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

[H S Chandramouli]

Namaste Sri Sudhanshu Ji,

I find from a response by Sri Raghav Ji, you have addressed me in a post on
the topic today. But I have not received the same in my Inbox yet. Happens
very often. Maybe you can post it to my personal ID. I would like to see
the whole of the post before responding.

Regards

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On Sun, May 3, 2020 at 11:16 AM Raghav Kumar Dwivedula via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> 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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> > > >
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