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

[Praveen R. Bhat]

Namaste Raghavji,


Resending the mail as it bounced off the admin with an error that the
content wasn't explicitly allowed. I do not know what Windows email clients
added!!)(


A doubt here -

1. You wrote - I think the Panchami just means hetu here.



>>> Yes, it doesn’t mean upAdane panchamI as Venkatji clarified.



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...!)



>>> Again, as Venkatji clarified, you cannot have something arising out of
lack of something (nothing), in this case abhAva of viveka.



3. And then concluded with nibandhanam = Karanam

>>> I was slightly correcting and elaborating your samAsa vigraha. Here the
nibandhana is not kAraNa in the sense of upAdAna but more of a reason/ hetu
answering the question such as tatra kiM kAraNam? upAdAna is
yatkinchidbhAvarUpa avidyA.



Are not the ideas of "hetu", "causative factor" and "kAraNam"

interchangeable , or am I missing something here?

>>>Contextually, they maybe, but we have to understand the kArakArtha to
differentiate between them.



I think if you could elaborate point 2, it should clarify the entire

matter.

>>> I hope it is clear now. I had just pointed out a caution on your
initial usage of words, nothing else, though you may not have meant it any
other way.



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.

>>> As long as avidyA is not abhAvarUpa, all are correct, Sir. You can even
say avidyA is the hetu, reason, kAraNa, cause for vivekAbhAva and that
itself is saMyoga/ adhyAsa. The justification for the last is that if I
can’t differentiate between the body and me, where is adhyAsa happening
additionally. They are already mixed up being superimposed on each other.
If you inquire as to why are they are still mixed up, that leads to the
conclusion “Oh, I didn’t do viveka”! In other words, vivekAbhAva is a
post-mortem justification for adhyAsa to still continue but is itself
neither the cause, nor the kAraNa the way we otherwise understand avidyA to
be! It answers the question as to **why** adhyAsa continues, than **how**
adhyAsa comes about. And that is what, IMVHO, Bhagavan Bhashyakara means
there.





PS: Sorry I have to use >>> for my responses as I am using this new mail
client, which itself is avidyAkRta! I’ll move out soon.



gurupAdukAbhyAm

--praveen
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] */


On Thu, Apr 30, 2020 at 10:41 PM 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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