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Some Q & A – 5

Posted by on May 31, 2013

16. Can you kindly explain why BhagawAN Bhasyakara and Sureshwaracharyaji, in some places   identify deep sleep as  a statewhen Atman becomes one with Brahman
answer: For this BS 3.2.8 adhikarana and B.S 3.2.9 should be seen concurrently. because, though on 8 he says it is sushptisthana, since it is in tadatmya with brahma, still, one wakesup as that onesellf  before sleep. otherwise, even sleep will make you realized, what is the need for all this mula, bhashya, tika, prakarana etc. etc.
people want to sometimes see what they want, like here in this point holenarsipur swamiji. let me explain, a two days ago i saw a lorry with a headplate or frontpanel writing, “MAA KI BUWA” i was stunned, that someone remembers a strange relation. but after a minute or two it struck me it is not BUWA but DUWA with a strange mark in the D. or, the otherday when i was travelling i saw a board where they claim to teach maths, and on the board was written AlZebra, and i was trying to get a meaning, with ref to Al-Jaseera or Al-hamid and other notorious
names, but later it struck me he is referring to Alzebra, a famous branch of maths.

17. Can you kindly explain why Acharya Gaudapada compares this world with sashasringa (which is asat)? (in the second chapter) It was in this context I asked you earlier that sometimes I get confused while reading the karika where the difference btween mithya and asat is not very clear as if.While in advaita-siddhi the difference is clearly stated.
answer: Iam not answering this –> But, I urge you to go thru the karika of chapter 2 once more. what is vaitatya first and is not there a mithya word very clearly used for jagat by bhagavan gaudapada in the karika?
18. what is the controversy between Prabhakara and Kumarila Bhatta regarding Swadhay vidhi
answer: the diff is just namesake diff. like one accepts the svadyaya as the study of the vedas and the other (Guru – Prabakara) accepts it only with the complete knowledge of the meaning.
19.Is there any difference between Bhamati and Vivarana regarding the
defination of mithya?
answer: the first is from pancapadika, the second and third is from pancaadika-vivarana, fourth chitsukhi (pratyagtattvapradipika) and the final one is by anandabodacharya.
In bhashya and bhamati, i remember the statement “sad-asadbhyam anirvacaniyam” as the definition of mithya. which is like, the first one. So, there is practically no differrence. even if it s so, it has more to do with the logical language etc. and not in the
way mithya is accepted.

20.Is Sureshwaracharyaji considered within Vivarana school or is He separated out ?What is the traditional position regarding this?
answer:He is accepted by both the schools (but should add, to some extent. otherwise there is no  need to start a new school of thought)
But frankly, he had an idea of his own, though based on the adva

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