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

[abhishek prasad]

Dear Madam or Sir:
Namaste

Some of my concerns:

*1. Man are the most highly possible evolved images of That Absolute
Reality -Purn Brahman.*
*2. How such Appearances arise from Absolute Reality... Does The Absolute
consciousness have power to think beautifully or ugly to be manifested?*

*a. Please help me understand the Mind and the way it works and how it gets
manifested in myriad ways.*

*b. Does Mind have the desire to evolve into physical entities?*

*d. If the mind has power to think... Then where does this thinking power
come from?  *

*f. Is the Consciousness or mind evolving because this evolution has some
meaning to be conveyed.*



*I find myself bit in between the Mind or consciousness and the meaning or
purpose...*



*Please do enlighten me on…Please*



Thanks & Regards.
Abhishek

On Sat, 17 Aug 2024 at 18:55, H S Chandramouli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> 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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> >> <
> https://groups.google.com/d/msgid/advaitin/CAH9%3D%2BBAf4TiqYE3n%2BqYqLyiPf3YuoJGcARPR1nPmD5vVTq6rwA%40mail.gmail.com?utm_medium=email&utm_source=footer
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> >> .
> >>
> >
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-- 
Thanks & Regards.
*Abhishek Prasad*