[Advaita-l] [advaitin] How jnAnAbhAva can cause adhyAsa !!??

[Sudhanshu Shekhar]

Hare Krishna Bhaskar prabhu ji.

// Please let me know if I have presented your view correctly and clearly
Bhaskar ji. If possible, comment on whether adhyAsa is a thought!! And if
it is a thought, then how it is not triguNAtmaka.//

Please offer your comments.

//what is the definition of the term ‘triguNAtmika’//

Anything made of three guNAs. For e.g. table, pot etc.

//when both mAya or tuccha are atyanta abhAva *how tuccha is not atyanta
bhAva* again you said both mAya and tuccha have non-existence and again you
said both are not identical, //

I never said tuchchha is not atyanta abhAva.

I said that atyanta-abhAva-tva is common to mAyA and tuchchha. However,
while mAyA has sattvena-pratIti-arhatvam in pratipanna-upAdhi, tuchchha
does not have such arhatva. Hence, though mAyA and tuchchha have
atyanta-abhAva in common, they are not identical on account of
sattvena-pratIti-arhatvam.

//How can an atyanta abhAva vastu can still appear in upAdhi??//

Why? What is the problem that you see? Please specify. See, this doubt
means you have some idea about atyanta-abhAva. Isn't it? That should be
discussed.

//How at first place do you now there are two types of atyanta abhAva
vastu-s and both are at the same time identical and different??//

Are you under the impression that two atyanta-abhAva cannot be distinct?

//What is the extra definition you have to define mAya and tuccha apart
from its common status i.e. atyanta abhAva??//

kvachidapi-upAdhau-sattvena-pratIti-anarhatvam is the definition for
tuchchha. atyanta-abhAva-tva is not the definition for tuchchha.

//Which are all the parameters that you are using one atyanta abhAva – mAya
has capacity to appear and another atyanta-abhAva entity tuccha does not??//

As I said, tuchccha is defined as -- क्वचिदप्युपाधौ सत्त्वेन
प्रतीयमानत्वानधिकरणत्वम् ।  And mAyA is neither sat nor tuchchha.

Regards.
Sudhanshu Shekhar.