[Advaita-l] 'iti' in the vAcArambhaNa shruti

[Venkatraghavan S]

Thanks Praveenji. Good spot, but the author of the work is deliberately
invoking the shell and the rope-snake to make a subtle point.

By actually comparing a real entity from one illustration (shell from the
shell-silver example) with an unreal entity from another illustration (rope
snake from the rope-snake example), he/she wishes to demonstrate that even
if only one of the two is real, without kArya kAraNa ananyatvam, eka
vijnAnena sarva vijnAnam is not possible. That is, as the rope snake is
fundamentally different from the shell, it is not possible to know the
former, just by knowing the latter.

Regards
Venkatraghavan


On Tue, Feb 13, 2018 at 12:52 PM, Praveen R. Bhat via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> ​Namaste Venkatraghavanji,
>
> On Tue, Feb 13, 2018 at 5:59 PM, Venkatraghavan S via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> >
> > An example is given in the वाचारम्भणश्रुत्यर्थविवेचनम् - the author
> > compares a rope snake with a shell and says that by knowing the real
> shell,
> > one does not have the knowledge of the (unreal) rope snake, because the
> > rope snake is fundamentally different from the shell. Therefore, three
> > things are intended to be conveyed here in order to answer the central
> > question of the sixth chapter of ChAndogya - 1) only one entity (the
> cause)
> > is real, the other (the effect) is unreal and 2) the effect is not
> > different from the cause 3) by knowing the fundamental nature of any one
> > effect as the cause, one knows all effects.
> >
>
> Thanks for the post. However, just pointing out what seems to be an
> oversight error about unreal rope-snake instead of unreal silver​ or real
> shell instead of real rope.
>
> Kind rgds,
> --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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