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

[Sudhanshu Shekhar]

Hari Om Chandramouli ji.

In sansarga-adhyAsa, can it not happen between objects of different order
of reality? Brahman and world, there is sansarga-adhyAsa. Idam and Rajat,
there is sansarga-adhyAsa.

How do you state that sansarga-adhyAsa is between objects having same order
of reality.

Regards.

On Sat, 24 Dec, 2022, 2:12 pm H S Chandramouli via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> 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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