[Advaita-l] Advaita vEdAnta - Unit (25)

[S Jayanarayanan]

--- Krishnamurthy Ramakrishna <puttakrishna at verizon.net> wrote:

[..]

> bhAvarUpa and abhAvarUpa demarks what "is" and what "is not". The
> simplest
> way to understand is, in advaita only Brahman "is" and everything
> else 
> "is not". This obviously includes ajnyAna also; so it is abhavarUpa
> (Not
> Real). 

>From your statements above:

1) Brahman ALONE is bhAvarUpa. Everything else is abhAvarUpa.
2) avidyA is abhAvarUpa.


But you also said in your posting:

"That is why it was said that adhyAsa - awareness (he is boby,
intellect etc.) in ajnyAna - is bhAvarupa."

Therefore, you also accept:

3) adhyAsa is bhAvarUpa.

>From statements 1) and 3):

  ADHYASA IS BRAHMAN.

Thank you for so beautifully illustrating the key concepts of advaita
VedAnta for all of us!

Regards,
Kartik

> Distinction between 'bhava-rupa' and 'abhava-rupa' is not
> like
> between 'seeing' and 'seen' as you have supposed.
> Regards, 
> Krishnamurthy Ramakrishna.
> 
> -----Original Message-----
> From: advaita-l-bounces at lists.advaita-vedanta.org
> [mailto:advaita-l-bounces at lists.advaita-vedanta.org] On Behalf Of
> prem d p
> Sent: Thursday, April 26, 2007 2:57 PM
> To: A discussion group for Advaita Vedanta
> Subject: Re: [Advaita-l] Advaita vEdAnta - Unit (25)
> 
> namaste...
>    
>   dear sri krishnamurthy,
>    
>   i read your post with great interest and would appreciate your
> kind
>   critical review of my following understanding.
>   
> i understand the pratibhasika satya as the percepts, and as
> belonging to the
>   annamaya-pranamaya kosha (to me the whole world of phenomena is
> also the
>   individual's annamaya-pranamaya kosha). vyavaharika satya are the
> concepts
>   which are the same pratibhasika satya manifesting in the 
>   manomaya-vijnanamaya kosha. fundamentally there can be no
> difference in
>   them. i also would not admit any primacy of one over the other in
> any
> ontological sense. vijnanamaya kosha is of great usefulness to the
> seeker of
> liberation as it yields to quiescence by way of assuming a satvic
> state. the
>   annamaya-pranamaya kosha also responds by shedding its ontic
> significance.
>   this is acceptable to me because to me it seems that the
> disappearance
> from 
>   view is as much prAtibhAsikam as its appearance to senses.
>    
>   Also, by the way, what is the reference/source for your post?
>    
>   i have tried to understand the  distinction you have made between
> 'bhava-rupa' 
>   and 'abhava-rupa' as the difference between 'seeing' and 'seen',
> is this
> the
>   intent?
>    
>   pranam.
>    
>   ...prem
>   
>  
> 
>        
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