[Advaita-l] Fwd: Advaita Siddhi series 020 - panchama mithyAtva vichAra:

V Subrahmanian v.subrahmanian at gmail.com
Fri Dec 22 11:53:21 EST 2017

On Fri, Dec 22, 2017 at 9:32 PM, Venkatraghavan S via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Ravi Kiran ji,
> > अनभ्युगमादेव | Because, none of these three alternatives is the intended
> > meaning of sat.
> >
> Is there a discussion into the intended meaning of sat, as per siddhikAra,
> coming
> in the future posts? can you share a peek view :)
> It was in this post itself. sat, as far as this definition of mithyAtva is
> concerned, is pramANa siddham, and pramANa is doSha asahakrita jnAna
> karaNatvam. That is, sat is that which is established by a means of
> knowledge that is unaccompanied / unafflicted by a defect.
> Coming to what sat means withing advaita - later in the siddhi itself,
> there is a chapter titled "pratyaksha bAdhoddhAre sattva nirvachanam",
> which explores the meaning of sat in the context of whether the world's
> mithyAtva is contradicted by the satyatva known through pratyaksha (the
> answer: it is not). In describing pAramArthika sat, the siddhikAra says at
> one point -  तथाहि - स्वप्रकाशाद्वितीयचैतन्यरूपत्वमेव ब्रह्मण:
> सत्त्वम्. Therefore,
> Brahman's sat is the self-revealing, non-dual consciousness. That is, sat =
> chit.

In the Taittiriyopanishad bhashya Shankara handles the question: If Satyam
(Sat) is the kaaranam (since Shankara cited the Chandogya passage: sadeva
satyam - sadeva somya idamagra aasiit...) a question is raised: If Sat is
kaaranam, we find that everywhere the kaaranam (upaadaanam) is inert. In
order to answer this question, Shankara says, the shruti itself gives the
next epithet 'jnanam'.  This wards off the defect / doubt that Sat Brahma
that is the kaaranam, is jada.  And jnanam is also defined as pure
consciousness and not any mental modification as in pot, cloth knowledge.


> Venkatraghavan
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