[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 
  vivekachudamani #200-201.
  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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