[Advaita-l] [advaitin] Bhavarupa and Orders of Reality

[H S Chandramouli]

Namaste.

Reg  <<  It is said that avidya is bhavarupa i.e. something that is
existentent because otherwise jnana cannot remove it. My question is - by
existence what is meant - conceptual existence or physical existence? >>,

 avidyA as bhAvarUpa involves both *conceptual* meaning jnAna , as well as
*physical* meaning *vastu* or *object*. Technically it is termed involving
both अर्थाध्यास (arthAdhyAsa)  and ज्ञानाध्यास (j~nAnAdhyAsa).

Conceptual  alone would mean something relating to jnAna ONLY. Nothing
 *physical* associated with it. That makes avidyA  *abhAvarUpa*. Only
ज्ञानाध्यास (j~nAnAdhyAsa), but no अर्थाध्यास (arthAdhyAsa).

Reg  << The second question on which I am seeking clarity is on orders of
reality. It seems to me that whenever there is adhyasa, the substratum and
the superimposition belong to two different orders of reality. If this is
not so, subsequent sublation is impossible  >>,

AdhyAsa always involves different Orders of Reality. There are  different
 types of AdhyAsa. They are categorized also in different ways.

One way of categorization is  स्वरूपाध्यास (svarUpAdhyAsa) and संसर्गाध्यास
(saMsargAdhyAsa).

In स्वरूपाध्यास (svarUpAdhyAsa) the entities involved are themselves
considered to be of  different Orders of Reality. Superimposition of
Rope-Snake on Rope,Creation on Brahman are examples of  स्वरूपाध्यास
(svarUpAdhyAsa). Rope-Snake and  Creation belong to different Orders of
Reality  with respect to Rope and Brahman respectively, and are  considered
 अध्यास  by their  very nature (स्वरूप  svarUpa).

In संसर्गाध्यास (saMsargAdhyAsa)  on the other hand, the entities are
considered as of the same Order of Reality, but their relationship or
association   is  of a different Order of Reality and considered as अध्यास
(adhyAsa). Their relationship  or association  can neither be declared
 related or nonrelated  अनिर्वचनीय (anirvachanIya). Examples are mirror and
reflection there in, clear crystal and  its coloration due to a nearby
flower. In this case, mirror/reflection as well as crystal/coloration are
of one Order  of Reality,  while their relationship or association is
another Order of Reality.

Another way of categorization is निरुपाधिक अध्यास (nirupAdhika adhyAsa) and
सोपाधिक अध्यास (sopAdhika adhyAsa).  They could be considered as broadly
corresponding to  स्वरूपाध्यास (svarUpAdhyAsa) and संसर्गाध्यास
(saMsargAdhyAsa) respectively.

My understanding.

Regards
Chandramouli

On Sat, Dec 24, 2022 at 12:32 AM S Venkatraman <svenkat52 at gmail.com> wrote:

> Namaste,
>
> From all the discussions going on in this forum, I am quite confused about
> the meaning of the term bhavarupa and hence am seeking clarity.
>
> It is said that avidya is bhavarupa i.e. something that is existentent
> because otherwise jnana cannot remove it. My question is - by existence
> what is meant - conceptual existence or physical existence?
>
> The second question on which I am seeking clarity is on orders of reality.
> It seems to me that whenever there is adhyasa, the substratum and the
> superimposition belong to two different orders of reality. If this is not
> so, subsequent sublation is impossible.
>
> Example 1 - World is superimposed on Brahman due to avidya. World belongs
> to Vyaavahaarika satta and Brahman to Paaramaarthika satta.
>
> Example 2 - Snake is superimposed on Rope due to bad light. Snake belongs
> to Praatibhaasika satta and rope to Vyaavahaarika satta.
>
> Is my understanding right?
>
> Thank you and regards,
> Venkat
>
> Sent from my iPhone
>
> On 23-Dec-2022, at 10:30 PM, Jaishankar Narayanan <jai1971 at gmail.com>
> wrote:
>
> 
> Namaste,
>
> According to Bhaskar ji avidyA-kalpita (atyanta asat jnAna-abhAva-kalpita)
> mAyA is vyAvahArika satya and it is ‘existing thing’ like water!! and it
> is anirvachaneeya.
>
> Really great logic!
>
> with love and prayers,
> Jaishankar
>
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