[Advaita-l] Attributes and upadhis

[Keshava PRASAD Halemane]

namastE. praNaams to all learned-seniors. praNaams to Sri Anand-ji; SriRudra (Sri R. Krishnamoorthy) ji  &  Sri Sadananda ji.
To repeat, the question that i posed earlier was - Q: How is it that the example - "this is that dEvadattaH" - an example for akhanDAkAra-vRtti [niShprakAraka-vRtti] ? 

Now, after quite a bit of searching around, and following the advice of Sri Anand ji (to read page-50 of the ebook that he shared earlier) i found that the term used there is indeed not akhanDAkAra-vRtti [niShprakAraka-vRtti] but rather the  "akhanDArthatva"/"akhanDArthataa"  of that statement  "this is that dEvadattaH".  Of course, the two must be quite different! One is "akhanDArthatva" associated with a word/sentence intending to convey some knowledge; while the other is "akhanDAkAratva" associated with a vRtti revealing whatever it reveals. 
As per my understanding [i have always been maintaining the same stance] that example - "this is that dEvadattaH" - cannot be an example for akhanDAkAra-vRtti [niShprakAraka-vRtti] - but  now i have also learnt that  it is indeed an example for "akhanDArthatva" associated with that sentence [as i discover now from reading page-50 of that ebook, following the advice of Sri Anand-ji] ! 
Many other points raised in the prolonged discussions associated with this and many other threads having the term "akhanDAkara-vRtti" etc in the subject-line, are all centered around and arising from this example, to a great extent, as far as i understood them.  This i feel is the one major difference in the viewpoints held by me and that expressed by Sri LalitAlAlitaH [of course, it is a different matter that he never addressed my questions directly nor clarified any details with appropriate references / citations to original texts of our SAstras - which i sincerely expect from the learned-seniors]!  
Keshava PRASAD HalemanemOkShakaamaarthadharmahjanmanaa jaayatE jantuḥ |  samskaaraat hi bhavEt dvijaḥ ||  vEda-paaThaat bhavEt vipra |  brahma jnaanaat hi braahmaNah || 


     On Friday, 10 July 2015 3:59 PM, Srirudra <srirudra at gmail.com> wrote:
   

 DearI am not able to understand your requirement.Upadhi is a Samskrit word.Attribute is its English equivalent.It is the nearest English word to make a non Samskrit student to understand its usage.My explanation stops with that.If you want to know how Brahman is thought of as with upadhis etc I myself do not know.I am also trying to know how Brahman with upadhis becomes Easwara etc.Every individual has to find for himself only.This is a subjective matter.R.Krishnamoorthy.

Sent from my iPad
On 10-Jul-2015, at 1:21 pm, Keshava PRASAD Halemane <k_prasad_h at yahoo.co.in> wrote:


namastE. My Dear Sri R. Krishnamoorthy ji: 
Thanks. Sri Sada ji mentioned (if i have understood him correctly) that upAdhi is the locus of attributes, but then that they are inseparable.  Anyway, irrespective of whatever fine distinctions in the technical terms associated with the issue at hand, the questions that i posed earlier still require to be addressed. 
 Keshava PRASAD HalemanemOkShakaamaarthadharmahjanmanaa jaayatE jantuḥ |  samskaaraat hi bhavEt dvijaḥ ||  vEda-paaThaat bhavEt vipra |  brahma jnaanaat hi braahmaNah || 


     On Friday, 10 July 2015 12:54 PM, Srirudra via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
   

 Dear
Upadhi is the Samskrit term for the attribute.Upa Adhi means which are characteristics of the object as seen or perceived.R.Krishnamoorthy.

Sent from my iPad

> On 09-Jul-2015, at 2:21 pm, akhanda via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
> 
> Can anyone explain the difference between attributes and upaadhis? In the mahaavaakyas, are the attributes to be negated through jahaajahallakshaNa, or the upaadhis?
> 
> Thanks,
> Anil Gidwani
> 
> 
> 
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