[Advaita-l] avidyA is adhyasta (superimposed) in AtmA

[Bhaskar YR]

praNAms
Hare Krishna

In continuation it has to be clarified that there is no upAdAna kAraNa for the agrahaNa, anyathAgrahaNa and saMshaya in the form of bhAvarUpa avidyA ( or bhAvAbhAva vilakshaNa anirvachaneeya avidyA).  There is no fourth type of avidyA that has been introduced by bhAshyakAra anywhere in his PTB.  He simply goes by lOkAnubhava by giving the workaday examples says adhyAsa is quite naisarkiga due to lack of yathArtha jnAna.

Due to this natural adhyAsa, the jeeva (Chaitanya), in svAbhAvika vyavahAra, attaching himself with upAdhi-s this that he is dehavAn,  pursues material happiness (Vishaya sukha) succumbs to sukha-duHkha, rAga-dvisha etc. due to this naisarkika adhyAsa and entangles himself in the cobwebs created by himself. (Here it reminds me the kAtaka shruti bhAshya ‘svAtmanyadhyasyaya’ etc.)  here avidyA is nothing but adhyAsa only nothing else especially it is definitely not the adhyAsOpadAna mUlAvidyA.  It is simply talking about adhyAsa ( seeing snake in rope) and getting the rAga-dvesha due to this.  (seeing the snake and getting afraid of it).  The reason for this jnAnAdhyAsa is simply jnAna abhAva   ( again based on lOkAnubhava not any pramANa janita tarka jnAna).  But at this juncture our tArkika puNditA-s jump on our neck and ask :  You are telling for the vipareeta pratyaya there is agrahaNAtmaka avidyA (jnAnAbhAva) is the reason, If the reason/ cause of this vipareeta pratya is jnAnAbhAva type if avidyA, what is the cause of this jnAnAbhAva type of avidyA?  Some reason should be there and that reason is mUlAvidyA which is not the type of jnAnAbhAva but something separately existing and giving birth to jnAnAbhAva, anythaagrahaNa and saMshaya.  But unfortunately this is not tenable and comply with our lOkAnubhava.  This is not at all an legitimate argument. See how :  if I am going to answer 2x2=22 in place of 2x2=4. My ignorance of the right answer is quite evident here and which has given room for the wrong answer. In this sense, my ignorance is the reason for the wrong answer. But suppose, some tArkika comes and argue that there must be reason behind your ignorance, tell me what is that!!??  Anyone say it is a legitimate question!!??  will it not be question itself wrong? Therefore, tArkika-s should not ask us  the reason for jnAna abhAvAtmaka avidyA. It should simply be accepted it is resulted in adhyAsa, as it is very much in line with our lOkAnubhava and efforts should be put forth to get rid of it.

Hari Hari Hari Bol!!!
bhaskar