[Advaita-l] Causal Body

kuntimaddi sadananda kuntimaddisada at yahoo.com
Thu Jun 5 10:58:37 CDT 2003

--- Jay Nelamangala <jay at r-c-i.com> wrote:

> Good questions.   What is Reality?

Before you go to the next step Jay - tell us how you apprehend an
object? and how do you apprehend space and time? - before you establish
the existence of the object as sat or real? Do not assume - give us
details of the perception of the object before we can establishe as real
and therefore it is the right knowledge? How does the perception of the
object takes place? who perceives it and how and when and where does
saakshee come into picture to validate or invalidate. Go step by step
and take your time and educate us this process. 

I cannot go into details of the your norms of real 'this spirit of
consideration' - not knowing on what basis that spirit of consideration
has been established - since what you consider obviously has
ramification of sat and asat.  I can not go futher until the perception
of the object, space and time are clear since you seem to imply them all
at once.

Hari OM!

Following this spirit of
> this
> consideration,  a real thing may be defined as that which exists at a
> particular
> point of time and space.  For it to be real, it does not mean that it
> must
> exist
> at all times and space.   A real thing may be eternal or non-eternal. 
> In
> either
> case it is equally real,  for either case it exists at a point of time
> and
> space.
> > That which does not exist in time and space is unreal (asat).  A
> hare-horn
> is unreal.  Its absence is real.  Therefore, what is presented by
> right
> knowledge-D is real.  Right knowledge-D is produced when the
> conditions
> are right.
> > Knowledge-D is not>> without object and object is real.  So the
> between
> knowledge-D and object is also real.  To know an object is the very
> essense
> of knowledge-D.  Likewise to be known by knowledge-D is the very
> essense
> of the object.  This means that there is a natural relation between
> the two.
> Different people have given different names to this relation.  We may
> simply
> call
> it knowledge-object-relation.  This relation is as much real as
> knowledge
> and
> object.
> > Other thinkers,  such as vijnAna-vAdins, hold that knowledge alone
> real
> while
> the object is not.  They are wrong because,  if there is no object at
> all,
> there is
> no reason why there is the thought of an object.   In advaita,  it is
> said
> that the
> relation between knowledge-A and its object is mithyA, anirvachaneeya
> and
> AdhyAsika.
> > =====
What you have is His gift to you and what you do with what you have is 
your gift to Him - Swami Chinmayananda.

What you have is His gift to you and what you do with what you have is your gift to Him - Swami Chinmayananda.

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