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

[Vikram Jagannathan]

Namaskaram Subbu ji,

Thanks for sharing this wonderful verse. I would like to highlight
10.87.36-37, part of Sruti Gita, for precisely the same conclusion.

prostrations,
Vikram


On Thu, Jul 17, 2025 at 11:48 AM V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

>
>
> 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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