[Advaita-l] [advaitin] Kilogram concluded

[Raghav Kumar Dwivedula]

Regarding medicine - perhaps the specific type we call purgative/emetic
would work for effecting an action on the body which in turns affects the
medicine itself as well.

Om

On Wed, 4 Sept, 2024, 9:55 pm V Subrahmanian, <v.subrahmanian at gmail.com>
wrote:

> 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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>> >>> > >
>> >>> > > .
>> >>> > >
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