[Advaita-l] [advaitin] A causal avidya as distinct from adhyasa is accepted by Sureshwaracharya

[V Subrahmanian]

On Tue, May 27, 2025 at 3:12 PM 'Bhaskar YR' via advaitin <
advaitin at googlegroups.com> wrote:

> *In other words, there is an avidya that results in adhyasa. The other
> effect of avidya is samshaya, doubt.  *
>
>
>
> *praNAms*
>
> *Hare Krishna*
>
>
>
> *Who is questioning this!!??  *
>

What is highlighted is that the causal avidya is not abhAvAtmaka but a
bhAvarUpa one. Otherwise, it cannot be the cause of the other two.
Bhashyakara has emphatically stated that 'abhAva cannot give rise to a
bhAva entity.'

regards




> *It is well accepted that not knowing the rope ( jnAnAbhAva) is the reason
> for taking it as snake ( adhyAsa).  The mistaken knowledge can never arise
> without the absence of correct knowledge.  Hence for all practical purposes
> the absence of correct knowledge is the cause of misconception.  However,
> the advocators of mUlAvidyAvAdins introduce fourth type of avidyA which is
> the material cause of these three types of avidyA.  As per them for the
> adhyAsa (misconception) absence of knowledge (jnAnAbhAva) is not the cause
> but something else which is Dravya rUpa, bhAva rUpa brahmAshrita avidyA
> shakti.  But  as per lOkAnubhava, in day to day experience adhyAsa is the
> predominant one as we don’t say due to lack of rope knowledge we are seeing
> snake but OTOH we start our business by seeing the snake….hence bhAshyakAra
> says anAdyananta naisargikOdhyAsaH, very common to human mind / tendency.
> Though in common, avidyA is either agrahaNa or saMshaya or adhyAsa type,
> the word avidyA in adhyAsa bhAshya is adhyAsa alone which has been
> elaborated with all types of loukika examples.  Hence the agrahaNa
> (jnAnAbhAva) regarding the real nature of the self is the kAraNAvidyA and
> anyathAgrahaNa and saMshaya are kAryAvidyA.  kArikA too say this.  Anyway
> it should not be forgotten that kArya-kAraNa sambandha between avidyA and
> adhyAsa any talks with relating to this too is due to adhyAsa coz. without
> considering oneself as pramAtru (which is again adhyAsa) one cannot go
> forward with pramANa-prameya vyavahAra clarifies Sri SSS.  *
>
>
>
> *Hari Hari Hari Bol!!!*
>
> *bhaskar*
>
>
>
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