[Advaita-l] asat & asatya / sat & satya

[H S Chandramouli]

BS 2-1-11

<< तर्काप्रतिष्ठानादप्यन्यथानुमेयमिति चेदेवमप्यविमोक्षप्रसङ्गः ॥ ११ ॥ >>

<< tarkApratiShThAnAdapyanyathAnumeyamiti chedevamapyavimokShaprasa~NgaH ||
11 || >>

Translation by Swami Gambhirananda  << If it be argued that although
reasoning is inconclusive, still it has to be done in a different way, ( so
as to avoid this defect), then even so there will be no getting away from
the defect >>.

 Bhashya –Initial part

<< इतश्च नागमगम्येऽर्थे केवलेन तर्केण प्रत्यवस्थातव्यम् ; यस्मान्निरागमाः
पुरुषोत्प्रेक्षामात्रनिबन्धनास्तर्का अप्रतिष्ठिता भवन्ति, उत्प्रेक्षाया
निरङ्कुशत्वात्  >>

<< itashcha nAgamagamye.arthe kevalena tarkeNa pratyavasthAtavyam ;
yasmAnnirAgamAH puruShotprekShAmAtranibandhanAstarkA apratiShThitA
bhavanti, utprekShAyA nira~NkushatvAt >>

<<  For this further reason, one should not on the strength of mere logic
challenge something that has to be known from the Vedas. For reasoning,
that has no Vedic foundation and springs from the mere imagination of
persons, lacks conclusiveness >>.

Could be relevant.

 Regards

On Thu, Aug 22, 2019 at 5:14 PM kuntimaddi sadananda via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Subbuji - PraNams
> As you know, astya is a negation of the satyatvam - one can say it is
> mityaa. Mityaa however is defined as sat asat vilakshanam - as it is
> neither sat nor asat also.
> From that very definition asat, is not just negation of sat but that which
> has no locus for existence as in vandyaa putraH. Thus we have sat, asat and
> mithyaa where the later involves negation of the sat and asat. As you are
> familiar, Madhusudana discusses five definitions of mithyaa in his Advaita
> Siddhi.
> Just my 2cHari Om!Sadananda
>
>
>
>     On Wednesday, August 21, 2019, 09:23:48 PM EDT, V Subrahmanian via
> Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
>
>  On Wed, Aug 21, 2019 at 9:31 PM Sudhanshu Shekhar <
> sudhanshu.iitk at gmail.com>
> wrote:
>
> > Hari Om V Subramanian ji,
> >
> > 1. Is asatya also sat? Table is asatya. Is it sat?
> >
>
> Asatya as mithya vastu is also ultimately Sat, Brahman, since it is
> superimposed on that adhishThanam. So too the table. It is a case of
> 'baadhaayaam saamaanaadhikaranyam' as taught in the BGB brahmaarpanam
> verse.
>
>
>
> > 2. Are sat and satya synonyms?
> >
>
> In the Taittiriya Bhashya I have cited, yes. But in specific contexts, they
> may not be used as synonyms. We can say 'sad vidyaa leads to liberation.'
> We can also say 'the knowledge of what is Satyam, that is Brahman, leads to
> liberation.'
>
> warm regards
> subbu
>
>
> >
> > Sudhanshu.
> >
> > On Wed 21 Aug, 2019, 21:14 V Subrahmanian, <v.subrahmanian at gmail.com>
> > wrote:
> >
> >>
> >>
> >> On Wed, Aug 21, 2019 at 8:39 PM Sudhanshu Shekhar via Advaita-l <
> >> advaita-l at lists.advaita-vedanta.org> wrote:
> >>
> >>> Hari Om Bhaskar ji,
> >>>
> >>> As per Swamiji, the definition of satya and asatya ( = anrita) is as
> per
> >>> Taittiriya -- सत्यमिति यद्रूपेण यन्निश्चितं तद्रूपं न व्यभिचरति,
> >>> तत्सत्यम्
> >>> । यद्रूपेण यन्निश्चितं तद्रूपं व्यभिचरति, तदनृतमित्युच्यते. In short,
> >>> satya
> >>> is unchangeable while  asatya is changeable.
> >>>
> >>
> >> In this Taittiriya bhashya itself, in that very place Shankara has
> said: एवं
> >> सदेव सत्यमित्यवधारणात् ।  Sat alone is Satyam. The avadharana, emphasis,
> >> he is referring to is 'sadeva somya idam agra aasiit' of the Chandogya.
> >> That Sat is Brahman. This section there is called sadvidya. He has
> >> identified sat as satyam itself, and immediately says: अतः ‘सत्यं
> >> ब्रह्म’ इति ब्रह्म विकारान्निवर्तयति ।  So, for Shankara 'satyam', 'sat'
> >> are both Brahman.
> >>
> >> warm regards
> >> subbu
> >>
> >>>
> >>> Both satya and asatya is sat. Swamiji has not quoted bhAshya for the
> >>> definition of Sat but it can be taken from Gita 2.16.
> >>>
> >>> Asat, as per Swamiji, is here's horn, non-existence. Again he has not
> >>> quoted any bhashya vakya for asat.
> >>>
> >>> Sudhanshu.
> >>>
> >>>
> >>>
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