[Advaita-l] [advaitin] A thrilling tribute to the Guru - A short speech in Sanskrit

[Venkatraghavan S]

Namaste,

This is a beautiful talk. Especially in the mahAgaNapati vAkyArtha
recording they have posted in there, Mahasannidhanam quotes a verse from
the nyAyArakshAmaNi by appayya dIkshitendra.

नालीकासनमीश्वरश्शिखरिणां तत्कन्धरोत्थायिनो गन्धर्वाः पुनरेतदध्वचरिते चक्रे
तदुद्धारकः।
पत्री तत्प्रभुवैरिणां परिवृढो जीवा च यस्याभवत् तस्यान्तेवसतां रिपुक्षयविधौ
देवाय तस्मै नमः॥

The verse and Mahasannidhanam's explanation of the same are a delight.
There are three instances of the pronoun तत् occurring in the verse, where
each instance refers to a noun, but the object denoted by the pronoun is
different to the object denoted by the noun.

As I was curious, I went back to the Nyayarakshamani to see the context in
which the shloka is mentioned by dIkshitendra.

In the AnandamayAdhikaraNam, the discussion is whether in the context of
talking of the Anandamaya Atma, if Brahman is the main teaching or if it is
taught as a part of the Anandamaya.
There, it is established that Brahman is the main teaching, and the
sentence ब्रह्म पुच्छं प्रतिष्ठा does not convey that Brahman is taught as
a part of the Anandamaya, for the purpose of upAsana.

In the first sUtra आनन्दमयोऽभ्यासात्, the word आनन्दमयः is interpreted by
lakshaNA to mean Brahman which is referred to in the sentence, ब्रह्म
पुच्छं प्रतिष्ठा in the context of Anandamaya Atma.

Later, there is another sUtra in the same adhikaraNam, तद्धेतुव्यपदेशात्
where the sUtrakAra provided another upapatti, reason, for Brahman to be
the main teaching - The teaching इदं सर्वमसृजत यदिदं किंच occuring in the
same location, also proves how Brahman is the main teaching because it is
taught to be the cause for all this, including the Anandamaya. Because
Brahman is taught to be the cause of the Anandamaya (तत्), it is the main
teaching here says the sUtra, not as a part of the Anandamaya.

Here, an objection is raised. In the first sUtra of the adhikaraNam, the
noun आनन्दमयः was interpreted by lakshaNa to mean "Brahman which is
referred to in the brahma pucCham pratiShThA sentence occuring in the
context of the teaching of Anandamaya Atma".

How can the pronoun तत् occuring in तद्धेतुव्यपदेशात्, which refers to the
noun आनन्दमयः of the sUtra, refer to the primary meaning of the word as
Anandamaya, when the noun was interpreted by lakshaNA to mean Brahman?

To which, appayya dIkshitendra uses this shloka to show how even if the
pronoun refers to the noun, there is no rule to say that the object denoted
by the noun and pronoun have to be the same.

Om tat sat.

Kind regards,
Venkatraghavan

On Mon, 2 Aug 2021, 16:25 V Subrahmanian, <v.subrahmanian at gmail.com> wrote:

> HH Sri Sannidhanam on the exalting comprehensive skills of his Guru:
>
>
> https://youtu.be/XPnlLiwwP8I
>
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