[Advaita-l] [advaitin] Bhavarupa Ajnana Tamas (Ignorance) - Nrsimha Tapini Upanishad and Gita Bhashya

[H S Chandramouli]

On Sat, Jul 20, 2024 at 6:27 PM H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Namaste.
>
> Bhashya vAkya also states as under
>
> // यदि ज्ञानाभावः, यदि संशयज्ञानम् , यदि विपरीतज्ञानं वा उच्यते अज्ञानमिति
> //.
>
> Reg  // (अग्रहणविपरीतसंशयप्रत्ययास्तन्निमित्ताः - please note the word
> #tat-nimitta //,  there appears to be an alternate rendering of the Bhashya
> as well, pointed out by Sri SSS. In this, ** तन्निमित्ताः ** is
> substituted by ** स निमित्ताः **. Sri SSS prefers this rendering.
> Regards
>
>
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> On Sat, Jul 20, 2024 at 5:47 PM Sudhanshu Shekhar <
> sudhanshu.iitk at gmail.com> wrote:
>
>> Namaste Chandramouli ji
>>
>> //  आत्माग्रहातिरेकेण तस्या रूपं न विद्यते ।
>>
>> अमित्रवदविद्येति सत्येवं घटते सदा ॥ १७९ ॥ //
>>
>> //  AtmAgrahAtirekeNa tasyA rUpaM na vidyate |
>>
>> amitravadavidyeti satyevaM ghaTate sadA || 179 || //,
>>
>> Translation Sri Balasubrahmanian //  Its nature does not consist in
>> anything other than the non-perception of the Self. Only if it is said that
>> the term avidya is like the term amitra, it is always tenable //
>>
>> Notes by Sri Balasubrahmanian   //  Avidya is not negative (abhAva), but
>> something positive. It should not be interpreted negatively as the prior
>> non-existence of knowledge (jñāna-prāgabhava). It is a positive entity
>> which conceals the nature of the Self. Concealment (avarana) is what it
>> does; and it constitutes the nature of avidya. The work of concealment will
>> not be possible in the case of a negative entity, what is non-existent. The
>> Advaitin does not admit the existence of any negative entity at all.
>> Therefore, the term avidya does not mean the absence or non-existence of
>> knowledge, since the mere absence or non-existence of knowledge cannot do
>> the work of concealing or veiling the Self.
>>
>> The word avidya must be explained in the same way as the word amitra is
>> explained. The negative prefix *a*  in the word amitra conveys the idea
>> that the person denoted by the word is other than or opposed to a friend.
>> In the same way, the negative prefix *a* in the word avidya conveys the
>> sense that the thing denoted by the word is something other than vidya  or
>> something opposed to vidya. It does not convey the idea of the absence of
>> vidya.
>>
>> Anandagiri explains the expression आत्माग्रह (AtmAgraha) which means non-
>> perception of the Self as the concealment of the Self
>>  **आत्मनोऽग्रहो नामाऽऽवरणमाच्छादनं ** (Atmano.agraho
>> nAmA.a.avaraNamAchChAdanaM)  //.
>>
>> Thus, as per Bhashya as well as Vartika of Swami Sureswaracharya,
>> ,  ज्ञानाभावः (j~nAnAbhAvaH), or equivalent terms often used
>> like अग्रहण (agrahaNa), तत्वाग्रहण (tatvAgrahaNa) etc,  should be
>> understood to mean a भावपदार्थ (bhAvapadArtha ), as ** not allowing (the
>> true nature of the Atman) to be revealed **, and not as
>> an अभावपदार्थ (abhAvapadArtha ), **absence of Knowledge
>>
>>
>> This seems to suggest that agrahaNa = avidyA and it is same as AvaraNa
>> (आत्मनोऽग्रहो नामाऽऽवरणमाच्छादनं). That it is not nirvishesha abhAva like
>> horns of hare is quite clear.
>>
>> However, the bhAshya-vAkya, uses agrahaNa, viparIta-grahaNa and
>> samshaya-jnAna as a product of their nimitta (timira-dosha/avidyA). And
>> thus makes a distinction. This nimitta is stated as avidyA and is
>> AvaraNa-Atmaka i.e. its very swarUpa is AvaraNa. (तामसे च आवरणात्मके
>> तिमिरादिदोषे सति अग्रहणादेः अविद्यात्रयस्य उपलब्धेः ॥ Once AvaraNa-Atmaka
>> is there, there is perception of agrahaNa etc.)
>> (अग्रहणविपरीतसंशयप्रत्ययास्तन्निमित्ताः - please note the word
>> #tat-nimitta. The story does not stop at avidyA-traya namely agrahaNa etc.
>> We need to account for their nimitta also.)
>>
>> The concept is further analysed in Advaita Siddhi where avidyA, AvaraNa
>> and AvaraNa-kritya are distinguished.
>>
>> So, AvaraNa = avidyA-chit-sambandha
>>
>> AvaraNa-kritya = agrahaNa, viparIta-grahaNa and samshaya-jnAna.
>>
>> Both AvaraNa and AvaraNa-kritya are avidyA-prayukta and hence they can be
>> referred by the word avidyA.
>>
>> None of these are nirvishesha abhAva like horns of hare.
>>
>> Regards.
>>
>>
>> <https://mobile-webview.gmail.com/602606089/-6494606231773758577#m_4450035598294152394_m_-7905942490821117998_DAB4FAD8-2DD7-40BB-A1B8-4E2AA1F9FDF2>
>>
>>
>>
>>
>>>>
>>>>
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