advaita-siddhi 12 (Objection by opponent)

H.B.Dave hbd at DDIT.ERNET.IN
Tue Feb 29 02:32:58 CST 2000

Ravi wrote:
> 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
> humanness.
> 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
> welcome.

Yes, it is so. I would like to point out a good example given as "the
dream of AgrudhaDeva" in "Shri Vichara Sagara" by Sant Nisgchaladasji,
(which is in old hindi), where he has shown that the ignorance and
resulting inadequecy percieved in a dream has to be removed by a
"dream-guru" quoting "dream-Shastras" and by that example he has
explained the nature of Fundamental Ignorance.

-- Himanshu

bhava shankara deshikame sharaNam

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