[Advaita-l] Lord's mama guNamayi mAya Vs Jeeva's avidyA

[Sudhanshu Shekhar]

Namaste Raghav ji.

Perfect.

//What distinguishes the individual from the total is the antaḥ-karaṇa. In
other words, the antaḥ-karaṇa is the vyāvartaka*1*. The individual
including the antaḥ-karaṇa is jīva-caitanya. In other words jīva-caitanya
is antaḥ-karaṇa-viśiṣṭa-caitanya. The same caitanya excluding the
antaḥ-karaṇa is sākṣi-caitanya. In other words, sākṣi-caitanya is
antaḥ-karaṇa-upahita-caitanya.//

This is well accepted in srishTi-drishTi-vAda. The way I defined, jIva=
avidyA-pratibimbita-chaitanya and Ishwara = avidyA-upahita-chaitanya, is
how drishTi-srishTi-vAda defines the two entities jIva and Ishwara. Here,
avidyA is visheshaNa for jIva but upAdhi for jIva. Rest everything is how
you explained above.

//For example, in the sentence, "I am limited," the antaḥ-karaṇa is included
in the meaning of the word 'I'. Therefore the meaning of the word 'I' is
antaḥ-karaṇa-viśiṣṭa-caitanya or jīva-caitanya. In contrast, in the
sentence, "I am limitless," the antaḥ-karaṇa is not included in the meaning
of the word 'I'. Therefore the meaning of the word 'I' is
antaḥ-karaṇa-upahita-caitanya or sākṣi-caitanya. It is this limitless
antaḥ-karaṇa-upahita sākṣi-caitanya that is equated with brahman in the
mahā-vākya."//

Perfect.

I will just add on with respect to DSV.

In DSV, Brahman is avidyA-anupahita-chaitanya. Thus, jIva is
avidyA-pratibimbita-chaitanya, Ishwara is avidyA-upahita-chaitanya whereas
Brahman is avidyA-anupahita-chaitanya. Thus, avidyA acts as visheshaNa,
upAdhi and upalakshaNa respectively for jIva, Ishwara and Brahman.

On Sun, 1 Oct, 2023, 8:58 am Raghav Kumar Dwivedula via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Sudhanshu Ji
> To add on to that from an older vichara Sagara post which I remembered
> regarding chaitanya with upAdhi and visheShaNa...
>
> Regarding what you wrote-
>
> "There is no contradiction in avidyA=mAyA.
>
> Your objections arise because of incorrect application of avidyA as a
> qualifying factor with respect to jIva and Ishwara.
>
> JIva= avidyA-pratibimbita-Brahman
>
> Ishwara = avidyA-upahita-Brahman
>
> While for jIva, avidyA acts as visheshaNa, for Ishwara, it acts as upAdhi."
>
> I quote -
> "Both a viśeṣaṇa and an upādhi are types of vyāvartaka. A vyāvartaka is
> that which distinguishes one thing from others. That which is distinguished
> is called a 'vyāvartya'.
>
> A viśeṣaṇa is a vyāvartaka that is included in the vyāvartya. A vyāvartya
> that is distinguished by a viśeṣaṇa is called 'viśiṣṭa'.
>
> An upādhi is a vyāvartaka that is not included in the vyāvartya. A
> vyāvartya that is distinguished by an upādhi is called 'upahita'.
>
> No vyāvartaka is intrinsically either a viśeṣaṇa or upādhi — this depends
> on the context.
>
> ......
>
> It is important to understand the difference between a viśeṣaṇa and an
> upādhi because the correct understanding of mahā-vākya through
> bhāga-tyāga-lakṣaṇā is based on this difference (this was explained here
> <http://www.vicharasagara.com/2013/03/who-gains-brahma-jnana_23.html>). In
> the mahā-vākya the individual being is equated with the total being. This
> equation is necessary because there is an apparent difference between the
> two.
>
> What distinguishes the individual from the total is the antaḥ-karaṇa. In
> other words, the antaḥ-karaṇa is the vyāvartaka*1*. The individual
> including the antaḥ-karaṇa is jīva-caitanya. In other words jīva-caitanya
> is antaḥ-karaṇa-viśiṣṭa-caitanya. The same caitanya excluding the
> antaḥ-karaṇa is sākṣi-caitanya. In other words, sākṣi-caitanya is
> antaḥ-karaṇa-upahita-caitanya.
>
> For example, in the sentence, "I am limited," the antaḥ-karaṇa is included
> in the meaning of the word 'I'. Therefore the meaning of the word 'I' is
> antaḥ-karaṇa-viśiṣṭa-caitanya or jīva-caitanya. In contrast, in the
> sentence, "I am limitless," the antaḥ-karaṇa is not included in the meaning
> of the word 'I'. Therefore the meaning of the word 'I' is
> antaḥ-karaṇa-upahita-caitanya or sākṣi-caitanya. It is this limitless
> antaḥ-karaṇa-upahita sākṣi-caitanya that is equated with brahman in the
> mahā-vākya."
>
>
> From
> http://www.vicharasagara.com/2014/10/visesana-versus-upadhi.html?m=1
>
>
>
> >
> >
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