[Advaita-l] [advaitin] Yet another Mahavakya in the Brihadaranyaka Upanishad

[Vinodh]

Sri Venkatraghavan ji and other respected scholars, an additional question
strikes me about "mahavakya" upon further reflection.

Was this word "mahavakya" ever used by Shankara Bhagavadpada himself? What
is the first known usage of this word?

Namaskaram 🙏


On Sat, Oct 23, 2021 at 6:13 PM 'Raghav Kumar' via advaitin <
advaitin at googlegroups.com> wrote:

> Namaste Venkatraghavan ji
> I recollect many Acharyas mentioning tasmAdva etastmAt atmana
> AkAshassambhUtaH etc as a mahavAkya since tasmAt and etAsmAt are in
> samAnAdhikaraNyam. That part is quite clear. There are thus many mahAvAkyas
> other than the four canonical ones.
>
> But one clarification on mananam etc  being action -
>
> However, by “meditation” here, I mean the mananam and nididhyasanam of
> the statement (that is, a thorough analysis and reflection on the
> statement) that reveals that jiva is Brahman until one attains firm
> conviction of this Truth. Why is this required?
>
> This is also an action only.
>
> Mananam and nidhidhyAsanam (in the context of Advaita vedAnta) are of the
> nature of vastu-tantra manovRttis - being pramANa-based and serve only to
> highlight the Gyaanam itself. They are surely different from upAsana (be it
> even nirguNa upAsana) which is puruSha-tantra.
>
> For example mithyAtva niscaya through the yukti using the prasiddha hetu
> would be part of mananam. Does such mananam constitute karma/upAsana? It
> would appear not. The yuktis used in mananam only give rise to "seeing
> rightly" and removing false notions. All such pramANa vyApAra is not really
> karma, don't you think? I do understand the commonality of the result being
> pratibandhaka nivRtti for both karma/upAsanam and mananam/nidhidhyAsanam.
> Yet I understand the latter to be not karma. Is that tenable?
>
>
> Om
> Raghav
>
>
>
>
> Sent from Yahoo Mail on Android
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>
> On Sat, 23 Oct 2021 at 5:27 pm, 'Bhaskar YR' via advaitin
> <advaitin at googlegroups.com> wrote:
>
> It is also worth noting that shravanadi are called "sadhana" merely out of
> limitation of language and from the point of view of an ajnani. This is
> because the Truth, which is eternally present, need not need be attained as
> a siddhi after performing some action.
>
>
>
> praNAms Sri Vinod prabhuji
>
> Hare Krishna
>
>
>
> Yes, jnApakaM hi shAstraM na tu kArakaM, shAstra would teach us only bhUta
> vastu ( that which is already exists) and it does not create anything new.
> shravaNAdi sAdhana is ofcourse for the ajnAni, who still see the pramAtru,
> pramANa and prameya triputi rvyavahAra.  For him the direct means is
> shravaNAdi sAdhana says bhAshyakAra : sAkshAdeva cha kAraNatvAt
> shravaNamanananidhidhyAsanAnAm because shruti itself says AtmA vA Are
> drashtavyaH shOtavyaH, maNtavyO nidhidhyAsitavyaH.
>
>
>
> Hari Hari Hari Bol!!!
>
> bhaskar
>
>
>
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