[Advaita-l] Acollection of articles on Advaita - 'Voice of Shankara'.

[Raghav Kumar Dwivedula]

Namaste Sada ji
What you wrote also seems to imply that abAdhitatvam is superfluous.

You said - Because the cognition of silver in nacre is valid for some time.
Only much later when the nacre is recognised, the earlier silver cognition
is sublated. In the interregnum, the silver cognition is to be treated as
pramA. It becomes bhrama only subsequently.

My question to you is that - even in the above case, i.e., going along with
your reasoning, the criterion of abAdhitatvam (to assess whether a given
cognition *as it arises* is valid pramA or not) become superfluous.

The article under question had advanced a different reason for regarding
abAdhitatvam as superfluous. It said that the object (silver) was not
aGYAtasattAka since the origination of silver is coeval with its cognition
and so silver cognition is not valid pramA.

But, for the moment,  leaving aside the exact reason, it looks like you
actually agree with the author (about abAdhitatvam bring superfluous)
although you advanced a different reason.

So, to summarize,  are you saying that abAdhitatvam is indeed superfluous,
since a cognition is regarded as pramA, atleast provisionally. (subject of
course to future sublation, which is not really important here since even a
valid cognition has that characteristic of future sublatability).?

Om

Raghav

On Sun, 26 Apr, 2020, 11:11 AM Kuntimaddi Sadananda via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> Subbuji - PraNAms.
> I personally do not agree with her assessment.pramaa means a valid
> knowledge -validity implies abhaaditatvam - If it is negated later by a
> better pramaana then the previous pramaa becomes bhramaa, just as in the
> rope/snake case. Snake perception was real since the secondary effects such
> as blood pressure went up and the associated fear and its effects which are
> measurable. When when I see  a snake where the rope is, at that time, it is
> anadigatam from the point of the snake that I am seeing where the rope is.
> I am seeing it for the first time.
> Even shell silver was valid knowledge until the guy picks us the so-called
> silvery object and examines to discover it is a shell.
> Now apply this to the world. The world is also real until we use a better
> pramaana (Vedanta) to recognize what we have cognized is bhramaa. adyaaropa
> apavaada is relays on the abhaadita aspect only.
> anadigata is from the point of the perceiver, subject - not from another
> person's knowledge. I am the only subject in the universe, from my
> reference. Hence anadigata reference is also from my point only. Adyaasa
> ultimately is from the subject level.
> My 2c.
> Hari Om!Sadananda
>
>
>
>
>
>
>
>     On Sunday, April 26, 2020, 09:57:56 AM GMT+5:30, V Subrahmanian via
> Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
>
>  On Sun, Apr 26, 2020 at 8:16 AM Raghav Kumar Dwivedula via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > There was an interesting article by Smt. S.Revathy (professor, Madras
> > Sanskrit College) on Vedanta paribhAShA. She says that the very condition
> > of an object being anadhigata is a sufficient criterion for a valid
> > cognition. In other words, the condition of abAdhitatvam as a criterion
> for
> > valid knowledge is superfluous.
> >
> > Wherever the origination of the object is coeval with perception, it is
> > termed jnAtaikasattAka and that puts all such cognitions such as
> cognition
> > of shell in silver (here the object is jnAtaikasattAka), such cognitions
> > are not valid knowledge at all, according to VP.
> >
> > She quotes Shri Madhusudana Saraswati from to substantiate this from his
> > work Advaita Ratna rakshaNa.
> >
> > Incidentally the fact that the requirement that the object is to be
> > ajnaatasattaaka (unknown prior to its cognition) - an implicit necessity
> > for the condition of anadhigatatvam (unknown prior to its cognition -
> > implying that the object exists but is unknown) to be satisfied, places
> the
> > vedAnta paribhAShA epistemology clearly within the ambit of sRShTi dRShTi
> > prakriyas.
> >
>
> That is an interesting observation Raghav ji.  In the Drishti srishti
> prakriya the very pramana-prameya-pramiti operation is mithya.  All
> knowledge/perception activity is  akin to dream perception.
>
> regards
> subbu
>
> > Om
> >
> > Raghav
> >
> >
> >
> >
> >
> >
> >
> >
> >
> >
> >
> > On Sun, 26 Apr, 2020, 12:50 AM V Subrahmanian via Advaita-l, <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > > Here is a collection of articles on Advaita - 'Voice of Shankara'.
> > >
> > > http://advaitacentre.org/vos/VOL_26_1_2001.pdf
> > > <http://advaitacentre.org/vos/VOL_26_1_2001.pdf>
> > >
> > > regards
> > > subbu
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