[Advaita-l] asat & asatya / sat & satya

[kuntimaddi sadananda]

Bhaskarji – PraNAms

As you are familiarthere are two types of errors – a) pratibhaasika and b) vyaavahaarika. Rope/Snakeexample falls under the former and ring/gold or miraj water falls on the later.

For the one who thinkswhat he sees is real recognizes later that what he thought as real is notreally there or appears to be there. Hence real as long as one takes theperception as real and becomes unreal once he has substantive knowledge. Is Ringreal? – It is real enough from the point of perceptibility, transactability, andutility (see Goudapada) but not really real since it undergoes transformation while Gold ismore real than the ring since it is the substantive of the ring and bangle, etc.The cost of the ring depends predominately on the amount of gold in that ring.Hence ontological difference exists between the ring and gold. anirvachaneeyam aspectcomes since there it is sat enough for transactional purposes but not reallysat since it can be negated. From the point of Science also every material isnothing but the fundamental particles (electrons-protons-neutrons) but at transactionallevel gold is different from Iron and delicious food is different from garbage;although fundamentally they are all same. Anirvachaneeyam comes only since thereality or ontological status depends on the references state. 

>From the absolutereference point the whole creation becomes mithyaa since being infinite therecannot be any creation in of from Brahman. At a transactional level, it appears tobe real but from the absolute level, it cannot be. Hence it is called anirvachaneeyam.

Bhaskarji as long as we understandthe essence of these, then there is no problem – the goal is to discard thatwhich is not really real and discover that which is absolutely real. The wholeVedanta is only trying to redirect our minds to discover that which isabsolutely real by neti, neti statements. 

 

Hari Om!

Sadananda



 

    On Thursday, August 22, 2019, 08:26:19 AM EDT, Bhaskar YR via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:  
 
 praNAms Sri Sada prabhuji
Hare Krishna

As you know, astya is a negation of the satyatvam - one can say it is mityaa. Mityaa however is defined as sat asat vilakshanam - as it is neither sat nor asat also.

>  It would always be puzzling for me to equate mithya with sat asat vilakshaNaM and anirvachaneeyam!!  Let us take the famous example rope-snake.  Here when the rope jnana is dawned we will come to know we were seeing the snake due to mis-conception.  (mithyA jnana) Hence snake was / is / will never be there in rope.  Is it not??  So, in short snake jnana is mithyA jnana after the dawn of correct jnana we understand that our previous knowledge about rope is wrong knowledge.  At which point of time do we say, snake on the rope is anirvachaneeya to conclude our mithyA jnana is sat asat vilakshaNaM ??  When rope knowledge is there snake will not be there likewise when we are perceiving the snake in place of rope, that knowledge (though mithya later on) is real as we are frightened, run away from that place etc.  So, IMHO, that which is already decided as mithyA cannot be anirvachaneeya.  Something will subject to anirvachaneeya when we see the kArya and kAraNa simultaneously.  Like water and foam, gold-ornament etc.  Here by seeing the foam we cannot categorically say either it is water or something else.  bhAshyakAra gives this example to define anirvachaneeya.  But this type of anirvachaneeyatvaM cannot be attributed to rope=snake mithyA jnana since there is ONLY illusion of snake or correct knowledge of rope.  

In short mithya jnana is due to abhAva of the correct knowledge, when the correct knowledge occurred, mithya jnana will be wiped out completely.  mithyA jnana pertains to mithya jneya vastu.  anirvachaneeyatvaM pertains to the thing that exists which can be simultaneously perceived by pratyaksha or through shAstra viveka.  

Hari Hari Hari Bol!!!
bhaskar 
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