[Advaita-l] avidya is Agantuka

[H S Chandramouli]

A clarification/correction. Reg my earlier post


<< avidyA (अविद्या) is not considered to be adventitous (आगन्तुक) which
implies repititous comig and going.  >>,


adventitous (आगन्तुक) can be considered as having both beginning and end .
Thus with reference to specific sthUla sharIra( स्थूल शरीर ), the
kAraNasharIra (कारणशरीर ) is considered adventitous (आगन्तुक) even though
kAraNasharIra (कारणशरीर ) by itself for a Jiva is considered anAdi ( अनादि)
.


I am offering this clarification in advance anticipating objections on this
count !!


Regards

On Sat, Jan 9, 2016 at 11:07 AM, H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Sri Durga Prasad Ji,
>
>
> Namaste.
>
>
> Reg << A good thing about avidyA (अविद्या) as adventitous (आगन्तुक) is
> that once
> avidyA (अविद्या) leaves, it will not come back again. >>.
>
>
> In Vedanta avidyA (अविद्या) is declared to be anAdi ( अनादि ). But in
> respect of individual Jivas it is sAnta ( सान्त ) meaning it has an end (
> after Realization ) which is an exception to the general rule that what is
> anAdi ( अनादि) is अनंत( ananta, endless ) also. Since it is anAdi ( अनादि)
> , avidyA (अविद्या) is not considered to be adventitous (आगन्तुक) which
> implies repititous comig and going. So the issue is how is it that Sri
> Bhagavatpada has termed the same as adventitous (आगन्तुक) in the Bhashya
> on BU 4.3.22 ? And whether anywhere else in Shruti/Bhashya a similar
> mention is made ? My response was in response to this.
>
>
> Reg << "kAraNasharIra (कारणशरीर) which is also adventitous (आगन्तुक) for
> the Jiva
> in the state of Sushupti (सुषुप्ति)."
>
> The Jiva is because of kAraNasharIra (कारणशरीर ) / avidyA (अविद्या).
> The kAraNasharIra (कारणशरीर ) / avidyA ( अविद्या ) is in all three
> avasthas
> - waking, dream and deep sleep. >>,
>
>
> kAraNasharIra (कारणशरीर ) itself expands/manifests as sUkShmasharIra ( सूक्ष्मशरीर
> ) and sthUla sharIra( स्थूल शरीर ) in the dream and waking states
> respectively. It is therefore generally stated that the Jiva is endowed
> with sthUla sharIra( स्थूल शरीर ) , sUkShmasharIra ( सूक्ष्मशरीर ), and
> kAraNasharIra (कारणशरीर ) in the waking , dream and sleep ( सुषुप्ति )
> states respectively. It is only is sleep ( सुषुप्ति ) state that the Jiva
> is endowed exclusively with with kAraNasharIra (कारणशरीर ) and it is in
> this sense kAraNasharIra (कारणशरीर ) is considered adventitous (आगन्तुक).
> Thus avidyA (अविद्या) as adventitous (आगन्तुक) is used in this special
> sense by Sri Bhagavatpada in the Bhashya on BU 4.3.22.
>
>
> Regards
>
> On Sat, Jan 9, 2016 at 9:13 AM, Durga Prasad Janaswamy via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> Hari Om,
>> Namaste.
>>
>> "kAraNasharIra (कारणशरीर) and avidyA (अविद्या) as synonymous."
>>
>> "kAraNasharIra (कारणशरीर) which is also adventitous (आगन्तुक) for the Jiva
>> in the state of Sushupti (सुषुप्ति)."
>>
>> The Jiva is because of kAraNasharIra (कारणशरीर ) / avidyA (अविद्या).
>> The kAraNasharIra (कारणशरीर ) / avidyA ( अविद्या ) is in all three
>> avasthas
>> - waking, dream and deep sleep.
>>
>> A good thing about avidyA (अविद्या) as adventitous (आगन्तुक) is that once
>> avidyA (अविद्या) leaves, it will not come back again.
>>
>> regards
>> -- durga prasad
>>
>>
>> On Fri, Jan 8, 2016 at 2:32 AM, H S Chandramouli via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>> > Sri Ravi Kiran Ji,
>> >
>> >
>> > What a pleasant coincidence. You had pointed out that in the Bhashya on
>> BU
>> > 4.3.22, Sri Bhagavatpada had termed avidyA ( अविद्या ) as adventitous (
>> > आगन्तुक
>> > ) and raised a question as to whether anywhere else in Shruti/Bhashya a
>> > similar mention is made. I was listening to the talk delivered last
>> > saturday by Swami Paramarthananda Ji in the series on Vichara Sagara
>> > authored by Sadhu Nishchal Das. The topic was vedantic epistemology. In
>> > this two types of Vritti ( वृत्ति ) are recognized which are generally
>> > termed antaHkaraNa vritti ( अन्तःकरण वृत्ति ) and avidyA vritti (
>> अविद्या
>> > वृत्ति ). However Sadhu Nishchal Das terms these sUkShmasharIra vritti
>> > ( सूक्ष्मशरीर
>> > वृत्ति ) and kAraNasharIra vritti ( कारणशरीर वृत्ति ) respectively. At
>> this
>> > stage Swami Paramarthananda Ji recalled that Sri Bhagavatpada also has,
>> > while defining kAraNasharIra ( कारणशरीर ) in his prakarana grantha
>> Tattva
>> > Bodha, referred to it as avidyA ( अविद्या ). The verse is as follows
>> >
>> >
>> > << कारणशरीरं किम् ?-
>> >
>> >
>> > अनिर्वचनाद्यविद्यारूपं शरीरद्वयस्य कारणमात्रं सत्स्वरूपाज्ञानं
>> >
>> > निर्विकल्पकरूपं यदस्ति तत्कारणशरीरम् । >>
>> >
>> >
>> > Translation by Swami Tejomayananda
>> >
>> >
>> > << That which is inexplicable,beginningless, in the form of ignorance,
>> the
>> > sole cause of the two bodies ( gross and subtle ), ignorant of one's own
>> > true nature, free from duality- that is the causal body >>
>> >
>> >
>> >
>> > Swami Paramarthananda Ji explained that Sri Bhagavatpada has here termed
>> > kAraNasharIra (कारणशरीर ) and avidyA ( अविद्या ) as synonymous.
>> >
>> >
>> > The context in which kAraNasharIra ( कारणशरीर ) is most relevant is
>> > Sushupti ( सुषुप्ति ) which is also what is under discussion in BU
>> 4.3.22.
>> > Thus the term avidyA ( अविद्या ) in BU 4.3.22 referred to as
>> > adventitous ( आगन्तुक
>> > ) should be understood as kAraNasharIra ( कारणशरीर ) which is also
>> > adventitous ( आगन्तुक ) for the Jiva in the state of Sushupti (
>> सुषुप्ति ).
>> >
>> >
>> > Regards
>> >
>> > On Sat, Jan 2, 2016 at 5:17 PM, Ravi Kiran via Advaita-l <
>> > advaita-l at lists.advaita-vedanta.org> wrote:
>> >
>> > > Namaste
>> > >
>> > > In the bhashyam to Br.Up.4.3.22, it is said that ..
>> > >
>> > > प्रकृतः स्वयञ्ज्योतिरात्मा अविद्याकामकर्मविनिर्मुक्त इत्युक्तम्,
>> > > असङ्गत्वादात्मनः, आगन्तुकत्वाच्च तेषाम् ।
>> > >
>> > > It has been said that the self-effulgent Ātman which is being
>> described
>> > is
>> > > free from ignorance, desire and work, for it is unattached, while they
>> > are
>> > > adventitious.
>> > >
>> > >
>> > > Are there any other places (Sruti / bhashyam ), where we can find such
>> > > mention ?
>> > >
>> > > Thanks
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