[Advaita-l] FW: ​Re: [advaitin] A talk on avidyA by Manjushree

[V Subrahmanian]

On Mon, Dec 12, 2022 at 3:03 PM H S Chandramouli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Michael Ji,
>
> You made the following statements in your response to JN Ji
>
>
>
> Following  forms part of BUB 4-3-20
>
> <<  इदम् अविद्यायाः सतत्त्वं सह कार्येण प्रदर्शितम्  >>
>
> <<  idam avidyAyAH satattvaM saha kAryeNa pradarshitam  >>
>
> Translation by Swami Madhavananda  <<  Thus the nature of ignorance with
> its effects has been set forth  >>
>
> Unless AvidyA is BhAvarUpa, can we talk of **its effects**? . Would you
>  consider this  adequate  BhAshya pramANa  for AvidyA  as BhAvarUpa or
> existent as you term it.
>
>
> It is very interesting to see how Sri SSS covers this  portion in his
>  kannada translationIn/commentary  of the Bhashya. Sri SSS covers this
> under the heading  **AvidyA is not the nature of Atman** (Not the
> स्वाभाविकधर्म  svAbhAvikadharma).  He puts the word  **सह** (saha)  in the
> Bhashya within brackets and in a Footnote mentions that this word **appears
> to be unnecessary**.
>
> He translates the whole sentence as follows
>
> (Translation mine)  << That this is the tatva of AvidyA has been shown
> through the effects (kArya)  >>
>
> Sri SSS makes the following observation in a Footnote
>
> <<  Since the Nature of AvidyA (अविद्यास्वरूप avidyAsvarUpa)  has not been
> dealt with here, it will be inappropriate to translate the Bhashya as
> **along with its effects**. Therefore we  are of the opinion that it is
> unnecessary to include the word  **सह** (saha) >>.
>

What about this verse by Sureshwara, which contains the expression 'avidyaa
saha kaaryena...'?

तत्त्वमस्यादिवाक्योत्थसंयग्धीजन्ममात्रतः ।
*अविद्या सह कार्येण नासीदस्ति भविष्यति ॥ *

The Tattvamasi, etc. passages give rise to that knowledge which dispels the
avidya, along with its effects, which is non-existent in all the three
periods of time.

There is an instance of the word  'kAraNA sharIram' (Causal body, apart
from gross and subtle bodies for a jiva) in the  Ishavasya Upanishad
bashya. Sri SSS finding that irksome has given a footnote that this is
perhaps a later addition to the bhashya.

https://adhyatmaprakasha.org/php/bookreader/templates/book.php?type=kannada&book_id=089&pagenum=0026#page/32/mode/1up

 शुद्धं निर्मलमविद्यामलरहितमिति कारणशरीरप्रतिषेधः ।   Isha. Up. Bh. 8th
mantra.

Sri SSS, on this page, in a footnote No.4, remarks that the word  'kAraNA
sharIram'  is to be taken as Avidya which is the one that causes that one
is embodied. He further remarks this 'kAraNA sharIram'  is not found in any
of the prasthana traya corpus. So its appearing here is to be examined by
the knowledgeable ones.

regards
subbu


> I have come across several instances wherein alternate  versions of the
> Bhashya are presented  under Footnotes. Sri SSS has in fact regularly
> listed them throughout his texts on PTB. But this is a rare case wherein
> the Bhashya itself is sought to be amended by a Commentator observing that
> some parts are considered  (by the commentator) **unnecessary** and hence
> deleted !!!  This is considered as  **ONLY commentary strictly adhereing to
> the Bhashya** ??
>
> The link ID  to the translation/commentary
>
> <<
>
> http://www.adhyatmaprakasha.org/php/bookreader/templates/book.php?type=kannada&book_id=098B&pagenum=2b0279#page/483/mode/1up
> >>
>
> BUB 4-3-20, Book page 433/434.
> Regards
>
>
>
> >
> >
> >
> >
> >
> >
> >> Regards
> >>
> >>
> >>>
> >>>
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