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

[Ravi Kiran]

On Thu, Nov 9, 2017 at 1:56 PM, Venkatraghavan S <agnimile at gmail.com> wrote:

> They are prAtibhAsika in my view.
>
> If we define prAtibhAsika as brahma pramA atirikta bAdhyam (that which is
> sublatable by something other than brahma pramA), then it is applicable to
> them both. Even if we define prAtibhAsika as pratIti mAtra sattvam
> (existence at the time of appearance or existence as appearance), it is
> applicable to both.
>

The thought (considering as vyavahArika) was how to explain the continuance
of prateethi, even after ajnAna was destroyed ..

Noted your reasoning, but not sure, if similar explanations is offered in
the standard advaitic texts, where such examples are quoted ..

Hence, was looking for, if there is another way to explain this continuance
of effect ( prateethi )..after ajnAna nAsha ?

>> despite one knowing the true nature of the substratum (ie there being no
ignorance of its nature)

Suppose if it is said,

the cause for the appearance of the prAtibhAsika red-crystal is the
ignorance
of the true nature of the object in front (colorless-crystal). The seer did
not know that the
object in the front was a colorless-crystal, which led him to believe that
it was
red-crystal. Thus the cause (or one of the cause?) of the appearance of the
red-crystal, is colorless-crystal-ignorance.
When the object is later known as the colorless-crystal,  its ignorance is
removed. When the cause is
destroyed, its effects should be destroyed also. However, in this case, the
red-crystal appearance continues.
The reason being the other contributory causes, which you supplied in your
earlier response, are not destroyed/removed.
I suppose, this would be the optimal explanation, as far this example is
considered.

Thanks