[Advaita-l] ghaTa bhAShya sAra

[Venkatraghavan S]

Namaste Bhaskar ji,

The bhAShya is done to refute the direct meaning of the text  - such an
interpretation happens to be the view of some pUrvapakshins. So it is done
keeping the pUrvapakshin's position in mind, but it uses the pUrvapakshin's
position on other matters to refute his position in this matter. This is a
common technique in vAda. As the opponent will not agree to the siddhAnta
being used to refute the opponent's view, one needs to use his own
arguments against him.

For example, the refutation of asatkAryavAda is done using the naiyyAyika
position on the four kinds of abhAva, samavAya sambandha etc. These
positions themselves are not the advaitin's, they are used as means to
achieve the objective - disproving asatkAryavAda.

Regards,
Venkatraghavan

On Wed, Aug 8, 2018 at 8:20 AM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

> Therefore, on the basis of these five reasons, one must conclude that the
> effect pre-exists in the cause. The veda mantra therefore needs to be
> re-interpreted so that "there was nothing here" means "the cause and effect
> were both present, but in an unmanifest form".
>
> praNAms
> Hare Krishna
>
> Good write up prabhuji, but is this the contextual meaning / elaboration
> of the veda mantra keeping the pUrva paxi position in mind and refutation
> of the same  or is this the siddhAnta (position) of the Advaita vedAnta
> irrespective of the pUrva paxi objections / doubts.  Just curious to know.
>
> Hari Hari Hari Bol!!!
> Bhaskar
>
>