[Advaita-l] Advaita vEdAnta - Unit (25)

Krishnamurthy Ramakrishna puttakrishna at verizon.net
Fri Apr 27 18:59:50 CDT 2007

Dear Sri Prem ji,
Thank you for your enquiry. I will deal in a little more detail about the
pancha kOsha in a short while. I will try to address your comments on the
kOshas then. I have answered the other part on nature of ajnyAna earlier
bhAvarUpa and abhAvarUpa demarks what "is" and what "is not". The simplest
way to understand is, in advaita only Brahman "is" and everything else 
"is not". This obviously includes ajnyAna also; so it is abhavarUpa (Not
Real). Distinction between 'bhava-rupa' and 'abhava-rupa' is not like
between 'seeing' and 'seen' as you have supposed.
Krishnamurthy Ramakrishna.

-----Original Message-----
From: advaita-l-bounces at lists.advaita-vedanta.org
[mailto:advaita-l-bounces at lists.advaita-vedanta.org] On Behalf Of prem d p
Sent: Thursday, April 26, 2007 2:57 PM
To: A discussion group for Advaita Vedanta
Subject: Re: [Advaita-l] Advaita vEdAnta - Unit (25)

  dear sri krishnamurthy,
  i read your post with great interest and would appreciate your kind
  critical review of my following understanding.
i understand the pratibhasika satya as the percepts, and as belonging to the
  annamaya-pranamaya kosha (to me the whole world of phenomena is also the
  individual's annamaya-pranamaya kosha). vyavaharika satya are the concepts
  which are the same pratibhasika satya manifesting in the 
  manomaya-vijnanamaya kosha. fundamentally there can be no difference in
  them. i also would not admit any primacy of one over the other in any
ontological sense. vijnanamaya kosha is of great usefulness to the seeker of
liberation as it yields to quiescence by way of assuming a satvic state. the
  annamaya-pranamaya kosha also responds by shedding its ontic significance.
  this is acceptable to me because to me it seems that the disappearance
  view is as much prAtibhAsikam as its appearance to senses.
  Also, by the way, what is the reference/source for your post?
  i have tried to understand the  distinction you have made between
  and 'abhava-rupa' as the difference between 'seeing' and 'seen', is this

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