[Advaita-l] Asked of Chatgpt: "Are there any definitions or descriptions that depict a positive ignorance in Sankara's commentary on the Brahma Sutras or classic 10 Upanishads whether in context or otherwise?

[Michael Chandra Cohen]

On behalf of Bhaskar prabhuji, I asked Chatgpt, " as per the adhyAsa
context explained in adhyAsa bhAshya during the flow of thoughts by this
adhyAsa bhAshya writer, whether splitting the word ‘mithyAjnAna’  as
mithya+ajnAna or mithyA+jnAna is more appropriate?"

In the context of **Adhyasa Bhashya** (a commentary on the concept of
superimposition or adhyasa), the question of whether to split the term
**mithyājnāna** as **mithyā + ajñāna** or **mithyā + jñāna** is crucial for
understanding the nature of ignorance (avidya) in Advaita Vedanta.

### **Understanding the Splits**

1. **mithyā + ajñāna**:
   - **mithyā**: This means "false" or "illusory." It refers to something
that is not real or not ultimately true but appears to have some form of
existence.
   - **ajñāna**: This means "ignorance" or "lack of knowledge." It denotes
a lack of true knowledge about reality.

   **mithyā + ajñāna** would imply that the ignorance (ajñāna) itself is
false or illusory (mithyā). In other words, it characterizes ignorance as
being of a false nature, implying that ignorance itself is an illusion or a
mistaken perception.

2. **mithyā + jñāna**:
   - **mithyā**: Again, this means "false" or "illusory."
   - **jñāna**: This means "knowledge" or "awareness."

   **mithyā + jñāna** would suggest "false knowledge" or "illusory
knowledge," implying that the knowledge we have is not true or correct.

### **Adhyasa Bhashya Perspective**

**Adhyasa Bhashya** is a commentary by Adi Shankaracharya that explains the
concept of adhyasa, or superimposition. According to Shankaracharya's
explanation:

- **Adhyasa (Superimposition)**: Adhyasa is the error of attributing
properties of one thing to another. It is the mistaken perception of the
world as separate from Brahman.

- **Mithyājnāna**: In this context, mithyājnāna is used to describe the
nature of ignorance. Shankaracharya uses the term to denote the kind of
knowledge that is not true. This indicates that ignorance (avidya) itself
is not just a lack of knowledge but a false or mistaken form of knowledge
that leads to erroneous perceptions and superimpositions.

**Which Split is More Appropriate?**

**mithyā + ajñāna** is more appropriate in this context. Here’s why:

- **Nature of Ignorance**: In Advaita Vedanta, ignorance (ajñāna) is not
merely a passive lack of knowledge but is characterized as a mistaken
perception or a false view of reality. This makes it **mithyā**, or
illusory.

- **Superimposition**: The concept of adhyasa involves the projection of
false attributes onto Brahman. Thus, the ignorance that causes this
projection is itself seen as false or illusory. Therefore, **mithyā +
ajñāna** effectively captures the idea that the ignorance responsible for
superimposition is not merely a lack of true knowledge but is a form of
mistaken or false knowledge.

- **Alignment with Shankara’s Commentary**: Shankaracharya’s analysis in
Adhyasa Bhashya supports this view by explaining that ignorance leads to
the illusion of duality and multiplicity. Ignorance is described as an
active, erroneous force that causes the superimposition of unreal
attributes onto the real Brahman.

### **Conclusion**

In the context of the **Adhyasa Bhashya** and traditional Advaita Vedanta,
**mithyā + ajñāna** is the more appropriate split for understanding the
nature of ignorance. This split emphasizes that ignorance (ajñāna) is
itself a form of false or illusory knowledge (mithyā), aligning with
Shankaracharya’s explanation of how ignorance functions as a mistaken
perception that leads to the superimposition of false attributes onto the
ultimate reality, Brahman.



On Wed, Jul 3, 2024 at 7:39 AM Michael Chandra Cohen <
michaelchandra108 at gmail.com> wrote:

> Chatgpt is Artificial Intelligence! It has consulted translations of
> Brahma Sutra and classic Upanishads although I have not asked for specific
> citations. Exhaustive citations for the Brahma Sutras support
> Chatgpt's findings can be found in the link below from Hacker's study in
> Halbfas, Philology and Confrontation, chapter 4
>
> https://drive.google.com/file/d/1pCvQ-Y36h3xqii-JlcMtJxiAdO1FOMIV/view?usp=sharing
>
> On Wed, Jul 3, 2024 at 7:25 AM Bhaskar YR <bhaskar.yr at hitachienergy.com>
> wrote:
>
>> praNAms
>>
>> Hare Krishna
>>
>>
>>
>> Sorry, please bear with my ignorance.  What is this Chatgpt??  Who
>> answered these queries??  What is the background of the scholar who is
>> answering this query?? BTW, the answers / clarifications provided below OK
>> with me 😊 the quotes and references conspicuously missing the quote
>> from adhyAsa bhAshya which is the main source to some to prove bhAvarUpa
>> avidyA and which is the material cause for adhyAsa.
>>
>>
>>
>> Hari Hari Hari Bol!!!
>>
>> bhaskar
>>
>>
>>
>> *BHASKAR YR*
>>
>>
>>
>> *From:* Michael Chandra Cohen <michaelchandra108 at gmail.com>
>> *Sent:* Wednesday, July 3, 2024 10:16 AM
>> *To:* A discussion group for Advaita Vedanta <
>> advaita-l at lists.advaita-vedanta.org>; Advaitin <advaitin at googlegroups.com
>> >
>> *Cc:* Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>; Bhaskar YR <
>> bhaskar.yr at hitachienergy.com>
>> *Subject:* Asked of Chatgpt: "Are there any definitions or descriptions
>> that depict a positive ignorance in Sankara's commentary on the Brahma
>> Sutras or classic 10 Upanishads whether in context or otherwise?
>>
>>
>>
>> *Warning*
>>
>>
>>
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>> If this email looks suspicious, *report it* by clicking 'Report
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>>
>> Adi Shankaracharya's commentaries on the **Brahma Sutras** and the
>> **classic Upanishads** are pivotal in understanding his view on **avidya**
>> (ignorance). The notion of avidya as positive ignorance versus a mere
>> absence of knowledge is a significant interpretative issue. To address your
>> question, let's delve into the definitions and descriptions of avidya in
>> Shankaracharya’s works, focusing on whether they depict avidya as a
>> positive ignorance.
>>
>> ### Analysis of Avidya in Shankaracharya’s Commentaries
>>
>> #### **1. Brahma Sutras**
>>
>> **Brahma Sutras (Brahmasutras) Commentary:**
>> - **Sutra 1.1.1**: The Brahma Sutras start with "Athato Brahma Jijnasa,"
>> which translates to "Now, therefore, the inquiry into Brahman."
>> Shankaracharya’s commentary here emphasizes the need to understand Brahman,
>> the ultimate reality, and addresses the role of avidya in obscuring this
>> knowledge.
>> - **Role of Avidya**: In his commentary, Shankaracharya typically
>> describes avidya in terms of its effects, such as causing mistaken identity
>> and suffering, rather than as a positive entity. For example, he describes
>> avidya as leading to the false perception of duality but does not always
>> characterize it as an active, positive force.
>> - **Non-Duality**: Shankaracharya emphasizes that Brahman is the only
>> reality and avidya is simply the veil over this truth. The focus is on
>> dispelling ignorance through knowledge rather than combating an independent
>> force of ignorance.
>>
>> #### **2. Classic Upanishads**
>>
>> **Chandogya Upanishad Commentary:**
>> - **Chapter 6, Section 1**: Shankaracharya explains the concept of avidya
>> as the cause of mistaken identity. He describes how individuals mistake
>> themselves for the body and mind rather than recognizing their true nature
>> as Brahman.
>> - **Positive Ignorance**: Shankaracharya’s commentary here does not
>> typically depict avidya as an active, positive force but rather as the
>> absence of knowledge about the true nature of the Self. The focus is on
>> removing this ignorance to reveal the ever-present reality of Brahman.
>>
>> **Mandukya Upanishad Commentary:**
>> - **The Three States**: In his commentary on the Mandukya Upanishad,
>> Shankaracharya discusses the states of consciousness (waking, dreaming, and
>> deep sleep) and the ultimate reality (Turiya). He uses the concept of
>> avidya to explain how the Self is obscured in these states but does not
>> present avidya as an active force.
>> - **Avidya’s Role**: Avidya is discussed as the source of ignorance about
>> the Self’s true nature, leading to the mistaken perception of the world.
>> Again, the treatment focuses on the lack of knowledge rather than an
>> independent force.
>>
>> **Brhadaranyaka Upanishad Commentary:**
>> - **Chapter 4, Section 3**: Shankaracharya discusses the nature of
>> Brahman and how ignorance leads to misunderstanding. He describes avidya as
>> obscuring the true knowledge of Brahman but does not elaborate it as a
>> positive ignorance.
>> - **Avidya’s Nature**: In this commentary, avidya is addressed as the
>> lack of true knowledge, rather than as a positive entity causing illusions.
>>
>> ### Summary
>>
>> In Shankaracharya’s commentaries on the **Brahma Sutras** and the
>> **classic Upanishads**, **avidya** is primarily described in terms of its
>> effects—such as leading to mistaken identity and the perception of
>> duality—rather than as a substantive, positive force. The general approach
>> in these texts is to emphasize the removal of ignorance through direct
>> knowledge of the Self (Atman) and Brahman.
>>
>> #### **Key Points:**
>> - **Absence of Positive Ignorance**: Shankaracharya does not typically
>> define avidya as a positive, active force. Instead, he characterizes it
>> more as a lack or veil over the true knowledge of Brahman.
>> - **Focus on Knowledge**: The primary solution offered in
>> Shankaracharya’s commentaries is to gain true knowledge (atma-jnana) to
>> dispel avidya, which aligns with the idea that avidya is not a positive
>> ignorance but rather a lack of understanding.
>>
>> Thus, **Shankaracharya’s position**, based on the commentaries on these
>> texts, supports the interpretation of avidya as an absence of knowledge
>> rather than as a positive ignorance. This interpretation aligns with the
>> perspective of Swami Satchidanandendra Saraswati, who also emphasizes that
>> avidya is best understood as the lack of true knowledge rather than an
>> independently existing positive force.
>>
>