[Advaita-l] Interpreting "abhEda" shruti vAkyas

[bhaskar.yr at in.abb.com]

Bhaskar Prabhu-jI,

>  praNAm prabhuji
>  Hare Krishna

The answer to your where is the question of seperate jIva?
comes from the same shwEtAshwatara that you are quoting.

"jnA ajnou  dvou ajou Isha aneeshou"  Shw. Up.  1-9

(There are two that are  anAdi - sarvajna and alpajna - one is
Isha - svatantra  and the other is aneesha - asvatantra )

I rest my case.

>  This is where exactly shankara's adhyArOpa apavAda comes to our rescue
prabhuji.  As you can see the verse which I've quoted clearly says
bhOktru-bhOjya, jnAtru-jnEva all are brahman, & in the verse which you have
quoted says there are *two*.  How to reconcile this apparent
contradictions?? shankara has provided the potent tool of adhyArOpa apavAda
to his followers to enable them to understand the adyArOpa on non-dual
brahman.  If I go further to quote same Shw. Up.3-38 says navadvAre purE
dEhI hamsO lElAyatE bahi: vashI sarvasya lOkasYa sthAvarasya charasya cha!!
& in 4-2 tadEvAgni tadAditya....tad prajApatiH!! & in 4-3 tvam stree tvam
pumAnasi tvam kumAra.........tvam jAtO bhavasi vishvatOmukhaH!!  what would
you comment on these verses prabhuji??

We will look into the meaning of all the other shruti-vAkyas in their
proper "context" one at a time.   Again,  no need to mention that
there is a dvaita context  and  an advaita context  in the upanishats.

>  Yes, agreed prabhuji the problem you are facing here is *samanvaya*
correct prabhuji??

There is only one context for all of us in the upanishats,  whether you
have chosen to ignore that context or taken it into account,  is the
question. My contention is that you don't have that choice to beginwith.

>  yes, advaitins are firm in their conviction that upanishads purport to
teach the knowledge of the unity of Atman (Atmaikatva vidyA pratipattaye).
We donot have any other *choice* but to accept it.

Harihi Om Tatsat,

> Hari Hari Hari Bol!!!
> bhaskar