[Advaita-l] Ghata Bhashya 1 - MUST SEE- superb videos on Sankara Bhashya

[Bhaskar YR]

praNAms
Hare Krishna

Yathaive hi ideaaneeM api idaM kAryaM kAraNAtmanA sat evaM prAgutpatterapi iti gamyate.  Na hi edAneem api idam kAryaM kAraNAtmAnaM antareNa svatantraM eva asti.  Hence like kAraNa brahma and kArya jagat too trishu kAleshu na vyabhicharati clarifies bhyAshyakAra elsewhere  : yathA cha kAraNam brahma trishukAleshu sattvaM na vyabhicharati "evaM kAryamapi jagat trishu kAleshu sattvaM na vyabhicharati.  Ofcourse these are all for the reference of those who are interested in doing the samanvaya between brahma kAraNa satkArya vAda and brahma nirvisheshatvaM.  This might not be an appropriate reference  to the jeevas' bhrAnta jagat srushti vAdins.  

Hari Hari Hari Bol!!!
bhaskar

On Tue, Feb 6, 2018 at 9:34 AM, KAMESWARARAO MULA via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote:

> Dear Sir,                 I have started learning vedanta through some
> online classed as suggested by some of the senior members of the 
> forum, The same 'Ghata Bhasya' was taught to me one of the followers 
> of Pujaya sri Swami Dayananda Saraswati which was in very simple terms 
> & even the beginners can understand very easily as it is as simple as 
> opening of the banana cover & eating the fruit. i.e "MITHYA'' The 
> reality of a pot made out of clay:A pot of clay is clay in the form of 
> apot. we can use it to carry water, to store food or it can function 
> as adecoration. A pot of clay is a very simple object and is made of 
> out of asingle substance: clay. The existence of the pot is completely depending uponthe clay. Therefore, clay
> has a higher degree of ‘realness’ than the pot.    In this example clay is
> satyambecause the existence of the pot is dependentupon clay, so the 
> pot cannot be satyamas it has no independent existence. Theexistence 
> of the pot is ‘received’ fromthe clay, because there would be no potwithout the clay.
> The pot has an odd modeof existence: It definitely exists,but has no 
> existence on its own, since itsexistence is depending on clay. It 
> isnot unreal, asat,but also not independently real, satyam.This 
> peculiar state ismithya,dependent existence.The pot adds nothing substantial to theclay:
> The weight of the pot is theweight of the clay. If you break the 
> potinto pieces the clay is still there. Theamount of clay has not been 
> diminished,only the shape of the clay has changed.A pot is only name 
> and form, nama-rupa,of clay. Clay can take many forms,not only pot 
> form. It can be moulded intocups, plates, vases and many more.Itis 
> independent of nama-rupa. Thisdependency relationship between pot and 
> clay is not reflected in theEnglishlanguage. We say “a pot of clay”, 
> which implies the pot comes first andclayis an attribute. It seems 
> that potform is satyam andclay is mithya. Butitis the opposite: Clay 
> comes first and pot form is an attribute of clay. Fromthe vantage 
> point of the clay, nothing substantial has been added when it 
> hasbeenshaped into the form of a pot and vice versa, nothing gets lost 
> when thepotgets broken. When we look at the pot, we also see clay. We 
> take the pot tobeseparate from clay, but by understanding the nature 
> of the pot, we see thereisno separation. Though pot is non separate 
> from clay, there is no reciprocalidentityrelationship between them. 
> The pot isnothing but clay, but clay is notonly the pot.If both were 
> reciprocal to each other, both would be satyam, whichis not the case.
>
> Sri Guru Padaravindarpana MastuKameswara
>
>
>
>
>
>
>  Ghata Bhashya by Guruji -
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> --
> Regards
>
> -Venkatesh
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--
Regards

-Venkatesh
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