[Advaita-l] Shankara and DrishTi-SrishTi vAda - eka jeeva vaada

[Anand Hudli]

Just to clarify the basic concept of prAtibhAsika satya, which seems to
be necessary these days!

The Vedaanta paribhaashhaa of dharmaraaja adhvarin defines these
   three orders of reality (satya):

   yadvaa trividhaM sattvaM -- paaramaarthikasattvaM brahmaNaH,
   vyaavahaarikaM sattvamaakaashaadeH, praatibhaasikaM sattvaM
   shuktirajataadeH |

   The reality of Brahman is pAramArthika satya, the reality
   of the objective world, which includes space etc., is vyAvahArika
   satya, and the illusory appearance of silver in nacre (oyster-shell)
   is  prAtibhAsika satya.

Note the example of shukti-rajata which is also cited by PrakAshAnanda
while describing the world (which I quoted earlier below).

Contribution of PrakAshAnanda: The so called "objective world" is not
vyAvahArika satya but only prAtibhAsika satya. In fact, there is no such a
thing called vyAvahArika satya in his DSV/EJV system.

Anand

On Wed, Jun 15, 2016 at 8:08 PM, Anand Hudli <anandhudli at hotmail.com> wrote:

> >In fact this is exactly what prompts PrakAshAnanda ( hereon I am only
> >going by what Dasgupta has presented ) to postulate his prakriya to
> >establish the advaitic sidhAnta without resorting to anirvachaniya (
> second
> >alternative in above verse cited by you )  prakriya  which according to
> him
> >Is defective as it does not accord with the shruti and is not able to
> >satisfactorily refute the objections raised against it , and goes on to
> >establish the sidhAnta through his postulate  based on the first
> >alternative ( which is what is in accordance with the shruti )  namely
> mAyA
> >is nonexistent (tuccha, कालत्रयेऽप्यसती nonexistent in all three
> >periods of time.
>
>
> You seem to have completely misinterpreted Dasgupta as well as
> PrakAshAnanda. Let me quote PrakAshAnanda's own words. It is better to hear
> the words straight from the horse's mouth rather than rely on other people
> quoting what is supposed to have been said by PrakAshAnanda.
>
> अतोऽविद्याकल्पितस्य जगतः प्रतीतिसमकालीनमेव सत्त्वमुचितम्,
> रज्जुसर्प-शुक्तिरजत-गन्धर्वनगर-स्वप्नप्रपञ्चेषु तथादर्शनात्। (Page 40, VSM
> with English translation by Arthur Venis).
>
> Here PrakAshAnanda is saying the world is imagined due to Avidya, and its
> existence (not its creation, which is the other view of DSV) is
> cotemporaneous with its cognition. And he gives the examples of snake-rope,
> silver-nacre, a mirage, and the dream world.
>
> What more do you want as proof to make the point that for PrakAshAnanda,
> the world is prAtibhAsika satya, not tuccha or totally nonexistent like a
> hare's horns? He would certainly have given examples of hare's horns of
> man's horns, etc., if he intended otherwise.
>
> Anand
>
>
>