[Advaita-l] Shankara and DrishTi-SrishTi vAda - eka jeeva vaada
anandhudli at hotmail.com
Wed Jun 15 09:38:30 CDT 2016
>In fact this is exactly what prompts PrakAshAnanda ( hereon I am only
>going by what Dasgupta has presented ) to postulate his prakriya to
>establish the advaitic sidhAnta without resorting to anirvachaniya ( second
>alternative in above verse cited by you ) prakriya which according to him
>Is defective as it does not accord with the shruti and is not able to
>satisfactorily refute the objections raised against it , and goes on to
>establish the sidhAnta through his postulate based on the first
>alternative ( which is what is in accordance with the shruti ) namely mAyA
>is nonexistent (tuccha, कालत्रयेऽप्यसती nonexistent in all three
>periods of time.
You seem to have completely misinterpreted Dasgupta as well as
PrakAshAnanda. Let me quote PrakAshAnanda's own words. It is better to hear
the words straight from the horse's mouth rather than rely on other people
quoting what is supposed to have been said by PrakAshAnanda.
अतोऽविद्याकल्पितस्य जगतः प्रतीतिसमकालीनमेव सत्त्वमुचितम्,
रज्जुसर्प-शुक्तिरजत-गन्धर्वनगर-स्वप्नप्रपञ्चेषु तथादर्शनात्। (Page 40, VSM
with English translation by Arthur Venis).
Here PrakAshAnanda is saying the world is imagined due to Avidya, and its
existence (not its creation, which is the other view of DSV) is
cotemporaneous with its cognition. And he gives the examples of snake-rope,
silver-nacre, a mirage, and the dream world.
What more do you want as proof to make the point that for PrakAshAnanda,
the world is prAtibhAsika satya, not tuccha or totally nonexistent like a
hare's horns? He would certainly have given examples of hare's horns of
man's horns, etc., if he intended otherwise.
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