[Advaita-l] adhyAsa - part VII - evaluation of the difficulties

[Jay Nelamangala]

Dear bhAskar-jI,

That is precisely what others do.  For any philosophical question
such as "the place of God in advaita"   what is advaita here?

When the place of God according to advaita  in the world of thought
is discussed,  only  Sri Shankara's bhAshya works are taken and all
sub-commentories and all neo-vEdAntins are ignored for the same reasons.

Advaita teaches that this jeeva is "Brahman" and knowledge-A is
partless,  all those great commentrators had realized this advaitic Truth,
but
still  the knowledge-A  their works produce in us,  is all in parts and
pieces.

Students of advaita like you should ask the question,   is there anything
that is partless and attributeless?
Without attributing 'partlessness' and 'attributelessness' to it, it can not
be
described as partless and attributeless.
To hold that there are attributes, 'partlessness' and 'attributelessness' is
to hold that there are parts in the thing.  So, the conception that a thing
is partless and attributeless denies its own truth, and implicitly asserts
the
truth that everything is necessarily with attributes, and therefore with
parts.

Hence, the very conception that chit is akhanda and nirvishEsha is
impossible,
because in the very conception chit is determined to be sakhanda and
savishEsha.

If a man cannot talk we call him dumb.  If a mere verbal denial of talking
can make
a man dumb,  then even the man who says loudly  'I am dumb' should be taken
to
be dumb.   Similarly,  if one says loudly,  "knowledge-A is attributeless"
he has
already contradicted himself.


----- Original Message ----- 
From: <bhaskar.yr at in.abb.com>
To: <ADVAITA-L at LISTS.ADVAITA-VEDANTA.ORG>; "Jay Nelamangala" <jay at r-c-i.com>
Sent: Wednesday, June 04, 2003 11:48 PM
Subject: Re: [Advaita-l] adhyAsa - part VII - evaluation of the difficulties


>
> There are so many branches of advaita today that,  it may be
> almost impossible to do 'samanvaya' within advaita itself.
> If you have studied naishkarmya siddhi, bhAmatii,  vivaraNa,
> advaita-siddhi and all the modern day neo-advaitins,  then you
> probably  know that we get a variety of definitions of terms
> and a variety of answers to certain philosophical questions.
>
>
> > praNAm prabhuji
> Hare Krishna
>
> What you mentioned above are all the story of post shankara's era.  Just
> ignore the various theories propounded by post shankara advaitins, why
dont
> you study the genuine shankara's prasthana trayi bhAshya in original text
&
> do samanvaya according to  shankara's atmaikatvavAda.... just an
> inquisitive question...
>
> > Hari Hari Hari Bol!!!
> > bhaskar
>
>
>