[Advaita-l] SAmAnya in world-Brahman adhyAsa

[Bhaskar YR]

praNAms Sri Sudhanshu prabhuji
Hare Krishna

//So the is-ness is just existence without any prefixes and suffixes. //

Question is repeated. Is is-ness shuddha chaitanya or vishaya-avachchhinna-chaitanya?

There are no common factor in shuddha chaitanya. It has to be shuddha chaitanya itself. But then, in bhrama, it cannot be perceived owing to AvaraNa.



Ø     The answer you yourself provided above 😊 if there is no common factor in Shuddha Chaitanya there is no room to talk about sAmAnya in Shuddha Chaitanya, world-brahman adhyAsa, vishaya-avachchhinna-chaitanya  etc.  after all there is no vyavahAra like all these in Shuddha Chaitanya.  Since you asked about sAmAnya I said it is is-ness that is sAmAnya between brahman and the world.  First please understand in which context and from which platform you asked this doubt and take the answers from that respective perspectives only, no need for any paradigm shifts here.  Can brahman have the AvaraNa here??  Can the jnAnAgni be covered by the veil of ajnAna??  And in the state of socalled bhrama state also Shuddha Chaitanya is Shuddha Chaitanya itself only is it not??  Then who is having avaraNa here??  .  There are no two separate states for Shuddha Chaitanya during the bhrama and bhrama nirasana kAla.  So in jeeva’s bhrama samaya this Shuddha Chaitanya itself appears as kartru-bhOktru paricchinna Chaitanya and in the perception of this parichhinna Chaitanya the jagat appears as asarvaM, abrahmam etc.  And from tattva pAramArthika drushti there is no need to talk about all these things as there exists ONLY Shuddha Chaitanya.


//how can one  be both traikAlika nishedhita status as well as tAdAtmya with satya??    If it is tAdAtmyata with satya how can it be at the same time categorized as traikAlika nishedhita??  Please explain.//

The snake you see in rope has traikAlika-nishedha-pratiyogitA and yet you say during bhrama- snake is. This is the evidence of co- availability of traikAlika-nishedha-pratiyogitA and sat-tAdAtmya. So, the question of how does not arise. This is how anirvachanIya mithyA snake is experienced and this is how hence it is defined.


Ø     After the dawn of rope knowledge the common experience of knower is he realizes that there was /  is / never will be snake in the rope it is all about my misconception about rope and due to lack of rope knowledge I had the vipareeta pratyaya about rope and mithyA pratyaya like snake arised in my mind.  (atasmin tad ‘buddhiH’) A sane person after realization never ever say there was an anirvachaneeya snake existing in the rope apart from my misconception about the rope.  So your example here snake can have both traikAlika nishedha as well as sat tAdAtmya not apt.  Your acceptance of traikAlika nishedha itself is enough to give no room to assert sat tAdAtmya of snake that too when you are in the influence of mithyA darshana (bhrama kAla).

Hari Hari Hari  Bol!!!
bhaskar