[Advaita-l] A replica of Adhyasa Bhashya in the Gita Bhashya13.26

[Raghav Kumar Dwivedula]

> Namaste Venkatraghavan ji
> Thank you for your post. I am resending to the forum since I had addressed
> the earlier one only to you.
>

I had mentioned the word hetu inadvertently in the copy of the mail sent to
> you. Rest of the post reads the same.
>
> 1. The Adhyasa bhashya usage has the word "aviveka" in  इतरेतराविवेकेन ..
> which is generally taken as indicating that there is upAdAna kAraNa viz.,
> avidyA for the adhyAsa (which is the mithunIkaraNam of satyAnRte).
>
>  2.  The gItA bhAShya passage has the same word "aviveka" used in the
> compound "aviveka-nibandhanaH...samyogaH" the word nibandhanaH can well be
> understood as kAraNa. The word samyogaH here is same as adhyAsa.
>
> Is there anything missing in the above comparison?
>
> And yes the other thing as you pointed out तस्य यथोक्तसम्यग्दर्शनविरोधात् अपगच्छति
>  मिथ्याज्ञानम्
>
> mentions samyagdarshanaM as being *virodhI* of the mithyAGYAnam so (the
> aGYAnam or avidyA) is not abhAvArthe.
>
>
> On Thu, 30 Apr, 2020, 11:23 PM Venkatraghavan S, <agnimile at gmail.com>
> wrote:
>
>> Namaste Raghav ji,
>> I don't think this refers to vivekajnAna abhAva being a (upAdAna) kAraNa
>> of the samyoga.
>>
>> Rather, AchArya is saying that because of the absence of discrimination...
>>
>
> I was assuming that this "absence of discrimination" i.e., "aviveka" is
> not only epistemic (creates cofusion between two different entities) but
> also ontic (i.e., the upAdAna kAraNa for the samyogaH)
>
> I am doing this because the same word "aviveka" in adhyAsa bhAShya is
> taken to indicate the upAdAna kArAnam sense, based on the overall strong
> similarity between the two bhAshya passages
>
> Thank you for the inputs.
>
> Om
> Raghav
>
> between what is the self (or rope) and what is the non-self (or snake),
>> one ends up with the samyoga of the two, meaning the mixing up of the self
>> for the bon self and vice-versa.
>>
>> If that viveka was there, the ajnAna would not survive its presence,  therefore
>> in the absence of the viveka, ajnAna is present, and consequently gives
>> rise to the adhyAsa.
>>
>> One clearly cannot say jnAnAbhAva gave rise to the adhyAsa, because
>> katham asata: sajjAyeta? (As AchArya says here
>> itself तस्य यथोक्तसम्यग्दर्शनविरोधात् अपगच्छति मिथ्याज्ञानम् - how will an
>> absence go? Ergo it cannot be an absence).
>>
>> Regards,
>> Venkatraghavan
>>
>> On Thu, 30 Apr 2020, 18:11 Raghav Kumar Dwivedula via Advaita-l, <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>>> A follow up sentence I missed - the word "causative" is better written as
>>> 'causal' indicating its latency and absence of direct observability.
>>>
>>> Again, any corrections are welcome.
>>>
>>>
>>>
>>> On Thu, 30 Apr, 2020, 9:59 PM Raghav Kumar Dwivedula, <
>>> raghavkumar00 at gmail.com> wrote:
>>>
>>> > Namaste Praveen ji
>>> > A doubt here -
>>> > 1. You wrote - I think the Panchami just means hetu here.
>>> >
>>> > 2. I’d be a little careful using it as a causative for adhyAsa as it
>>> might
>>> > accrue the same flaw ajnAna being abhAvarUpa! 😊
>>> > (I am intrigued...!)
>>> > 3. And then concluded with nibandhanam = kAraNam
>>> >
>>> > Are not the ideas of "hetu", "causative factor" and "kAraNam"
>>> > interchangeable , or am I missing something here?
>>> >
>>> > I think if you could elaborate point 2, it should clarify the entire
>>> > matter.
>>> >
>>> > Also to check if the following ways of putting it are correct, please
>>> let
>>> > me know.
>>> > 1. adhyAsa is caused by avidyA
>>> > 2. avidyA is the hetu for the occurrence of adhyAsa.
>>> > 3. avidyA is the kAraNam for adhyAsa.
>>> >
>>> > Om
>>> >
>>> > Raghav
>>> >
>>> >
>>> >
>>> >
>>> > On Thu, 30 Apr, 2020, 9:41 PM Praveen R. Bhat via Advaita-l, <
>>> > advaita-l at lists.advaita-vedanta.org> wrote:
>>> >
>>> >> Namaste Raghav ji,
>>> >> (Thanks Subbuji for the OP)
>>> >>
>>> >> From: Raghav Kumar Dwivedula via Advaita-l
>>> >>
>>> >> Can we counter the objection (by just looking at this reference) that
>>> >> aGYAna is GYAnAbhAva? Since the abhAva reference is there in this gItA
>>> >> passage -  "तद्विवेकज्ञानाभावात्
>>> >> अध्यारोपितसर्परजतादिसंयोग..." .
>>> >>
>>> >> Would it be logical to say that the Panchami prayoga in
>>> >> vivekaGYAna-abhAvAt
>>> >> itself implies a causative factor for adhyAsa?
>>> >>
>>> >> >>> I think the Panchami just means hetu here. I’d be a little careful
>>> >> using it as a causative for adhyAsa as it might accrue the same flaw
>>> ajnAna
>>> >> being abhAvarUpa! 😊
>>> >>
>>> >> Also in  विषयविषयिणोः भिन्नस्वभावयोः इतरेतरतद्धर्माध्यासलक्षणः संयोगः
>>> >> क्षेत्र
>>> >> क्षेत्रज्ञस्वरूपविवेकाभावनिबन्धनः, a point to consider is whether the
>>> word
>>> >> nibandhaH can be taken as the "seat" or "basis" or "origin" - again
>>> all
>>> >> these have the causative sense. (...the other meaning of nibandhanaH
>>> as
>>> >> "fastening" or "tying together" is also there of course). So we could
>>> say
>>> >> अध्यासलक्षणः संयोगः विवेकाभावनिबन्धनः  (विवेकाभावः यस्य निबन्धनः सः
>>> >> विवेकाभावनिबन्धनः).
>>> >>
>>> >> >>> क्षेत्रस्वरूप-क्षेत्रज्ञस्वरूपयोः विवेकस्य अभावः निबन्धनं = कारणं
>>> >> यस्य संयोगस्य सः संयोगः क्षेत्रक्षेत्रज्ञस्वरूपविवेकाभावनिबन्धनः। I
>>> urge
>>> >> those interested to read Bhagavan Anandagiri’s TIkA on it ending
>>> nicely
>>> >> with सम्यग्ज्ञानात् अज्ञानतत्कार्यनिवृत्त्या मुक्तिः, इति स्थिते,
>>> फलितमाह-
>>> >> य एवमिति
>>> >>
>>> >> Kind rgds,
>>> >> --Praveen R. Bhat
>>> >> /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one
>>> know
>>> >> That owing to which all this is known! [Br.Up. 4.5.15] */
>>> >>
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