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

[Michael Chandra Cohen]

Namaste Subbuji, pranam
I don't know what it is I said that you are responding to but I will take
your post under advisement and get back to you. 🙏


On Mon, Dec 12, 2022 at 6:15 AM V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

>
>
> 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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