[Advaita-l] अनिर्वचनीया ख्याति anirvacaniiyaa khyaati post-Shankara origin?

[Raghav Kumar Dwivedula]

Namaste and Thank you for the references Venkatraghavan ji.



On Sat, 23 Jan, 2021, 2:27 pm Venkatraghavan S via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste,
>
> In the ArambhaNAdhikaraNam, BhagavatpAda in comparing the world to a mirage
> water talks of its nature, says:
> तस्माद्यथा घटकरकाद्याकाशानां महाकाशादनन्यत्वम् , यथा च
> मृगतृष्णिकोदकादीनामूषरादिभ्योऽनन्यत्वम् , *दृष्टनष्टस्वरूपत्वात्
> स्वरूपेणानुपाख्यत्वात्* ; एवमस्य भोग्यभोक्त्रादिप्रपञ्चजातस्य
> ब्रह्मव्यतिरेकेणाभाव इति द्रष्टव्यम् ॥
> The phrase दृष्टनष्टस्वरूपत्वात् स्वरूपेणानुपाख्यत्वात् is the equivalent
> to anirvachanIyatva.
>

The use of dRShTanaShtasvarupatvAt svarupeNa anupakhyAtvAm- (being of the
nature of being seen and being negated/destroyed, they are those 'whose
nature cannot be defined'), is no doubt a proximate reference to
anirvacaniiyataa.

Especially since the mRgatRShNikodaka-UShara (mirage-water and desert sand)
example is mentioned for dRShta-naShta svarUpatvam. That is clearly an
example of anirvacaniiyataa of erroneous/illusory perception.

Can we use the ghata and mRd example (omitted by bhAShyakAra in this
context) for illustrating
dRShTanaShta-svarupatvAt svarupeNa anupakhyAtvAm ?
Om
Raghav


> Elsewhere, in this adhikaraNam and other places he also uses the phrase
>

> Regards
> Venkatraghavan
>
> On Sat, 23 Jan 2021, 04:52 Venkatesh Murthy via Advaita-l, <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Namaste
> >
> > There is a Sloka I forget. It says for a dull minded person the world is
> > real - Sat and for a Jnani it is Asat. For a inquiring person it is
> > Anirvachaniya.
> >
> > Adi Sankara has explained Adhyasa and from this Adhyasa the Anirvachaniya
> > Khyati is deduced logically.
> >
> >
> > On Sat, Jan 23, 2021 at 9:52 AM Raghav Kumar Dwivedula via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > > Namaste
> > > In Advaita vedanta, the model to explain erroneous perceptions (such as
> > > seeing a snake instead of the actual rope) is that  of अनिर्वचनीया
> > > ख्यातिवाद (anirvacaniiyaa khyaati-vaada). This is used to explain that
> > > erroneous perceptions are neither categorically real nor categorically
> > > unreal.
> > >
> > > "If its real, then it would never get negated/sublated; if it is unreal
> > > then it would never be experienced at all.(सच्चेत् न बाध्येत ; असत्
> चेत्
> > न
> > > प्रतीयेत)". Therefore the erroneous perception is labelled
> anirvacaniiyaa
> > > khyaati. This is the idea.
> > >
> > > Is this idea of anirvacaniiyaa khyaati presented in Shankara Bhashya?
> Or
> > > was it of later origin? Also, do some advaitins hold that this
> > > anirvacaniiyaa khyaati-vaada was of later post-Shankara origin?
> > >
> > > Thank you in advance for any light on this matter.
> > >
> > > Om
> > >
> > > Raghav
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> >
> > --
> > Regards
> >
> > -Venkatesh
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