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

[Sudhanshu Shekhar]

Hari Om Chandramauli ji,

Any appearance comes due to something. Some disturbance. Some activity. Air
in desert is heated leading to it becoming less dense and consequent
different refractive index, leading to appearance of mirage. Snake appears
due to some laws of Physics caused by dim light reflecting from rope coming
to our eyes in a certain manner. Something is happening. If there is a
singular infinite entity, which is nishkriya, no appearance can take place.

In this backdrop, if a singular infinite nishkriya Brahman is postulated,
then even appearance of avidya is contradictory. How can avidya come about?
I am not really asking to know the how of coming about of avidya. I am
saying that it is impossible for it (ke even it's appearance) to be there
in case of singular infinite nishkriya entity.


Regards,
Sudhanshu.

On Sat 2 May, 2020, 19:01 H S Chandramouli via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaskar.
>
> Reg  << If ignorance with a capital "I" stands as a positive entity
> comparable with another positive entity, chaitanya, that perverts all
> advaita - two entities >>,
>
> No sir. That is what advaita is all about. I have not said that the
> ontological status of the two,Ignorance and Chaitanya, are same or
> comparable. They are definitely different. Chaitanya has the ontological
> status of “Satya” or “PAramArthika” while Ignorance has the ontological
> status of “MithyA” or “vyAvahArika”.
>
> Reg  << And if mithya gives ajnana an ontological status then Jnana will
> not be able to eliminate an actually existing thing >>,
>
> The ontological status of mithyA means it is of the nature of an appearance
> of existence and not actually existing thing. It can be and is eliminated
> by jnAna.
>
> Reg  << If ignorance covers/veils Chaitanya then we are faced with the
> paradox of knowledge compromised and powerless to overcome that which veils
> it - I believe Ramanuja might have called that Tirodhananupapatti >>,
>
> Sri Ramanujacharya might have said so. I have not studied his Darshana in
> any great detail. We are discusiing Advaita Sidhanta. The covering or
> veiling is from the standpoint of anything that is produced subsequently.
> They will be unable to get a clear picture of Consciousness till the veil
> is eliminated. That elimination is what is termed Realization in Advaita
> Sidhanta.
>
> Reg  << No, I think your explanation is a stretch and ignores
> Bhagavatpada's statement that aviveka/indiscrimination is the cause of
> mixing up the notions/pratyaya of I and you/subject and object >>,
>
> This veiling is the fundamental cause of all samsAra and goes under the
> term “Mula ajnAna” or “MulAjnAna”. This veiling is called its (Ignorance)
> AvaraNa power.The same Ignorance has another power associated with it
> termed VikshEpa power. It projects Consciousness, along with itself,  as
> Creation (again with an ontological status same as that of itself, namely
> mithyA), full of variety,heterogeneous though Consciousness itself is
> Ekarasa,homogeneous. Aviveka/indiscrimination is the result of the above
> veiling and is the cause of mixing up the notions/pratyaya of I and
> you/subject and object.
>
> Reg  << Indiscrimination certainly is not a positive ontological entity no
> less than any other notion can be said to really exist - we have then have
> to say that even dream tiger really exists >>,
>
> I hope this has been answered above.
> Regards
>
> On Sat, May 2, 2020 at 5:06 PM <mc1 at aol.com> wrote:
>
> > aum, thank you for your thoughtful replies however my doubt remains. If
> > ignorance with a capital "I" stands as a positive entity comparable with
> > another positive entity, chaitanya, that perverts all advaita - two
> > entities. If ignorance covers/veils Chaitanya then we are faced with the
> > paradox of knowledge compromised and powerless to overcome that which
> veils
> > it - I believe Ramanuja might have called that Tirodhananupapatti. And if
> > mithya gives ajnana an ontological status then Jnana will not be able to
> > eliminate an actually existing thing.
> >
> > No, I think your explanation is a stretch and ignores Bhagavatpada's
> > statement that aviveka/indiscrimination is the cause of mixing up the
> > notions/pratyaya of I and you/subject and object. Indiscrimination
> > certainly is not a positive ontological entity no less than any other
> > notion can be said to really exist - we have then have to say that even
> > dream tiger really exists.
> >
> >
> >
> >
> >
> >
> >
> >
> >
> > <
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