[Advaita-l] Shankara and DrishTi-SrishTi vAda - eka jeeva vaada

Anand Hudli anandhudli at hotmail.com
Mon Jun 13 10:40:59 CDT 2016

>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

In simple terms, prAtibhAsika satya is the status of an illusory entity,
such as a snake erroneously superimposed on a rope (rajju-sarpa). A tuccha
(asat) entity is never perceived, such as a hare's horns, man's horns, etc.
Any advaitin worth his salt will never say the world is tuccha, unless of
course he is speaking strictly from a pAramArthika viewpoint. In all other
cases, an advaitin accepts the world is mithyA, a status different from sat
and asat, sadasadvilakShaNa. When I say all advaitins accept this, it
includes PrakAshAnanda too. What is the difference between a prAtibhAsika
entity (which is also mithyA) and an asat entity? The illusory snake is
perceived as long as the illusion lasts, and disappears when the illusion
ends. The hare's horns are never perceived at all. It is quite simple.

In fact, PrakAshAnanda's argument of throwing out the concept of
vyAvahArika satya makes clear his stand the world has only a prAtibhAsika
status, not a tuccha status. When pressed to explain what exactly is
vyAvahArika satya, one would again give the example of snake-rope illusion
and say the world is similarly superimposed on Brahman (vivartavAda).
PrakAshAnanda asks if the example is that of a prAtibhAsika satya vastu,
rajju-sarpa, what is the point in assigning a new reality status to the
world and call it vyAvahArika. So he does away with vyAvahArika sattA.


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