[Advaita-l] Continuing : Please tell the meaning of this Verse

[Harsha Bhat]

Thank you for your good explanation

On Tue, Jul 7, 2015 at 9:17 AM, Siva Senani Nori <sivasenani at yahoo.com>
wrote:

> Namaste.
>
> Thank you for your kind words.
>
> A given word might have multiple meanings. The second "yadi" (=if) denotes
> sambhaavanaa (possibility), not "oohaa" (an imaginary situation).
>
> How do we decide the meaning of a word, phrase, sentence or discourse? At
> different levels there are multiple rules of interpretation given in
> Mimaamsaa, Nyaaya, VyaakaraNa and AlaMkaaraSaastra. It would be way beyond
> the present subject to discuss those rules of interpreting meaning.
>
> Regards
> N. Siva Senani
>
>
>
>   ------------------------------
>  *From:* Harsha Bhat <harsha9519 at gmail.com>
> *To:* A discussion group for Advaita Vedanta <
> advaita-l at lists.advaita-vedanta.org>; V Subrahmanian <
> v.subrahmanian at gmail.com>; Sivasenani Nori <sivasenani at yahoo.com>
> *Sent:* Tuesday, 7 July 2015 4:23 AM
> *Subject:* Re: Continuing : Please tell the meaning of this Verse
>
> Namaste,
>
>                            Your explanation is wonderful ....But When I
> read that....I got a confusion...
>
>                           Here is my Question to your explanation......
>
> First you said,For explanation of first verse
>
> prapanco yadi vidyeta nevarteta nashamshhayaH |
>
> 1)
> The answer - at the level of vaacyaartha - is: "if the world were seen,
> that is if it really existed, it would have dissolved". By the force of
> "if" (यदि, yadi), the taatparya (purport) is: "but that is not true; in
> reality, the world does not exist". This begets a question: "then what is
> that we see around us?" The reply is: "Oh! that is an illusion.
> maayaamaatram idam dvaitam. In Reality, there is no second to Brahman.
> advaitam paramaarthataH "
>
> 2)
> Second, amongst the other uses of " if ", it (the word *if*)  is used to
> express an hypothetical situation. Example: "*If* I were to be the Prime
> Minister of India, I would do ...".
>
> 3)
> The word "if" denotes that in fact it does not exist, but for the purpose
> of vyavahaara, if we take it to be existing, then our contention is that it
> would disappear.
>
> Meaning the presence of word yadi Vidyeta tells that this world doesnot
> exist ...as there is the presence of word yadi....
>
> Similarly
>
> For the statement...
> "vikalpo vinivarteta kalpitao yadi kenacit"
>
> You said....
> VikalpaH is manifoldnessvinivarteta means "it would return or
> disappear"kalpitaH is imagined or conceivedyadi = ifkenacit = by something
> or somebody. Here we take it as "by some reason", i.e. for some purpose.
>
> There the presence of the word Yadi  in yadi kenachit.....
>
> Will say that this world is not imagined by some body(athma)....the
> presence of yadi here tells so no...If we take the same logic you have
> given above...where you said yadi vidhyeta as na vidheya......so yadi kena
> chit has to be na kenachit....right???
>
> Here is the Another problem...
>
> If this vikalpa in the form of kalpita...(or kalpana)...exista or
> not?...if it exists . .advaitha..fails as there are two things brahma and
> kalpana...
> Because kalpana should exist for it to be removed...
> If not..exist...
> ..
> Without kalpana...what is the purpose of it to be removed through vedas
> ..to get moksha....that means we are already in moksha......which is self
> contradictory as we have to get moksha through removal of avidhya.....
>
> Please tell me weather this avidhya exists or not??
>
> Here the problem you said for world dissolves..for first verse...
>
> prapanco yadi vidyeta nevarteta nashamshhayaH |
>
> Also exists for the last verse...where avidhya dissolves  Right???
>
>
>
> "vikalpo vinivarteta kalpitao yadi kenacit"
>
>
>
>
>