[Advaita-l] Can the self be called anirvachaniya?

[V Subrahmanian]

On Tue, Sep 24, 2024 at 9:49 PM Jaldhar H. Vyas via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

>
>
> On Wed, 18 Sep 2024, V Subrahmanian via Advaita-l wrote:
>
> > Here is an article on the above topic with citations from Anandagiri,
> > Vivekachudamani/commentary, etc.  Owing to its length it is uploaded here
> > instead of posting in the forum:
> >
> >
> https://adbhutam.wordpress.com/wp-content/uploads/2024/09/brahman-is-sadasad-$
>
> Note even in the bhashya on Gita 3:13 it is said Brahman despite being
> atIndriya (beyond the senses) is GYeyam (known in a positive sense.)  How?
> shabdaikapramANyamyatvAt (solely through shabdapramANa i.e. shruti)
>
> I'm a bit confused by the quote from Swami Anandagiri.  If it is saying
> Brahman is _not_ anirvAchyam isn't that contradicting the bhAShya?  Or is
> the implication that Brahman is anirvAchya vis-a-vis pramANas like
> pratyakSha and anumAna but not vis-a-vis shabda?  Please clarify.
>

That Brahman can't be stated to be either sat or asat, there arises the
contingency of Brahman not being articulated at all for pedagogical
purposes. This is what is stated to be a-nirvAchyatvam. The reply is Not
so, even if Brahman is not possible to be spoken about (anirvAchyatvam) as
sat or asat as is the case with sense-perception, still it is possible to
teach Brahman through the shabda pramana (Bhashya: अतीन्द्रियत्वेन
शब्दैकप्रमाणगम्यत्वात् ). Hence there is no contingency of Brahman not
being capable of being taught at all.  Anandagiri agrees that
na-sat-na-asat uchyate is a form of anirvAchyatvam.  Since the Lord has
explicitly stated: jnEyam pravakShyAmi (I shall state/speak of the Jneyam
Brahman) and yet stated it is  na-sat-na-asat uchyate there is no
contradiction in his two statements (as there is the shabda pramana way of
teaching It).

regards
subbu

>
> --
> Jaldhar H. Vyas <jaldhar at braincells.com>
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