[Advaita-l] [advaitin] Kilogram concluded

[Venkatraghavan S]

Namaste Raghav ji,

Yes, they show how avidyA causes the adhyAsa (sat tAdAtmya) of both avidyA
itself and other things onto Brahman.

So the whole point of avidyA being logically prior to adhyAsa and therefore
that invalidating the bhAvarUpatva of avidyA does not fly. It is possible
for a recursive superimposition function to cause its own superimposition.

At the same time, like it is possible to exit any recursion, however deep
into it one may be, as long as there is a terminating condition - it is
possible to exit the recursion of samsAra adhyAsa even though it may be
beginningless, because there exists the terminating condition of
brahmajnAna, which puts to an end the reason for the recursion.

Regards,
Venkatraghavan

On Wed, 4 Sept 2024, 23:17 Raghav Kumar Dwivedula, <raghavkumar00 at gmail.com>
wrote:

> Yes ji. Thank you for the two examples. Laukika reflexive examples like
> this show there's nothing illogical or impossible about the idea that
> "superimposition of avidyA upon Brahman, is from avidyA standpoint alone",
> and not paramArthataH.
>
> Om
>
>
> On Wed, 4 Sept, 2024, 8:39 pm Venkatraghavan S, <agnimile at gmail.com>
> wrote:
>
>> Just thought of another example - to paraphrase Bertrand Russell, a list
>> of all lists should include itself too.
>>
>> Regards,
>> Venkatraghavan
>>
>>
>> On Wed, 4 Sept 2024, 21:06 Venkatraghavan S, <agnimile at gmail.com> wrote:
>>
>>> Namaste Raghav ji,
>>>
>>> A recursive function / algorithm which calls itself, but also achieves a
>>> particular outcome, could be a more modern version of a sva-para-nirvAhaka
>>> vastu.
>>>
>>> Regards,
>>> Venkatraghavan
>>>
>>> On Wed, 4 Sept 2024, 20:41 Raghav Kumar Dwivedula via Advaita-l, <
>>> advaita-l at lists.advaita-vedanta.org> wrote:
>>>
>>>> Namaste Venkat ji and Sudhanshu ji
>>>>
>>>> AvidyA is svaparanirvAhikA like the category called "bheda".
>>>>
>>>>
>>>> The idea of AtmAshraya doSha being present in most logical systems and
>>>> not
>>>> only in traditional nyAya, can we give any other laukika example(s) for
>>>> sva-para-nirvAhikA (to say avidyA idea is not subject to
>>>> AtmAshraya-doSha).
>>>> I mean other examples easier to relate to without entities like "bheda"
>>>> ;
>>>> the SS idea of bheda differentiating both itself from others (sva) as
>>>> well
>>>> as others (bheda is not a pot) from each other (para - like pot from
>>>> cloth).
>>>>
>>>> Thank you.
>>>> Om
>>>> Raghav
>>>>
>>>>
>>>>
>>>>
>>>>
>>>>
>>>> On Wed, 4 Sept, 2024, 5:21 pm Venkatraghavan S via Advaita-l, <
>>>> advaita-l at lists.advaita-vedanta.org> wrote:
>>>>
>>>> > Namaste Sudhanshu Ji,
>>>> >
>>>> > Re
>>>> > "But, in eka-sattA-vAda, do we give provisional existence to
>>>> > ignorance/world? "
>>>> >
>>>> > In my opinion - The existence of ignorance in ekasattAvAda should be
>>>> > sat-tAdAtmya only. avidyA is sva-para-nirvAhikA and anAdi, so there
>>>> is no
>>>> > AtmAshraya doSha with that.
>>>> >
>>>> > Regards
>>>> > Venkatraghavan
>>>> >
>>>> > On Wed, 4 Sept 2024, 19:34 Sudhanshu Shekhar, <
>>>> sudhanshu.iitk at gmail.com>
>>>> > wrote:
>>>> >
>>>> > > Thank you Venkat ji for your response.
>>>> > >
>>>> > > If we do not give ignorance provisional existence, we would be open
>>>> to
>>>> > >> charge of apramANya to the karma kANDa.
>>>> > >>
>>>> > >
>>>> > > In sattA-traividhya-vAda, I fully agree with you that provisional
>>>> > > existence is granted to ignorance/world.
>>>> > >
>>>> > > But, in eka-sattA-vAda, do we give provisional existence to
>>>> > > ignorance/world? Eka-sattA-vAda is not from the standpoint of
>>>> Brahman. It
>>>> > > is still from the ignorance standpoint. So, the onus of explanation
>>>> of
>>>> > > ignorance/world/veil remains on the advaitI. However, he does not
>>>> give
>>>> > any
>>>> > > sort of existence to ignorance/world. We do the vyapadesha of
>>>> > > prAtibhAsikatva/vyAvahArikatva without admitting
>>>> prAtibhAsika/vyAvahArika
>>>> > > sattA because we accept san-mAtra-grAhI-pratyaksha. We do not
>>>> accept any
>>>> > > sort of sattva to vyAvAvahArika/prAtibhAsika vastu, rather mere
>>>> > > sat-tAdAtmya is accepted.  I think it is a very important point
>>>> which
>>>> > must
>>>> > > be appreciated.
>>>> > >
>>>> > > Is that not so?
>>>> > >
>>>> > > May I request you to kindly see page no 7 of the PDF where necessary
>>>> > > citation from Shat BhUshanI is mentioned (from page 63 and 90 of
>>>> Volume
>>>> > 1)
>>>> > >
>>>> >
>>>> https://sudhanshushekhar.wordpress.com/wp-content/uploads/2024/08/eka-satta-vada-vis-a-vis-satta-traividhya-vada.pdf
>>>> > >
>>>> > > Please share your views if I have made any errors in my
>>>> understanding.
>>>> > >
>>>> > > Regards.
>>>> > > Sudhanshu Shekhar.
>>>> > >
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