[Advaita-l] [advaitin] SSSS on the controversy between mulav7idya and abhavarupa - directly and simply explained as per SSSS

[H S Chandramouli]

Namaste Sudhanshu Ji,

Reg // And teaching ajnAta-sat as kAraNa is by accepting the dharma-adhyAsa
of ajnAna, whose dharma is kAraNatva //,

If ajnAna is understood as absence of knowledge, are you suggesting that
its dharma is kAraNatva ?

Regards

On Sun, Aug 25, 2024 at 6:01 PM Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
wrote:

> Namaste Chandramouli ji. Jaishankar ji. Venkat ji.
>
> //  तत्राह 'सन्नज्ञातो भवेत्ततः' इति । अज्ञातत्वं सत्सामानाधिकरण्यम्
>> अविमुञ्चत् सत एव धर्मो न तु घटादीनां मिथ्याज्ञातानामित्यवगम्यते इत्यर्थः ।
>> एवं च अज्ञानस्याभावात्मकस्य कथं कारणत्वम् ? इत्याक्षेपः परिहृतो भवति ।
>> अज्ञातसत एव कारणत्वाभ्युपगमात् ।
>>
>
> SSS ji is stating that ajnAtatva has sat as its adhikaraNa and hence
> ajnAtatva is the dharma of sat. Further, he says that ajnAtatva is not the
> dharma of ghaTa etc.
>
> SSS ji further says - since kAraNatva belongs to ajnAta-sat (and not to
> ajnAna) and such ajnAta-sat is not abhAva, hence "how can there be
> kAraNatva of abhAvAtmaka ajnAna" stands answered.
>
> SSS ji has missed a point here!
>
> ajnAtatva (and also jnAtatva) are dharma of ghaTa-avachchhinna-chaitnya
> (which is stated as sat by VArtikakAra). This is true. Since ghaTa is
> superimposed in ghaTa-avachchhinna-chaitnya, the jnAtatva and ajnAtatva
> appear as dharma of ghaTa, resulting into cognition (ghaTa is known, ghaTa
> is unknown). This is also true.
>
> However, this ajnAtatva is not an intrinsic dharma of
> ghaTa-avachchhinna-chaitnya. Rather, it appears as a dharma of
> ghaTa-avachchhinna-chaitnya on account of adhyAsa of both ajnAna and ghaTa
> in chaitanya.
>
> With adhyAsa of ajnAna in sat, the dharma of ajnAna namely kAraNatva, also
> stands superimposed in sat. And hence, Shruti says ajnAta-sat i.e.
> ajnAna-adhyAsa-vishishTa-sat has kAraNatva. This is what BUBV 1.4.371
> states in unambiguous manner.
>
> Thus, ajnAtatva of sat does not prohibit the claim of kAraNatva as an
> intrinsic feature of ajnAna. Had kAraNatvam been an intrinsic feature of
> sat, the claim by SSS would have made sense. However, the very ajnAtatva of
> sat is AdhyAsika. And teaching ajnAta-sat as kAraNa is by accepting the
> dharma-adhyAsa of ajnAna, whose dharma is kAraNatva.
>
> Thus, the AdhyAsika-kAraNatva of ajnAta-sat does not answer a valid
> objection by siddhAntI as to how can kAraNatva inhere as an intrinsic
> feature of abhAvAtmaka ajnAna.
>
> Thus, the objection remains - how can ajnAna, which SSS ji holds as
> abhAva, be a kAraNa!!
>
> In simple words -- vArtika says -- ajnAna is kAraNa, this ajnAna is
> adhyasta in Brahman, hence Brahman is kAraNa. And SSS ji comes along and
> says -- see, ajnAta-Brahman is kAraNa, ajnAna is not kAraNa, and hence the
> Akshepa is parihrita as to how can abhAvAtmaka-ajnAna be kAraNa. This is
> really silly. Twisting words straight on face.
>
> यदेव नित्यमज्ञानं मिथ्याज्ञानं तदेव तु ।।
>>> कारणेतररूपेण तयोरव्यभिचारतः ।। ३८६ ।।
>>>
>>
> This shloka states that mithyAjnAna (mithyA+jnAna) is the kArya and nitya
> ajnAna is the kAraNa. Further, there is absence of difference between these
> two on account of being upAdAna-upAdeya which stands proved by
> anvaya-vyatireka. (अज्ञाने सति एव मिथ्याज्ञानस्य भावः, अज्ञानस्याभावे
> मिथ्याज्ञानस्याभाव एव).
>
> Imho, the reference of NS 3.7 does not apply here to BBV 1.4.386. Further,
> the explanation by SSS ji in NS 3.7 is incorrect.
>
> Regards.
> Sudhanshu Shekhar.
>
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