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

[H S Chandramouli]

Namaste Sudhanshu Ji,

Complete quote as under

// अत्र ब्रूमः, रूप्योपादानाज्ञानमप्यनादिचैतन्याश्रितत्वादनाद्येव, उदीच्यं
शुक्त्यादिकं तु तदवच्छेदकमिति न तत्राव्याप्तिः । भावत्वं
चात्राभावविलक्षणत्वमात्रं विवक्षितम् //.
Regards

On Sat, Aug 17, 2024 at 7:05 PM H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Namaste Sudhanshu Ji,
>
> The following may be relevant also.
>
> // अत्र ब्रूमः, रूप्योपादानाज्ञानमप्यनादिचैतन्याश्रितत्वादनाद्येव //.
>
> To that  extant, my earlier statement
>
> //  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.//  //
>
> needs to be corrected. Sorry for the oversight.
> Regards
>
> On Sat, Aug 17, 2024 at 6:54 PM H S Chandramouli <hschandramouli at gmail.com>
> wrote:
>
>> Namaste Sudhanshu JI,
>>
>> avidyA is both अनादि as well as विनाशी. Hence ** तृतीयप्रकारत्वसिद्धौ **.
>> Regards
>>
>> On Sat, Aug 17, 2024 at 6:51 PM H S Chandramouli <
>> hschandramouli at gmail.com> wrote:
>>
>>> Namaste Sudhanshu Ji,
>>>
>>> Reg  // Sir, please go through the text carefully. avidyA is defined to
>>> be anAdi and vinAshI. If it were to be bhAva, then like ghaTa, which is
>>> both vinAshI and bhAva, it would have been sAdi. That is violation with
>>> definition.
>>>
>>> Hence, it is concluded that avidyA is not bhAva. This anumAna is the
>>> bAdhaka in the bhAvatva of avidyA //,
>>>
>>>  I am probably reproducing your own quote in one of your earlir posts
>>>
>>> // न च – अभावविलक्षणाविद्यादौ भावविलक्षणत्वमसम्भवि, परस्परविरोधादिति –
>>> वाच्यम् ; भावत्वाभावत्वयोर्बाधकसत्त्वेन तृतीयप्रकारत्वसिद्धौ
>>> परस्परविरहव्यापकत्वरूपविरोधासिद्धेः, परस्परविरहव्याप्यत्वरूपस्तु विरोधो
>>> नैकविरहेणापरमाक्षिपति । //.
>>>
>>> Notice ** तृतीयप्रकारत्वसिद्धौ **.
>>> Regards
>>>
>>> On Sat, Aug 17, 2024 at 6:39 PM Sudhanshu Shekhar <
>>> sudhanshu.iitk at gmail.com> wrote:
>>>
>>>> Namaste Chandramouli ji.
>>>>
>>>> //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.//
>>>>
>>>> Our discussion is within this context only. And here only all my
>>>> argument is adduced as stated in previous e-mail. BhAva in bhAva-vilakshaNa
>>>> refers to Brahman, vyAvakArika and prAtibhAsika avidyA-kArya excluding four
>>>> abhAvAs and obviously tuchchha.
>>>>
>>>>
>>>> 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.//
>>>>>
>>>> Sir, please go through the text carefully. avidyA is defined to be
>>>> anAdi and vinAshI. If it were to be bhAva, then like ghaTa, which is both
>>>> vinAshI and bhAva, it would have been sAdi. That is violation with
>>>> definition.
>>>>
>>>> Hence, it is concluded that avidyA is not bhAva. This anumAna is the
>>>> bAdhaka in the bhAvatva of avidyA.
>>>>
>>>> This anumAna shows that ghaTa has bhAvatva as meant in the lakshaNa
>>>> bhAva-vilakshaNa.
>>>>
>>>> Hence, your claim that bhAva in the lakshaNa refers exclusively to
>>>> Brahman is erroneous.
>>>>
>>>> Regarda.
>>>>
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>>>> .
>>>>
>>>