[Advaita-l] Sringeri AchAryas on the vivaraNa - the cause of adhyAsa (3)
prem d p
prem_d_p at yahoo.co.in
Tue Apr 10 13:04:42 CDT 2007
dear sri anandji,
thank you for your clarifications. i look forward to your next post in the series.
regarding the following point in your clarification, i explain as follows:
Prem (previous post):
Also it seems to me that the difference from non-existence of
bhava-rupa-ajnana is possible only if pragabhavam is also realized to be
different from kevala abhavam. am i right here?
I do not see how the difference between pragabhAva and atyanta-abhAva can
be brought here.
The following is based partly on my understanding of
any'Thing which is beginningless would also be endless. However, we have
here, something which is beginningless and yet endable.
How is this possible?
This is made possible by positing a 'thing' which is defined as beginningless
and endable. Thus we define it, by words, into existence. This is none other than pragabhavam.
bhava-rupa-ajnana is required to be beginningless as otherwise a causal (in the
sense of purpose) relationship to brahman may have to be admitted, also it has
to be endable (sublatable in brahman) as otherwise it would be absolutely
un-related to brahman, making it independent of brahman, and thus rendering
brahman limited by it (bhavarupa-ajnana).
Thus bhavarupa-ajnana belongs to the type 'pragabhavam' (?). Thus it seems
that the entire significance of bhava-rupa-ajnana is pinned to the event which is
its own sublation. In a figurative sense, the entire bhava-rupa-ajnanam is offered up into the flame of Realization...to be consumed (consummated) into sublation and eternal worth ! (?)
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