[Advaita-l] Fwd: [advaitin] Request for Review: 21 Foundational Axioms of Advaita Siddhānta

[H S Chandramouli]

forwarding again as original is withheld due to length of post.



---------- Forwarded message ---------
From: H S Chandramouli <hschandramouli at gmail.com>
Date: Tue, Mar 10, 2026 at 4:14 PM
Subject: Re: [advaitin] Request for Review: 21 Foundational Axioms of
Advaita Siddhānta
To: <advaitin at googlegroups.com>
Cc: A discussion group for Advaita Vedanta <
advaita-l at lists.advaita-vedanta.org>


Namaste Vikram Ji and Sudhanshu Ji,

Reg  //  L1-2
अनाद्यध्यासोऽविद्यैव; अधिष्ठानज्ञानेन बाध्या।

adhyAsa is effect while avidyA is cause. So, when we say adhyAsa is
avidyA-eva, we should keep in mind that they are not synonyms. Rather,
being effect, it can be indicated by name of cause. For e.g. a jeweller in
his stock register refers all gold-ornaments as gold, all silver-ornaments
as silver and mentions their cost in one go. Being effect of gold, there is
no prejudice caused by referring the ornaments as gold. Similarly, being a
product of avidyA, the adhyAsa is referred by the word "avidyA". I am sure
by the word एव in avidyaa-eva, you mean the same. If not, then please
clarify //,

Which one is anAdi ; adhyAsa or avidyA ? cause or effect ? Or can both be
anAdi?.

In gold-ornaments illustration, both gold and ornament are sAdi ( have a
beginning ).
Regards

On Tue, Mar 10, 2026 at 1:10 AM Vikram Jagannathan <vikkyjagan at gmail.com>
wrote:

> Namaskaram Sudhanshu ji,
>
> Many thanks for the thorough review and guidance. I have incorporated the
> feedback. Updated statements below.
>
> ---
>
> L1-2: Yes, precisely. The use of 'eva' indicates that the effect,
> 'adhyasa,' is referred to by the word 'avidya,' which is its cause. The
> intended point is that the operation of avidya is understood primarily in
> the form of adhyasa. This stands in contrast to several other Vedanta
> schools, where avidya is more closely identified with Karma (residual
> impressions, not action). That distinction alone significantly changes the
> nature of sadhana. Adhyasa-avidya is removed through right knowledge alone
> (jnana eva), whereas Karma-avidya is exhausted through action guided by
> right knowledge, that is, through some form of jnana-karma-samucchaya.
>
>
>