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

[V Subrahmanian]

On Mon, May 4, 2020 at 3:30 PM H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Namaste.
>
> Surely Advaita Sharada does not cover NyAyAmruta. You need to look for it
> in NyAyAmruta !! The hindi book I have suggested includes both, Advaita
> Sidhi and NyAyAmruta.
>

OK, I thought while doing anuvada of Nyayamruta, this would be at least
alluded. I have that Hindi book too, where I shall see.

regards
subbu

>
> Regards
>
>
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> On Mon, May 4, 2020 at 3:26 PM V Subrahmanian <v.subrahmanian at gmail.com>
> wrote:
>
>>
>>
>> On Mon, May 4, 2020 at 3:08 PM H S Chandramouli <hschandramouli at gmail.com>
>> wrote:
>>
>>> << On Mon, May 4, 2020 at 10:26 AM V Subrahmanian via Advaita-l <
>>> advaita-l at lists.advaita-vedanta.org> wrote:
>>>
>>> स्वेनैव कल्पिते देशे व्योम्नि यद्वद्घटादिकम् ।
>>> तथा जीवाश्रिताऽविद्यां मन्यन्ते ज्ञानकोविदाः ॥
>>>
>>> A pot for example, comes into being in the vast space and occupies a
>>> place
>>> even while containing (pot)space within it. In the same way the jiva
>>> comes
>>> into being and occupies a place in avidyA even while containing avidyA
>>> within itself.  Thus do the wise hold.
>>>
>>> >Would anyone please provide the reference of the above verse/mantra?
>>> >>,
>>>
>>> Namaste.
>>>
>>> This verse is cited in NyAyAmruta in support of its contention that jIva
>>> cannot be Ashraya for avidyA. However it does not mention its origin.
>>> Curiously in its response Advaita Sidhi cites the same verse and gives a
>>> different interpretation to it, and contends that the verse does not
>>> conflict with the contention of Sri Vachaspati Mishra in Bhamati that jIva
>>> is the Ashraya for avidyA. Refer अद्वैतसिद्धिः
>>>
>>> , अथाज्ञानवादेऽविद्याया वाचस्पतिसम्मतजीवाश्रयत्वोपपत्तिः (advaitasiddhiH
>>>
>>> , athAj~nAnavAde.avidyAyA vAchaspatisammatajIvAshrayatvopapattiH ),
>>> Ananthakrishna Shastri Edition.
>>>
>>> However I must confess I am unable to make out which view the
>>> interpretation given above supports !! No offence meant. It is just that I
>>> do not understand it properly.
>>> Regards
>>>
>>
>> Thanks for referring to the Advaitasiddhi. I checked for this in the
>> Advaitasharada and found that it is cited only by Madhusudana Saraswati and
>> not by Sri Vyasa Tirtha:
>>
>> अथाज्ञानवादेऽविद्याया वाचस्पतिसम्मतजीवाश्रयत्वोपपत्तिः
>>
>> वाचस्पतिमिश्रैस्तु जीवाश्रितैवाऽविद्या निगद्यते । ननु जीवाश्रिताऽविद्या
>> तत्प्रतिबिम्बितचैतन्यं वा, तदवच्छिन्नचतन्यं वा, तत्कल्पितभेदं वा जीवः; तथा
>> चान्योन्याश्रय इति चेन्न; किमयमन्योन्याश्रय उत्पत्तौ, ज्ञप्तौ, स्थितौ वा ।
>> नाद्यः; अनादित्वादुभयोः । न द्वितीयः; अज्ञानस्य चिद्भास्यत्वेऽपि चितेः
>> स्वप्रकाशत्वेन तदभास्यत्वात् । न तृतीयः; स किं परस्पराश्रितत्वेन वा,
>> परस्परसापेक्षस्थितिकत्वेन वा स्यात् । तन्न; उभयस्याप्यसिद्धेः, अज्ञानस्य
>> चिदाश्रयत्वे चिदधीनस्थितिकत्वेऽपि चिति
>> अविद्याश्रितत्वतदधीनस्थितिकत्वयोरभावात् । न चैवमन्योन्याधीनताक्षतिः;
>> समानकालीनयोरप्यवच्छेद्यावच्छेदकभावमात्रेण तदुपपत्तेः, घटतदवच्छिन्नाकाशयोरिव
>> प्रमाणप्रमेययोरिव च। तदुक्तं *‘स्वेनैव कल्पिते देशे व्योम्नि यद्वत्
>> घटादिकम् । तथा जीवाश्रयाविद्यां मन्यन्ते* *ज्ञानकोविदाः*' इति ।
>> एतेन–यद्युत्पत्तिज्ञप्तिमात्रप्रतिबन्धकत्वेनान्योन्यापेक्षताया अदोषत्वं,
>> तदा चैत्रमैत्रादेरन्योन्यारोहणाद्यापत्तिरिति—निरस्तम् ;
>> परस्परमाश्रयाश्रयिभावस्यानङ्गीकारात् । न चेश्वरजीवयोरीश्वरजीवकल्पितत्वे
>> आत्माश्रयः, जीवेशकल्पितत्वे चान्योन्याश्रयः, न च शुद्धा चित् कल्पिका, तस्या
>> अज्ञानाभावादिति वाच्यम् ; जीवाश्रिताया अविद्याया एव जीवेशकल्पकत्वेनैतद्विकल्पानवकाशात् ।
>> तस्माज्जीवाश्रयत्वेऽप्यदोषः ॥
>> ॥ इत्यद्वैतसिद्धौ अज्ञानस्य जीवाश्रयत्वोपपत्तिः ॥
>>
>> regards
>> subbu
>>
>>>
>>> On Mon, May 4, 2020 at 10:26 AM V Subrahmanian via Advaita-l <
>>> advaita-l at lists.advaita-vedanta.org> wrote:
>>>
>>>> स्वेनैव कल्पिते देशे व्योम्नि यद्वद्घटादिकम् ।
>>>> तथा जीवाश्रिताऽविद्यां मन्यन्ते ज्ञानकोविदाः ॥
>>>>
>>>> A pot for example, comes into being in the vast space and occupies a
>>>> place
>>>> even while containing (pot)space within it. In the same way the jiva
>>>> comes
>>>> into being and occupies a place in avidyA even while containing avidyA
>>>> within itself.  Thus do the wise hold.
>>>>
>>>> >Would anyone please provide the reference of the above verse/mantra?
>>>>
>>>> Sri Anand Hudli had replied:
>>>>
>>>> Among the schools of advaita, the bhAmatI school has accepted the theory
>>>> that the locus of avidyA is the individual soul, jIva. VAcaspati says
>>>> in his bhAmatI (1.1.4), "na avidyA brahmAshrayA kiM tu jIve." The quote
>>>> is probably from a later work, since I have seen a similar shloka in
>>>> prakAshAnanda's Vedanta siddhAnta muktAvalI. amalAnanda, the author of
>>>> the vedAnta-kalpataru commentary on the bhAmatI, also has defended
>>>> vAcaspati's position. It is often pointed out that vAcaspati's position
>>>> is similar to that of maNDana mishra in his brahmasiddhi, where he says,
>>>>  "yattu kasya avidyeti, jIvAnAm iti brUmaH".
>>>>
>>>> regards
>>>> subbu
>>>>
>>>>
>>>> >
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>>>
>>>
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>>