[Advaita-l] Eternal Loka
svedagarbha at gmail.com
Tue Aug 6 19:40:55 CDT 2013
On Wed, Jul 31, 2013 at 2:41 PM, V Subrahmanian
<v.subrahmanian at gmail.com> wrote:
> Who uses pratyakSha pramANa? It is the pramAtA. This entity is
> fundamentally consciousness. So, an eternal world which is proved/revealed
> through pratyakSha is undeniably dependent on that pramANa and through
> that, the pramAtA, and through him, Conscousness.
Well, the knowledge-of-existence is different from Existence itself.
In your analysis, the knowledge of existence of world is dependent on
pramAta, but the existence (of pramEya) itself is not dependent.
In fact, one can argue in opposite way -- unless pramEya vastu exist
in the first place, knowledge of its existence cannot be generated in
the pramatar. Otherwise, why dont you see gold coins everywhere? Why
only see in some places?
It is suffice to say any janita jnAyana (in pramatar) is as much
dependent on pramEya as on pramatar. Both pramEya and pramatar has
equal stake in jnana if it wants to be called as "yathArtha-jnAna". Or
else why do you term some ayathArtha jnAna and other or not? Why call
only snake knowledge is brAnti (prathibhAsika) and rope knowledge is
yathArtha (vyavaharika sattya)? According to you, since both are
equally depend on you the "pramatar", both knowledge must be mithya
Taking one step further, the very knowledge of type "I am Conscious
pramatar" itself cannot be generated unless I show up in this body
complex. We do not see Conscious pramatar apprehending any knowledge
in its aSharIri form. I am not sure about you, but I did not know
about myself (that I exist) before I got birth and struck in this body
complex! In this sense pramatar is as much depend on dEha which is
>Anything that has to
> depend for its very existence/revelation on something else is unreal, just
> like the superimposed snake that has no existence of its own but has to
> invariably exist on the existence borrowed from the rope.
Since knowledge about very pramatar is dependent on this body, hence
very Conscious pramatar is mithya as per your own logic? I wonder.
> It might give
> one some solace to think 'the world is eternal.' That is avichAita dRShTi
> for Vedanta. The vichArita dRShTi, the enquired-into view is different.
> That is what a follower of Vedanta will accept.
That vichArita dRShti is not so "vichArita" after all after one
applies vigorous vichAra!
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