[Advaita-l] Fwd: Prtyakṣa annulled by Shruti, Smrti and Sutra

[Ravi Kiran]

Pranams Sri Bhaskarji

I would recommend to go through the nice document shared by Subrahmanian Ji

It is not negating the sarvAtma bhAva or samyak darshana  you have
elaborated  below....

Yes, the seemingly dualistic experience is bAdhita in the light of samyak
darshana.


Regards



On Wed, Nov 5, 2014 at 2:06 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

> ‘Bādha’ is not the disappearance from the field of perception of that
> which is annulled but the determination of its unreality, mithyātvam
> ...Nicely explained!
>
> praNAms Sri Ravi Kiran prabhuji
> Hare Krishna
>
> I don’t know what has been explained nicely in the link as I donot have
> access to read these links.  But if the bAdhita jnAna is used to advocate
> mithyatva darshana or to determine the unreality of the world, then it
> plainly goes against samyak darshana, samatva bhAva or sarvAtma bhAva.  If
> the realized person thinks that he is just 'sAkshin' (witness) to all the
> 'unreal' world and he is just seeing the unreal world, then it is sAnkhya /
> dvaita only, since in this type of realization there is triputi vyavahAra
> i.e. sAkshi (jnAtru) who sees the unreal world (jnEya) through a means of
> knowing (jnAna).  This type of mithyA darshana vyavahAra has out rightly
> been rejected by shruti by asking : yatra dvaitamiva bhavati taditara
> itaraM pashyati...yatra sarvaM AtmaivAbhUt tatkena kaM pashyet??  So what
> exactly that bAdhita jnAna (sublated knowledge) here??  Does this sublated
> knowledge show this world to us and say it has absolute non-existence like
> shUnya vAdins or does it say this world is like figment of imagination
> (kalpita) of individual jeeva's avidyA??  I don’t think bAdhita jnAna  or
> vedAnta vAkya janita jnAna would negate the 'jnEya' prapancha and denies
> its very existence.  OTOH, vedAnta with no ambiguity in its voice,
> announces whatever you see in the form of nAma rUpa (name and form) nothing
> but you.  It says whatever you see like jar, pot, pitcher etc. is nothing
> but clay (mruttiketyeva satyam, chAndOgya), whatever you see like ring,
> bracelet, chain, bangle etc is nothing but gold.  It is this jnAna that
> would fetch the jnAni sarvAtma bhAva or samyak darshana.  See this shruti
> sentence : sa cha bAhyalOkO nAstyasmAkaM Atma vyatiriktaHa !!  How??
> Because, sarvaM hi asmAkam AtmabhUtameva sarvasya cha vayaM Atma bhUtaH.
> pUrvaM avidyayA asarva Aseet punaH vidyayA avidyApanaye sarvO bhavati.
> Here point to be noted is that shruti does not say here after Atma jnAna
> sarvaM mithyA bhAvati, OTOH, it is emphasizing the sarvAtma bhAva of the
> jnAni and declaring 'sarvO bhavati'.  ahamannaM, ahamannAdaH, ahaM
> shlOkakrut exclaims taitereeya shruti.
>
> Anyway, we have discussed this same 'vishaya'  aplenty earlier too, let us
> not open it again for fresh debate.  In short what I wanted to say is
> bAdhita jnAna would not end in mithyA darshana, it would fetch us the
> knowledge of 'satya darshana' or samyak darshana.
>
> Hari Hari Hari Bol!!!
> bhaskar
>