2023-03-01 15:21:45 by ambuda-bot
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however, there is a good deal of difference,-for
the transiency of Pratibhasa is as the poles apart
from the transiency of Vyavahara. The
transiency of the former is the transiency of
the state of dream; the transiency of the latter
means the transiency of the finite (which may
endure for æons upon æons and then disappear)
in relation to the Infinite which exists the same
for all eternity. Both
Vyavahara and
Pratibhasa are positive in character,-for during
the time perception lasts, they exist outside the
mind. They are not the creations of the mind
as with the Vijnanavadins, Buddhistic idealists.
The Advaitins are realists, for they hold that
only a thing which exists in the external world
can be known by the perceiving mind. That
which does not exist is like the horns of a hare;
it is súnya, abhava, and so cannot become an
object of perception to the mind of man. Both,
however, are transient. Apparent existence
(Pratibhasa) ceases when its substratum of
Vyavahara is perceived; phenomenal existence
(Vyavahara) ceases when its substratum of the
Atman is perceived-We have given this
lengthy explanation, and even repeated one or
however, there is a good deal of difference,-for
the transiency of Pratibhasa is as the poles apart
from the transiency of Vyavahara. The
transiency of the former is the transiency of
the state of dream; the transiency of the latter
means the transiency of the finite (which may
endure for æons upon æons and then disappear)
in relation to the Infinite which exists the same
for all eternity. Both
Vyavahara and
Pratibhasa are positive in character,-for during
the time perception lasts, they exist outside the
mind. They are not the creations of the mind
as with the Vijnanavadins, Buddhistic idealists.
The Advaitins are realists, for they hold that
only a thing which exists in the external world
can be known by the perceiving mind. That
which does not exist is like the horns of a hare;
it is súnya, abhava, and so cannot become an
object of perception to the mind of man. Both,
however, are transient. Apparent existence
(Pratibhasa) ceases when its substratum of
Vyavahara is perceived; phenomenal existence
(Vyavahara) ceases when its substratum of the
Atman is perceived-We have given this
lengthy explanation, and even repeated one or