)
सदेव सत्यमित्यवधारणात् ।
Here Shankara cites the 'vAchArambhaNa' shruti for anRtam. In that shruti
the three analogies of clay-clay products, gold-gold products and iron-iron
products are stated and the common conclusion: the effects, kArya, are mere
names, and the upAdAna kAraNam in the effects alone is satyam. So, for
Shankara the vikara is also mithya and the right view is the kArya's
non-difference from the kAraNa and hence no separate existence to the
former. This is akin to the rope-snake, where the superimposed snake has no
existence separate from the substratum rope.
In the Aparokshanubhuti:
यद्वन्मृदि घटभ्रान्तिं शुक्तौ वा रजतस्थितिम्।
तद्वद्ब्रह्मणि जीवत्वं भ्रान्त्या पश्यति न स्वतः।।59।। some variant
reading. not significant.
The point is, the clay-pot analogy is seen as akin to shell-silver analogy,
After the illusion is corrected, one no longer sees a pot in clay and
silver in shell, so too jivatvam is not perceived in Brahman.
In this verse the clay-pot and shell-silver - two analogies are given to
show that the jivatvam is not real; it is a superimposition on Brahman. The
word 'bhrAntyA pashyati' applies to all the three things stated there:
clay-pot, shell-silver and Brahman-jivatvam.
> On Sun, Apr 9, 2023 at 1:59 PM V Subrahmanian via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>> On Sun, Apr 9, 2023 at 10:16 AM Krishna Kashyap via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>> > Namaste everyone:
>> > looking for a comparative study on these two topics
>> > 1) substance attribute relationship in Advaita and comparison with other
>> > vedantic schools
>> > or in other words "guna-guni bhava" or "dharma-dharmi bhava"
>> > 2) dictionary meaning of sublate is: sublated; sublating
>> > transitive verb <https://www.merriam-webster.com/dictionary/transitive>
>> > 1
>> > : NEGATE <https://www.merriam-webster.com/dictionary/negate>, DENY
>> > <https://www.merriam-webster.com/dictionary/deny>
>> > 2
>> > : to negate or eliminate (something, such as an element in a dialectic
>> > process) but preserve as a partial element in a synthesis
>> > sublation
>> > ˌsə-ˈblā-shən
>> > <
>> > >
>> > noun
>> > what is sublatability?
>> Sublation is 'baadha' in Advaita. A pot can be annihilated in two ways: 1.
>> by breaking it: this is nAsha. 2. by knowing that it is no different from
>> its cause, clay: this is kArya-kAraNa ananyatva rUpa jnAnena ghaTasya
>> baadhaH. As per the Chandogya analogy, the clay products are mere names
>> while clay alone is real in them. In the Aparokshanubhuti we have this
>> Yadwan mrudi ghatabranthim shukthou va rajatha sthithim, Thadwath
>> brahmani jeewathwam veekshamano na pasyathi. 59
>> यद्वन्मृदि घटभ्रान्तिं शुक्तौ वा रजतस्थितिम्।
>> तद्वद्ब्रह्मणि जीवत्वं भ्रान्त्या पश्यति न स्वतः।।59।। some variant
>> reading. not significant.
>> The point is, the clay-pot analogy is seen as akin to shell-silver
>> for bhrama.
>> After the illusion is corrected, one no longer sees a pot in clay and
>> silver in shell, so too jivatvam is not perceived in Brahman.
>> The idea of sublation is used in Advaita in the sense of bAdha, correcting
>> an error.
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