[Advaita-l] Vsheshana and Lakshana

[V Subrahmanian]

On 17 Dec 2017 08:41, "Rajesh Benjwal" <rbenjwal at gmail.com> wrote:

My point is
​we​
cannot
​ ​
just
say anantam is lakshana of  brahma. As there is ativyApti dosha as
ध्वंसाभाव is also अनन्तम्. So you must add some other conditions or
qualifications.
​ ​
So either you add bhAvrupam or sat or .............It is necessary to
remove ativyApti dosham.

Same way we cannot say anaadi is lakshna because there is again ativyApti
dosha. So a combination is required.


Since Brahman is not a karya, produced entity, there is no kaala pariccheda
for it. There is no beginning for it. On the other hand, pradhvamsaabhaava
has a beginning, even though it has no anta. Hence there is no ativyapti in
pradhvamsa when we say Brahman is Anantha.


Thanks

On Sat, Dec 16, 2017 at 4:19 PM, V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

>
>
> On Sat, Dec 16, 2017 at 12:24 PM, Rajesh Benjwal via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> ​​​​
>> Namaste,
>>
>> *Similarly satyam jnanam anantam anandam are lakshanas of Brahman. Brahman
>> alone can have these, nothing else in creation.  *
>>
>> We do not usually say that no one in the creation can have any of these
>> lakshaNaH because when there is a set of qualifications than one of them
>> may have ativyApti.  So to keep in mind the ativyApti we have to add one
>> or
>> more set of qualifications and call them lakshaNa. Like if we only say
>> anantam is lakshaNa of brahma then there will be ativyApti doshaH as
>> ध्वंसाभाव is also अनन्तम्.
>
>
> We take anantam to be 'trividha pariccheda (desha, kaala, vastu)
> rahitam'.  So, kaalapariccheda is also not there. This takes care of
> aaditva raahitya and antatva raahitya.
>
> regards
> subbu
>
>
> So to अतिव्याप्ति: परिहार्थाय we have to add few
>> more qualifications. So we add सद् also, now the combination of the both
>> does the परिहार of अतिव्याप्ति as ध्वंसाभाव is not anAdi.
>>
>> So lakshaNa must be free from dushtA, asambhava, and ativyApti dosha. So
>> we
>> have to combine few qualifications and make them lakshaNa.
>>
>> My two cents.
>>
>> Thanks
>>
>>
>>
>> On Fri, Dec 15, 2017 at 1:16 PM, V Subrahmanian via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>> > Visheshana: adjective: blue, big, fragrant lily. In this example, the
>> > blueness helps to distinguish 'this' lily from a red, etc. lily. The
>> > bigness helps to distinguish this lily from small, baby lilies.
>> Fragrance
>> > helps distinguish this lily from those lilies that are devoid of
>> fragrance.
>> > This is a case of visheshana that distinuishes a thing from all other
>> > members of the same class: lily.
>> >
>> > On the other hand, a lakshana is that which helps distinguish an object
>> > from every thing that is not that object.  Example: akasha is given the
>> > lakshana 'avakasha  pradaatrtva - the one that accommodates (all other
>> > things).  Now, this trait is unique to akasha.  nothing else in creation
>> > has this.  When we say a house can accommodate people and things, it is
>> the
>> > space there that accommodates.
>> >
>> > Similarly satyam jnanam anantam anandam are lakshanas of Brahman.
>> Brahman
>> > alone can have these, nothing else in creation.  Satyam is that which
>> does
>> > not go out of existence.  all that is created will go out of existence.
>> > Jnanam is pure objectless consciousness.  every other jnanam in
>> creation is
>> > janya jnana like 'pot knowledge, cloth knowledge' It happens through a
>> > vrtti. Brahman svarupa jnanam is not a vritti dependent one.  Ananta is
>> > infinite in space, time and object.  everything in creation is limited
>> by
>> > space, time and object.  Thus alone the advaita Vedantin holds that
>> satyam,
>> > jnanam anantam are the svarupa of Brahman.  Brahman is satyam, brahman
>> is
>> > jnanam....Brahman can't be other than, without satyam.  just like there
>> can
>> > be no fire sans heat/light.
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>>
>>
>> --
>> Thanks
>> Rajesh Benjwal
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>


-- 
Thanks
Rajesh Benjwal