[Advaita-l] [advaitin] Sri SSS views on namarupa according to Chatgpt

[V Subrahmanian]

On Thu, Jul 17, 2025 at 8:20 PM Vikram Jagannathan <vikkyjagan at gmail.com>
wrote:

> Namaskaram Viswanath ji,
>
> To add to your comment, this is precisely one of the criticisms of other
> sampradhayams against Advaita as well. Particularly, Swami Ramanujacharya
> in SriBhashyam (1.1.1) and Swami Vedanta Desikan in Shatadushani (Vada 29)
> have substantially criticised leveraging the same note as the purvapaksha.
>


Dear Vikram ji,

The perceptible world is not absolutely real - Srimad Bhagavatam

One of the statements of Yama in this chapter:
https://www.transliteral.org/pages/z100517064042/view
<https://www.transliteral.org/pages/z100517064042/view?fbclid=IwAR1CnGNjryFRhEc4J4nK330LtsonJTGszp1ze4Pd1Mpz8WyOFlOv2TzpuZs>
सप्तमः स्कन्धः - अथ द्वितीयोऽध्यायः
*यथा मनोरथः स्वप्नः सर्वमैन्द्रियकं मृषा *॥४८॥
Just as manoratha (imagination that is indulged in the waking) and dream
are not real, *so also this world which is perceived through all senses is
not absolutely real.*
अथ नित्यमनित्यं वा नेह शोचन्ति तद्विदः ।
Because of this, the wise do not grieve over anything, whether long
standing or short-lived.
नान्यथा शक्यते कर्तृं स्वभावः शोचतामिति ॥४९॥
Because there is a rule that what is born must die.
We know from this saying of the Bhagavatam: The world is akin to dream, not
real like the proverbial castle in the air. This premise stated by Veda
Vyasa in the Bhagavatam is accepted with no compromise only in Advaita.
This premise is contradictory to the doctrinal beliefs of other schools.

regards
subbu



> prostrations.
> Vikram
>
>
> On Thu, Jul 17, 2025 at 8:57 AM Bandaru Viswanath <tripuraari at gmail.com>
> wrote:
>
>> Namaste Bhaskar Mahodaya,
>>
>> *If what is seen and validated through pratyaksha pramANa is destroyed as
>>> snake or dviteeya Chandra, then pratyaksha loses its very validity as
>>> ‘valid pramANa’.  Brahmaikatva jnAna is shAstra pramANita whereas the
>>> seeing world is pratyaksha pramANita, one cannot override another coz. of
>>> both are valid pramANa.  *
>>
>>
>> This is the standard *purvapaksha* in the texts I cited earlier. Have
>> you had a chance to study the *siddhanta-paksha*, and how it refutes the
>> *purvapakhsa* ? You don't agree with them ?
>>
>> Thanks
>> Viswanath
>>
>> On Thu, Jul 17, 2025 at 5:08 PM 'Bhaskar YR' via advaitin <
>> advaitin at googlegroups.com> wrote:
>>
>>> praNAms
>>>
>>> Hare Krishna
>>>
>>>
>>>
>>> "The pot exists" (poor translation for *ghatah san*) is prama from
>>> pratyaksha pramana. However, shruti says it is mithya. How can shruti
>>> override a pratyaksha pramana ? Why should anybody discard what their
>>> sensory organs are telling ?
>>>
>>>
>>>
>>>    - If what is seen and validated through pratyaksha pramANa is
>>>    destroyed as snake or dviteeya Chandra, then pratyaksha loses its very
>>>    validity as ‘valid pramANa’.  Brahmaikatva jnAna is shAstra pramANita
>>>    whereas the seeing world is pratyaksha pramANita, one cannot override
>>>    another coz. of both are valid pramANa.  The pot exists and through pot
>>>    only we realize that clay is the only truth.  If we don’t see nAma rUpa (or
>>>    if brahman is not created nAma rUpa) then there is no possibility for us to
>>>    realize he is the prajnAna ghana (mruttiketyeva satyaM).  The pot in its
>>>    unmanifested form resides in clay, the pot during the availability of
>>>    sensual perception nothing different from clay and after his annihilation
>>>    too goes back to its source i.e. clay.  The purpose of any talks about nAma
>>>    rUpa is of course to show the brahman who is nirvishesha and nirvikAri. But
>>>    when talking about its nirvisheshatva what is being shown directly is the
>>>    world and its upAdAna, nimitta and sahakAri kAraNa-s (janmAdasya yatha).
>>>    Therefore, the meaningful answers that can arrived only when the world
>>>    (pot) is not different from brahman (clay). This is possible if, and only
>>>    if, brahman is the
>>>
>>> material  of the naama rUpa Jagat. That is why all effects (pots,
>>> pitcher, jar etc.) are understood the moment their upAdAna is understood.
>>> sarvaM cha nAmarUpAdi sadAtmanaiva satyaM vikArajAtaM svatastu anrutam
>>> eva.  If we pot aloof from clay it is anruta, if we realize pot is nothing
>>> but clay it is called svarUpa jnAna.
>>>
>>>
>>>
>>> Hari Hari Hari Bol!!!
>>>
>>> bhaskar
>>>
>>>
>>>
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