[Advaita-l] [advaitin] A kilogram of darkness please

[Michael Chandra Cohen]

Namaste Sudhanshuji,
Please be patient I am struggling to make sense of Bhasya, of what you are
saying and what SSSS intends here as well. Special thanks to Sri Kumarji
for his translations and helpful comments on FB.
I read in Bhasya (SSSS Kannada translation) something different from what
you seem to be saying. My comments in <> ---

BU 2,1,1 Bhasya: "For example, a jar’s abhāva is a cloth (or another
thing), but not the jar itself (svarūpa).
So, the cloth, an abhāva of the jar in this context, is not abhāva-rūpa
(nonentity) but a positive entity (bhāva-rūpa [1]). "

SSSS Footnotes:

   1. The mīmamsaka-s *<why bring them into the conversation? >* say, every
   entity is bhāva (positive) from its own svarūpa, and it is in abhāva when
   viewed from another object <*clothes to jar are bhavarupa but not that
   abhavarupa-jar is bhavarupa. Clothes are bhava from its own svarupa but
   abhava when viewed from jar's svabhava. >.* Following this school, the
   vyavahāra bheda of jars and clothes, of bhāva and abhāva is expounded here.
   Imagining bheda in abhāva is wrong, say Tai.U.Bh (9, introduction), BSBh
   2.1.18 (449), BGBh 18.48 (546) - all these from pāramartha drsti. So, no
   contradiction here.
*<Bhasya's purpose here is to validate satkarya vada and how svarupa of the
   cause can remain intact despite apparent effects. The point is thaat the
   only bhava here is Brahman, all else are illusory including the vyavahara
   bheda 4 kinds of abhava and their relationship with bhavarupa svarupa jar -
   the only svarupa of jar is formless bhava clay.  I think that is what SSSS
   is saying. *
* How might abhava qualify as a paramarthika bheda bhava? Is that what you
   are claiming? That avidya points to a bhavarupa distinction in Brahman?
   Please be patient, I am struggling to grasp exactly what is said here.   *


You said, "BhAshyakAra - घटेन व्यपदिश्यमानात्वात्. One uses
pot-prAk-abhAva, pot-atyanya-abhAva, pot-dhvansa-abhAva in terms of pot."  *I
don't actually follow. Are you saying prak-abhava etc are bhavas different
from pot bhava?*

*I will share and consider on trigunatmika though it doesn't seem to be
mentioned in these passages. *

*Regards, mcc*




On Tue, Sep 3, 2024 at 12:07 PM 'Raghav Kumar' via advaitin <
advaitin at googlegroups.com> wrote:

> Thank you for pointing it out ji.
>
> I should have written, even snake seen in a rope (atyantAbhAva) is
> regarded as bhAvAtmaka and people run away from it. Transactability -
> vyavahAra-yogyatA- is there.
>
> (horns of hare is nirvisheShAbhAva and is not being asserted as
> bhAvAtmaka, as you pointed out)
>
> I would translate the key word ghaTena-vyapadishyamAnatvAt - the reason
> preferred by bhAShya - as "designated by the 'pot' "
>
> Om
>
>
>
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>
> On Tue, 3 Sept 2024 at 9:21 pm, Sudhanshu Shekhar
> <sudhanshu.iitk at gmail.com> wrote:
> Namaste Raghav ji.
>
> BhAshya is silent about nirvishesha-abhAva, which are without pratiyogI,
> like horns of hare, which are nihswarUpa and vastu-shUnya.
>
> BhAshya is talking about vishesha-abhAva, which has a pratiyogI, like
> pot-abhAva. BhAshya proves their bhAvAtmakatA, like cloth.
>
> So, nirvishesha-abhAva is beyond the purview of ghaTa-bhAshya.
>
> Regards.
>
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