[Advaita-l] [advaitin] Kilogram concluded

[H S Chandramouli]

Namaste Venkat Ji,

In the context of the current discussion, pardon me for rephrasing your
answer

For // The existence of one is manifest, whereas the existence of the other
is not //,

I would state

// The existence of one is manifest, whereas the existence of the other is
via that of the other (manifest) //.

The need for this suggestion would be obvious for anyone who has followed
this thread.
Regards

On Wed, Sep 4, 2024 at 1:54 PM Venkatraghavan S <agnimile at gmail.com> wrote:

> Namaste Chandramouliji
>
> No contradiction, we are saying the same thing - The difference lies in
> vyAkRta form (manifest) of the world and avyAkRta (unmanifest) form of the
> world, as ignorance. The existence of one is manifest, whereas the
> existence of the other is not. There is no difference in the order of
> existence (both vyAvahArika) of the two.
>
> Regards,
> Venkatraghavan
>
> On Wed, 4 Sept 2024, 16:15 H S Chandramouli, <hschandramouli at gmail.com>
> wrote:
>
>> Namaste Venkat Ji,
>>
>> Reg // Not the paramArtha sat of Brahman, not the vyAkRta form of
>> existence that is present post its creation, but some subtle form of
>> existence.
>>
>> It cannot be absence because an absence cannot veil. It cannot be
>> absolutely real like Brahman. It has the same reality as the world //,
>>
>> I thought the two,
>>
>> // not the vyAkRta form of existence that is present post its creation //
>>
>> and
>>
>> // It has the same reality as the world //,
>>
>> are contradictory. They are the same. Identical. It is
>> avidyA/ajnAna/Ignorance alone which manifests as Creation. The difference
>> is only manifest/Unmanifest. It is anirvachanIya. MithyA.
>>
>> E1 is Satya and E2 is anirvachanIya/mithyA, both well defined in Advaita
>> SiddhAnta.
>>
>> Regards
>>
>> On Wed, Sep 4, 2024 at 7:44 AM Venkatraghavan S <agnimile at gmail.com>
>> wrote:
>>
>>> Namaste Sudhanshu Ji,
>>> True. By something existent, all I mean is the following that I had said
>>> a couple of emails ago:
>>>
>>> Not the paramArtha sat of Brahman, not the vyAkRta form of existence
>>> that is present post its creation, but some subtle form of existence.
>>>
>>> It cannot be absence because an absence cannot veil. It cannot be
>>> absolutely real like Brahman. It has the same reality as the world.
>>>
>>> Regards
>>> Venkatraghavan
>>>
>>> On Wed, 4 Sept 2024, 09:53 Sudhanshu Shekhar, <sudhanshu.iitk at gmail.com>
>>> wrote:
>>>
>>>> Namaste Venkat ji.
>>>>
>>>> I am in agreement with what you said. Except I have a small but
>>>> important point to make in the context of the following:
>>>>
>>>> //If ignorance was not "something existent", why is the self-effulgent
>>>> Brahman not known by all? //
>>>>
>>>> I think the requirement is fulfilled by ignorance being non-abhAva. We
>>>> cannot claim that ignorance must be "something existent".
>>>>
>>>> It is a very important point. That ignorance is a cover-or proves only
>>>> this much - it is not abhAva.
>>>>
>>>> One cannot claim that it has to be "something existent".
>>>>
>>>> Actually the words bhAva, abhAva, sat, asat etc have no equivalent
>>>> words in English because these Sanskrit words in VedAnta have definite
>>>> connotation which is not the case with English ones. So, even if one does
>>>> not intend, it is liable to be misunderstood.
>>>>
>>>> Regards.
>>>> Sudhanshu Shekhar.
>>>>
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>>>>
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>>