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

[Raghav Kumar Dwivedula]

Namaste Sri Durga Prasad ji

The following bhAShya passage on kenopaniShad is also relevant to the
topic, implying that (सर्व)प्रत्ययैरेव प्रत्ययेष्वविशिष्टतया लक्ष्यते (the
Self is indicated by the cognitions themselves, in the midst of cognitions,
as non-different from them.)

The full context is given below.


प्रतिबोधविदितं मतममृतत्वं हि विन्दते । आत्मना विन्दते वीर्यं विद्यया
विन्दतेऽमृतम् ॥ २.४ ॥
lt (i.e. Brahman) is really known when
It is known with (i.e. as the Self of) each state of
consciousness, because thereby one gets immortality. (Since) through one’s
own Self is acquired strength, (therefore) through knowledge is
attained immortality.

Bhashya
 प्रतिबोधविदितं बोधं बोधं प्रति विदितम् । बोधशब्देन बौद्धाः प्रत्यया
उच्यन्ते । ।  विदिताविदिताभ्यामन्यद्ब्रह्मेत्यागमवाक्यार्थ एवं
Pratibodha-viditam, known with reference to each state
of intelligence. By the word bodha is meant the cognitions
acquired through the intellect.

सर्वे प्रत्यया विषयीभवन्ति यस्य, स आत्मा सर्वबोधान्प्रतिबुध्यते
सर्वप्रत्ययदर्शी चिच्छक्तिस्वरूपमात्रः प्रत्ययैरेव प्रत्ययेष्वविशिष्टतया
लक्ष्यते ; नान्यद्द्वारमन्तरात्मनो विज्ञानाय
The Self, that encompasses
all ideas as Its objects, is known in relation to all these
ideas. Being the witness of all cognitions, and by nature
nothing but the power of consciousness, the Self is indicated by the
cognitions themselves, in the midst of cognitions, as non-different from
them. There is no other door
to Its awareness.

अतः प्रत्ययप्रत्यगात्मतया विदितं ब्रह्म यदा, तदा तत् मतं
तत्सम्यग्दर्शनमित्यर्थः
Therefore when Brahman is known as the
innermost Self (i.e. witness) of cognitions, then is It known, that is to
say, then there is Its complete realisation.

सर्वप्रत्ययदर्शित्वे चोपजननापायवर्जितदृक्स्वरूपता नित्यत्वं
विशुद्धस्वरूपत्वमात्मत्वं निर्विशेषतैकत्वं च सर्वभूतेषु सिद्धं भवेत् ,
लक्षणभेदाभावाद्व्योन्न इव घटगिरिगुहादिषु ।
Only by accepting Brahman as the witness of all cognitions
can it be established that It is by nature a witness that is not subject to
growth and decay, and is eternal, pure in
essence, the Self, unconditioned, and one in all beings, just as it is in
the case of akasa (space) because of the non-difference of its
characteristics despite its existence in pots,
caves, etc.


Om
Raghav



On Fri, 10 Jul, 2020, 4:11 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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