[Advaita-l] [advaitin] Mandukya bhashya. Ignorance seed in sushupti (fwd)

[jaldhar at braincells.com]

---------- Forwarded message ----------
From: H S Chandramouli <hschandramouli at gmail.com>

Namaste.

For a change, I thought I would give reference to a verse from the vArtika
of Swami Sureswaracharya concerning  avidyA  vis-à-vis  PanchabhUtAs and
 Creation in general, along with the observation by Sri SSS himself thereon.

BUBV 2-4-418

//  कार्यात्माऽपचयं  गच्छन्यत्र  निष्ठां  निगच्छति ।

  तानि भूतानविद्येति  प्राहुस्त्रय्यन्तनिष्ठिताः  ॥  //

//  kAryAtmA.apachayaM  gachChanyatra  niShThAM  nigachChati |

 tAni bhUtAnavidyeti  prAhustrayyantaniShThitAH  || //

Meaning  (Not literal translation )  //  All effects ultimately resolve
themselves into their  root cause. Those well versed in vedAnta  have termed
 the root cause,  into which the Elements (PanchabhUtAs) ultimately  resolve
themselves into, as avidyA  //.

In this context, Sri SSS makes the following observation at Foot Note 1,
Page 652 of his translation cum commentary on BU (Vol 1).

Translation from kannada to english mine  //  In BU 1-5-1, the name *satya*
has been given to nAmarUpAs. In mUrtAmUrta BrahmaNa also, kAryakaraNAtmaka
panchabhUtAs have been addressed by the name of *satya*. It has been stated
in BUBV  2-4-418  that vedAntins call  these as avidyA ; They should be
understood  to mean avidyAkalpita //.

Thus even Sri SSS admits that Swami Sureswaracharya  has referred to
panchabhUtAs as avidyA , although he (Sri SSS)  reiterates his opinion  that
here also it should be understood as avidyAkalpita and not as avidyA. But no
specific reasons have been given at least in this place.

Regards


On Fri, Jun 30, 2023 at 9:39 AM K Kathirasan <brahmasatyam at gmail.com> wrote:
       Namaste Dennis ji,
Not just in one instance, but he gives the same/similar definitions
for Avidya in Brhadaranyaka Up Bhashya 3.3.1 and Brahma Sutra Bhashya
4.1.2 as well. Perhaps the most compelling consistency in definitions
across three different bhashya-s. 

Warmest Regards,
Kathirasan K

       On 28 Jun 2023, at 10:20 PM, dwaite at advaita.org.uk wrote:

In the Bhagavad Gītā 13.2 Bhāṣya, Ṥaṅkara indicates three
‘features’ of avidyā: agrahaṇātmaka – non-perception (agrahaṇa)
of the truth; viparītagrāhaka – wrong perception (viparīta) of
the truth; saṃśayopasthāpaka – doubtful (saṃśaya) perception of
the truth. And he concludes that avidyā is in the mind.
 
Best wishes,
Dennis
 
From: advaitin at googlegroups.com <advaitin at googlegroups.com> On
Behalf Of ????????? ?????? Bharat
Sent: Wednesday, June 28, 2023 2:36 PM
To: advaitin at googlegroups.com
Subject: Re: [advaitin] Mandukya bhashya. Ignorance seed in
sushupti
 
Sorry,but is तत्व अग्रहण a term made by post sankara advaitin ?
 
On Wed, 28 Jun 2023, 19:03 , <dwaite at advaita.org.uk> wrote:
       Dear Subbu-ji,
 
The points I listed were intended to be simple reasoning,
not summarizing the teaching of Ṥaṅkara. And, as you know,
this does say that teaching cannot contradict experience
or reason.
 
Can I ask what, other than mind, would be the means of
non-perception in suShupti? And what is ‘non-perception of
truth’ other than lack of realization in the mind
following shravaNa-manana? It is the giving of new names
to situations that is precisely the reason why new
meanings and interpretations are invented by later
writers.
 
Best wishes,
Dennis
 
 
Dear Dennis ji, 
 
The above points, numbered upto 4, is not the correct
depiction of Gaudapada and Shankara in the Mandukya: 
There is a situation called 'tattva agrahanam',
non-perception of the ultimate Reality, Truth, the
ontological Brahman, which is there in sushupti.  This
non-perception, along with the perception of duality is
there in waking and dream.  Thus, the non-perception of
truth is the avidya that Gaudapada and the Bhashya refer
to when they say avidya in deep sleep.  It is not mere
'non-perception/not knowing things/lack of sensory
knowledge' due to the absence of mind in deep sleep. 
 
regards
subbu    
        1.  
        2. On awakening or going into dream, the mind
           becomes active again and continues the
           related activities (external perception in
           waking; internal, memory-related in
           dream).
        3. If the mind was unenlightened before going
           to sleep, it is still unenlightened
           afterwards! No surprise there, then! 
        4. You don’t ‘become Brahman’ in deep-sleep –
           you are already Brahman, all of the time!
           You just lack the knowledge.
        
Best wishes,
Dennis