[Advaita-l] Fwd: {भारतीयविद्वत्परिषत्} What is technical meaning of svarupa- and tatastha-laksanas?

V Subrahmanian v.subrahmanian at gmail.com
Wed Jun 19 05:29:08 EDT 2019


Here is a Dictionary of Advaita Vedanta'.

warm regards
subbu

---------- Forwarded message ---------
From: 'shankara' via भारतीयविद्वत्परिषत् <bvparishat at googlegroups.com>
Date: Wed, Jun 19, 2019 at 1:36 PM
Subject: Re: {भारतीयविद्वत्परिषत्} What is technical meaning of svarupa-
and tatastha-laksanas?
To: BHARATIYA VIDVAT <bvparishat at googlegroups.com>


Namaste,

You might find useful the definitions of Svarupa and Tatastha lakshanas in
'A Dictionary of Advaita Vedanta'.
https://archive.org/details/ADictionaryOfAdvaitaVedantaSwamiHarshanandaR.K.Mutt/page/n220
https://archive.org/details/ADictionaryOfAdvaitaVedantaSwamiHarshanandaR.K.Mutt/page/n228

regards
shankara


On Wednesday, 19 June, 2019, 12:27:59 pm IST, V Subrahmanian <
v.subrahmanian at gmail.com> wrote:




On Wed, Jun 19, 2019 at 9:41 AM Damodara Dasa <damodara.bvks at gmail.com>
wrote:

Hare Krishna.

Respected Vidvaj-janas,

At many places is sastras and especially commentaries the analysis of
characteristics of something is done categorizing them into svarupa-laksana
and tatastha-laksana.

I desire to know exact technical meanings of these two categories in order
to be able to understand things better.



According to Advaita, these terms are explained below:


वेदान्तपरिभाषा/विषयपरिच्छेदः     https://sa.wikisource.org/s/xm5

तत्र लक्षणं द्विविधं स्वरूपलक्षणं तटस्थलक्षणं चेति। तत्र स्वरूपमेव लक्षणं
स्वरूपलक्षणम्। यथा सत्यादिकं ब्रह्मस्वरूपलक्षणं, “सत्यं ज्ञानमनन्तं ब्रह्म”
“आनन्दो ब्रह्मेति व्यजानात्” इत्यादिश्रुतेः। ननु स्वरूपस्य
स्ववृत्तित्वाभावेन कथं लक्षणत्वमिति चेत्-- न। स्वस्यैव स्वापेक्षया
धर्मधर्मिभावकल्पनया लक्ष्य-लक्षणत्वसम्भवात्। तदुक्तम्- “आनन्दो विषयानुभवो
नित्यत्वं चेति सन्ति धर्माः, अपृथक्त्वेऽपि चैतन्या-त्पृथगिवावभासन्ते”
(इति)।
तटस्थलक्षणं नाम यावल्लक्ष्यकालमनवस्थितत्वे सति यद्व्यावर्त्तकं तदेव। यथा
गन्धवत्त्वं पृथिवी-लक्षणम्। महाप्रलये परमाणुषु, उत्पत्तिकाले घटादिषु
गन्धाभावात्। प्रकृते च जगज्जन्मादिकारणत्वम्। अत्र जगत्पदेन कार्य्यजातं
विवक्षितं, कारणत्वं कर्तृत्वम्, अतोऽविद्यादौ नातिव्याप्तिः।

One can see the vyaakhyaa too of the above in standard book of Vedanta
paribhasha available on archive.org.

regards
subrahmanian.v






Thankyou,
Hari Guru Vaisnava das,
damodara das

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