[Advaita-l] Shankara and DrishTi-SrishTi vAda - eka jeeva vaada
H S Chandramouli
hschandramouli at gmail.com
Mon Jun 13 10:04:58 CDT 2016
Dear Sri Anand Ji,
I was just going through " A History of Indian Philosophy " by Surendranath
Dasgupta. He mentions that in the work Sidhantamuktavali of PrakAshAnanda,
the term "tuccha" is understood as " fictitious nonentity ", exactly the
same as in my understanding. Thought would share the information. I would
still be interested in your response to my earlier query, in case your
understanding is different.
On Mon, Jun 13, 2016 at 6:24 PM, H S Chandramouli <hschandramouli at gmail.com>
> To clarify my question, in PDSV is tuccha asat, or is it
> prAtibhasikasatya, or is it of any other ontological status??
> On Mon, Jun 13, 2016 at 3:49 PM, H S Chandramouli <
> hschandramouli at gmail.com> wrote:
>> Dear Sri Anand Ji,
>> Reg your observation << I would like to clarify this. One should not
>> confuse prAtibhAsika satya for
>> asat (tuccha). It is true that PrakAshAnanda debunks the notion of
>> vyAvahArika satya. But this does not mean that he relegates the status of
>> the world to a mere tuccha entity, such as a hare's horns (unless of
>> he is speaking from a pArAmArthika viewpoint). Again, the key operating
>> principle to remember here is the svapna dRShTAnta. Nobody equates dream
>> objects to totally nonexistent objects such as a hare's horn. Why? As the
>> dream objects are *perceived*, whereas a hare's horns are never perceived.
>> If PrakAshAnanda had denied *perception* itself, he would have been open
>> the charge of making the status of the world tuccha. But he does not deny
>> perception. What he does is to use dream perception as the basis to
>> interpret perception in the waking state. >>,
>> I did not quite understand. What is the meaning of tuccha with reference
>> to asat ,prAtibhAsika satya and dream objects in the view of the author ??
>> Regret if the question appears naïve. But I am certainly confused by your
>> note. Kindly clarify.
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