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

[H S Chandramouli]

Namaste Sudhanshu Ji,

In other words, when referring to मूलाविद्या or मूलाज्ञान, they are
bhAvarUpa. When it is stated that they are  bhAva vilakshaNa, the word
bhAva addresses Brahman. And since it is declared as abhava vilaksaNa also,
it is considered a positive entity, And not just a negative concept.

I would hasten to clarify that I am not stating this in the context of
whether मूलाविद्या or मूलाज्ञान itself obtains. My post is only meant for
those who subscribe to the मूलाविद्या or मूलाज्ञान prakriyA.
Regards

On Sat, Aug 17, 2024 at 6:25 PM H S Chandramouli <hschandramouli at gmail.com>
wrote:

> 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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