[Advaita-l] apUrva in vedAnta

[Raghav Kumar Dwivedula]

Namaste Anand ji
Apologies for intruding but I was reminded of the following passage from
Kena ३.१२

बीजक्षेत्रसंस्कारपरिरक्षाविज्ञानवत्कर्त्रपेक्षफलं कृष्यादि,
विज्ञानवत्सेव्यबुद्धिसंस्कारापेक्षफलं च सेवादि । यागादेः
कर्मणस्तथाविज्ञानवत्कर्त्रपेक्षफलत्वानुपपत्तौ
कालान्तरफलत्वात्कर्मदेशकालनिमित्तविपाकविभागज्ञबुद्धिसंस्कारापेक्षं फलं
भवितुमर्हति, सेवादिकर्मानुरूपफलज्ञसेव्यबुद्धिसंस्कारापेक्षफलस्येव ।
तस्मात्सिद्धः सर्वज्ञ ईश्वरः सर्वजन्तुबुद्धिकर्मफलविभागसाक्षी
सर्वभूतान्तरात्मा ।

Can we say that this idea of sevyabuddhi saMskAra of Ishvara is a suitably
modified idea of the apUrva of the mImAmsakas? Given that both (apUrva and
Ishvara's samskAra ) represent a kind of avyakta entity which is a
necessary intermediate entity to connect karma and karmaphala across time,
space and even possibly  janma)?


Om

Raghav




On Sun 7 Apr, 2019, 1:03 PM Anand Hudli via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Tue, Apr 2, 2019 at 10:25 PM Praveen R. Bhat via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
> >>
>
> > Namaste Anandji,
> >
> > Its always a pleasure to read your mails. Thanks for these. May I ask a
> > couple of questions in a tangent to the thread subject?
> >
> > On Tue, Apr 2, 2019 at 6:45 PM Anand Hudli via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > > In this
> > > case, the destruction of threads that make the cloth is the cause of
> the
> > > destruction of the cloth.
> > >
> > Isn't the immediate cause of destruction of the cloth the viyoga between
> > threads or is that destruction of threads itself?
>
> >>
> Likewise, I like reading your messages very much, Praveenji. Sorry for the
> delayed response.
>
> To clear up the confusion, in the cloth destruction example, the
> destruction being alluded to is the burning of the cloth as a result of the
> burning of the threads. Although, saMyoga of the threads is considered a
> cause, to be precise asamavAyi kAraNa, by nyAya, it is not considered for
> the purposes of this particular destruction example.
>  >>
>
> >
> >
> >
> > > He cites a vArtika, "tasmAt phalapravRttasya yAgAdeH
> > > shaktimAtrakam| utpattAvapi pashvAderapUrvaM na tataH pRthak||", where
> > even
> > > after the destruction (end) of a yAga, it persists in its
> > > sUkShma-avasthArUpa as apUrvawhich is accepted as carrying out the
> > > accomplishment of the results of the yAga.
> > >
> > Do we accept apUrva as defined by Purvamimamsakas? What is its locus
> then?
>
> >>
> The brahmasUtrabhAShya of Shankara does not seem to consider apUrva as
> having phala-dAtRtva, but note Shankara's words in the bhAShya for 3.2.41
> (पूर्वं तु बादरायणो हेतुव्यपदेशात् ), केवलात्कर्मणः अपूर्वाद्वा केवलात्
> फलमित्ययं पक्षः तुशब्देन व्यावर्त्यते. The bhAmatikAra too summarizes by
> saying, devtArAdhanAt phalaM na tvApUrvAt karmaNo vA kevalAt. They seem to
> be saying that fruits of actions cannot be granted by Apurva or karma
> *alone*, thereby not ruling out the case where Ishvara is the adhiShThAna
> for Apurva. In fact, this is made clear in the gItA-bhAShya 3.14-15, where
> Shankara says yajna is Apurva and goes on say that such yajna/Apurva is the
> result of activities of the Rtviks and yajamAna. These activities are
> prescribed in the Veda, which itself arises from Brahman. Hence, we may
> conclude that Apurva, though an unintelligent entity has an intelligent
> entity, Ishvara as its adhiShThAna.
>
> Anand
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