Reality of the world
sada at ANVIL.NRL.NAVY.MIL
Thu Aug 16 06:12:07 CDT 2001
>The reason I brought this up is that it shows Advaita Vedanta is not
>idealistic (from a philosophical point of view) but realistic in the sense
>that there are "things" out there. The problem is they are misunderstood
>not that they are figments of the imagination. These leads to a two-tier
>level of truth. There is a vyavaharic or pratibhasika satya and there is
Jaldhara, this is precisely what I was analyzing during the few posts
in discussions with Nanda.
You mentioned about the Advaita Vedanta views - What are precisely is
the advaitic views? - There are shR^ishhTi-dR^ishhTi vaada,
dR^ishhTi-shR^ishhTi vaada and ajaata vaada. what are their views
related to attributes-objects - and their relations- the
epistemological and ontological status of these from these three
views. I am also interested to know who proposed what in the
advaitic tradition?. Is there a consensus on these among the
advaitins?. Consciousness alone was there before creation is Ch. Up
statement - how one consciousness gives rise to multiplicity of the
world consisting of objects is the fundamental problem in Vedanta.
I am not sure what you mean by realistic versus idealistic view that
you mentioned in relation to the three models above and in accounting
the inert 'objects out there'? Please let me know if you are
knowledgeable about the traditional adviatic analysis.
In my analysis I was zeroing on the the statements related to
'things out there", based on my own understanding of the operation of
the mind. There are 'things out there" itself is a questionable
proposition and I have brought that out clearly in my analysis - I
don't want to call it as idealistic or realistic - but purely based
on what we know how the mind operates. The analysis does not
contradict the absolute advaita vedantic position. It establishes
also that 'neti' 'neti' - does not support dualtiy but dismisses the
reality to the duality. I am waiting to hear if there are any
logical or scriptural inconsistencies in my analysis.
>Yes and I do believe what you are saying is the authentic Vedantic
>position. But what needs to be clarified now is how one should arrive at
>the conclusion that a thing is real or needs further deconstruction.
Jaldhar - I am not sure what you mean by the last statement. What I
tried to establish in my analysis is that there is no "thing out
there", - since "thing out there" is nothing but thought in the mind
and the thought in the mind is nothing but the consciousness itself
which goes back to Vedic statement - sad eva smoumya idam agra asiit-
Essentially I tried to establish the mithya tva of the world by
logical analysis. Your last statement baffles me, please explain.
Fundamentally "thing out there" cannot be established independent of
the mind and this I call as "Indeteminate Problem" can be covered by
extending the definition of "anirvachaniiyam".
>Jaldhar H. Vyas <jaldhar at braincells.com>
Naval Research Laboratory
Washington D.C. 20375
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