[Advaita-l] ***UNCHECKED*** Re: Re: Re: Gaudapada and Shankara hold the waking objects to be mithya

[Sudhanshu Shekhar]

Namaste Praveen ji.

//mAyA being kAryAnumeya, without the kArya, brahma is no longer the kAraNa
and mAyA is unwarranted.//

It is true that MAyA is kArya-anumeya. However, MAyA is also sAkshi-bhAsya.
There is pratyaksha of ajnAna. So, to say that ajnAna is tuchcha while it
is pretty much manifest as sAkshi-bhAsya will be contradictory. Isn't it?

//shrautabodhena tucChA, kAlatraye api asatI says Ramakrishnatika under
this paraphrased in Panchadashi verse 6.130. That means after the
tAtparyabodha of the Shruti, clearly pAramArthika perspective.//

Even mithyA is non-existent in all three periods of time. That is common to
tuchchha and mithyA. So, non-existence is admissible in mithyA also.

//Everything other than brahma is tucCha is shrauta perspective.//

Yes. But then how to account for the appearance of ajnAna.

//If we just take one step back into 6.129, the verse itself says
vidyAdRShTyA shrutaM tucChaM. Modakatika quotes Bhagavan Vartikakara's
words there as: brahmadRShTyA tu avidyA iyaM na kathanchana yujyate.//

Yes. So, it appears to be an issue of frame of reference. When we explain
creation from the point of view of creation, or accepting that there is
creation-- then the answer is -- due to mithyA avidyA.

And when the creation is sought to be explained from the point of view of
Brahman -- then it is due to tuchchhA avidyA. Now, how can tuchchA avidyA
leads to creation. Like the story of princes of Yoga VAsisTha.

Regards.


On Thu, Jul 27, 2023 at 3:42 PM Praveen R. Bhat via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Thu, Jul 27, 2023 at 3:09 PM Sudhanshu Shekhar via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > I understand what you said. But there is a difference between horns of
> hare
> > and illusory snake. The former does not appear while the latter appears.
> > The former is tuchcha while the latter is mithtA.
> >
> > PanchadashI says that it is only through yukti that avidyA/MAyA is
> > anirvachanIyA. As per Shruti, it is tuchchA.
> >
> > Now, to understand mithyAtva/anirvachanIyatva of MAyA is simple. Advaita
> > Siddhi deals with that in detail.
> >
> > But the point is -- MAyA is tuchchhA. How to understand that!! Shankara
> > says in DashashlokI - jagat tuchchham. How to understand that!!
> >
>
> shrautabodhena tucChA, kAlatraye api asatI says Ramakrishnatika under this
> paraphrased in Panchadashi verse 6.130. That means after the tAtparyabodha
> of the Shruti, clearly pAramArthika perspective. Everything other than
> brahma is tucCha is shrauta perspective. mAyA being kAryAnumeya, without
> the kArya, brahma is no longer the kAraNa and mAyA is unwarranted. If we
> just take one step back into 6.129, the verse itself says vidyAdRShTyA
> shrutaM tucChaM. Modakatika quotes Bhagavan Vartikakara's words there as:
> brahmadRShTyA tu avidyA iyaM na kathanchana yujyate.
>
> gurupAdukAbhyAm,
> --Praveen R. Bhat
> /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
> That, owing to which all this is known! [Br.Up. 4.5.15] */
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