[Advaita-l] Question: prAgabhAva apratiyogitvam Vs pravAha anAditvam
Murali Karamchedu
murali_m_k at msn.com
Mon Jun 5 16:04:23 CDT 2006
Dear List Members,
I am trying to understand a distinction that Sri Chandrasekhara Bharati
makes in his Vivekachudamani Bhashya . The context is the part where he
says that the linga SarIra is identical for all the janmAs until mukti. He
says that while avidyA has the characteristic of ‘prAgabhAva
apratiyogitvam’, the linga SarIra has the characteristic of ‘pravAha
anAditvam’.
Now, here is how I understand prAgabhAva apratiyogitvam:
prAgabhAva – antecedent non-existence
pratiyogini – the subject of antecedent non-existence.
So, using a stock example; the non-existence of a pot is the prAgabhAva of
the pratiyogini, pot:
Let,
P = state of prAgabhAva., then we define,
P{A} = prAgabhAva of entity A.
If P{A} exists; then A is the pratiyogini.
E[P{A}] => p{A}; ----------------- (1)
where E[X] implies existence of X; and p{X} implies the affirmation that A
has the characteristic of being a pratiyogini
now, if
~E[X] means, that it is not true that state X exists; then
~E[P{A}] => ~p{A}; ---------------(2)
Where ~p(A) means that A cannot be a pratiyogini to any prAgabhAva, since
there cannot exist such a prAgabhAva.
So, if we say that ‘avidyA’ is a prAgabhAva – apratiyogini, we mean that
there is no state of prAgabhAva for ‘avidyA’. avidyA is beginingless. Lets
denote the state beginningless, of X as B{X}; so, from the above:
~E[P{A}] => ~p{A} => B{A} ----(3)
In the context I mentioned, he says that while avidyA has ‘prAgabhAva
apratiyogitvam’ the linga SarIra has ‘pravAha anAditvam’. Beyond the
superficial meaning of the words, continuous beginninglessness, I do not
have any other information on this. But, continuing with the above
formulation, if L is the linga SarIra, then this suggests the assertion:
B{L} -------------(4),
is true.
So, going by the superficial meaning, continuous beginninglessness, alone
seems to imply ‘prAgabhAva apratiyogitvam’ to me.
1. So, what am I missing in the distinction between the two?
2. Why doesn’t prAgabhAva apratiyogitvam apply to the linga SarIra?
3. In the same passage, earlier, the acharya says that if we admit that the
linga SarIra is distinct for each janma, then one would have memory and
experience in dreamless sleep. Why? I understand the other reasons mentioned
why the linga SarIra is the same, I don’t understand this one.
Best Regards,
Murali Manohar
More information about the Advaita-l mailing list