advaita-siddhi 12 (Objection by opponent)

Ravi msr at COMCO.COM
Sat Feb 26 16:57:30 CST 2000

On Wed, 16 Feb 2000, Anand Hudli wrote:

>  3)The negation of the world is vyAvahArika. In this case, what
>    you are saying is that the negation of the world will itself get
>    sublated upon realization of Brahman. What does this mean?
>    The world itself CANNOT be vyAvahArika because it is absurd
>    (a contradiction) to say that the world as well as its negation
>    get sublated upon Brahman realization. Either the world or its
>    negation can get sublated at the same time but not both! Therefore,

Why not both? I think the opponent does not provide a basis for
the argument. And simply dismisses it. Or I do not understand why
he objects to this.

I think both the world and its negation are in the realm of
vyaavahaarika. The basis for this negation is shruti which we
hold/ assume to tell the truth about the paaramaarthika. When we
accept that there is a paaramarthika satyam in which there in no
second principle or second entity. Then under that condition, in
that state, there is no need to negate/deny reality of second
entity. OTOH, in this world, when there is a perception of
plurality, then such a question arises in the first place.

To a give an example, a normal man does not think he is a mouse.
He never affirms that I am not a mouse. Such a thought does not
arise at all. Assuming due to a state of mental coma, he gets
into a delusion that he is a mouse. Assuming the reality of
non-mouseness manifests (say the part of his brain which has some
sanity) in his mind as another mouse (or as an ashariri or divine
voice)  and tells him that you are not a mouse, you are in a
state of illusion. The condition of mousness and it is denial
persists only till the coma exists. Once he is out of it, both of
them will disappear or be sublated in the reality of his

Only when the jiiva is deluded to think that he is this body,
mind, etc, the world and its plurarlity seems real, Then his true
nature, aatman, manifests as iishwara and shruti tells him it is
not so. Then the process of overcoming the delusion starts. After
having realized, both the plularity of the world and its negation
does not exists. Both are sublated.

Also a shruti is the one which tells us about paaramaarthika here
so that offers a scope for realization. So it is a flaw to say
"neha naanaasti kiJNchana" tells us about vyavaahara and not
revealing the truth. Why do we need shruti to tell us about the
empirical, when other means of knowledge are accessible.

This may not be a good example. Corrections/comments are



bhava shankara deshikame sharaNam

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