[Advaita-l] Adhyaropa-Apavada Nyaya.

V Subrahmanian v.subrahmanian at gmail.com
Wed Feb 9 04:27:02 CST 2011

On Tue, Feb 8, 2011 at 4:56 PM, Srikanta Narayanaswami <
srikanta.narayanaswami at yahoo.com> wrote:

> Pranams.
> With reference to the above topic,though Sri.Shankara has stated in his
> Bhashyas that,"Adhyaropa-apavada nyayabhyam nishprapancam prapancyata"this
> part belongs to the pedagogical tool of teaching Adwaita vedanta.We donot
> find that this approach or method is adopted in any of the earlier Adwaitic
> texts,either in the Upanishads ,Brahmasutras,or  the prakarana granthas like
> Gaudapada karikas.


In the Gaudapada Karika (GK) 3.15:

मृल्लोहविस्फुलिङ्गाद्यैः सृष्टिर्या चोदिताऽन्यथा ।
*उपायः सोऽवताराय *नास्ति भेदः कथञ्चन ॥

//The scriptural statements regarding the creation, using the examples of
earth, iron and sparks, etc. is *merely by way of generating the idea
of oneness;*
multiplicity does not really exist in any manner.//

The above kArikA is the depiction of the adhyAropa-apavAda nyAya.  The
entire ShaAnkara
BhAShya on this kArikA is worth studying, along with the next two or three

Also these kArikA-s:

नेह नानेति चाम्नायादिन्द्रो मायाभिरित्यपि ।

अजायमानो बहुधा जायते मायया तु सः ॥ 3.24 ॥

*संभूतेरपवादाच्च* संभवः प्रतिषिध्यते ।
को न्वेनं जनयेदिति कारणं प्रतिषिध्यते ॥ 3.25 ॥

[This verse has the word 'apavAda' in the sense of negating. GaudapAda

is using it to show that the Shruti itself negates creation,the causehood
which itself has spoken of earlier elsewhere.]

स ष नेति नेतीति व्याख्यातं निह्नुनुते यतः ।
सर्वमग्राह्यभावेन हेतुनाजं प्रकाशते ॥ 26 ॥

See also :

Your other question:

//If Adhyaropa - Apavada Nyaya works why you do not get Moksha in sleep?

In Sushupti sleep there is Apavada of Adhyaropa which is Dvaita

Prapancha.  There is no duality in sleep.  Neha Nanasti Kinchana.  It

is not Moksha.  You wake up and suffer in the Dvaita Prapancha. This

happens every day. Why?//

is answered thus:

In suShupti there is the cessation of only the vyakta-dvaita.  The
avyakta-dvaita in the form of mUlAvidyA  is not annihilated; it
is still present.  Shankara calls it 'ज्ञानदाह्यवीजम्’ in the MandUkya
kArikA bhashya 1.2. (see p.190 of Sw. Gambhirananda's translation).
So, only when that beeja is destroyed, by conscious effort-born
realization, will there be no samsara for the jnani when he wakes
up from  sleep every day.  The 'apavAda' should result by the
samyag-jnAnam. Shankara, in that bhashya  discusses
the consequences of not admitting this beeja in deep sleep.


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