[Advaita-l] Eka jiva vada and nana jiva vada.
vmurthy36 at gmail.com
Mon Apr 29 08:30:12 CDT 2013
A simple example to prove the point. If you see a wooden table in front of
you in waking state. The illiterate person will simply say it is a table.
The educated person will say it is teak chair and measure the dimensions.
The artist will admire the art work on the table. The Chemistry Professor
will say Wood is a heterogeneous<http://en.wikipedia.org/wiki/Heterogeneous>,
anisotropic <http://en.wikipedia.org/wiki/Anisotropy> material. It is
composed of cells, and the cell walls are composed of micro-fibrils of
cellulose <http://en.wikipedia.org/wiki/Cellulose> (40% – 50%) and
hemicellulose <http://en.wikipedia.org/wiki/Hemicellulose> (15% – 25%)
impregnated with lignin <http://en.wikipedia.org/wiki/Lignin> (15% – 30%).
The structural engineer will speak on the structural stability. The thief
will think how much money he can make if he can steal it. Like this
different people will think different things. There is NO OBJECTIVE Reality
of Table. Different people will see different things. Every person will
imagine his ideas of the table. How can we say the table is real in waking
state? Every person is imagining something and he is saying it is a table.
He is calling his IMAGINED object as Table. He is thinking it is the SEEN
object and it is really there. But IMAGINED = SEEN = Asat.
If there is not Objective Reality there is no Mithya thing also. Because
Mithya is common experience of people in waking. There is only Asat in
dream and waking state also.
WHy bring Mithyatva into this?
On Mon, Apr 29, 2013 at 6:07 PM, kuntimaddi sadananda <
kuntimaddisada at yahoo.com> wrote:
> > From: Venkatesh Murthy
> >The question I had is exactly this. It was said in this group any thing
> like a hare's horns is imaginary and it should be Asat. It cannot be seen
> any where but imagined only. Any thing is experienced objective by all
> persons like ordinary rabbit without horns is Vyavaharika. It is Mithya.
> Every person can see a rabbit without horns running here and there. It is
> Vyavaharika and Mithya.
> Shree Venkatesh - When one imagines hare with horns - he could do so only
> because he has seen hares and he has seen horns - He is assembling in his
> mind a hare with horns - just as the ghost that people imagine.
> Is it asat or mithyaa - it is an acadamic question. From the point of one
> who is experiencing - it is a jiiva sRiShTi only - since no one else has
> seen a hare with horns just has no one else has seen a snake where the rope
> is - as he alone is seeing things. All jiiva sRiShTis we call it as
> praatibhaasika - even though for the one who is seeing thus experiencing
> and having transactions with that he imagines. Hence jiiva sRiShTi is
> praatibhaasika and Iswara sRiShTi is vyaavahaarika since all the subjects
> in that state can see and transact with. Hence in the waking sate, horns
> hare is asat from the point of Iswara sRiShTi since it has not be
> objectively experienced. If is subjectively experienced by the imagnation
> of someone - that FOR HIM is mityaa since he has experienced.
> That which has no locus for experience is asat. If you provide a locus for
> experience as you are assembling the hares with horns then for you it is
> mithyaa - for others there is no locus for experience - it is asat. These
> definitions are relative to inquirer - with the hope that he can go beyond
> these definitions to pay attention to that reality which cannot be
> experienced and need not be experienced also since ones own self.
> Paying more attention than this is like trying to classify what kind of
> snake that I am seeing while it is really a rope there where I am imagining
> it as snake.
> These classifcations are made to differentiate what is sat and what is
> mithyaa and what is asat. Asat is more from the point of Iswra sRiShTi.
> Most important to recognize is all things that are seen and experienced in
> the waking state are mithyaa - so that one can give only that much
> importance to objects of experience and shift the attention to that which
> is etternal and unchanging and of the ananda swaruupam.
> These classifications are meant for to recognize that absolute truth that
> is adhiShTaanam for every thing one sees and experiences in the Iswara
> sRiShTi or in Jiiva sriShTi.
> Hari Om!
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