[Advaita-l] [advaitin] Mandukya bhashya. Ignorance seed in sushupti

[H S Chandramouli]

Namaste Venkat Ji,

Reg // How would one describe the cause in terms of the effect - is it the
same as the effect? is it different? In advaita we refer to it as tAdAtmya,
but it is neither bheda nor abheda //,

Can you please give any reference to this. In my understanding, Cause is
not described in terms of the effect at all. It is not necessary either.
Effect is the manifest form of the cause which is always unmanifest. I
don’t think tAdAtmya relationship between cause and effect is correct  when
both of them enjoy the same level of Reality. samasattA (समसत्ता). In
Advaita SidhAnta, only AdhyAsika tAdAtmya (आध्य्सिक तादात्म्य)  is admitted
as for example as stated in BSB 2-2-38 copied below.

// ब्रह्मवादिनः कथमिति चेत् , न; तस्य तादात्म्यलक्षणसम्बन्धोपपत्तेः ।//

//  brahmavAdinaH kathamiti chet , na; tasya
tAdAtmyalakShaNasambandhopapatteH //

This pertains to the relationship between jagat and Brahman wherein Brahman
is addressed as the vivarta kAraNa for jagat. Brahman and jagat enjoy
different levels  of Reality (विषमसत्ता).

Regards

On Fri, Jun 30, 2023 at 7:57 PM Venkatraghavan S <agnimile at gmail.com> wrote:

> Namaste Venkatraman ji,
>
> How would one describe the cause in terms of the effect - is it the same
> as the effect? is it different? In advaita we refer to it as tAdAtmya, but
> it is neither bheda nor abheda.
>
> Regards,
> Venkat
>
> On Fri, Jun 30, 2023 at 3:23 PM S Venkatraman <svenkat52 at gmail.com> wrote:
>
>> Namaste Venkatraghavanji,
>>
>> I find your statement, “ So, I wouldn't say that such a bhAvarUpa avidyA
>> is *not* agrahaNa, anyathAgrahaNa and samshaya. Nor would I say it
>> is.” a bit baffling. What exactly do you mean by it?
>> Many thanks and regards,
>>
>> Venkatraman
>>
>> Sent from my iPhone
>>
>> On 30-Jun-2023, at 7:22 PM, Venkatraghavan S <agnimile at gmail.com> wrote:
>>
>> 
>> Namaste Bhaskar ji
>> Thank you for your kind words.
>>
>> I agree with your summary of the email I had sent earlier, although in
>> (c), the vyavadhAnam in the context of the passage quoted was not limited
>> to suShupti alone.
>>
>> Such a bhAvarUpa avidyA can be said to be the cause of the agrahaNa,
>> anyathAgrahaNa and samshaya - because of which those effects are themselves
>> *referred* to sometimes as avidyA (e.g. tametam evam lakshaNam adhyAsam
>> paNDitAh avidyeti manyante). So, I wouldn't say that such a bhAvarUpa
>> avidyA is *not* agrahaNa, anyathAgrahaNa and samshaya. Nor would I say
>> it is.
>>
>> Kind regards,
>> Venkatraghavan
>>
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