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

[श्रीमल्ललितालालितः]

Sure, I will do that.
But, first reveal the contradiction according to your understanding.
If I think that you can express it correctly, then I'll explain. Otherwise,
it's useless.
Use as many words as you can to explain the thing, and make it clear to me
and others.

*श्रीमल्ललितालालितः*www.lalitaalaalitah.com


On Sat, Jul 11, 2020 at 11:29 AM Durga Prasad Janaswamy <janaswami at gmail.com>
wrote:

> Pranams Swamiji. 🙏
>
> Can you please translate your reply so that I can have good clarity.
> Please excuse me for troubling you once again.
>
> Thank you and Regards
> -- durga prasad janaswamy
>
> On Fri, Jul 10, 2020 at 5:44 AM श्रीमल्ललितालालितः via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> 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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