[Advaita-l] DSV in the advaitasiddhi: adhyAsa is substantiated

[Venkatraghavan S]

Namaste Praveen ji,

I think Anand ji has answered the question, prAtibhAsika is defined as
brahma pramA atrikta bAdhya. The question is which objects are covered in
DSV as brahma pramA atirikta abAdhya, but before we answer that we have to
see what is bAdha according to the siddhi. In the third definition of
mithyAtvam,  MadhusUdana sarasvati svAminah defines bAdha as
ज्ञानप्रयुक्तावस्थितिसामान्यविरहप्रतियोगित्वं हि ज्ञाननिवर्त्यत्वं - the
total nivritti of every aspect of a vastu is jnAna nivartyatvam or
bAdha. अवस्थितिश्च
द्वेधा, स्वरूपेण कारणात्मना च - avasthiti is two-fold, svarUpa and kAraNa.
svarUpa nivritti is like the physical destruction or laya of an object
whereas kAraNa nivritti is the destruction of the samskAra of the object
also. Thus, by bAdha, what is meant is the traikAlika niShedha - the
negation of the object in all three periods of time.

The nivritti of dream when one wakes up is traikAlika bAdha, but the
nivritti of the waking world in the dream is laya, and not a bAdha. That
happens with brahma pramA, when not just the svarUpa nivritti happens,
kAraNa avasthiti nivritti also happens. This is the distinction between
vyAvahArika vastu and prAtibhAsika vastu. The bAdha of a prAtibhAsika vastu
(traikAlika niShedha) happens even before the rise of brahma pramA, whereas
the bAdha of a vyAvahArika vastu happens only upon the rise of brahma pramA.

Coming to the topic of DSV and the two sattAs, it is obvious that
shuktirUpya bAdha is prAtibhAsika because its svarUpa + kAraNa nivritti
happens with shukti jnAna.  However, does shukti's svarUpa + kAraNa
nivritti happen with anything other brahma pramA? Is the !E in !K->!E,
bAdha?

Regards,
Venkatraghavan

On Mon, Aug 21, 2017 at 3:49 PM, Praveen R. Bhat via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Venkatraghavanji,
>
> On Mon, Aug 21, 2017 at 7:15 PM, Venkatraghavan S via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > On Mon, Aug 21, 2017 at 1:44 PM, Anand Hudli via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > One way of defining vyAvahArika sattA is brahmapramA atirikta abAdhyatve
> > sati sattvena pratItyarham chidbhinnam - that which appears as existing,
> is
> > different from pure consciousness, and is non sublated by anything other
> > than the real knowledge of brahman.
> > ​
> >
> >
> It seems that this could as well apply to prAtibhAsika-sattA, what is the
> definition given of prAtibhAsika-sattA​ to differentiate it? If it be said
> that vyAvahArika sublates it, then so does prAtibhAsika sublate
> vyAvahArika. The dream world and waking world, both, sublate each other in
> their own sattAs. This is how Karikakara collapses both as a single sattA.
>
> ​gurupAdukAbhyAm
> ,
> --Praveen R. Bhat
> /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
> That owing to which all this is known! [Br.Up. 4.5.15] */
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