[Advaita-l] Fwd: [advaitin] How jnAnAbhAva can cause adhyAsa !!??

[Raghav Kumar Dwivedula]

praNAms Sri Raghava prabhuji

Hare Krishna



Incidentally, you had suggested that avidyA has its basis (i.e., Ashraya)
in mAyA. But still you hold that mAyA is bhAva while avidyA is abhAva. In
the viShasamyuktam annaM (rice mixed with poison) for avidyA samyuktam
avyaktaM example of bhAShya, I don't think viSham (poison) is an abhAva
entity!



   - Just a clarification, nowhere Sri SSS asserts that adhyAsa is an
   abhAva entity.  adhyAsa  as we know, only understanding something as
   something else which it is not. That means, understanding one self as the
   body (dehAtma buddhi) which he is not is adhyAsa. Again nowhere Sri SSS
   makes the statement that dehAtma buddhi itself is an abhAva OTOH he
   emphasizes that it is an antaHkaraNa dOsha.  To continue, understanding
   others through their deha, buddhi, ahamkara and seeing multiplicity is also
   adhyAsa. Thinking of oneself as husband, wife, son, daughter, etc., in
   relation to their bodies is its consequence. (adhyAsa hetuka phala i.e.
   saMbandha/saMsAra resultant rAga-dvesha etc.).  Thinking oneself as a
   property owner in relation to a piece of land is also similar. All these
   are well explained in adhyAsa bhAshya.  All these wrong apprehensions about
   oneself, come only in relation to one’s body, the bodies of others, a piece
   of land and so on.  But one has to keep in mind that these adjuncts have
   not been created by jeeva himself. He is only recognizing himself wrongly
   through them which have all been created by Brahman or brahman is the
   abhinna nimittopadAna kAraNa for the perceived world.  Or brahman by its
   power of mAyA has created them for the sake of jeeva to experience the
   fruit in accordance with his Karma. If they did not exist he could not
   experience his Karma phala at all. That is the reason why I said, the basis
   for the adhyAsa resulting from jnAnAbhAva is the Jagat which is an effect
   of mAyA.  It is simply because one .cannot get adhyAsa of snake if the rope
   is not there.  If the rope itself is avidyA or jeeva kurta, he can
   superimpose anything on anything, like he could see snake in place of nacre
   or silver in place of rope!! 😊  Further I reiterated, this basis serves
   not only the purpose of mundane day to day transaction but also mOksha of
   jeeva. It is in this jagat only there is guruAcharya, shAstra, upadesha,
   sAdhana through which jeeva gets the knowledge of his real svarUpa.  In the
   module of creation, the mundane life has been created by sarvajna and sarva
   shakta Ishwara who is the ultimate witness and the sarvabhUtAntarAtma and
   presides over all Karma (karmAdhyaksha and karma phala dAta). It is only
   from his grace that one can get even the knowledge which leads one to
   mOksha.  Hence gaudapAda at one place just even to get Advaita vAsana we
   need Ishwara kAruNya.



   - And again avidyA saMyukta avyAkruta, the upasiddhAnta that we get from
   this is avidyA is not mAyA or avyAkruta and both are entirely two different
   things one is visha and another is poison.  Here bhAshyakAra talking about
   avidyA as adhyAsa not as jnAnAbhAva.  jnAnAbhAva which is abhAva rUpa in
   there in sushupti nevertheless there is no harm in brahma ekatva in that
   state.  Hence Sri SSS and bhAshyakAra says adhyAsa is the main culprit
   through jnAnAbhAva is nepa mAtra for this adhyAsa is in itself not harmful
   and ekarUpa.



Hari Hari Hari Bol!!!

Bhaskar



PS:  you directly replied to me without marking it to group, hence I am
also directly replying to you.  I don’t have any problem if it is there in
group as well 😊