[Advaita-l] Discussion on the "Knowledge and the Means of Knowledge"

[prem d p]

namaste...
   
  dear sri srikanta,
   
  You have elaborated the problem very nicely.
   
  The point i was trying to make is that the temptation to
  treat the misapprehension of snake as direct and immediate (though
  of the illusory kind) is perhaps wrong. 
   
  This is because the misapprehension involved in the illusion makes it indirect, and temporal. Misapprehension is not real because it is not permanent (ie. temporal) and cannot be considered as strictly direct. 
   
  The only kind of direct perception is the perception of Reality which is simultaneous with contact of the object. 
   
  This i believe is the experience of a jivanmukta and only his.
   
  pranam.
   
  ...prem

srikanta at nie.ac.in wrote:
  This is with reference to the discussion on the above topic with reference
to Sri. Sadananda's exposition on the "Vedanta Paribhasha" of
Dharmarajendra Advaryu.Sri.Prem has sent his comments on topic.Regarding
existence, Perception is of two kinds as it is discussed in
Advaita.One is illusory perception,for ex.perception of illusory snake on
a rope.The second is right perception,for ex.cognising the rope.During the
first perception,a rope has been mistaken for a snake.But,at that moment
this perception was correct,leading to fear,shivering etc.In the second
kind of perception,the rope is seen which leads to the right understanding
that "It is not snake,but a rope"(Nayam valmikassarpah,kintu rajjureva).In
categorising,the appearance of a false snake on a rope,which is real,the
Advaita categorises it as "pratibhasika satya" and the second
as"paramarthika satya".Hence,here,in logic, the perception of the false
snake, at that time real,has been categorised as
"anirvachaniya.Similarly,the appearance of the world on Brahman,though
false,is categorised as "Anirvachaniya"

Regarding,non-existnce,it can be categorised into two kinds:i)absolute
non-existence or Sunya ii)absence of some object(abhava).The Advaita holds
that the first cannot exist,like horns of a hare.It recognises that abhava
can exist.The absence of the snake on the rope by right perception is
"abhava".This is the essential difference between Buddhism and Advaita
Vedanta.

In the Gaudapada karikas,Gaudapada gives more weightage to the
"pratibhasika satya"than "vyavaharika satya".

pranams, N.Srikanta


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