[Advaita-l] Fw:

[Raghav Kumar Dwivedula]

>
> My post was for the entire group. Thanks for bringing it to my attention.
>>
>>
>>>> Thank you for sharing that, Chandramouli ji.
>>>>>
>>>>> Once the sRShTi prakriyA itself, whichb is the basic model of all that
>>>>> exists, is itself different in different prakriyA-s, can we say that there
>>>>> will be many ramifications. Because the whole 'worldview' is quite
>>>>> different in say SDV and DSV, for example. That leads to many different
>>>>> explanations downstream regarding all the evolutes. No doubt, the different
>>>>> prakriyAs (such as DSV and SDV) do lead to the same ultimate GYAna-vRtti.
>>>>> Even the mahAvAkya is taught through a different approach in SDV and DSV,
>>>>> but both accomplish the same result viz., Knowledge of the Non-dual Self
>>>>>
>>>>> Om
>>>>>
>>>>>
>>>>>
>>>>>
>>>>> On Mon 28 Jan, 2019, 7:31 PM H S Chandramouli <
>>>>> hschandramouli at gmail.com wrote:
>>>>>
>>>>>> Namaste.
>>>>>>
>>>>>> The relevant verse (quoted by Sri Raghav Ji)  is BUBV 1-4-402.
>>>>>>
>>>>>> << यया यया भवेत्पुंसा॔ व्युत्पत्तिः प्रत्यगात्मनि॥
>>>>>>
>>>>>> सा सैव प्रक्रियेह स्यात्साध्वी सा चानवस्थिता । >>
>>>>>>
>>>>>> << yayA yayA bhavetpuMsA॔ vyutpattiH pratyagAtmani||
>>>>>>
>>>>>> sA saiva prakriyeha syAtsAdhvI sA chAnavasthitA | >>.
>>>>>>
>>>>>>
>>>>>>
>>>>>> The context is Srishti prakriyas, various versions concerning
>>>>>>  methodology of Creation. What the verse states is that the various
>>>>>> versions mentioned in the Shrutis are meant to cater to different
>>>>>> adhikArIs. Commentary of Acharya Anandagiri clarifies this.
>>>>>>
>>>>>> << एवम् सृश्टिविप्रतिपत्तौ कीदृशी सृश्टिरेश्टव्येत्याशङ्क्याऽऽह I
>>>>>> *ययेति* । इहेति श्रौतमार्गोक्तिः । साध्वीति फलवत्वकथनम् । व्यवस्थिता
>>>>>> तर्हि सेत्याशङ्क्याधिकारिबुद्दितारतम्यान्नैवमित्याह । *सा* *चेति*  ।
>>>>>> >>
>>>>>>
>>>>>> << evam sRRishTivipratipattau kIdRRishI
>>>>>> sRRishTireshTavyetyAsha~NkyA.a.aha I *yayeti* | iheti
>>>>>> shrautamArgoktiH | sAdhvIti phalavatvakathanam | vyavasthitA tarhi
>>>>>> setyAsha~NkyAdhikAribudditAratamyAnnaivamityAha | *sA cheti*  | >>
>>>>>>
>>>>>>
>>>>>>
>>>>>> Of course it is another matter that this verse is extended, many
>>>>>> times indiscriminately in my view, to unintended contexts, as is well
>>>>>> known.
>>>>>>
>>>>>>
>>>>>>
>>>>>> Regards
>>>>>>
>>>>>> On Mon, Jan 28, 2019 at 2:07 PM Raghav Kumar Dwivedula via Advaita-l <
>>>>>> advaita-l at lists.advaita-vedanta.org> wrote:
>>>>>>
>>>>>>> Namaste
>>>>>>>
>>>>>>> This is the well-known verse.
>>>>>>>
>>>>>>> yayA yayA bhavetpuMso vyutpattih pratyagAtmani
>>>>>>> sA sAiva prakriyA jneyA sAdhvI sA chAnavasthitA |
>>>>>>>
>>>>>>> This is from brihadAraNyaka bhAShya vArttikam by Sri Sureshvaracharya
>>>>>>>
>>>>>>>
>>>>>>> By whatever prakriyA (teaching method), the student obtains knowledge
>>>>>>> of the Innermost (Non-dual) Self,
>>>>>>>
>>>>>>>  that method is to be regarded as sound
>>>>>>>
>>>>>>> Such valid means of conveying Advaitic knowledge are innumerable.
>>>>>>>
>>>>>>>
>>>>>>> On Mon 28 Jan, 2019, 12:37 PM Dilip Loundo via Advaita-l <
>>>>>>> advaita-l at lists.advaita-vedanta.org wrote:
>>>>>>>
>>>>>>> > ________________________________
>>>>>>> > From: Dilip Loundo
>>>>>>> > Sent: Monday, January 7, 2019 5:05:20 AM
>>>>>>> > To: advaita-l at lists.advaita-vedanta.org
>>>>>>> > Subject:
>>>>>>> >
>>>>>>> > Dear All,
>>>>>>> >
>>>>>>> > In his text "Points of difference between BhAmati and VivaraNam",
>>>>>>> > S.N.Sastri
>>>>>>> > quotes the following sentence of Sureshvaracharya:
>>>>>>> > “By whatever method the knowledge of the indwelling self can be
>>>>>>> > attained by men, that method is valid; and such methods are
>>>>>>> > innumerable”.
>>>>>>> >
>>>>>>> > Can anyone tell me the exact work from where that quotation from
>>>>>>> > Sureshvaracharya is taken?
>>>>>>> >
>>>>>>> > Thanking you,
>>>>>>> > Prof. Dilip Loundo
>>>>>>> > Brazil
>>>>>>> > _______________________________________________
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>>>>>>> >
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>>>>>>
>>>>
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>>>>
>>>