[Advaita-l] BhAvarUpatva of vishesha-abhAva

[Sudhanshu Shekhar]

Namaste Venkat ji.

Many thanks. It is perfectly clear.

One more question. I think we had discussed it earlier also.

Tuchha has shabd-janya-vritti-vishayatva like Brahman.

BhAvarUpa and tuchchha are both accepted to be non-existent. Just that
bhAvarUpa is perceived whereas tuchchha cannot be perceived.

Now despite non-existence of bhAvarUpa, we still have no problem in
location of bhAvarUpa dharma in bhAvarUpa adhikaraNa.

But can bhAvarUpa dharma, namely shabda-janya-vritti-vishayatvam or say
bhAvarUpa-vilakshaNatva etc, be located in tuchchha?

I mean can tuchchha be adhikaraNa of bhAvarUpa dharma.

Regards.

On Thu, 1 Feb, 2024, 8:44 pm Venkatraghavan S, <agnimile at gmail.com> wrote:

> Namaste Sudhanshu ji,
>
> Yes. Everything other than Brahman being avidyAkArya, abhAva is
> triguNAtmaka only. abhAva also has drshyatva hetu, being the object of
> anupalabdhi pramANa, and hence mithyA. That being the case, it is
> triguNAtmaka
>
> Some references:
>
> 1) Brihadaranyaka upaniShad bhashya1.2.1 (ghaTa bhAShya) - abhAva is
> bhAvAtmaka, hence triguNAtmaka - अपि च, चतुर्विधानामभावानाम् ,
> घटस्येतरेतराभावो घटादन्यो दृष्टः — यथा घटाभावः पटादिरेव, न घटस्वरूपमेव । न
> च घटाभावः सन्पटः अभावात्मकः ; किं तर्हि ? भावरूप एव । एवं घटस्य
> प्राक्प्रध्वंसात्यन्ताभावानामपि घटादन्यत्वं स्यात् , घटेन
> व्यपदिश्यमानत्वात् , घटस्येतरेतराभाववत् ; तथैव भावात्मकताभावानाम् ।
>
> 2) Advaita Siddhi, avidyAlakshaNopapattih - abhAva is jnAnanivartya, hence
> triguNAtmaka
> आत्मत्वस्यैवोपाधित्वात्।
> न चात्यन्ताभावान्योन्याभावयोः
> साध्याव्याप्तिः।अधिकरणातिरिक्तस्यानिवर्त्यस्यात्यन्ताभावादेरनभ्युपगमात्।
> Same upAdhi for the pUrvapakshi's anumAna as the other email. The opponent
> says that there is sAdhya avyApti for Atmatvam in the case of
> atyantAnyonyAbhAva. Meaning atyantAbhAva and anyonyAbhAva have the sAdhya
> of anivartyatva (according to him), but don't have the supposed upAdhi of
> Atmatvam.
>
> The siddhikAra says we do not accept anivartyatvam for atyantAbhAva unless
> you take atyantAbhAva being adhikaraNAtmaka, which in avidyA's case means
> Brahman, which is anivartya.
>
> Thus atyantAbhAva and anyonyAbhAva have jnAna nivartyatvam. If they do,
> they are mithyA (3rd definition of mithyA) and are triguNAtmaka.
>
> 3) Advaita siddhi dvitIya mithyAtva lakshaNam - niShedha has drShyatva as
> niShedhyatAvacChedakam and hence undergoes niShedha itself, ergo abhAva is
> mithyA.
>
> एवञ्च प्रकृते अपि निषेधबाधकेन प्रतियोगिन: प्रपञ्चस्य निषेधस्य च बाधनात् न
> निषेधस्य  बाध्यत्वे अपि प्रपञ्चस्य तात्त्विकत्वम् । उभयोरपि
> निषेध्यतावच्छेदकस्य दृश्यत्वादेस्तुल्यत्वात्
>
> 4) Vedanta Paribhasha - anupalabdhi pariccheda - vyAvahArika abhAva has
> mAyA as upAdAnam
>
> नह्युपादानोपादेययोरत्यन्तसाजात्यम् तन्तुपटयोरपि तन्तुत्वपटत्वादिना
> वैजात्यात् यत्किञ्चित्साजात्यस्य मायया अनिर्वचनीयघटाभावस्य च
> मिथ्यात्वधर्मस्य विद्यमानत्वात् ।
> अन्यथा व्यावहारिकं घटाभावं प्रति कथं मायोपादानमिति कुतो नाशङ्केथाः ।
>
> In response to the charge that an illusion of absence (abhAva bhrama,
> prAtibhAsika abhAva) cannot be a product of mAyA because mAyA being
> bhAvarUpa, cannot be the material cause of an illusory  absence, for if it
> did, the absence would also be bhAvArUpa, the paribhAShAkAra asks, why
> didn't you ask the same question for vyAvahArika abhAva - implying even a
> vyAvahArika abhAva is mAyAkArya only, and hence triguNAtmaka.
>
> Kind regards,
> Venkatraghavan
>
> On Wed, Jan 31, 2024 at 5:00 PM Sudhanshu Shekhar via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> Hari Om,
>>
>> Are vishesha-abhAva such as pot-abhAva, cloth-abhAva etc, which are known
>> by anupalabdhi pramANa, triguNAtmaka?
>>
>> Kindly share references to texts also, if any.
>>
>> Regards.
>> Sudhanshu Shekhar.
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