[Advaita-l] Fw:

[Raghav Kumar Dwivedula]

Namaste Subbuji
This verse in the context of panchadashi seems to be a more general
statement than one that is about sRShTi alone viz., 'jIvam Isham Jagad vA
api samAshritya avabodhayet' etc. I don't have Sri Ramakrishna's vyAkhyA on
this/these verse(s). Would they shed any more light on them?

Thank you
Om
Raghav

अवाङ्मनसगम्यं तं श्रुतिर्बोधयितुं सदा ।
जीवमीशं जगद्वापि समाश्रित्यावबोधयेत् ॥ ७१॥




On Tue 29 Jan, 2019, 4:49 PM V Subrahmanian <v.subrahmanian at gmail.com wrote:

>
>
> 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
>
>
>>
>>
>>