[Advaita-l] Adhyaropa-Apavada Nyaya.

[S Jayanarayanan]

--- On Wed, 2/9/11, V Subrahmanian <v.subrahmanian at gmail.com> wrote:

> 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.
> >
> 
> Namaste.
> 
> 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
> kArikA-s.
> 

As well as the Vaitathya Prakarana 2.17:

II-17. Just as a rope, the nature of which is not known in the dark, is imagined to be things such as a snake, a water-line, etc., so too is the Self imagined (as various things).
II-18. As when the (real nature of the) rope is known, the illusion ceases and the rope alone remains in its non-dual nature, so too is the ascertainment of the Self.

> 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 :
> http://www.advaita-vedanta.org/archives/advaita-l/2010-February/023730.html
> 
> 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.
> 
> Regards,
> subrahmanian.v