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

[Sudhanshu Shekhar]

Hari Om Bhaskar ji,

NAma-rUpa-bIja and nAma-rUpa are two different things. Former is cause,
material cause. Latter is effect. Like bIja and tree. Mango-seed and
mango-tree.

NAma-rUpa-bIja is referred by avyakta/MAyA/akshara etc. It is referred by
BhAshyakAra as avidyA-Atmika which means avidyA-mAtra. Like Brahman is said
as sad-Atmak and san-mAtra. (BSB 2.3.9)

NAma-rUpa is referred by BhAshyakAra as avidyA-kalpita,
avidyA-pratyupasthApita, avidyA-krita. These adjectives are not used for
NAma-rUpa-bIja/MAyA/avyakta/akshara. Wherever these adjectives are used, it
is invariably nAma-rUpa.

And whenever bIja is used, it is never avidyA-kalpita,
avidyA-pratyupasthApita, avidyA-krita.

BhAshykAra makes a conspicuous distinction in using the words
nAma-rUpa-bIja and nAma-rUpa. The evidence and the conclusion is
unmistakable. There are basically avyAkrita-nAma-rUpa (NAma-rUpa-bIja) and
vyAkrita-nAma-rUpa (nAma-rUpa). While the former is stated as avidyAtmaka,
the latter is stated as avidyA-krita, avidya-kalpita or
avidyA-pratypasthApita. Nowhere BhAshyakAra stated nAma-rUpa-bIja, which is
avyakta/MAyA/akshar etc, to be avidyA-kalpita. To state avyakta as
avidyA-kalpita is hitting against the usage by BhAshyakAra and also against
the usage avidyAtmikA which is avidyA-mAtra ( like sadAtmaka and san-mAtra).

VyAkrita nAma-rUpa = nAma-rUpa = avidyA-krit/ avidyA-kalpita/
avidyA-pratyupasthApita

avyAkrita nAma-rUpa = NAma-rUpa-bIja = avidyA / avidyA-Atmika / avyakta
/avyAkrita/ MAyA

=========================

अविद्याप्रत्युपस्थापितनामरूपपरिच्छेदाभिमानिनः

व्याकृतनामरूपविभिन्नं जगत्प्रागवस्थायां परित्यक्तव्याकृतनामरूपं
बीजशक्त्यवस्थमव्यक्तशब्दयोग्यं

जगदिदमनभिव्यक्तनामरूपं बीजात्मकं प्रागवस्थमव्यक्तशब्दार्हमभ्युपगम्ये

शक्तिरव्याकृतनामरूपा नामरूपयोः प्रागवस्था

विज्ञानात्मपरमात्मनोरविद्याप्रत्युपस्थापितनामरूपरचितदेहाद्युपाधिनिमित्तो

अविद्यात्मकनामरूपबीजव्याकरणापेक्षत्वात्सर्वज्ञत्वस्य

सर्वज्ञस्येश्वरस्यात्मभूते इवाविद्याकल्पिते नामरूपे
तत्त्वान्यत्वाभ्यामनिर्वचनीये संसारप्रपञ्चबीजभूते

एवमविद्याकृतनामरूपोपाध्यनुरोधीश्वरो

घटाकाशस्थानीयानविद्याप्रत्युपस्थापितनामरूपकृतकार्यकरणसङ्घातानुरोधिनो

अविद्याप्रत्युपस्थापितनामरूपकृतकार्यकरणसङ्घातोपाध्यविवेककृता

अविद्याकल्पितेन च नामरूपलक्षणेन

अविद्याकल्पितनामरूपव्यवहारगोचरत्वात्

अविद्याप्रत्युपस्थापितनामरूपमायावेशवशेनासकृत्प्रत्युक्तत्वात्

जीवस्याप्यविद्याकृतनामरूपनिर्वृत्तदेहेन्द्रियाद्युपाध्यविवेकभ्रमनिमित्त

एवमविद्याप्रत्युपस्थापितनामरूपकृतदेहाद्युपाधियोगात्

अविद्याकृतो ब्रह्मणि नामरूपप्रपञ्चो

अविद्याध्यारोपितनामरूपप्रविलयापेक्षया

अविद्याकल्पितनामरूपविशेषाकारापहृतबुद्धीनाम्

नामरूपबीजभूतादव्याकृताख्यात्स्वविकारापेक्षया

अतोऽक्षरान्नामरूपबीजोपाधिलक्षितस्वरूपात्

तथा अविद्याकृतनामरूपात् विमुक्तः

अविद्याकृतनामरूपोपाधिनिमि

एतेनाविद्याकृतनामरूपाद्युपाधिकृतानेकशक्तिसाधनकृतभेदवत्त्वाद्ब्रह्मणः

स्वेन अविद्याकृतनामरूपमायास्वरूपेण

अप्रबोधकृते ह्यस्य नामरूपे ; प्रबोधाच्च ते रज्जुसर्पवद्विनष्टे

Regards.
Sudhanshu Shekhar.



On Wed, 30 Nov, 2022, 4:00 pm Bhaskar YR via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> praNAms
> Hare Krishna
>
> Before this issue ( shankara used avidyA and mAya as paryAya/samAnArthaka)
> taking extra wings out of equation I have to clarify as per Sri SSS : “
> shankara, the prasthAnatraya bhAshyakAra IS NOT using avidyA and mAyA as
> synonyms”.  In fact this is what he is insisting in the katha shruti
> bhAshya instroduction :  people might get into delusion that as per
> shankara both avidyA and mAya are one and the same but that is not the
> case.  Before saying Although the AchArya has indeed used at some places
> the terms avidyA and mAyA as synonymous terms.
>
> In this very introduction Sri SSS explained what is avidyA as per shankara
> (infact that forms the first para and  Sri chandramouLi prabhuji translated
> from the middle of the second para.  I don’t think Sri SSS assuming
> anything on his own for not treating avidyA and mAya as one by bhAshyakAra,
> infact he himself quotes the sUtra (1-4-3) wherein in that adhikaraNa
> (sAnkhyA-s pradhAna has been discussed and how shareera to be treated as
> avyakta and how hiraNyagarbha shareera to be treated as mAya etc.) So
> contextually he may use both avidyA and mAya alternatively but as per
> bhAshyakAra avidyA is subjective and has been explained as the natural
> tendency of the mind to superimpose the self and the non-self (AtmAnAtma
> -satyAnruta mithuneekaraNaM) on each other (adhyAsa bhAshya and in the
> first para of this introduction Sri SSS says this) and mAya is the name
> given to prakruti or name and form in seed form (beeja rUpa) which gives
> rise to all the different vyakta nAma rUpa.  It definitely requires a
> careful study of whole adhikaraNa to understand the real purport of the
> sUtra 1-4-3 and after that reader would be convinced that this is not mere
> concoction of Sri SSS to hoot his own horn but OTOH he is trying to convey
> the real purport of that adhikaraNa bhAshya.
>
> Hari Hari Hari Bol!!!
>
> Bhaskar YR
>
>
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