[Advaita-l] Maya and Sunrise Example

[kuntimaddi sadananda]

Charamouliji PraNAms

Yes - the examples are shown using our experiences within vyavyahaara that adhyaasa(s) can occur in perception. Of course, perception itself is adhyaasa is what is being pointed using scriptures as pramaaNa and not otherwise. These two types of adhyaasa become relevant in Advaita since some of the purvapaksha of dvaitins  involves taking only rope/snake example and say once a seeker has known the adhiShTaanam rope, there is no more snake appearance. In the same way jiiiva once he knows he is Brahman, there should not any perception of the world and therefore no teaching possible and therefore no advaita vedanta too. This is the reason the second adhyaasa also becomes important where even after knowing I am Brahman and there is nothing other than I am,  there is still a perception of the world as it is; but no jiiva sRiShTi since raaga dweshaas are eliminated. The plurality that is seen is now understood as mithyaa from  the point of the absolute. Hence 
 teacher who is Brahma NiShTa can be there and still perceives the students and the world and teaches based on his knowledge and shastras. Hence the teacher, the teaching, the shastras, jnaanis and ajnaanis all are valid within vyavahaara only. 

There are some advaitins who also have some misconceptions that jiivanmukta cannot interact with the world since he sees no plurality and only ajnaani students think there is a teacher and teaching. To negate that only the second adhyaasa is being pointed out as part of Iswara sRiShTi.

Any way the points are made for those who want to know.

Thanks

Hari Om!
Sadananda


--------------------------------------------
On Mon, 2/3/14, H S Chandramouli <hschandramouli at gmail.com> wrote:

 Subject: Re: [Advaita-l] Maya and Sunrise Example
 To: "Suresh" <mayavaadi at yahoo.com>, "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
 Date: Monday, February 3, 2014, 5:41 AM
 
 Dear Sri Kuntimaddiji,
 
 << Ultimately the reality what we give to the 
 apparent Iswara creation -
 yushmad ashmad pratyaya gocharayOH .. as Shankara starts his
 adhyaasa
 bhashya - The differences of sajaati- vijaati-swagata bhedAs
 - they are all
 adhyaasa at vyaavahaarika level only >>
 
 << The knowledge of the truth does not remove the
 appearances in the
 vyaavhaarika level - thus distinguishing the Iswara sRiShTi
 vs Jiiva
 sRiShTi. As long this point is clear the difference between
 two types of
 adhyaasa are clear. >>
 
 I just want to point out one more difference between the
 types of adhyasas
 pointed out by you. The adhyasas of the type sunrise -
 sunset, mirage water
 , rope snake etc are negated ( either cognitive alone or
 both cognitive and
 appearence ) by knowledge other than that of Brahman. But
 the sajati vijati
 swagata bheda adhyasas mentioned are negated by and only by
 Brahma jnana.
 
 Regards
 
 
 On Sat, Jan 25, 2014 at 6:21 PM, Suresh <mayavaadi at yahoo.com>
 wrote:
 
 > Friends,
 >
 > Most people explain maya using the snake-rope example
 (or silver, mirage
 > etc.), but wouldn't the sunrise example be better?
 Rope-snake example leads
 > to the problem: there is an error in perception, which
 is later on
 > corrected. In sunrise example, there is no error in
 perception. According
 > to perception - which is never corrected - sun rises,
 period.
 >
 >
 > Point is, the event called sunrise is false, yet we
 perceive it 100 times
 > out of 100 .... establishing that even if perception
 isn't faulty, it still
 > gives us wrong knowledge. Also that if something is
 perceived, it doesn't
 > necessarily have to be true. Sunrise (jagat) is clearly
 perceived, yet it
 > is false. Earth's movement (Brahman) is not perceived,
 yet it is true.
 >
 >
 > So wouldn't the sunrise example be better in explaining
 maya, ignorance,
 > and all the rest?
 >
 >
 > Thanks,
 > Suresh
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