[Advaita-l] [advaitin] Kilogram concluded

[V Subrahmanian]

There are at least two examples for the sva-para nirvahakatvam concept in
the Advaitic texts:

1. Kataka rajaH - the powder of a particular fruit dried, when put in
contaminated water, it takes the contamination along with it and settles at
the bottom rendering the water pure for use.  The modern Alum does the
same.  Water supply departments use alum to clean water because it helps to
purify water by removing insoluble substances, suspended clay particles,
and heavy stones.

2. Medicine when taken cures the disease and itself gets digested and
clears the body
of the disease and itself.

The above two are stated in the Vichara sagara, if I remember right.

The Siddhanta lesha sangraha mentions:
ब्रह्मज्ञाननिवर्तकनिरूपणम्

ननु−अस्त्वेतदेवम् , तथापि सविलासाज्ञाननाशकमिदं ब्रह्मज्ञानं कथं नश्येत् ,
नाशकान्तरस्याभावात् − इति चेत् , न−यथा कतकरजः सलिलेन संयुज्य
पूर्वयुक्तरजोऽन्तरविश्लेषं जनयत् स्वविश्लेषमपि जनयति, तथा आत्मन्यध्यस्यमानं
ब्रह्मज्ञानं पूर्वाध्यस्तसर्वप्रपञ्चं निवर्तयत् स्वात्मानमपि निवर्तयतीति
केचित् ।
अन्ये तु अन्यन्निवर्त्य स्वयमपि निवृत्तौ दग्धलोहपीताम्बुन्यायमुदाहरन्ति ।
अपरे तु अत्र दग्धतृणकूटदहनोदाहरणमाहुः ।

warm regards
subbu

On Wed, Sep 4, 2024 at 8:56 PM Raghav Kumar Dwivedula via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Yes ji. Thank you for the two examples. Laukika reflexive examples like
> this show there's nothing illogical or impossible about the idea that
> "superimposition of avidyA upon Brahman, is from avidyA standpoint alone",
> and not paramArthataH.
>
> Om
>
>
> On Wed, 4 Sept, 2024, 8:39 pm Venkatraghavan S, <agnimile at gmail.com>
> wrote:
>
> > Just thought of another example - to paraphrase Bertrand Russell, a list
> > of all lists should include itself too.
> >
> > Regards,
> > Venkatraghavan
> >
> >
> > On Wed, 4 Sept 2024, 21:06 Venkatraghavan S, <agnimile at gmail.com> wrote:
> >
> >> Namaste Raghav ji,
> >>
> >> A recursive function / algorithm which calls itself, but also achieves a
> >> particular outcome, could be a more modern version of a
> sva-para-nirvAhaka
> >> vastu.
> >>
> >> Regards,
> >> Venkatraghavan
> >>
> >> On Wed, 4 Sept 2024, 20:41 Raghav Kumar Dwivedula via Advaita-l, <
> >> advaita-l at lists.advaita-vedanta.org> wrote:
> >>
> >>> Namaste Venkat ji and Sudhanshu ji
> >>>
> >>> AvidyA is svaparanirvAhikA like the category called "bheda".
> >>>
> >>>
> >>> The idea of AtmAshraya doSha being present in most logical systems and
> >>> not
> >>> only in traditional nyAya, can we give any other laukika example(s) for
> >>> sva-para-nirvAhikA (to say avidyA idea is not subject to
> >>> AtmAshraya-doSha).
> >>> I mean other examples easier to relate to without entities like
> "bheda" ;
> >>> the SS idea of bheda differentiating both itself from others (sva) as
> >>> well
> >>> as others (bheda is not a pot) from each other (para - like pot from
> >>> cloth).
> >>>
> >>> Thank you.
> >>> Om
> >>> Raghav
> >>>
> >>>
> >>>
> >>>
> >>>
> >>>
> >>> On Wed, 4 Sept, 2024, 5:21 pm Venkatraghavan S via Advaita-l, <
> >>> advaita-l at lists.advaita-vedanta.org> wrote:
> >>>
> >>> > Namaste Sudhanshu Ji,
> >>> >
> >>> > Re
> >>> > "But, in eka-sattA-vAda, do we give provisional existence to
> >>> > ignorance/world? "
> >>> >
> >>> > In my opinion - The existence of ignorance in ekasattAvAda should be
> >>> > sat-tAdAtmya only. avidyA is sva-para-nirvAhikA and anAdi, so there
> is
> >>> no
> >>> > AtmAshraya doSha with that.
> >>> >
> >>> > Regards
> >>> > Venkatraghavan
> >>> >
> >>> > On Wed, 4 Sept 2024, 19:34 Sudhanshu Shekhar, <
> >>> sudhanshu.iitk at gmail.com>
> >>> > wrote:
> >>> >
> >>> > > Thank you Venkat ji for your response.
> >>> > >
> >>> > > If we do not give ignorance provisional existence, we would be open
> >>> to
> >>> > >> charge of apramANya to the karma kANDa.
> >>> > >>
> >>> > >
> >>> > > In sattA-traividhya-vAda, I fully agree with you that provisional
> >>> > > existence is granted to ignorance/world.
> >>> > >
> >>> > > But, in eka-sattA-vAda, do we give provisional existence to
> >>> > > ignorance/world? Eka-sattA-vAda is not from the standpoint of
> >>> Brahman. It
> >>> > > is still from the ignorance standpoint. So, the onus of explanation
> >>> of
> >>> > > ignorance/world/veil remains on the advaitI. However, he does not
> >>> give
> >>> > any
> >>> > > sort of existence to ignorance/world. We do the vyapadesha of
> >>> > > prAtibhAsikatva/vyAvahArikatva without admitting
> >>> prAtibhAsika/vyAvahArika
> >>> > > sattA because we accept san-mAtra-grAhI-pratyaksha. We do not
> accept
> >>> any
> >>> > > sort of sattva to vyAvAvahArika/prAtibhAsika vastu, rather mere
> >>> > > sat-tAdAtmya is accepted.  I think it is a very important point
> which
> >>> > must
> >>> > > be appreciated.
> >>> > >
> >>> > > Is that not so?
> >>> > >
> >>> > > May I request you to kindly see page no 7 of the PDF where
> necessary
> >>> > > citation from Shat BhUshanI is mentioned (from page 63 and 90 of
> >>> Volume
> >>> > 1)
> >>> > >
> >>> >
> >>>
> https://sudhanshushekhar.wordpress.com/wp-content/uploads/2024/08/eka-satta-vada-vis-a-vis-satta-traividhya-vada.pdf
> >>> > >
> >>> > > Please share your views if I have made any errors in my
> >>> understanding.
> >>> > >
> >>> > > Regards.
> >>> > > Sudhanshu Shekhar.
> >>> > >
> >>> > > --
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> >>> >
> >>>
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