Fwd: Adhyaropa ? Apavaada or the Method of Deliberate Superimposition and Negation.

[Guest guest]

advaitin , bhaskar.yr wrote:

 

 

praNAms Sri Subramanian prabhuji

Hare Krishna

 

VS prabhuji:

 

'That which is devoid of all duality is described by adhyaropa and

apavada'

i.e.,

by superimposition and negation, by attribution and denial.'Bhashya

on the Bhagavadgita Chapter 13 verse 13 (tr. by Alladi

M.Sastry).unquote. The earlier sentence of the Bhashya in English

is: 'Though what is caused (in Kshetrajna) by upadhis is illusory,

still it is spoke of - in the words that 'It has hands and feet

everywhere'- as though it were an attribute of the Knowable, only

with a view to indicate Its existence.' unquote.

 

bhaskar :

 

Interesting point here to be noted is shankara explicitly saying that

*sarvataH pANipAdaM* is *adhyArOpa* & sarvEndriya guNAbhAsaM,

sarvEndriya

vivarjitaM etc. as *apavAda* This proves that Atman is ever

*nirvikAri &

nirvishEsha* giving us no room to think that it has multiple limbs &

indriya-s!!!... & shAstra deliberately doing this superimposition to

teach

us unobjectifiable (apramEya) & attributeless (nirguNa)

parabrahman..Shankara makes this point very clear in his

prashnOpanishad

bhAshya while talking on *shOdasha kalA puruSha. He says " atyanta

nirvishEShE hi advayE shuddhE tattvE na shakyaH adhyArOpamaNtarENa

pratipAdya pratipAdanAdi vyavahAraH kartum iti kalAnAm

prabhavastityapyayA

ArOpyantE avidyA vishayaH*...how clear & lucid it is!! is it not??

without

keeping the dualistic vyAvahArik drushti how can we define

undefinable

Atman?? shAstra with great compassion on us adopting this method &

attributing upAdhi-s to explain upAdhi rahita, nirvishEsha

brahman...When

shAstra itself employing this method to teach parabrahman we cannot

question it by using our mundane & conditioned intelligence..

 

VS prabhuji:

 

As an aside point, let me mention something amusing. Swami

Paramarthanandaji once mentioned that in the Brihadaranyaka Upanishad

there is a very long discussion just on the origin of the pot. It is

known as 'ghaTabhAshyam'!]

 

bhaskar:

 

Yes, there is an elaborated discussions on ghatAkAsha & mahAkAsha at

various places in shankara's prasthAna trayi bhAshya...another

example is

his gItA bhAshya. On the BG verse, *na asatO vidyAtE bhAvO..na

abhAvO

vidyatE sataH* commentary bhagavadpAda deals with this *pot & clay*

topic

comprehensively & explains the role of kArya-kAraNa prakriya very

effectively...He says since all kArya-s (effects) as such after

examination

reveals the fact that they are nothing but its cause..kArya in the

form of

name & form is *asat*..(sarvOvikAraH kAraNa vyatirEkENa anupalabdEH

asaN...)at the end he beautifully explains further that even clay as

the

*cause* of the pot is also asat since this clay as an effect is not

appearing different from its cause!!! He says *mrudAdi kAraNasya cha

tatkAraNa vyatirEkENa anupalabdE asatyaM*...

 

Hari Hari Hari Bol!!!

bhaskar

 

--- End forwarded message ---