[Advaita-l] ***UNCHECKED*** Re: Gaudapada and Shankara hold the waking objects to be mithya

[H S Chandramouli]

Namaste Venkat Ji,

Is the redness in the crystal considered to be mithya? There is no
origination (उत्पत्ति)  of redness. There is a transference of the redness
from the flower to the crystal, assuming that both the crystal and the
flower are within the range of perception. The bhrama is with reference to
the relationship between the crystal and redness. There is no arthAdhyAsa.
There is only jnAnAdhyAsa. My understanding was that the term mithya is
applicable ONLY when there is BOTH arthAdhyAsa and jnAnAdhyAsa. Subject to
correction. Hence I am raising the question.

Regards

On Fri, Jul 28, 2023 at 8:49 AM Venkatraghavan S via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Sudhanshu ji,
> In the case of sopAdhika bhrama, avidyA is destroyed, but the upAdhi
> persists and until then, the appearance of the superimposed persists.
>
> So, the perception of the superimposed is not because of some remnant of
> avidyA remaining post sublation, but because of the presence of an
> externality, an upAdhi, which is the cause for the continue perception of
> the superimposed - even when ignorance has been sublated.
>
> In the case of the red crystal, the illusion persists so long as the red
> flower is nearby, even when the ignorance of the transparency of crystal
> has been sublated. In the case of jIvanmukti, the appearance of the world
> continues so long as prArabdha (upAdhi) persists.
>
> The jnAni continues to perceive the world as a result - so the tucChatva
> cannot be from his standpoint also.
>
> One can take tucchatva in the verse to be from the standpoint of
> paramArtha  where even such a pratIti does not occur - ie from the
> standpoint of Brahman or post videhakaivalya.
>
> Kind regards,
> Venkatraghavan
>
>
>
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