[Advaita-l] Question on adhyaasa

[Raghav Kumar Dwivedula]

Namaste Venkatraghavan ji
That was put very succinctly by you and thank you for the same.
Stage 1. jagat satyam
Stage 2. jaganmithyA
Stage 3. moxAm ekam varjayitvA sarvasya avidyAviShayatvaM (as bhAShyakAra
puts it)
(Implying the anRtatvaM of jagat)

Om
Raghav



On Thu 6 Dec, 2018, 3:04 PM Venkatraghavan S via Advaita-l <
advaita-l at lists.advaita-vedanta.org wrote:

> Namaste Sadaji,
> Yes, it is a cognitive process.
>
> First one sees existence of the world. Then existence and the world.
> Accompanying this is the realisation that if existence and the world are
> separate, the world has no existence. Then all that remains is existence
> - पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते.
>
> This is the akhandAkAra vritti that removes mUlAvidya.
>
> Regards
> Venkatraghavan
>
>
> On Thu, 6 Dec 2018, 02:41 kuntimaddi sadananda <kuntimaddisada at yahoo.com
> wrote:
>
> > Venkatraghavanji - PraNAms
> >
> >  Thanks for the post.
> >
> >  Just for clarification.
> >
> >  While the existence forms adhishTaanam for the world and thus they are
> > together the removal of ignorance, therefore. involves cognitively
> > recognizing the pure existence without attributes while seeing the world.
> > It is like recognizing the sunlight while looking at the moon and its
> > light. Without the presence of the moon, the sunlight cannot be
> recognized.
> >
> >  In addition, this recognition or realization can only be done with the
> > mind enlivened by chidaabhaasa cognitively using vRitti jnaanam although
> > there is no phala vyaapti since it is aparoxa jnanaam.
> >
> >  Hari Om!
> > Sadananda
> > ---------------------------------
> >
> >  On Wednesday, December 5, 2018, 11:03:02 PM GMT+5:30, Venkatraghavan S
> > via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
> >
> >
> >
> >  Therefore, the cognition that is capable of removing that
> >
> > ignorance (and thus samsAra) can only have brahman as its object, and not
> >
> > ignorance or its products. Any cognition of the existence of the world
> has
> >
> > both existence and the world (ie it has both brahman and the world, a
> >
> > product of ignorance) as its object, and therefore, such a cognition
> cannot
> >
> > remove the ignorance which is the cause of samsAra.
> >
> >
> >
> > Regards,
> >
> > Venkatraghavan
> >
> > LP
> >
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