[Advaita-l] Advaita-l Digest, Vol 107, Issue 23

[Ajit Gargeshwari]

Thank you so much Sri Laltaji and Sadandaji for having responded.

Regards
Ajit Gargeshwari
न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे।।2.20।।


On Sat, Jun 29, 2013 at 10:30 PM, <
advaita-l-request at lists.advaita-vedanta.org> wrote:

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> Today's Topics:
>
>    1. Doubt on the title ?????????????? ascribed to Shankarcharya
>       (Ajit Gargeshwari)
>    2. Re: Doubt on the title ?????????????? ascribed to
>       Shankarcharya (kuntimaddi sadananda)
>    3. Re: Doubt on the title ?????????????? ascribed to
>       Shankarcharya (??????????? ????????)
>
>
> ---------- Forwarded message ----------
> From: Ajit Gargeshwari <ajit.gargeshwari at gmail.com>
> To: advaita-l at lists.advaita-vedanta.org
> Cc:
> Date: Sat, 29 Jun 2013 18:52:15 +0530
> Subject: [Advaita-l] Doubt on the title अपरोक्षानुभूति ascribed to
> Shankarcharya
> अपरोक्षानुभूति,
> I understand that root अनु भू is not same is ज्ञा .While reading the
> Samskrita commentary where the commentator gives both षष्ठी तत्पुरुष and
> कर्मधारय parsings are given for अपरोक्षानुभूति. ( I am speaking about
> Vidyaranyas commentary on the second verse or the title itself)
> षष्ठी तत्पुरुष = अपरोक्षस्य अनुभूतिः  अपरोक्षानुभूतिः = अपरोक्षानुभूति =
> "the अनुभूति of that which is अपरोक्ष"
> कर्मधारय = अपरोक्षा चासौ अनुभूतिः च = अपरोक्षानुभूतिः = अपरोक्षानुभूति =
> "that अनुभूति which is अपरोक्ष"
>
> Now if we take your hypothesis that "only that अनुभूति which is अपरोक्ष is
> true अनुभूति, and परोक्षानुभूति = अननुभूति" then both विग्रहs of the
> commentary become problematic.
>
>    1. The problem with first विग्रह is that what type of अनुभूति is meant
>    when we say "the अनुभूति of that which is अपरोक्ष". Is it "परोक्ष
> अनुभूति
>    of अपरोक्ष" or "अपरोक्ष अनुभूति of अपरोक्ष". If the latter then why not
> say
>    "अपरोक्षापरोक्षानुभूति" to get precise meaning? Therefore the षष्ठी
>    तत्पुरुष parsing by the commentator proves that अनुभूति, whether
> प्रत्यक्ष
>    or परोक्ष, is अनुभूति, and is the subject of the work..
>    2. The problem with the second विग्रह is that it if true अनुभूति = "that
>    अनुभूति which is अपरोक्ष",  then why unnecessarily qualify the noun
> with an
>    adjective? We use a qualifier for the noun only if the लक्षण
> represented by
>    the noun is अतिव्याप्त w.r.t the qualified noun and if the qualified
> noun
>    is not well-known. E.g. we say परशुराम or बलराम only because we have
> three
>    रामs (sons of जमदग्नि, दशरथ and वसुदेव) and राम usually means the son of
>    दशरथ. We say "white hair" only because hair can be "black and blonde
> also".
>    We do not need to say "नीलमुत्पलम्" since by definition उत्पल is नील in
>    colour. So if we are qualifying the noun अनुभूति by the adjective
> अपरोक्ष
>    (as in the कर्मधारय here), we are admitting that there is अनुभूति which
> is
>    परोक्ष also. Else the title of the work would be simply अनुभूति.
>
> May I request Scholars to point out where my above analysis is going wrong
> Thanks​
>
> Regards
> Ajit Gargeshwari
> न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः।
> अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे।।2.20।।
>
>
> ---------- Forwarded message ----------
> From: kuntimaddi sadananda <kuntimaddisada at yahoo.com>
> To: A discussion group for Advaita Vedanta <
> advaita-l at lists.advaita-vedanta.org>
> Cc:
> Date: Sat, 29 Jun 2013 07:05:37 -0700 (PDT)
> Subject: Re: [Advaita-l] Doubt on the title अपरोक्षानुभूति ascribed to
> Shankarcharya
> PraNAms - Here the problem anubhuuti is not of the type that involves
> tripuTi, since it is aparoksha - since it the self that I am. Hence it
> involves just knowledge that is direct and immediate as in the 10th man
> case by dropping misconceptions about oneself. draShtavyaH - Shankara
> interprets as aparoxatayaa jnaatavyaH. Hence it  is jnaanam than anubhavam.
> The rest is exercise in grammar.
> My 2c
> Hari Om!
> Sadananda
>
> From: Ajit Gargeshwari <ajit.gargeshwari at gmail.com>
> >
> >
> >
> >अपरोक्षानुभूति,
> >I understand that root अनु भू is not same is ज्ञा .
>
>
> ---------- Forwarded message ----------
> From: "ललितालालितः श्रीमान्" <lalitaalaalitah at lalitaalaalitah.com>
> To: "'A discussion group for Advaita Vedanta'" <
> advaita-l at lists.advaita-vedanta.org>
> Cc:
> Date: Sat, 29 Jun 2013 22:01:46 +0530
> Subject: Re: [Advaita-l] Doubt on the title अपरोक्षानुभूति ascribed to
> Shankarcharya
> षष्ठी तत्पुरुष
> > = अपरोक्षस्य अनुभूतिः  अपरोक्षानुभूतिः = अपरोक्षानुभूति = "the अनुभूति of
> > that which is अपरोक्ष"
> > कर्मधारय = अपरोक्षा चासौ अनुभूतिः च = अपरोक्षानुभूतिः = अपरोक्षानुभूति =
> > "that अनुभूति which is अपरोक्ष"
>
> This only happens when one doesn't know technical usage of words.
> Anyway, here is my attempt to hint you the solution :
> अपरोक्षस्यानुभूतिर्नाम ब्रह्मविषयकः साक्षात्कारः । अपरोक्षं नाम ब्रह्मात्र
> ; यत्साक्षादपरोक्षाद्ब्रह्म इतिश्रुतेः । अपरोक्षस्य इत्यत्र षष्ठी
> विषयत्वद्योतिका । अनुभूतिश्चात्र परोक्षभिन्नं ज्ञानम् । तथा च अपरोक्षस्य =
> ब्रह्मविषयिणी अनुभूतिः = साक्षात्कारः इत्यर्थः ।
>
> अपरत्र अपरोक्षपदार्थः परोक्षज्ञानप्रतियोगिकभेदवद्वस्तु । तस्य च
> अनुभूतिपदार्थभूते ज्ञानेऽभेदेनान्वयः । तथा च परोक्षभिन्नं ज्ञानं =
> प्रत्यक्षात्मकम् इत्यर्थः । अत्र ब्रह्मणो न शब्दविषयता ।
>
> The problems which you raised are not valid now.
>
> श्रीमल्ललितालालितः
> www.lalitaalaalitah.com
>
>
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