[Advaita-l] [advaitin] types of abhAva as explained by Sri Sureshvara's TUB vArtika

[Raghav Kumar Dwivedula]

Namaste Chandramouli ji
Thank you for the TUBV and Ananda Giri gloss references on the mere vikalpa
nature of pradhavmsha and prAgabhAva as just the bhAvarUpatvaM of lump and
shards of clay.


Can we say atyantAbhAva is the only idea accepted in Advaita? (This of
course renders the adjective atyanta superfluous)

And hence the "traikAlika-niShedha-atyantAbhAva-pratiyogitvaM" still
remains a valid definition of mithyAtvaM although it employs navya nyAya.

Om
Raghav






On Wed, 4 Sept, 2024, 3:58 pm H S Chandramouli, <hschandramouli at gmail.com>
wrote:

> Namaste Raghav Ji,
>
> The TUBV quote in my earlier post corresponds to the TUB portion which I
> had cited in another concurrent thread, copied below for ready reference.
>
> // As per Advaita SiddhAnta, abhAva is vikalpa only. A few citations below.
>
> TUB , Sambandha Bhashya // प्रध्वंसाभावोऽप्यारभ्यत इति न सम्भवति अभावस्य
> विशेषाभावाद्विकल्पमात्रमेतत् । भावप्रतियोगी ह्यभावः ।//.
> Regards
>
> On Wed, Sep 4, 2024 at 3:50 PM H S Chandramouli <hschandramouli at gmail.com>
> wrote:
>
>> Namaste Raghav Ji,
>>
>> Copying below from Tai Up Bh Vartika of Swami Sureswaracharya with the
>> tIka of Sri Anandagiri Acharya. Self explanatory.
>>
>> //   // कार्यप्रध्वंसतोऽन्यद्यत्तदनित्यं क्रियोत्थितेः ।
>>
>> घटादिवत्प्रतिज्ञायां विशिष्टत्वाददोषता ॥ २८ ॥ //
>>
>> Translation (Balasubrahmanian)  // Any effect, other than posterior
>> non-existence, which is produced by action, like pot, etc., is impermanent;
>> since (the effect whose impermanence is sought to be established) is
>> qualified (as being positive), there is no defect //.
>>
>> AG tIka  // यभ्दावत्वे सति कृतकं तदनित्यमित्येतदेव साधयति कार्य
>> अनित्यमिति प्रतिज्ञायां कार्यत्वहेतोर्भावत्वेन
>> विशिष्टत्वात्पातज्ञाहेत्वोर्व्याप्तिभङ्गदोषर्वत्ता नास्तीति फलितमाह --
>> प्रतिज्ञायामिति ॥ २८ ॥//.
>>
>> Translation (Balasubrahmanian)  // The Advaitin argues that, if a
>> positive something is produced, then it is impermanent. The effect whose
>> impermanence is sought to be established by inference is thus qualified as
>> positive. The case of pradhvamsābhāva cannot be cited as an exception to
>> the principle, for it is abhāva and not bhāva. The inference may be stated
>> as follows: Heaven which is said to be release is impermanent; because it
>> is an effect which is positive; all effects which are positive are
>> impermanent like a pot //.
>>
>> // प्रध्वंसाच्छकलादि स्यात्तच्चानित्यं घटादिवत् ।
>>
>> कल्पनामात्रतोऽभावो नैवाऽऽरभ्यः स कर्मभिः ॥ २९ ॥ //
>>
>> Translation (Balasubrahmaanian) // By the act of destruction, the effect
>> in the form of potsherds is produced. Like pot, etc., it is also
>> impermanent. Abhāva which is only in imagination is not produced by action
>> //.
>>
>> AG tIka  // प्रध्वंसस्य कार्यत्वेऽपि नित्यत्वमभ्युपगम्योकं
>> तदेवासिद्धुमित्याह—प्रध्वंसादिति । नाशक्रियातः शकलादिकार्यं जायते तच्च
>> घटादिवदनित्यतो न ध्वंसस्तत्कार्यत्वं वाऽस्तीत्यर्थः । कस्ता भवन्मते
>> प्रध्वंसाभावस्तत्राऽऽह---कल्पनेति । प्रध्वंसस्यास्मन्मते
>> शशविषाणवद्विकल्पमात्रत्वानित्यत्वानित्यत्वयोरभावान्नासौ प्यभिचारभूरित्यर्थः
>> ॥ २९ ॥//.
>> Translation (Balasubrahmanian)  // The Advaitin does not accept negative
>> entities like pradhvaṁsābhāva. When a pot is destroyed, what originates is
>> potsherds. Strictly speaking, there is no destruction or non-existence of
>> pot. if pot does not exist in the form of pot, it exists in some other
>> form, say, potsherds. So the Advaitin accepts neither pradhvaṁsābhāva nor
>> its being an effect of an act. According to Advaita, what is called
>> pradhvaṁsābhāva is, like a hare's horn, a figment of imagination, and the
>> question of its being permanent or otherwise does not arise //.
>>
>> Regards
>>
>> On Tue, Sep 3, 2024 at 9:37 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
>>>
>>>
>>>
>>> Yahoo Mail: Search, organise, conquer
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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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