[Advaita-l] asti bhAti priyaM in Drg-drsya viveka

[H S Chandramouli]

Sri Balagopal Ramakrishnan Ji,


Regarding your observation


<< >>>We know that chaitanyaM (चैतन्यं ) is not  indriya grAhya (इन्द्रिय
ग्राह्य).


Then how does bhAti (in the verse) is explained?


'Chaitanyam' being the 'eye' of the 'eye' can never be 'seen'. It's the
subject and never the object. >> ,


Well , Not exactly. The next part of your post itself shows that Chaitanyam
is indeed cognized in all cognition although only partially. How ? Because
in any cognition all five aspects are cognized , the first three of which
belong to Brahman/Chaitanyam.


Chaitanyam/Brahman/Atman is , in the vyavaharika level , considered to have
two aspects , सामान्य ( sAmAnya , general/universal ) and विशेष ( Vishesha
, specific/unique/particular) . The first includes the asti,bhAti,priya
aspects covered in the verse under discussion while the second covers असंग
कूटस्थ नित्यमुक्त अनंत ( asanga , kUtastha , nityamukta , anantha ) etc
aspects which are unique to Atman/Brahman/Chaitanyam. It is the first one
which is always included in all cognition while the second one is not
cognized except on Realization.


Regards


Chandramouli



On Mon, Aug 17, 2015 at 6:37 PM, balagopal ramakrishnan <rbalpal at yahoo.co.in
> wrote:

> Namaste Durga Prasad Ji,
>
> >>>We know that chaitanyaM (चैतन्यं ) is not  indriya grAhya (इन्द्रिय
> ग्राह्य).
>
> Then how does bhAti (in the verse) is explained?
>
> 'Chaitanyam' being the 'eye' of the 'eye' can never be 'seen'. It's the
> subject and never the object.
>
> Now the 'bhaati' in the verse is explained as:
>
> The verse you have referred is explaining the resolution of the confusions
> created by the external aavarana sakthi. The verse just explains the  5
> factors that's involved in the perception of the world. The first 'asti' is
> the basic, the adhishtanam, the existence. The moment we speak of
> existence, then automatically the 'consciousness' is present. That is the
> 'bhaathi'. Without being 'conscious' of a thing we cannot speak of its
> existence.
>
> The above 2 forms the 'sat and chit'. The 3rd, 'priyam', brings the
> 'aanandam'. That much is 'brahman' and the rest 2, the naama and rupa, are
> of mAya, the aavaraNam.
>
> Hope it's useful.
>
> Regards
>
> Balagopal
>
>
>
>
> On Monday, 17 August 2015 12:47 PM, H S Chandramouli via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>
> Reg
>
>
> << अस्ति भाति प्रियं रुपं नम चेत्यंस पंचकम्
> आद्यत्रयं ब्रह्म रुपं जगद् रुपं ततो द्वयम्
> (ड्र्ग्-द्र्स्य विवेक)
>
> asti bhAti priyaM rupaM nama chetyaMsa paMchakam
> AdyatrayaM brahma rupaM jagad rupaM tato dvayam
> (Drg-drsya viveka)
>
>
> We know that chaitanyaM (चैतन्यं ) is not  indriya grAhya (इन्द्रिय ग्राह्य
> ).
>
> Then how does bhAti (in the verse) is explained? >>
>
>
> Indriya grAhya (इन्द्रिय ग्राह्य). means perception through Indriya . What
> is the mechanism of perception ? As per Vedanta Paribhasha , perception
> takes place when the Chidabhasa ( in the antahkarana vritti) and the
> Chaitanyam enclosed by the Object ( विषय अवछ्छिन्न चैतन्य ) occupy the same
> space at the same time . This विषयअवछ्छिन्न चैतन्य is what is identified by
> the word भाति in the verse quoted.
>
>
> Regards
>
>
> 2015-08-15 10:06 GMT+05:30 Durga Janaswamy via Advaita-l <
> advaita-l at lists.advaita-vedanta.org>:
>
> > Hari Om,
> >
> > Namaste.
> >
> > अस्ति भाति प्रियं रुपं नम चेत्यंस पंचकम्
> > आद्यत्रयं ब्रह्म रुपं जगद् रुपं ततो द्वयम्
> > (ड्र्ग्-द्र्स्य विवेक)
> >
> > asti bhAti priyaM rupaM nama chetyaMsa paMchakam
> > AdyatrayaM brahma rupaM jagad rupaM tato dvayam
> > (Drg-drsya viveka)
> >
> >
> > We know that chaitanyaM (चैतन्यं ) is not  indriya grAhya (इन्द्रिय
> > ग्राह्य).
> >
> > Then how does bhAti (in the verse) is explained?
> >
> > Thank you and regards
> > -- durga prasad
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