Bhavarupa and Orders of Reality
S Venkatraman
On 23-Dec-2022, at 10:30 PM, Jaishankar Narayanan <jai...@gmail.com> wrote:
--Namaste,According to Bhaskar ji avidyA-kalpita (atyanta asat jnAna-abhAva-kalpita) mAyA is vyAvahArika satya and it is ‘existing thing’ like water!! and it is anirvachaneeya.Really great logic!with love and prayers,Jaishankar
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H S Chandramouli
Namaste.
Reg << It is said that avidya is bhavarupa i.e. something that is existentent because otherwise jnana cannot remove it. My question is - by existence what is meant - conceptual existence or physical existence? >>,
avidyA as bhAvarUpa involves both *conceptual* meaning jnAna , as well as *physical* meaning *vastu* or *object*. Technically it is termed involving both अर्थाध्यास (arthAdhyAsa) and ज्ञानाध्यास (j~nAnAdhyAsa).
Conceptual alone would mean something relating to jnAna ONLY. Nothing *physical* associated with it. That makes avidyA *abhAvarUpa*. Only ज्ञानाध्यास (j~nAnAdhyAsa), but no अर्थाध्यास (arthAdhyAsa).
Reg << The second question on which I am seeking clarity is on orders of reality. It seems to me that whenever there is adhyasa, the substratum and the superimposition belong to two different orders of reality. If this is not so, subsequent sublation is impossible >>,
AdhyAsa always involves different Orders of Reality. There are different types of AdhyAsa. They are categorized also in different ways.
One way of categorization is स्वरूपाध्यास (svarUpAdhyAsa) and संसर्गाध्यास (saMsargAdhyAsa).
In स्वरूपाध्यास (svarUpAdhyAsa) the entities involved are themselves considered to be of different Orders of Reality. Superimposition of Rope-Snake on Rope,Creation on Brahman are examples of स्वरूपाध्यास (svarUpAdhyAsa). Rope-Snake and Creation belong to different Orders of Reality with respect to Rope and Brahman respectively, and are considered अध्यास by their very nature (स्वरूप svarUpa).
In संसर्गाध्यास (saMsargAdhyAsa) on the other hand, the entities are considered as of the same Order of Reality, but their relationship or association is of a different Order of Reality and considered as अध्यास (adhyAsa). Their relationship or association can neither be declared related or nonrelated अनिर्वचनीय (anirvachanIya). Examples are mirror and reflection there in, clear crystal and its coloration due to a nearby flower. In this case, mirror/reflection as well as crystal/coloration are of one Order of Reality, while their relationship or association is another Order of Reality.
Another way of categorization is निरुपाधिक अध्यास (nirupAdhika adhyAsa) and सोपाधिक अध्यास (sopAdhika adhyAsa). They could be considered as broadly corresponding to स्वरूपाध्यास (svarUpAdhyAsa) and संसर्गाध्यास (saMsargAdhyAsa) respectively.
My understanding.
Regards
ChandramouliTo view this discussion on the web visit https://groups.google.com/d/msgid/advaitin/2E632FA1-6BA7-4AA9-A2BB-AB81EA6A97A7%40gmail.com.
V Subrahmanian
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H S Chandramouli
Namaste Sudhanshu Ji,
Reg << In sansarga-adhyAsa,
can it not happen between objects of different order
of reality? >>,
Yes. That is correct. It can and does indeed. Thanks for pointing out the error. Statement in my earlier post
<< In संसर्गाध्यास (saMsargAdhyAsa) on the other hand, the entities are considered as of the same Order of Reality, but their relationship or association is of a different Order of Reality and considered as अध्यास (adhyAsa). Their relationship or association can neither be declared related or nonrelated अनिर्वचनीय (anirvachanIya). Examples are mirror and reflection there in, clear crystal and its coloration due to a nearby flower. In this case, mirror/reflection as well as crystal/coloration are of one Order of Reality, while their relationship or association is another Order of Reality. >>
Should have read
<< In संसर्गाध्यास (saMsargAdhyAsa) on the other hand, the entities are considered as established in their respective nature, but their relationship or association or identification can neither be declared related or nonrelated अनिर्वचनीय (anirvachanIya). Examples are mirror and reflection there in, clear crystal and its coloration due to a nearby flower. In this case, mirror/reflection as well as crystal/coloration are of one Order of Reality, while their relationship or association is another Order of Reality >>.
AdhyAsa between Atman and anAtman is characterized as संसर्गाध्यास (saMsargAdhyAsa) and not स्वरूपाध्यास (svarUpAdhyAsa).
I may add here that there is a whole lot of different types of adhyAsA listed in addition to what I have mentioned above. A very comprehensive review of these is available in the commentary in hindi on the text विज्ञान नौक (vij~nAna nauka) of Sri Bhagavatpada by Bhagavan Pandit Sadhuvarya which is translated in kannada by Sri Mysore Shivananda Subrahmanya Shastri . The topic of adhyAsa is very well presented. Link for the same
<< https://www.scribd.com/document/485906961/Vijnananauka-of-Shankaracharya >>
I could not locate the link to the hindi version.
Regards
ChandramouliHari Om Chandramouli ji.
In sansarga-adhyAsa, can it not happen between objects of different order
of reality? Brahman and world, there is sansarga-adhyAsa. Idam and Rajat,
there is sansarga-adhyAsa.
How do you state that sansarga-adhyAsa is between objects having same order
of reality.
Regards.
On Sat, 24 Dec, 2022, 2:12 pm H S Chandramouli via Advaita-l, <
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S Venkatraman
On 24-Dec-2022, at 4:59 PM, H S Chandramouli <hschand...@gmail.com> wrote:
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Bhaskar YR
praNAms
Hare Krishna
If possible further elaboration requested with regard to arthAdhyAsa which has been explained as physical / vastu/object.
// quote //
avidyA as bhAvarUpa involves both *conceptual* meaning jnAna , as well as *physical* meaning *vastu* or *object*
Conceptual alone would mean something relating to jnAna ONLY. Nothing *physical* associated with it. That makes avidyA *abhAvarUpa*
// unquote//
Not able to understand these two statements. avidyA as bhAvarUpa has two meanings!! But in jnAnAdhyAsa it is ‘abhAvarUpa’ !!?? where can I find the bhAshya reference for these two type of adhyAsa-s??
Hari Hari Hari Bol!!!
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Bhaskar YR
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sunil bhattacharjya
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