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

[H S Chandramouli]

Namaste.

Surely Advaita Sharada does not cover NyAyAmruta. You need to look for it
in NyAyAmruta !! The hindi book I have suggested includes both, Advaita
Sidhi and NyAyAmruta.

Regards

<https://www.avast.com/sig-email?utm_medium=email&utm_source=link&utm_campaign=sig-email&utm_content=webmail>
Virus-free.
www.avast.com
<https://www.avast.com/sig-email?utm_medium=email&utm_source=link&utm_campaign=sig-email&utm_content=webmail>
<#DAB4FAD8-2DD7-40BB-A1B8-4E2AA1F9FDF2>

On Mon, May 4, 2020 at 3:26 PM V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

>
>
> On Mon, May 4, 2020 at 3:08 PM H S Chandramouli <hschandramouli at gmail.com>
> wrote:
>
>> << On Mon, May 4, 2020 at 10:26 AM V Subrahmanian via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>> स्वेनैव कल्पिते देशे व्योम्नि यद्वद्घटादिकम् ।
>> तथा जीवाश्रिताऽविद्यां मन्यन्ते ज्ञानकोविदाः ॥
>>
>> A pot for example, comes into being in the vast space and occupies a place
>> even while containing (pot)space within it. In the same way the jiva comes
>> into being and occupies a place in avidyA even while containing avidyA
>> within itself.  Thus do the wise hold.
>>
>> >Would anyone please provide the reference of the above verse/mantra? >>,
>>
>> Namaste.
>>
>> This verse is cited in NyAyAmruta in support of its contention that jIva
>> cannot be Ashraya for avidyA. However it does not mention its origin.
>> Curiously in its response Advaita Sidhi cites the same verse and gives a
>> different interpretation to it, and contends that the verse does not
>> conflict with the contention of Sri Vachaspati Mishra in Bhamati that jIva
>> is the Ashraya for avidyA. Refer अद्वैतसिद्धिः
>>
>> , अथाज्ञानवादेऽविद्याया वाचस्पतिसम्मतजीवाश्रयत्वोपपत्तिः (advaitasiddhiH
>>
>> , athAj~nAnavAde.avidyAyA vAchaspatisammatajIvAshrayatvopapattiH ),
>> Ananthakrishna Shastri Edition.
>>
>> However I must confess I am unable to make out which view the
>> interpretation given above supports !! No offence meant. It is just that I
>> do not understand it properly.
>> Regards
>>
>
> Thanks for referring to the Advaitasiddhi. I checked for this in the
> Advaitasharada and found that it is cited only by Madhusudana Saraswati and
> not by Sri Vyasa Tirtha:
>
> अथाज्ञानवादेऽविद्याया वाचस्पतिसम्मतजीवाश्रयत्वोपपत्तिः
>
> वाचस्पतिमिश्रैस्तु जीवाश्रितैवाऽविद्या निगद्यते । ननु जीवाश्रिताऽविद्या
> तत्प्रतिबिम्बितचैतन्यं वा, तदवच्छिन्नचतन्यं वा, तत्कल्पितभेदं वा जीवः; तथा
> चान्योन्याश्रय इति चेन्न; किमयमन्योन्याश्रय उत्पत्तौ, ज्ञप्तौ, स्थितौ वा ।
> नाद्यः; अनादित्वादुभयोः । न द्वितीयः; अज्ञानस्य चिद्भास्यत्वेऽपि चितेः
> स्वप्रकाशत्वेन तदभास्यत्वात् । न तृतीयः; स किं परस्पराश्रितत्वेन वा,
> परस्परसापेक्षस्थितिकत्वेन वा स्यात् । तन्न; उभयस्याप्यसिद्धेः, अज्ञानस्य
> चिदाश्रयत्वे चिदधीनस्थितिकत्वेऽपि चिति
> अविद्याश्रितत्वतदधीनस्थितिकत्वयोरभावात् । न चैवमन्योन्याधीनताक्षतिः;
> समानकालीनयोरप्यवच्छेद्यावच्छेदकभावमात्रेण तदुपपत्तेः, घटतदवच्छिन्नाकाशयोरिव
> प्रमाणप्रमेययोरिव च। तदुक्तं *‘स्वेनैव कल्पिते देशे व्योम्नि यद्वत्
> घटादिकम् । तथा जीवाश्रयाविद्यां मन्यन्ते* *ज्ञानकोविदाः*' इति ।
> एतेन–यद्युत्पत्तिज्ञप्तिमात्रप्रतिबन्धकत्वेनान्योन्यापेक्षताया अदोषत्वं,
> तदा चैत्रमैत्रादेरन्योन्यारोहणाद्यापत्तिरिति—निरस्तम् ;
> परस्परमाश्रयाश्रयिभावस्यानङ्गीकारात् । न चेश्वरजीवयोरीश्वरजीवकल्पितत्वे
> आत्माश्रयः, जीवेशकल्पितत्वे चान्योन्याश्रयः, न च शुद्धा चित् कल्पिका, तस्या
> अज्ञानाभावादिति वाच्यम् ; जीवाश्रिताया अविद्याया एव जीवेशकल्पकत्वेनैतद्विकल्पानवकाशात् ।
> तस्माज्जीवाश्रयत्वेऽप्यदोषः ॥
> ॥ इत्यद्वैतसिद्धौ अज्ञानस्य जीवाश्रयत्वोपपत्तिः ॥
>
> regards
> subbu
>
>>
>> On Mon, May 4, 2020 at 10:26 AM V Subrahmanian via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>>> स्वेनैव कल्पिते देशे व्योम्नि यद्वद्घटादिकम् ।
>>> तथा जीवाश्रिताऽविद्यां मन्यन्ते ज्ञानकोविदाः ॥
>>>
>>> A pot for example, comes into being in the vast space and occupies a
>>> place
>>> even while containing (pot)space within it. In the same way the jiva
>>> comes
>>> into being and occupies a place in avidyA even while containing avidyA
>>> within itself.  Thus do the wise hold.
>>>
>>> >Would anyone please provide the reference of the above verse/mantra?
>>>
>>> Sri Anand Hudli had replied:
>>>
>>> Among the schools of advaita, the bhAmatI school has accepted the theory
>>> that the locus of avidyA is the individual soul, jIva. VAcaspati says
>>> in his bhAmatI (1.1.4), "na avidyA brahmAshrayA kiM tu jIve." The quote
>>> is probably from a later work, since I have seen a similar shloka in
>>> prakAshAnanda's Vedanta siddhAnta muktAvalI. amalAnanda, the author of
>>> the vedAnta-kalpataru commentary on the bhAmatI, also has defended
>>> vAcaspati's position. It is often pointed out that vAcaspati's position
>>> is similar to that of maNDana mishra in his brahmasiddhi, where he says,
>>>  "yattu kasya avidyeti, jIvAnAm iti brUmaH".
>>>
>>> regards
>>> subbu
>>>
>>>
>>> >
>>> _______________________________________________
>>> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
>>> http://blog.gmane.org/gmane.culture.religion.advaita
>>>
>>> To unsubscribe or change your options:
>>> https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>>>
>>> For assistance, contact:
>>> listmaster at advaita-vedanta.org
>>>
>>
>>
>> <https://www.avast.com/sig-email?utm_medium=email&utm_source=link&utm_campaign=sig-email&utm_content=webmail> Virus-free.
>> www.avast.com
>> <https://www.avast.com/sig-email?utm_medium=email&utm_source=link&utm_campaign=sig-email&utm_content=webmail>
>> <#m_3229609620161180757_m_5983995974464990346_DAB4FAD8-2DD7-40BB-A1B8-4E2AA1F9FDF2>
>>
>