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subject:advaita-l digest, vol 55, issue 18
to:advaita-l@lists.advaita-vedanta.org
date:fri, 23 nov 2007 12:00:02 -0600
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today's topics:

1. re: mithya from archives (vidyasankar sundaresan)

2. re: mithya from archives (ramesh krishnamurthy)

----------------------------------------------------------------------

message: 1
date: fri, 23 nov 2007 07:45:45 -0800
from: vidyasankar sundaresan <svidyasankar@hotmail.com>
subject: re: [advaita-l] mithya from archives
to: a discussion group for advaita vedanta
<advaita-l@lists.advaita-vedanta.org>
message-id: <bay101-w16dae690aaee6b2ae50905db7a0@phx.gbl>
content-type: text/plain; charset="iso-8859-1"

>> the chandogya upanishat, in the sadvidya section

>> (dialogue between uddalaka and his son), talks of a
>> division of three elements into parts and
>> intermixing of these parts. this is called
>> trivrtkarana.
>
> the emphasis of the sad vidya is sad vidya only and
> not on srishti. the discussion started with the
> question by uddalaka how 'eka vijnaane sarva vijnaanam
> bhavati' - discussion is with the emphasis on kaarya
> kaarana samaanaadhikarana - knowing the cause one can
> know all the effects orginated from that cause.

and that is precisely the 'samana nyaya' that bhagavatpada applies to

pancikarana also in the bhashya. "... sata vijnatena sarvam idam
vijnatam bhavati ... tad ekasmin sati vijnate sarvam idam vijnatam bhavati
iti." if we understand that all the components of the universe originally
arose from the one "sat" that is without a second, then no matter what
our mundane explanation of the universe's properties may be, our focus
shifts back to that one "sat". and indeed, that is precisely what the
independent text called pancikarana does too - it starts from a
pancikarana model of the universe and immediately shifts the focus back to the
one "sat" through a meditation on the pranava.

in today's context, i would extend the same principle of 'samana nyaya'

from trivrtkarana and pancikarana to modern scientific explanations of
the universe, e.g. the big bang theory, to name one example. it is not
about the correctness or otherwise of this one theory or that other
theory of the origin of the universe. it is also not as if any of these
theories prove the truth of advaita. rather, any such theory is only a
convenient starting point in our fundamental understanding of that one
"sat" - existence (with a convenient capital e!).

regards,
vidyasankar
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------------------------------

message: 2
date: fri, 23 nov 2007 21:49:29 +0530
from: "ramesh krishnamurthy" <rkmurthy@gmail.com>
subject: re: [advaita-l] mithya from archives
to: "a discussion group for advaita vedanta"
<advaita-l@lists.advaita-vedanta.org>
message-id:
 <3df698e50711230819s2881d3ccp4cb159f85d307294@mail.gmail.com>
content-type: text/plain; charset=iso-8859-1

namaskarah,

on 23/11/2007, vidyasankar sundaresan <svidyasankar@hotmail.com> wrote:

<<in today's context, i would extend the same principle of 'samana
nyaya' from trivrtkarana and pancikarana to modern scientific
explanations of the universe, e.g. the big bang theory, to name one
example. it is not about the correctness or otherwise of this one
theory or that other theory of the origin of the universe. it is also
not as if any of these theories prove the truth of advaita. rather,
any such theory is only a convenient starting point in our fundamental
understanding of that one "sat" - existence (with a convenient capital
e!).>>

this is regarding vidyasankar's point about modern scientific

theories. there is the concept of svarupa lakshana that sri kuntimaddi
sadananda often refers to, and which was also the basis of the long
post on mithya that i had sent some time back.

now, if science were to establish such a thing as a fundamental

indivisible particle, would not the absence of svarupa lakshana for
objects be compromised? how important is the absence of svarupa
lakshana for objects in establishing the mithyatva of causality and
hence the truth of advaita?

ramesh

------------------------------

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