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

[Venkatraghavan S]

Namaste Raghav ji,
To clarify, the phrase इतरेतराविवेकेन does not refer to avidyA, but simply
the lack of discrimination between self and non-self. The phrase,
मिथ्याज्ञाननिमित्तम् is the one that refers to bhAvarUpa avidyA being the
upAdAna kAraNa for the adhyastam.

As the panchapAdikAkAra says:

मिथ्याज्ञाननिमित्तः इति ।

मिथ्या च तदज्ञानं च मिथ्याज्ञानम् । मिथ्येति अनिर्वचनीयता उच्यते ।
अज्ञानमिति च जडात्मिका अविद्याशक्तिः ज्ञानपर्युदासेन उच्यते । तन्निमित्तः
तदुपादानः इत्यर्थः ॥

Regards,
Venkatraghavan
On Fri, May 1, 2020 at 6:36 AM Raghav Kumar Dwivedula via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> > 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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