[Advaita-l] [advaitin] A smart inference by Shankara

[H S Chandramouli]

Namaste Sudhanshu Ji,

Reg  // The word bhAva includes Brahman within its connotation. It does not
exclusively refer to Brahman as it is evident from Advaita Siddhi //,

I certainly did not mean that the word bhAva refers exclusively to Brahman
in Advaitic texts, let alone AS. I meant that in this specific context,
bhAva vilakshaNa of avidyA in the lakshaNa statement context, bhAva refers
exclusively to Brahman ** अनादिभावरूपत्वे सति ज्ञाननिवर्त्यत्वम् **. Here
avidyA considered is अनादि.

Reg  // Here, there is bAdhaka sattva for bhAvatva of avidyA by the anumAna
-- विनाशी #भावः सादि:, #घटवत्. This shows that ghaTa has bhAvatva. Thus,
vyAvhArika-avidyA-kArya has bhAvatva //,

That is exactly the point. Here avidyA considered is सादि.

Regards

On Sat, Aug 17, 2024 at 5:42 PM Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
wrote:

> Namaste Chandramouli ji.
>
> The word "positive" can be used for denoting "bhAvarUpa". That is not the
> issue as long as it is understood that bhAvarUpa is
> bhAva-abhAva-vilakshaNa. All the respectable names which you have taken
> would certainly have meant bhAva-abhAva-vilakshaNa by their usage of
> "positive".
>
> Sri Goda Venkateswara Shastrinah, in his talks covering Advaita Siddhi,
>> terms avidyA/ajnAna as **positive** entity (using the English word) at many
>> places. He specifically mentions, concerning bhAva-vilakshaNa of avidyA,
>>  that the word **bhAva** here should be understood as Brahman, and that it
>> is meant to distinguish them as both are termed anAdi.
>>
>
> The word bhAva includes Brahman within its connotation. It does not
> exclusively refer to Brahman as it is evident from Advaita Siddhi. If we
> were to exhaustively define bhAva, then it refers to Brahman,
> vyAvahArika-avidyA-kArya, prAtibhAsika-avidyA-kArya and it excludes the
> four abhAvAs.
>
> Please see the following from Advaita Siddhi:
>
> 1. न च – अभावविलक्षणाविद्यादौ भावविलक्षणत्वमसम्भवि, परस्परविरोधादिति –
> वाच्यम् ; भावत्वाभावत्वयोर्बाधकसत्त्वेन तृतीयप्रकारत्वसिद्धौ
> परस्परविरहव्यापकत्वरूपविरोधासिद्धेः, परस्परविरहव्याप्यत्वरूपस्तु विरोधो
> नैकविरहेणापरमाक्षिपति ।
>
> Here, there is bAdhaka sattva for bhAvatva of avidyA by the anumAna --
> विनाशी #भावः सादि:, #घटवत्. This shows that ghaTa has bhAvatva. Thus,
> vyAvhArika-avidyA-kArya has bhAvatva.
>
>
> 2. #ज्ञाननिवर्त्यत्वसमानाधिकरणाभावविलक्षणत्वेनाविद्यायाः सादित्वसाधने
> ‘अजामेकाम्’ ‘अनादिमायये’त्यादिशास्त्रविरोधः, अनादित्वसाधकेन
> ज्ञाननिवर्त्यत्वे सति भावविलक्षणत्वेन सत्प्रतिपक्षश्च,
> #भावत्वस्योपाधित्वञ्च.
>
> Here, AchArya states bhAvatva as the upAdhi in the anumAna presented by
> the opponent. The anumAna uses shuktirUpya as the drishTAnta (refer
> BAlabodhinI). By the definition of upAdhi -- sAdhya vyApakatve sati sAdhana
> avyApakatvam -- bhAvatva is accepted to be present in shuktirUpya. Thus, it
> is concluded that prAtibhAsika-avidyA-kArya has bhAvatva.
>
> 3. Brahman has bhAvatva. That goes without saying. I need not give
> instances therefor.
>
> You can refer to LaghuchandrikA and BAlabodhinI, the two texts on which I
> based my opinion.
>
> It is a subtle point. I would welcome further comments on this. And I
> would request a conclusion.
>
> Regards.
> Sudhanshu Shekhar.
>
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