Guest guest Posted July 2, 2006 Report Share Posted July 2, 2006 Namaste Advaitins, While reading the commentary of Swami Shankarananda Saraswati on the 9th chapter of the Bhagavadgita, in the first verse explanation, i came across this sentence: Vi~nAnam nAma aparOkSha-anubhavaH 'Brahmaivedam Sarvam', 'aham Brahmasmi' ityAdi-shrutyukta-rItyA sarvasya svasya cha pratyakSheNa brahma-mAtratva-vedanam, na tu 'pAtALe sUrya-grahaNam' itivat taTasthArtha-avabodhanam. The meaning is: 'Vi~nAnam'= direct experience of the exclusive Brahman-hood of everything and also oneself as taught in the Srutis 'All this is Brahman alone', 'I am Brahman'. This experience is directly had, that is with no mediacy, unlike the indirect knowledge had from the expression 'a solar eclipse in the nether regions'. Would anyone please enlighten me about the 'pAtALe sUrya- grahaNam'= 'a solar eclipse in the nether regions'expression? Is there an impossibility in the direct meaning just as in 'gangaayaam ghoShaH'= a village in the Ganges? In this, latter case, the final meaning is 'since that is an impossibility, the expression denotes a village situated on the banks of the Ganga. Thanks and Pranams subbu Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 3, 2006 Report Share Posted July 3, 2006 >"subrahmanian_v" <subrahmanian_v > > >Vi~nAnam nAma aparOkSha-anubhavaH 'Brahmaivedam Sarvam', 'aham >Brahmasmi' ityAdi-shrutyukta-rItyA sarvasya svasya cha pratyakSheNa >brahma-mAtratva-vedanam, na tu 'pAtALe sUrya-grahaNam' itivat >taTasthArtha-avabodhanam. > > >Would anyone please enlighten me about the 'pAtALe sUrya- >grahaNam'= 'a solar eclipse in the nether regions'expression? Is >there an impossibility in the direct meaning just as in 'gangaayaam >ghoShaH'= a village in the Ganges? In this, latter case, the final >meaning is 'since that is an impossibility, the expression denotes a >village situated on the banks of the Ganga. > >Thanks and Pranams >subbu Ssubbu - PraNAms This is how I would understand. AtmajnAnam is aparoxam in the sense it is aprameyam - since it is a self-evident. Hence no indirect or pramAna is required to establish that I am Brahman. Vedas only reveal the truth in removing my notions about myself. I am sure you are familiar with all this. Where as the second statement related to Surya grahaNam in the PaTAla is not directly known through pratyaxa and has to be known, if at all, by anumaana. The laxaNas that you are referring to jaha and ajahallaxanas are differt from Tatasta laxana that the author mentions. He says the knowledge of the' sUrya grahaNam in pAtala' - iti vat or like that kinds of knowledge are of the form 'taTasta artha avabhodam' - incendental types of knowledge which can gained through pramANas -here mostly anaumaana pramAna since it is not available for pratyaxa anyway unless one happen to live in pAtAla. It is neither jaha or ajahallaxana here. It could be a shaastra pramAna, I am not sure if any shastra talks about the sunrise and sunset in pAtAla to have surya grahaNam. It is similar to Brahman is the cause for the creation - which is only taTasta laxaNa. Hari OM! Sadananda _______________ Express yourself instantly with MSN Messenger! Download today - it's FREE! http://messenger.msn.click-url.com/go/onm00200471ave/direct/01/ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 4, 2006 Report Share Posted July 4, 2006 advaitin, "Kuntimaddi Sadananda" <k_sadananda wrote: > > > > >> > Ssubbu - PraNAms > > This is how I would understand. > -here mostly anaumaana pramAna since it is > not available for pratyaxa anyway unless one happen to live in pAtAla. It could be a shaastra pramAna, I am not sure if any shastra talks about the sunrise and sunset in pAtAla to have surya grahaNam. > Hari OM! > Sadananda Namaste Sada ji Thanks for the reply. More than it being anumana pramana, it appears to be shaastra pramana. In anumana there is a dependence on pratyaksha for the known portion and the inference for the unknown portion (like the smoke is seen with the eyes and the unseen fire is inferred). In this Surya grahanam in Paataala, such cannot be the case. So, what appears to be the instrument is the shaastra pramanam like in the case of the existence of svarga. Let us see if any more inputs come in deciding this matter. Regards, subbu Quote Link to comment Share on other sites More sharing options...
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