Pratiyogin

In connection with my recent series of posts on the topic of whether ignorance is a separately existent entity or simply means ‘absence of knowledge’ (https://www.advaita-vision.org/ignorance-or-absence-of-knowledge/), I am posting the result of my further discussions with ChatGPT on the related topic of ‘pratiyogin’.

You may well never have heard the word before and my view is that this should not overly concern you! It probably means that you have never (attempted to) read anything written by Madhusūdana. The text for which he is probably best known is Advaita Siddhi, which I have mentioned in the Confusions books as being virtually incomprehensible. I recently purchased his commentary on the Bhagavad Gītā (called Gūḍhārtha Dīpikā) because he translates every word prior to his comments. And I was dismayed to find, as early as his commentary on 2.16, the opening:

The asat, unreal is that which is delimited by time (kāla), space (deśa) and matter (vastu); as for instance a pot, which is subject to origin and destruction, is delimited by the (two) times, the before and the after (of its period of existence), it (pot) being a counter-correlative of its antecedent nonexistence (prāgabhāva) and nonexistence after destruction (dhvaṃsābhāva). And so on…

At least Swami Gambhirananda has the grace to translate this translation:

That is to say, the pot does not exist before production and after destruction.

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Brahma Sutras

Southern Aeschna(Originally posted to Advaita Academy Oct. 2010)

Most readers of this site will certainly have heard of this text- the third branch, nyAya prasthAna, of the source for the teaching of advaita. (The other two branches of the so-called prasthAna traya are the Upanishads or shruti, and smRRiti, of which the most important is the bhagavadgItA.) But few have probably read it. You may have attempted to do so but been quickly put off by its seeming complexity. This is not surprising!

The basic text was written by vyAsa and otherwise known as bAdarAyaNa. And ‘text’ is not really the right word. It is actually written in short, numbered sutras whose meaning is often obscure, to say the least. The practice of the time required that writers of such works used as few words as possible – and vyAsa must have been one of the most proficient! The reader is expected to remember what has gone before and fill in the appropriate words as necessary. He is also expected to know the Upanishads and other works off by heart so that the relevant references do not have to be spelled out. Continue reading