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

[Venkatraghavan S]

Sorry, not मिथ्याज्ञाननिमित्तम्, मिथ्याज्ञाननिमित्तः.

On Fri, 1 May 2020, 09:20 Venkatraghavan S, <agnimile at gmail.com> wrote:

> 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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