[Advaita-l] Fw:

[V Subrahmanian]

On Tue, Jan 29, 2019 at 4:09 PM H S Chandramouli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Raghav Ji,
>
> Reg  << No doubt, the different prakriyAs do lead to the same ultimate
> GYAna-vRtti? >>,
>
> The prakriya should be in conformity with the Shrutis. We understand the
> Shrutis  in accordance with the Bhashya. Hence the prakriya  should be in
> conformity with the Bhashya.  So it depends upon which of the prakriyas you
> admit to be in accordance with the Bhashya, whether  SDV or DSV (EJV or
> multijIva). Even amongst SDV, which ones you admit to be in accordance with
> the Bhashya. There could be divergent views.
>

In the vartika shloka there is the word 'anavasthitaa' which means
'countless'. Anandagiri says व्यवस्थिता तर्हि
सेत्याशङ्क्याधिकारिबुद्दितारतम्यान्नैवमित्याह ..Since there is no limit to
such prakritya-s, which are to be seen to suit the adhikari, we cannot say
that 'all'  cases are covered in the shruti/bhashya. We have to take what
are stated in the shruti/bhashya as 'upalakshana', indicative of many many
prakriya-s.

It also appears that this concept is found in Nyaya shAstra too:

https://hi.wikipedia.org/wiki/%E0%A4%85%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%AA%E0%A4%BE%E0%A4%A6_%E0%A4%97%E0%A5%8C%E0%A4%A4%E0%A4%AE

न्यायसूत्रों में पाँच अध्याय हैं और ये ही न्याय दर्शन
<https://hi.wikipedia.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF_%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8>
 (या आन्वीक्षिकी
<https://hi.wikipedia.org/wiki/%E0%A4%86%E0%A4%A8%E0%A5%8D%E0%A4%B5%E0%A5%80%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A5%80>)
के मूल आधार ग्रंथ है। इनकी समीक्षा से पता चलता है कि न्यायदर्शन आरंभ में
अध्यात्म प्रधान था अर्थात् आत्मा के स्वरूप का यथार्थ निर्णय करना ही इसका
उद्देश्य था। तर्क तथा युक्ति का यह सहारा अवश्य लेता था, परंतु आत्मा के
स्वरूप का परिचय इन साधनों के द्वारा कराना ही इसका मुख्य तात्पर्य था। उस युग
का सिद्धांत था कि जो प्रक्रिया आत्मतत्व का ज्ञान प्राप्त करा सकती है वही
ठीक तथा मान्य है। उससे वितरीप मान्य नहीं होती:
यया यया भवेत् पुंसां व्युत्पत्तिः प्रत्यगात्मनि।सा सैव प्रक्रिया साध्वी
विपरीता ततोऽन्यथा ॥
The last paada is changed in the Br.Up.Bh.vartika.
This verse of Sureshwaracharya is cited in the Panchadashi 8th chapter too:

न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः ।
न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता ॥ ७०॥

अवाङ्मनसगम्यं तं श्रुतिर्बोधयितुं सदा ।
जीवमीशं जगद्वापि समाश्रित्यावबोधयेत् ॥ ७१॥

यया यया भवेत्पुंसां व्युत्पत्तिः प्रत्यगात्मनि ।
सा सैव प्रक्रियेह स्यात्साध्वीत्याचार्यभाषितम् ॥ ७२॥

श्रुतितात्पर्यमखिलमबुध्वा भ्राम्यते जडः ।
विवेकी त्वखिलं बुध्वा तिष्ठत्यानन्दवारिधौ ॥ ७३॥



In the Panchadashi the verse is cited not in the context of srishti. In
other words, the rule in the vartika shloka is not confined to
understanding srishti but in getting the realization of the Self.
regardssubbu


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