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

[Swami Sarvabhutananda]

OM
I appreciate your effort to understand by processing the doubts!
The reply by Sri sadAnandji was correct and apt!
continue to churn your thought process for refinement.
wishse and love.
Swami Sarvabhutananda


On Sat, Jun 29, 2013 at 10:40 PM, Ajit Gargeshwari <
ajit.gargeshwari at gmail.com> wrote:

> 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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