[Advaita-l] ***UNCHECKED*** Re: [advaitin] Re: Interesting comment by Udayanacharya

[V Subrahmanian]

It would be worthwhile digging into the pre-Shankaran Buddhist or Jain
works if they contain the term 'anirvachaniya khyati' while refuting
Vedanta. Surely to me it does not appear to be a term coined by the
Bhamati.  It must have existed much earlier. Udayanacharya, who has been
dated 10th CE and post Bhamati, if he is using the term anirvachaniya
khyati so clearly, he must have got it in a sampradaya.

regards
subbu

On Thu, Feb 22, 2024 at 10:16 AM Venkatraghavan S <agnimile at gmail.com>
wrote:

> Namaste Bhaskar ji,
> This is not my conclusion - I was only paraphrasing the bhAmati.
>
> ननु सन्तु नाम परीक्षकाणां विप्रतिपत्तयः, प्रकृते तु किमायातमित्यत आह - *सर्वथापि
> त्वन्यस्यान्यधर्मकल्पनां न व्यभिचरति* ।अन्यस्यान्यधर्मकल्पनानृतता, सा
> चानिर्वचनीयतेत्यधस्तादुपपादितम् । तेन सर्वेषामेव परीक्षकाणां
> मतेऽन्यस्यान्यधर्मकल्पनानिर्वचनीयतावश्यम्भाविनीत्यनिर्वचनीयता
> सर्वतन्त्रसिद्धान्त इत्यर्थः ।
>
> If you think that your view is different to the commentator's
> interpretation, that is fine.
>
> Kind regards,
> Venkatraghavan
>
>
> On Thu, 22 Feb 2024, 12:33 'Bhaskar YR' via advaitin, <
> advaitin at googlegroups.com> wrote:
>
>> praNAms Sri Venkatraghavan prabhuji
>>
>> Hare Krishna
>>
>>
>>
>> स्मृतिरूपः परत्र पूर्वदृष्टावभासः ।
>>
>> (Referring to anirvachanIya khyAti)
>>
>>
>>
>> तं केचित् अन्यत्रान्यधर्माध्यास इति वदन्ति । (Referring to AtmakhyAti /
>> anyathAkhyAti)
>>
>>
>>
>> केचित्तु यत्र यदध्यासः तद्विवेकाग्रहनिबन्धनो भ्रम इति । (Referring to
>> akhyAti)
>>
>>
>>
>> अन्ये तु यत्र यदध्यासः तस्यैव विपरीतधर्मत्वकल्पनामाचक्षते । (Referring
>> to asatkhyAti)
>>
>>
>>
>> सर्वथापि त्वन्यस्यान्यधर्मकल्पनां न व्यभिचरति । (Conclusion that
>> anirvachanIyatA must be accepted by all).
>>
>>
>>
>> Ø     Just wondering where in the last sentence ‘anirvachanIyatA’
>> entered!!??  My plain reading could not able to find this word.  It is just
>> saying that an object appears as possessed of an attribute it does not
>> really have and which belongs to another object.  If I am right bhAshyakAra
>> does not identify these (above 3) views and as a matter of fact nowhere
>> (anywhere in PTB if I am right) he discussed the khyAti vAda in general and
>> paNcha khyAti or anirvachaneeya khyAti in particular.  At the best we can
>> infer that these three variants on reality transfer were prevalent during
>> the formation of adhyAsa bhAshya ( and it is also not clear whether
>> bhAshyakAra keeping other khyAti related works written by some others in
>> mind or guessing the possibilities of these variants on his own) .  He does
>> not analyzed these theories in details nor declared any judgements on them
>> nor it seems he intended to advocate his own theory on any of the khyAti
>> vAda.  The anivachanIya khyAti vAda which you are reading in the above
>> sentence is quite conspicuous by its absence I reckon atleast in this
>> particular context.  Sorry I am just sharing my observation after seeing
>> your observation and ‘conclusion’.
>>
>>
>>
>> Ø     And further bhAshyakAra quite often reiterate that this socalled
>> reality transfer is common experience and not merely a assumption.  In this
>> adhyAsa bhAshya bhAshyakAra does not give any pramANa vAkya to prove
>> adhyAsa he strongly holds here the common experience of everyone which
>> cannot be disputed and this is also consistent with his observation
>> naisargikOyaM lOka vyavahArAH.  In the shukti rajata example also it is
>> very clear that the rajata although not present in the shukti at that time,
>> is a real thing, existing elsewhere.  It is the memory of that silver
>> (existing elsewhere) in the person that is responsible for the cognition of
>> silver in shukti.  This is common experience of jnAnAdhyAsa.
>>
>>
>>
>> Hari Hari Hari Bol!!!
>>
>> bhaskar
>>
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