7.THe term pratiyogin , I always get confused about it, it seems to mean multiple things.I have read two translations of the term “counter-positive” and “counter-correlate”.Can you kindly explain what is the basic difference between “counter-positive” and “counter-correlate” and what is the precise meaning of pratiyogi?
In discussing the viprapatti ,the text says
” it is the counter -positive which is negated for all time(past etc) in the locus in which it appears.”
” it is the counter-correlative of the said negation in its absolute form.”
Can you kindly explain what is the precise meaning?
answer :My english and my intelligence is very poor. so, i dont get into these counters, major and minor terms etc.
Pratiyogin according to nyaya is “yasya abhava”, that is the object you are talking about. it need not just be the abscent object. simply put it is the adjunct or embodiment. this is what is said in” it is the counter-correlative of the said negation in its absolute form.”
And for any pratiyogin there should be an anuyogin “yasmin abhava ” -adhara, adhikarana, the substratum, locus…. and this is explained here with ref to pratiyogin ” it is the counter -positive which is negated for all time(past etc) in the locus in which it appears.”
8. In your Brahmasutra lectures you said that it is generally believed that Bhamati tradition is for the householders and Vivarana is for Sannyasins. In this context I would like to ask what is the traditional view of liberation, can householders attain it? (recently I went to Sringeri, and bought abook of His Holiness Chandrasekherendra Bharati, where it is mentioned that He re generally did not agree to teach Brahmasutra Bhasya to householders)If this is so then what for is the Bhamati tradition ascribed to them?
answer : Forget chandrashekara bharati swamijis statement, i have tons of respect for him. But, it is his perception. bhamatikara himself is a counter example. and there are innumerable examples.In advaita, understand this, not many people understand this, therecan be many ideas but the self is one. since the jagat is mithya, the explanation to it need not be precise. and also, whatever, explanation you give is precise too.
9. In Bengal, there is a particular tradition among Gaudiya Vaishnavas who say that Madhusudana Saraswatiji, was basically a vaishnava and not a true advaitin. They give lot of irrelevant logics which it seems to me, are of a little interest .However there is only one point ,in some places of Gita Bhasya Madhusudana Saraswati seems to differ from Bhagavan Bhasyakara. For example in His bhasya on 18.66 , He respectfully differs from Bhagavan Bhasyakara. Why is this so? Or is the answer like the one you gave me in the previous mail, i.e. maya’s jagat can be explained in various ways . What is disturbing me, is actually Madhusudana Saraswati rather emphasises His difference with Bhasyakara, in the last example (18.66).
answer: Forget about it. they are just ideas. why just him, even bhagavan bhashyakaras direct disciple sureswara bhagavan has contradicted him in brahadaranyaka varthika. see madhusudana bhagavans commitment in the mangala sloka itself. and when he starts with, advaitasiddi dvaita mithyatvasiddhipoorvakatvat… bhagavan bhashyakara himself says, tasmat vyaktistu na pramanam. and 2 just forget it is just ideas, they dont really mean anything, i
mean all the explanation someone gave.just remember, dont give importance to ideas, even this
10. In Agama Prakarana, what does the prajna mean exactly, If it is avidya, then why is it called Ishwara sometimes?
answer: Praajna is the word which is sometimes used in this way.. but it probably is taken as prajne bhava (existing in prajna) and not as prajna eva praajna. (prajna is praajna) so, sometimes this type of interpratation happens. this meaning is what is taken even in kshetragna, by some. But tasya prajna prathistha etc, speaks it as the Self / knowledfe principle.