[Advaita-l] Body is the disease

[V Subrahmanian]

Namaste

I did not mention Sri LalitAlAlitaH ji's name in the address field, by
mistake.  I request him to kindly see this mail as addressed to him in
particular.

regards
subrahmanian.v


On Tue, Jan 21, 2014 at 11:32 PM, V Subrahmanian
<v.subrahmanian at gmail.com>wrote:

> Namaste
>
> Pl. read what Srinath Vedagarbha writes in this post.  I spoke to Sri Mani
> Dravida SastriNaH on this and he immediately said: the very opening topic
> in the khandanakhandakhAdyam is this and he has concluded that 'there is no
> need for such a condition' (that srinath is talking about).
>
> I saw your write up:
>
>
> http://eng.lalitaalaalitah.com/2012/11/khandana-khanda-khadya-with-sharada.html
>
> If possible, could you kindly elucidate that topic for the benefit of all
> of us?
>
> BTW, did you get the copy of dvA suparNa from bangalore?  Pl. let me know.
>
> With pranams
> subrahmanian.v
>
>
> On Tue, Jan 21, 2014 at 5:36 PM, Srinath Vedagarbha <svedagarbha at gmail.com
> > wrote:
>
>> Dear Sri.Bhaskara-ji,
>> Namaste.
>>
>>
>> On Tue, Jan 21, 2014 at 5:32 AM, Bhaskar YR <bhaskar.yr at in.abb.com>
>> wrote:
>>
>> > anAditva is in siddhAnta, no doubt, but at the same time it is also in
>> the
>> > siddhAnta that notion of anditva is valid only from  vyavahAra
>> > perspective.
>> >
>> > praNAms Sri Srinath Vedagarbha prabhuji
>> > Hare Krishna
>> >
>> > I failed to see where exactly Sri Ananda Hudli prabhuji said that nAnA
>> > jeeva and their respective avidyA-s are pAramArthically anAdi??
>>  Ofcourse
>> > sarva loukika, vaidika vyavahAra, shAstra & even bandha-mOksha
>> everything
>> > within the realm of vyavahAra only.  The explanation that has been given
>> > with regard to jeeva-avidyA and anAditva too falls under vyavahAra only.
>> > What exactly is the problem here??  could you please elaborate.
>>
>>
>>
>> In a vAda, when one provides a tarka/anumAna to substantiate his/her
>> stand,
>> it is expected in vidvad circles that hEtu used  in such argument is
>> indeed
>> accepted as "true" (tAtvIka), at least in such person's own siddhAnta if
>> not in opponent's siddhAnta.
>>
>> So in this line, when anAditva was used, I was just pointing to the fact
>> that it is not tAtvIka as it implies on the face of it, for such notion of
>> anAditva comes with a baggage, for it is conceived when one in vyavahAra,
>> which by definition avidyA drusTi. So, basically it boils down to the fact
>> that one cannot argue based on elements which are not "true" in reality.
>>
>>
>>
>> >  I think
>> > problem starts only when one say even before the jeeva bhAva/srushti or
>> > even before the srushti, paramAtma who is ekamevAdviteeya had avidyA !!
>> > Because this attribution of avidyA to brahman even before anything would
>> > imply that pAramArthically brahman would have the avidyA.  No need to
>> > mention mUlAvidyA of panchapAdika vivaraNa entertains this type of
>> > thought.
>> >
>> >
>> Some posts in this list are indeed explicit in saying Brahman is ashraya
>> for avidya.
>>
>> Leaving them aside, in the current context of jIvAshraya (of avidya) vAda
>> of Sri.vAchaspati, no doubt this argument is anchored and forwarded in the
>> context of vyavahAra only.  But the contention from the opponent is that
>> such notion of "vyavahAra" and "jIva" is impossible unless alleged avidya
>> is in action. So, the question of locus for such avidya is the topic of
>> discussion. Madhusudhana was arguing in support for jIvAshrita vAda, and
>> upon showing the in-applicability of his argument, anAditva was forwared,
>> which I was contesting on the grounds that it is not tAtvIka, for it comes
>> into equation only when vyavahAra is admitted, but possibility of
>> vyavahAra
>> is the very first question we are debating.
>>
>> I hope I am clear on this issue.
>>
>> /SV
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