[Advaita-l] Advaita Siddhi series 016 - dvitIya mithyAtva vichAra: (part 8)

[Ravi Kiran]

Namaste Venkatraghavanji

On Tue, Nov 7, 2017 at 10:40 PM, Venkatraghavan S via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

>
>
> What the nyAyAmritakAra says is true. In some cases, even after knowing
> that something is really absent, the object continues to appear to exist.
> However in other cases like shell-silver, it no longer appears to exist.
> What determines the difference? To understand this, we have to consider the
> cause for the appearance of the prAtibhAsika shell-silver. It is ignorance
> of the true nature of the object in front. The seer did not know that the
> object in the front was a shell, which led him to believe that it was
> silver. Thus the cause of the appearance of the silver, is shell-ignorance,
> shukti ajnAna. When the object is later known as the shell, i.e its
> ignorance is removed, shukti ajnAna nivritti takes place. When the cause is
> destroyed, its effects are also destroyed. Therefore, in that case, the
> shell-silver also undergoes nivritti. It is no longer seen.
>
> The siddhikAra says
> तत्र 'इयं शुक्ति'रित्यपरोक्षप्रमया प्रातीतिकरजतोपादानाज्ञाननिवृत्तौ
> प्रातीतिकसत्त्वस्याप्यपहारात्, there (in the shell-silver example) the
> direct perception of the shell destroys ignorance, which is the material
> cause for the appearance of the prAtibhAsika shell silver, which leads to
> the appearance of the silver to go away too.
>
> शुक्त्यज्ञानस्य प्रातीतिकरजतोपादानत्वेन तदसत्त्वे
> प्रातीतिकरजतासत्त्वस्यावश्यकत्वात् | as shell ignorance is the material
> cause of prAtibhAsika silver, when it (the cause) is not there, (its
> effect) the shell silver, will necessarily not be there too.
>
> अत एव यत्र परोक्षयाधिष्ठानप्रमया न भ्रमोपादानाज्ञाननिवृत्ति:, तत्र
> व्यावहारिकत्वापहारेऽपि प्रातीतिकत्वानपहारात् 'तिक्तो गुड'
> इत्यादिप्रतीतिरनुवर्तत एव |  When the direct perception of the (illusion's)
> substratum does not result in the destruction of the material cause of the
> illusion, even if the reality of the illusion is disproven, its appearance
> / experience persists. For example, when someone is ill, even a sweet
> object like jaggery tastes bitter. A person may have absolute conviction
> that jaggery is sweet, but as long as the cause of the illusion (his
> underlying illness) is unresolved, the experience (pratIti) of bitterness
> will continue.
>

How can one extend this explanation to other examples like mirage water,
*crystal* appearing *red* because of its proximity to the *red* rose etc ?

(since even after the ignorance (material cause of the illusion) is
destroyed , the
effect (prateethi), continues)

>
> एवमखण्डब्रह्मसाक्षात्कारात्पूर्वं परोक्षबोधेन प्रपञ्चस्य
> व्यावहारिकत्वापहारे अपि प्रतीतिरनुवर्तत एव, अधिष्ठानाज्ञाननिवृत्तौ तु
> नानुवर्तिष्यते | Similarly, prior to the direct impartite realisation of
> Brahman, while the indirect knowledge (of advaita) will lead to the
> falsification of the world's reality (vyAvahArikatva),  the world will
> continue to be seen. However, when the ignorance of the substratum is
> destroyed, the experience and perception of the world will no longer occur.
>

>>  the experience and perception of the world will no longer occur

Can you elaborate on this (implication) ?

with akhanda brahma sAkshAtkAra, there is no longer prapancha prateethi /
anubhava?

Is it some continuous samAdhi experience, until the upAdhi drops/falls away
of its own accord ?


Thanks