[Advaita-l] Understanding Reality in the Vision of Advaita Vedanta

[Ravi Kiran]

Thanks Subrahmanian Ji for the detailed response ..

On Fri, Jul 22, 2016 at 3:26 PM, V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

>
>
> On Fri, Jul 22, 2016 at 1:01 PM, Ravi Kiran <ravikiranm108 at gmail.com>
> wrote:
>
>>
>>
>> On Fri, Jul 22, 2016 at 12:13 PM, V Subrahmanian via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>>> Mithyā vastu is accorded a certain reality, prātibhāsika satyam or
>>> vyāvahārika satyam.  The 'satyam' aspect derives its satyatvam from the
>>> adhishtānam.  The rope is the real vastu there but a person thinks that
>>> it
>>> is a snake. Till such time the truth is known, he holds the snake to
>>> 'be',
>>> in other words, he says or thinks: the snake 'is.'  While he should have
>>> correctly said or held 'the rope is' he is wrongly saying 'the snake is.'
>>>  The is-ness of the snake which is not at all there, which never 'is', is
>>> transferred wrongly from the rope which alone 'is'.  Hence, the snake is
>>> dependent on the rope for its very isness, reality, existence.
>>>
>>> Dr.BNK Sharma (BNK) On page 146 of the Book in the footnote are given
>>> by BNK the
>>> eight verses quoted by Sri Madhvacharya in the work ‘Tattvodyota’:
>>>
>>> On page 142 of the Book BNK says:
>>> // The TattvasankhyAna (11 granthas) enumerates the categories recognized
>>> by Madhva.  Here*reality* is *dichotomized* into ‘Swatantra’
>>> (Independent)
>>> and ‘paratantra’ (dependent).  This is the highest metaphysical and
>>> ontological classification in Madhva’s system, whence his system derives
>>> its name ‘Dvaita’.  God Vishnu is the One Highest Independent Real.  All
>>> else is dependent on Him, including the Goddess Lakshmi, the presiding
>>> deity of a-cit prakRti.  // (emphasis mine)
>>>
>>> //Everything in finite reality is grounded in the Infinite reality and
>>> needs it for its *being and becoming*.//  p.62
>>>
>>> The dependence of the world of matter and the souls on Brahman is in the
>>> sense that both are functioning at His will, which is the *essential
>>> condition and sustaining principle* that invests them with their reality
>>> *and
>>> without which they would be but void names and bare possibilities.* //
>>>
>>> (emphasis mine) (page 67)
>>>
>>>
>>>
>>> All that Advaita categorises under ‘vyavahaarika’ is shown under
>>> ‘paratantra’ in  Dvaita. While Advaita holds Brahman alone as the
>>> PaaramArthika, Dvaita has ‘ViShNu’ alone to show under Swatantra.  Thus,
>>> the two-fold categorisation of the Tattva/Satya is not avoidable even for
>>> Dvaita.
>>>
>>
>> In that case, ViShNu svarUpa (tattva) jnAna is accepted as Mukti ?
>>
>
> The following could give you and idea.  The aparoksha jnana of the Bimba
> (original) is to be had.
>
> http://madhwabrahmanas.blogspot.in/2009_07_01_archive.html
>
>
> The prasAdA of BhagawAn being inevitable for Moksha is given in the
> following Sutra as well.
>
> Aum pareṇa ca śabdasya tādvidhyaṃ bhūyastvāt tv anubandhaḥ Aum (3:3:54)
>
> pareṇa ca = By ParamAtmA only, His darshanA/Aparoksha JnAnA is attained,
> which is one step before Moksha.
>
>
> http://madhwabrahmanas.blogspot.in/2009/05/unique-contributions-of-shri.html
>
> AchArya madhva with the aid of shRutis said that mOkSha is an individual
> experience of the self. The soul experiences its inherent AnaMda to its
> fullest extent.
>
> muktirhitvA&nyathArUpaM svrUpENa vyavasthitiH
>
> [Giving up one's non-native form and remaining as one's true nature is
> mukti.]
>
> This knowledge of tAratmya is yatArtha ~jnAna and is an intrinsic part of
> mOkSha sAdhane.
>
> tAratamyaM tatO ~jjEyaM sarvOcchataM harEstathA|
> Etad vinA na kasyApi vimuktiH syAt kathaMchana|| (MBTN – 1.82)
>
> Ref: matatrayasamIkShA
> Author: Dr. A V Nagasampige
> Publisher: Shri Raghavendra darshana kendra
>
>
> http://www.dvaita.org/misc/chakramandala.html
>
>
>  Every satvika soul has to have a vision i.e., Aparoksha Jnana of his
> Bimbaroopa.This chart helps to have such vision.
>

Such aparokSha jnAna of Bimba is had only through Chakrabja Mandala upAsana
unlike the samyak jnAna (ekam eva advitEyam) through maha vAkya (sruti)
shravana, manana and nidhidyAsana


>
>
> http://community.beliefnet.com/go/thread/view/44071/13303569/Class_I_am_Teaching?pg=4&&num=8
>
> It is a state of consciousness(which ISKCON incidentally calls as Krishna
> consciousness) which Dvaita calls it as aparoksha Jnana where Bimba rupa of
> Narayana is directly envisioned by the qualified sage for eternity once one
> reached this stage.
>
>
>>
>>
>>>