[Advaita-l] Advaita Siddhi: request for a clarification.

[श्रीमल्ललितालालितः]

अनेन यद्यपि विरोधो न स्पष्टमुक्तः तथापि  अयमित्थं स्यात्
ब्रह्म प्रत्यक्षं भवितुं योग्यं , सर्व्वेन्द्रियविषत्वात् ; ब्रह्म च
सत्त्वं पारमार्त्थिकं , तच्च मित्थ्यात्वविरोधि भवत्येव इति कथमग्रे
मित्थ्यात्वविरोधिसत्त्वस्यानिरुक्तिरुच्यते इति ।

समाधानमत्रेत्थं
ब्रह्मणः चक्षुरादियोग्यसत्त्वरूपतया निरुक्तावपि तत् सत्त्वं न घटस्य
पारमार्त्थिकत्वं साधयति , पारमार्त्थिकसति तादात्म्याद्ध्यासमात्रेण
सत्त्वव्यवहारोपपत्तेः ।
न हि घटाद्युपहितस्य सत्त्वस्य मित्थ्यात्वविरोधित्वमस्ति , किन्तु केवलस्य
इत्यपि वक्तुं शक्यमत्र ।


*श्रीमल्ललितालालितः*www.lalitaalaalitah.com


On Fri, Jul 10, 2020 at 1:05 AM Durga Prasad Janaswamy via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Hari Om,
> Pranams.
>
> Advaita Siddhi
>
> A.  paricCheda 1 - paricChinnatva hetUpapattih
>
> नच - रूपादिहीनतया चाक्षुषत्वाद्यनुपपत्ति: बाधिकेति - वाच्यम् ; Do not argue
> thus - Brahman, being without form, cannot be seen with eyes and thus there
> is a contradiction.
>
> प्रतिनियतेन्द्रियग्राह्येष्वेव रूपाद्यपेक्षानियमात्, सर्वेन्द्रियग्राह्यम्
> तु सद्रूपं ब्रह्म, नातो रुपादिहीनत्वेऽपि चाक्षुषत्वाद्यनुपपत्ति: Every
> sense organ is capable of revealing only that which it is designed for (for
> example, eyes can only reveal form, not sound). Whereas Brahman is capable
> of being known by all sense organs. Thus even though Brahman has no form it
> is capable of being known.
>
>
> B. paricCheda 1 - pratyaksha bAdhoddhAre sattva nirvachanam
> ननु 'सन् घट' इत्याद्यध्यक्षबाधितविषया दृश्यत्वादय - इति चेत्  If this is
> the argument (of the opponent) - The world's unreality established by
> reasons such as knowability, etc. is contradicted by direct perception of
> the kind "The pot exists".
>
> न ; चक्षुराद्यध्यक्षयोग्यमिथ्यात्वविरोधिसत्त्वानिरुक्ते: |
> No. The existence that is capable of being known through direct perception
> is not contradictory to mithyAtva. (The corollary - The existence that is
> contradictory to mithyAtva, is not perceptible.)
>
> I think I am missing something here, to me (A) and (B) look contradictory.
> Please clear my confusion.
>
> Thanks and regards
> -- durga prasad janaswamy
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