Monthly Archives: May 2016

Na cha asatiativyapti, Just because, the eternal non-existence of something is being discussed, one should not levy a charge of ativyapti against the Advaitin. Why? The revered author clarifies this: swaatyantyaabhvadhikaraneevasattwenprateymantwasyavivikshitytwat It is not  that here the knowledge takes place without any corresponding cognition(pratite) of existence.  In the definition we have to accept “sattwenpratitiarhatwa” as … Continue reading »

Swaashrayanisthaatyantaabhavapratiyogitwangvamithyatwam. Tad cha swatantraabhavadhikaraneevapratiyamanatwamatahapurvavailakshanyamdushanapariharapurvavat. Swaashraya- by the word “swa” whatever is to be proven should be accepted. Thus swa here means mithyatwa. Thus swaashraya- means mithyatwaashraya. Nistha- in that locus (adhikarna), the place, where mithya exists.Atyantaabhavapratiyogitwang-  adjunct of eternal absence. Now, atyantaabhava( eternal absence) and traikaliknishedpratiyogitwang (absence in all the three periods of time) (from … Continue reading »

Na jnanaprayuktaavasthithisamanyavirahapratiyogitwang hi jnananivartatwam In order to refute the arguments of the Madhvas, MadhusudanaSaraswatiji  explains “jnananivartatwa”. Jnanaprayukta means the application of knowledge, avasthithi means state of existence, samnayaviraha means general absence, pratiyogi means adjunct. So jnananivartam means through the application of knowledge, the state of general existence is negated and it becomes the adjunct of … Continue reading »