[Advaita-l] Advaita Siddhi series 016 - dvitIya mithyAtva vichAra: (part 8)
agnimile at gmail.com
Thu Nov 9 01:02:31 EST 2017
Namaste Ravi Kiran ji
On 8 Nov 2017 4:44 p.m., "Ravi Kiran" <ravikiranm108 at gmail.com> wrote:
How can one extend this explanation to other examples like mirage water,
*crystal* appearing *red* because of its proximity to the *red* rose etc ?
The cause of the mirage is the temperature of the air above the sand and
distance of the observer from the mirage. If any one of the contributory
causes are destroyed, the mirage ceases to appear. This is an observable
phenomenon. The same principle can be applied to the red crystal. When the
cause of the redness, the flower, is removed, the crystal ceases to appear
red. In each of the two instances, despite one knowing the true nature of
the substratum (ie there being no ignorance of its nature), as long as the
causes of the illusion continue (distance, flower), the illusion continues.
एवमखण्डब्रह्मसाक्षात्कारात्पूर्वं परोक्षबोधेन प्रपञ्चस्य
> व्यावहारिकत्वापहारे अपि प्रतीतिरनुवर्तत एव, अधिष्ठानाज्ञाननिवृत्तौ तु
> नानुवर्तिष्यते | Similarly, prior to the direct impartite realisation of
> Brahman, while the indirect knowledge (of advaita) will lead to the
> falsification of the world's reality (vyAvahArikatva), the world will
> continue to be seen. However, when the ignorance of the substratum is
> destroyed, the experience and perception of the world will no longer occur.
>> the experience and perception of the world will no longer occur
Can you elaborate on this (implication) ?
with akhanda brahma sAkshAtkAra, there is no longer prapancha prateethi /
Is it some continuous samAdhi experience, until the upAdhi drops/falls away
of its own accord ?
That the world ceases to appear and be experienced like it does for the
ajnAni. The akhanDAkAra vritti has destroyed ajnAna and its effects, the
world and the mind. As far as he is concerned there is neither world nor a
mind to experience it. People observing him may superimpose a mind, body,
jIvanmuktitvam, vyavahAra etc on him, but as far as he is concerned, none
of it exists nor is it experienced by him.
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