Advaita : Some Basic Explanations - 5

hbdave hbd at DDIT.ERNET.IN
Thu Mar 14 02:13:06 CST 2002

Srikrishna Ghadiyaram wrote:

> --- hbdave <hbd at DDIT.ERNET.IN> wrote:
> > Dear List Members,
> > Here is posting no. 5
> >
> There are three kinds or levels of existence {\skt
> sattaa} accepted by
> thinkers :
> My question:  In the above paragraphs you defined
> Pratibhasika with an example of rainbow etc. and also
> said that we do not need BrahmaJnana to 'suspend' such
> phenomenon. Also, you used the word 'Mithya' for
> Phenomenal things.
> As such we use the 'world' as Vyavaharika Satya, as we
> need BrahmaJnana to 'suspend' its reality or remove
> the superimposition.
> Consider these two points as I understand and
> explained above by me.
> Now, coming to your last sentence quoted from Lord Sri
> Krishna you said
> "The pleasures
> and pains of the human existence are illusory, {\skt
> mithyaa}."
> ******** How can it be Mithya ??? because we do need
> BrahmaJnana to prove or experience that human
> existance is illusory.

Human existence is Vyavaharika satta.
Please note that Vyavaharika is also Mithya.
Both Pratibhasika and Vyavaharika are Mithya, the
difference between them is in the level of knowledge
(Para or Apara) required to remove the Adhyasa.

> Also in the same paragraph you quoted as Sri Krishna's
> words
> "Thus Shri Krishna has said in Geeta that {\skt
> tattvadar.sii}, those
> who
> have realized the Ultimate Reality, differentiate
> between {\skt sat},
> what
> is really existing i.e., {\skt aatmaa} and {\skt
> asat}, what is not
> really
> exiting, i.e. illusory existences called {\skt
> anaatmaa}. "
> ******** Here why are you calling 'anaatma' as
> illusory ? In the earlier parts of the posting you
> defined 'asat' as non-existant as horns of a hare.
> Please explain why Lord Srikrishna's words for Jagat
> is Mithya which is not like 'rainbow'

I am sorry that there is a seeming confusion here.
Please remeber that I was quoting from Geeta [2-16]
where the word used is {\skt asat}, but meaning is
In fact Bhagavan Bhagatpada has explained {\skt asat}
in this verse in his Geeta Bhasya as {\skt avidyamaana.h},
by analysis the existence of these (dualities like cold, hot, etc)
can not be established - this of course means empirical
existence. Pardon my limitation that while quoting from
Geeta I had to use the original word, otherwise someone
may say this Himanshu is writing his own scriptures :-)

> Om Namo Narayanaya !!

> Srikrishna

Om Namo Naraya.naya |
-- Himanshu

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