[Advaita-l] ***UNCHECKED*** Re: [advaitin] Understanding Srimad Bhagavad Gita from the perspectives of Visishtadvaita and Advaita - an exposition

[Kuntimaddi Sadananda]

PraNAms
I was not stating any Advaita position. I know that as per Advaita there are no swagata bhedaas too - ekam eva adviteeyam - the three words used in the Chadogya sat vidya - is explained to negate all bhedas. 
Just a note. The scientist in me could not accept Vishishtadvaitic position of Moksha - since infinity cannot have parts. 
In my book, Journey Beyond in one of the volumes, I have answered Shree Ramanujas seven objections on avidya - just for info. 
I am not arguing for Vishishtadvaitic position only stated its position as I understood.
With this, I stop.
Hari Om!Sadananda

 

    On Thursday, January 25, 2024 at 03:58:26 PM GMT+5:30, V Subrahmanian <v.subrahmanian at gmail.com> wrote:  
 
 

On Thu, Jan 25, 2024 at 3:31 PM Bhaskar YR <bhaskar.yr at hitachienergy.com> wrote:


praNAms

Hare Krishna

 

Even in Vishisthataadvaita, Brahman is infinite. Jeevas and Jagat form the part of Brahman as it was pointed out that Brahman has no sajaati, vijaati bhedas but has swagata bhedas. 

 

Ø    Brahman has Swagata bheda ?? Do we advaitins agree to this??  Yes as per Sri Vikram prabhuji and here Sri Sada also seems to agree like in advaitaeven in vishishtAdvaita there is svagata bheda in brahman !!??  Here is Sri Vikram’s observation in his alignment article :

 

//quote //

 

VA: In Brahman there is no sajatiya bheda and there is no vijatiya bheda; however, there is svagata bheda or internal distinctions in the form of distinctions between Brahman, Jiva and Jagat 11 14.

 

A: Brahman being the one and only efficient & material cause of the manifested universe implies there is no sajatiya or vijatiya bheda in Brahman. But the manifestation of distinct names and forms, by maya, implies the existence of internal differences or svagata bheda in the form of distinct parts.

 

//unquote//


The above is not admitted in Advaita: 
The Advaita siddhi cites a verse (from Swami Vidyaranya's Panchadashi ch.2.20,21) says:  
तदुक्तम्-‘वृक्षस्य स्वगतो भेदः पत्रपुष्पफलादिभिः । वृक्षान्तरात्सजातीयो विजातीयः शिलादितः ॥ तथा सद्वस्तुनो भेदत्रयं प्राप्तं निवार्यते । एकावधारणद्वैतप्रतिषेधैस्त्रिभिः क्रमात् ॥” इति । 

In a tree there are many parts like leaves, flowers, fruits (trunk, root, etc.) This is an example for svagata bheda. Another tree renders this tree sa-jaateeya (same species). A stone, being of a totally different category, brings vijateeya bheda to the tree. Unlike this the Sat, Brahman, does not have any of the three bhedas based on the Chandogya shruti. Ratnaprabha says:   सजातीयविजातीयस्वगतभेदनिरासार्थं ‘एकमेवाद्वितीयम्’ इति पदत्रयम् ।  
The three words in the Chandogya vakya: ekam eva advaitiyam negate the three types of bhedas. ekam = for svagata bheda, eva = sajatiya bheda and advitiyam for vijatiya bheda.  A slightly diff arrangement is also given by some Acharyas. 





 
   
   - Leaving it to other prabhuji-s to comment.

 

Hari Hari Hari Bol!!!


bhaskar
 



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