[Advaita-l] Advaithic Question on the Nature of MAYA and Illusory nature of Reality

[Bhaskara v Advaith]

Namaste,

Reg *"In Yoga Sidhanta, Mind should be stilled. In the sense, there should
be no chitta vrittis. In Advaita Sidhanta, mind should be unwavering. There
should be only one vritti which is constantly centred on Brahman/Atman.
That is a very significant difference between the two sidhantas."*

The mind should be unwavering and there should be only one vritti both are
contradicting each other. If there is unwavering there can not be vritti
(Eg a pond water can be called still if there are no waves if there is even
a single wave then pond can not be called as still) and also 'still' and
'unwavering' are just synonyms. Vedanta have accepted the methods of yoga
and only the prakruthi and ishwara nature of yoga siddanta is not accepted
by vedanta.

Reg "*The difference is in the levels of Reality. Brahman is PAramArthika
and objects like ball is vyAvahArika. Between rope and rope-serpent, there
is only one object in reality, but two are experienced, one at a time.*"

Exactly between rope and rope-serpent there is only one object in reality
experienced one at a time, but after the experience of rope the
rope-serpent experience doesn't exist. Similarly Paramarthika realisation
supersedes vyavaharika. So mixing both is not a good idea.

Reg "*For the object like ball to be cognized, light is essential. It also
gets cognized along with the object. As per advaita sidhAnta, the light of
Chaitanya/Brahman/Consciousness is required for both the object (ball) as
well as light itself to be cognized. In the process Brahman is also
cognized. But it is veiled by mUlAjnAna or mUlAvidyA. That is not removed
by the mental vritti. What is removed is the veiling of Chaitanya (which
itself is veiled by mUlAjnAna) as limited by the object,  by the avidyA
located in that Chaitanya. In all cognitions, this Brahman/Chaitanya(
veiled by mUlAjnAna) is cognized. But because it is veiled by mUlAjnAna,
 its svarUpa as satyam jnAnam anantam is not cognized. This cognition takes
the form of “object exists”. The existence aspect relates to Brahman*"

"*It also gets cognized along with the object*", the light never gets
cognized the objects on which light falling only gets cognized if light can
be cognized then space would not be dark, congnizing the light is like
congnizing the photons which is highly impossible.

"*In the process Brahman is also cognized. But it is veiled by mUlAjnAna or
mUlAvidyA. That is not removed by the mental vritti*".  If Brahman is
cognized how can avidya be existing.
"*What is removed is the veiling of Chaitanya (which itself is veiled by
mUlAjnAna) as limited by the object,  by the avidyA located in that
Chaitanya.*" this is contradicting, its stated that veiling of chaitanya is
removed by avidya located in that chaitanya. How can avidya remove aviday
(veiling of chaitanya). Also "in that Chaitanya" which means there are
different chaitanyas. how can there be different chaitanya ?





ಶುಕ್ರ, ಆಗ 28, 2020 ರಂದು 08:43 ಅಪರಾಹ್ನ ಸಮಯಕ್ಕೆ ರಂದು H S Chandramouli <
hschandramouli at gmail.com> ಅವರು ಬರೆದಿದ್ದಾರೆ:

> Namaste.
>
> Reg  << The yoga sutra says “yoga chitta vritti nirodhah” means the goal
> of yoga is to make mind free of chitta (mind) vritti.
>
> Even Vedanta says when mind is still, through the still mind the Brahman
> shines. If there is vritti in mind Brahman can never be realised through
> chitta vritti. The whole sadana is about controlling the mind and making it
> still >>,
>
> In Yoga Sidhanta, Mind should be stilled. In the sense, there should be no
> chitta vrittis. In Advaita Sidhanta, mind should be unwavering. There
> should be only one vritti which is constantly centred on Brahman/Atman.
> That is a very significant difference between the two sidhantas.
>
> Reg  << Now lets take the statement “Chaitanya/Brahman associated with
> the object, ball in this case.“
>
> In this statement the Brahman is associated with a ball (that means there
> is two objects Brahman and ball)and giving identity to ball, if only
> Brahman exists there can’t be separate identity to ball also identity of
> ball  calls for acceptance of creation but Gowdapada in Mandukyakarika
> clearly states there is nothing apart from Brahman and he has also rejected
> all creation >>,
>
> The difference is in the levels of Reality. Brahman is PAramArthika and
> objects like ball is vyAvahArika. Between rope and rope-serpent, there is
> only one object in reality, but two are experienced, one at a time.
>
> Reg  << “it does so along with Chaitanya/Brahman which remains
> veiled/concealed (partially). This veiling needs to be removed for the
> object to be cognized“
>
> In this case its stated that maya as veiled/concealed the Brahman and
> veiling needs to be removed. Now if the veiling is removed the Brahman gets
> identified (eg if a cat is covered with box and when box is opened cat gets
> revealed and not box) and not ball because ball was never concealed it’s
> always Brahman is concealed and ball is projected >>,
>
> For the object like ball to be cognized, light is essential. It also gets
> cognized along with the object. As per advaita sidhAnta, the light of
> Chaitanya/Brahman/Consciousness is required for both the object (ball) as
> well as light itself to be cognized. In the process Brahman is also
> cognized. But it is veiled by mUlAjnAna or mUlAvidyA. That is not removed
> by the mental vritti. What is removed is the veiling of Chaitanya (which
> itself is veiled by mUlAjnAna) as limited by the object,  by the avidyA
> located in that Chaitanya. In all cognitions, this Brahman/Chaitanya(
> veiled by mUlAjnAna) is cognized. But because it is veiled by mUlAjnAna,
>  its svarUpa as satyam jnAnam anantam is not cognized. This cognition takes
> the form of “object exists”. The existence aspect relates to Brahman.
>
> I have kept the response as brief as possible. But as I said earlier it
> would be necessary to refer to the detailed texts for further clarity.
>
> This is not to claim that my understanding only is the correct one. It is
> just that. My understanding. That is all.
> Regards
>
>
>
>
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