[Advaita-l] Is brahman indescribable? [was: Introduction to Vedanta...]

[D.V.N.Sarma డి.వి.ఎన్.శర్మ]

यतो वाचो निवर्तन्ते अप्राप्य मनसा सह

means Brahman is indescribable.

regards,
Sarma.

On Fri, Aug 18, 2017 at 6:09 AM, Praveen R. Bhat via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Venkateshji,
> ​
> On Thu, Aug 17, 2017 at 9:19 PM, Venkatesh Murthy via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > ​​
> > On page
> > 58 it is said 'Brahman is indescribable, indefinable and unqualifiable'.
> > How? I think Jagat is called as Anirvachaniya because we cannot define it
> > is Real or False. It is not Sat, not Asat and not Sadasat. Brahman is
> Sat.
> > Brahman has to be Sat, Cit and Ananda or Satyam, Jnanam and Anantam.
> >
> > ​
> ​
> The ​jagat and Maya termed as anirvachanIya/ indescribable has a different
> shade of meaning than saying ​brahman is indescribable. The former has a
> qualification as it is categorically indescribable as sat or asat, etc. The
> latter can be categorically said to be sat, but is still indescribable as
> an object is describable, as said by yatra na vAg gaccati, na manaH, etc.
> Even the lakShanavAkya is only a pointer to it. The final understanding is
> via neti neti prakriyA since the self is self-evident and self-revealing.
>
> Bhagavan Bhashyakara says under Mandukya that the highest truth is revealed
> by itself and all Shruti vAkyas just work like a ChidikriyA (cutting). The
> cut the wrong notions, and right one shines as is, as it was and as it will
> be.
>
> The objection to this we see is why is it that the self that always is not
> known? And the answer given is that it is not that it is not known, but it
> is not known fully, since it is known with other add-on upAdhis. The
> removal of these is *itself* knowing the self.
>
> ​gurupAdukAbhyAm
> ,
> --Praveen R. Bhat
> /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
> That owing to which all this is known! [Br.Up. 4.5.15] */
> ​
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