[Advaita-l] A replica of Adhyasa Bhashya in the Gita Bhashya13.26

[Raghav Kumar Dwivedula]

A follow up sentence I missed - the word "causative" is better written as
'causal' indicating its latency and absence of direct observability.

Again, any corrections are welcome.



On Thu, 30 Apr, 2020, 9:59 PM Raghav Kumar Dwivedula, <
raghavkumar00 at gmail.com> wrote:

> Namaste Praveen ji
> A doubt here -
> 1. You wrote - I think the Panchami just means hetu here.
>
> 2. I’d be a little careful using it as a causative for adhyAsa as it might
> accrue the same flaw ajnAna being abhAvarUpa! 😊
> (I am intrigued...!)
> 3. And then concluded with nibandhanam = kAraNam
>
> Are not the ideas of "hetu", "causative factor" and "kAraNam"
> interchangeable , or am I missing something here?
>
> I think if you could elaborate point 2, it should clarify the entire
> matter.
>
> Also to check if the following ways of putting it are correct, please let
> me know.
> 1. adhyAsa is caused by avidyA
> 2. avidyA is the hetu for the occurrence of adhyAsa.
> 3. avidyA is the kAraNam for adhyAsa.
>
> Om
>
> Raghav
>
>
>
>
> On Thu, 30 Apr, 2020, 9:41 PM Praveen R. Bhat via Advaita-l, <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> Namaste Raghav ji,
>> (Thanks Subbuji for the OP)
>>
>> From: Raghav Kumar Dwivedula via Advaita-l
>>
>> Can we counter the objection (by just looking at this reference) that
>> aGYAna is GYAnAbhAva? Since the abhAva reference is there in this gItA
>> passage -  "तद्विवेकज्ञानाभावात्
>> अध्यारोपितसर्परजतादिसंयोग..." .
>>
>> Would it be logical to say that the Panchami prayoga in
>> vivekaGYAna-abhAvAt
>> itself implies a causative factor for adhyAsa?
>>
>> >>> I think the Panchami just means hetu here. I’d be a little careful
>> using it as a causative for adhyAsa as it might accrue the same flaw ajnAna
>> being abhAvarUpa! 😊
>>
>> Also in  विषयविषयिणोः भिन्नस्वभावयोः इतरेतरतद्धर्माध्यासलक्षणः संयोगः
>> क्षेत्र
>> क्षेत्रज्ञस्वरूपविवेकाभावनिबन्धनः, a point to consider is whether the word
>> nibandhaH can be taken as the "seat" or "basis" or "origin" - again all
>> these have the causative sense. (...the other meaning of nibandhanaH as
>> "fastening" or "tying together" is also there of course). So we could say
>> अध्यासलक्षणः संयोगः विवेकाभावनिबन्धनः  (विवेकाभावः यस्य निबन्धनः सः
>> विवेकाभावनिबन्धनः).
>>
>> >>> क्षेत्रस्वरूप-क्षेत्रज्ञस्वरूपयोः विवेकस्य अभावः निबन्धनं = कारणं
>> यस्य संयोगस्य सः संयोगः क्षेत्रक्षेत्रज्ञस्वरूपविवेकाभावनिबन्धनः। I urge
>> those interested to read Bhagavan Anandagiri’s TIkA on it ending nicely
>> with सम्यग्ज्ञानात् अज्ञानतत्कार्यनिवृत्त्या मुक्तिः, इति स्थिते, फलितमाह-
>> य एवमिति
>>
>> Kind rgds,
>> --Praveen R. Bhat
>> /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
>> That owing to which all this is known! [Br.Up. 4.5.15] */
>>
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