[Advaita-l] (no subject)
anandhudli at hotmail.com
Mon Aug 21 12:05:39 EDT 2017
It seems that this could as well apply to prAtibhAsika-sattA, what is the
definition given of prAtibhAsika-sattA to differentiate it? If it be said
that vyAvahArika sublates it, then so does prAtibhAsika sublate
vyAvahArika. The dream world and waking world, both, sublate each other in
their own sattAs. This is how Karikakara collapses both as a single sattA.
In DSV, the definition given by Shri Venkatraghavan ji is reduced to
defining mithyAtva of the five entities, jIva, etc., because it takes
nothing less than brahma-pramA to effect a bAdha of these five entities.
The qualifier, "brahma-pramA-atirikta-abAdhyAtve sati" sets vyAvahArika
sattA apart from prAtibhAsika. A prAtibhAsika vastu such as shukti-rajata
is sublated by something other than brahma-jnAna, ie. shukti-pramA. It does
not have brahma-pramA-atirikta-abAdhyatva. Hence, shukti-rajata is not
vyAvahArika. In DSV, the only vyAvahArika entities are the five (of the six
accepted by Madhusudana). Everything else is prAtibhAsika and so this
definition does not apply to anything other than the five. This is my
deduction based on what we see in the DSV discussion in the advaitasiddhi.
As you rightly point out, both dream and waking state objects get sublated,
and their sublation is not due to brahma-jnAna. They have prAtibhAsika
sattA, as required by DSV. In fact, mithyAtva includes not just vyAvahArika
sattA but also prAtibhAsika sattA. However, in the definition given early
on in the advaitasiddhi, the intention is to avoid the siddha-sAdhana
doSha, by ruling out prAtibhAsika objects such as shell-silver.
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