[Advaita-l] (no subject)

[H S Chandramouli]

Namaste Raghav Ji,

Reg  // Thank you for presenting a consolidated summary of your earlier
posts on
the mRdghata dRShTAnta //,

No. it is not a consolidated summary of my earlier posts. I had occasion to
undertake a complete review of my understanding of the Ch Up Bhashya
Chapter 6. The post reflects this understanding.

Reg  // Is this one instance of the different focus or presentation of the
dRShTAnta? //,

Not exactly. My understanding of Sanskrit is limited and I tried to
understand Swamiji’s writeup to the best of my ability. Apart from the
details, what struck me was the conclusion he appeared to have arrived at
as cited below.

// तथा च इदं प्रकरणं यथा मायोपहितचैतन्यरूपपरिणामिकारणज्ञानेन
तत्कार्य्यज्ञानोपपत्तयेलं तथैव शुद्धचैतन्यात्मकविवर्त्तकारणज्ञानेन
सर्व्वज्ञानोपपत्तयेपि । //.

I do hope my understanding of Sanskrit is wrong !!! But as I understand
this is not consistent with Advaita Siddhanta itself as advanced by Sri
Bhagavatpada. You may like to clarify on this. I left off at this stage
just noting that it is different from my understanding.
Regards

On Thu, Oct 12, 2023 at 8:11 PM Raghav Kumar Dwivedula via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Chandramouli ji
>
> Thank you for presenting a consolidated summary of your earlier posts on
> the mRdghata dRShTAnta.
>
> You said that Shri LalitaalaalitaH presented an entirely different
> perspective.
>
> I hope to slowly read his Sanskrit post and hesitate to trouble you with
> asking for all the detailed explanations of the differences between his
> Sanskrit post and your English post. So I thought of taking just one
> passage as illustrative -
>
> Here Swamiji mentioned tAdAtmya sambandha and later goes on to mention the
> anirvacanIyatvaM of kAryakAraNa sambandha.
>
> कार्य्यं न सर्व्वथा कारणाभिन्नं ; तथात्वे मृदैव जलाहरणादिव्यवहारापत्तेः ।
> नापि सर्व्वथा तद्भिन्नं ; तद्विनापि सत्त्वापत्तेः ।
> अत एव कार्य्यं कारणाद्भिन्नाभिन्नमेव । अयमेव सम्बन्धः तादात्म्यम्
> इत्युच्यते ।
> इति ।
>
> Is this one instance of the different focus or presentation of the
> dRShTAnta?
>
> Om
> Raghav
>
>
>
>
>
>
>