[Advaita-l] [advaitin] BrihadAraNyaka 4.3.19 and Aitareya 1.3.12

[Michael Chandra Cohen]

Namaste SUdhanshuji,

//If there is no change, there cannot be imagination. //
Anadi and change are different orders of reality. Along with change, time
and material creation are assumed. Instead, all your anadi categories fall
within adhyasa only. They are all products of jagrat drsti that are moot in
svapna drsti both of which depend on sushupti anubhava drsti.  That is the
real DSV.

//When it is said abhAva-vilakshaNa, then it does not mean "not
non-existent". abhAva includes within its ambit asat (non-existent and
non-perceptible) and abhAvAtmaka avidyA-kArya (the four abhAvAs).
abhAva-vilakshaNa means different from these.//

A creation of logic only - mayaika
Sures. Tait Vart2.8
AvidyA which appears to be well-established in our experience is not really
established by any pramAna. Thought is prasiddha, it is not pramAna
prasiddha (Balasub. Comm)
Suresvara NS 3.66
seyam bhAntir nirAlambA sarva-nyAya-virodhInI
shate na vicAram sA tamo ya-vad divAkaram
This ignorance is without a cause and violates all rules and reasons. It no
more brooks investigation than darkness brooks the light of the sun.

// from the frame of reference of non-rope, snake is mithyA//
yes, but what is mithya - fundamentally different between us. Please don't
respond - it's too much already.

//non-existent avidyA appears only from the frame of reference of
non-Brahman.//
'appears'? this is sunyata unless 'appears' has some existential reality.
 Goes to mithys definition above

//नाविद्याऽस्येत्यविद्यायामेवाऽऽसित्वा प्रकल्प्यते ।।ब्रह्मटृष्ट्या
त्वविद्येयं न कथंचन युज्यते//
Chatgpt tr of first part: It is assumed only in ignorance that "there is no
knowledge in it.'
a lovely observation.

//To know the illusion as an illusion. The moment there is conviction//
anubhava or buddhi's 'conviction'?

//That is seen from experience that knowledge removes ignorance. //
 again, anubhava or buddhi?

Please ji, excuse me if I am not able to respond in a timely manner but
I'll do my best. 🙏🙏🙏

On Fri, Apr 4, 2025 at 5:48 AM Sudhanshu Shekhar via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Raghav ji.
>
> At the same time, is there not a distinction in DSV between some of
> the entities
> > about which we could assert their very experience is their creation as
> > opposed to 'anAdi' entities within DSV?
> >
>
> The six anAdi entities are admitted to be beyond the realm of
> drishTi-srishTi. Rest entities, of whose srishTi is admitted, there are two
> approaches: दृष्टि-सम-समया-सृष्टि: (advocated in Advaita Siddhi) and
> दृष्टि: एव सृष्टिः (Advocated in VSM).
>
> So, for six entities, there is no creation. For others, depending on the
> approach, they are either accepted to be created at the same time when
> there is knowledge thereof; or, their very drishTi is their creation.
>
> In dream, I would understand the experience of time (or any other
> putative 'anAdi'
> > entity) too as arising or created afresh with each experience of that
> > dream.
> >
>
> Time is defined as avidyA-chit-sambandha, which is one of the six anAdi
> entities. It is not avidyA-kArya, but it is avidyA-prayukta. I am unable to
> see as to how time is experienced to be arising or created afresh with
> experience of dream. We find all experiences to be happening within the
> domain of time.
>
> If I grant anything we experience in dream (such as time etc) an anAdi
> status,
> > would that not lead to acceptance of pratyabhijnA leading to compromise
> > of DSV?
> >
>
> So, pratyabhijnA in case of anAdi entities should not be damaging to DSV.
> Since there is no creation afresh of these entities, and same entity is
> sustaining, in their case, pratyabhijnA can be admitted.
>
> Is there not the mention of anAdi entities within DSV  as per AS?
> >
>
> Yes. Six entities are accepted to be anAdi in advaita namely jIva, Ishwara,
> shuddha chaitanya, jIva-Ishwara-bheda, avidyA and avidyA-chit-sambandha.
> जीव ईशो विशुद्धा चित्तथा जीवेशयोर्भिदा ।अविद्या तच्चितोर्योगः षडस्माकमनादयः
> ॥
>
> Recently, I came to know through the note by R Krishnamurti Shastri ji that
> there are eight anAdi entities. Two additional entities are jIva-chit-bheda
> and Ishwara-chit-bheda. Please see footnote page 269 of SiddhAnta Lesha
> Sangraha edited by him.  षडस्माकमनादय इति । न च ईश्वरचिन्मात्रयोर्भेदः
> जीवचिन्मात्रयोर्भेदश्च स्वरूपानादिरिति अष्टाविति वक्तव्यम्, न षडिति इति
> वाच्यम् । भेदराशित्वेन त्रयाणामेकीकरणात् षडित्यस्योपपत्तेः । अत एव 'जीव ईशो
> विशुद्धा चित् *भेदस्तस्याः तयोर्द्वयोः *। अविद्यातत्चितोर्योगः
> षडस्माकमनादयः' इत्यपि पठन्ति । तस्याः शुद्धचितः सकाशात् तयो:- जीवेशयोः
> भेदः, *तर्योर्द्वयोः अन्योन्यश्च भेदः इति तदर्थः* ।
>
> Regards.
> Sudhanshu Shekhar.
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