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

[H S Chandramouli]

I must perhaps add , for clarity and correctness , that while the first
three aspects are included in all cognition , they are wrongly attributed
to the nAma rUpa object instead of to Brahman/Atman/Chaitanyam.


Regards

On Tue, Aug 18, 2015 at 12:25 PM, H S Chandramouli <hschandramouli at gmail.com
> wrote:

> 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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