2023-03-01 15:21:45 by ambuda-bot
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is vyavaharika-satta, phenomenal existence. The
relation in which phenomena -matter or maya
or Prakriti stand to the 'Noumenon, Brah-
man, Atman is similar to that in which
pratibhasika or apparent existence stands to
vyavaharika existence. When we see silver in
place of the mother-of-pearl, silver cannot exist
for us if there is not the substratum of the
mother-of-pearl. Secondly, as soon as the
mother-of-pearl is perceived, the perception of
silver ceases. Similarly, no material world of
phenomena can exist for the perceiver if there is
not the noumenal substratum of the Atman;
also as soon as the Atman is known, the percep-
tion of the world ceases. As Atman is Chait-
anya-svarupa, Knowledge in its essential nature,
the phenomenal world which ceases with the
knowledge of the Atman is of the nature of
Avidya, ignorance, and positive in its character.
In relation to the Atman, however, there is no
essential difference between Vyavahara and
Pratibhasa (phenomenal existence and appa-
rent existence). Both cease for him who has
known the Atman, and therefore for him
both are unsubstantial. As between themselves.
is vyavaharika-satta, phenomenal existence. The
relation in which phenomena -matter or maya
or Prakriti stand to the 'Noumenon, Brah-
man, Atman is similar to that in which
pratibhasika or apparent existence stands to
vyavaharika existence. When we see silver in
place of the mother-of-pearl, silver cannot exist
for us if there is not the substratum of the
mother-of-pearl. Secondly, as soon as the
mother-of-pearl is perceived, the perception of
silver ceases. Similarly, no material world of
phenomena can exist for the perceiver if there is
not the noumenal substratum of the Atman;
also as soon as the Atman is known, the percep-
tion of the world ceases. As Atman is Chait-
anya-svarupa, Knowledge in its essential nature,
the phenomenal world which ceases with the
knowledge of the Atman is of the nature of
Avidya, ignorance, and positive in its character.
In relation to the Atman, however, there is no
essential difference between Vyavahara and
Pratibhasa (phenomenal existence and appa-
rent existence). Both cease for him who has
known the Atman, and therefore for him
both are unsubstantial. As between themselves.