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

[Raghav Kumar Dwivedula]

On Sun, 3 May, 2020, 8:46 AM Sudhanshu Shekhar via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> 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.
>

Namaste Sudhanshu Ji
I remember your earlier post along similar lines some months back. In order
to understand what you are saying, more clearly - Would you say that even
the *appearance of objects* like trees, rocks etc., should be impossible in
case of singular infinite nishkriya entity?

Om
Raghav

>
>
> 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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