[Advaita-l] avidya is Agantuka

[H S Chandramouli]

Sri Durga Prasad Ji,


Namaste.


Reg << A good thing about avidyA (अविद्या) as adventitous (आगन्तुक) is that
once
avidyA (अविद्या) leaves, it will not come back again. >>.


In Vedanta avidyA (अविद्या) is declared to be anAdi ( अनादि ). But in
respect of individual Jivas it is sAnta ( सान्त ) meaning it has an end (
after Realization ) which is an exception to the general rule that what is
anAdi ( अनादि) is अनंत( ananta, endless ) also. Since it is anAdi ( अनादि)
, avidyA (अविद्या) is not considered to be adventitous (आगन्तुक) which
implies repititous comig and going. So the issue is how is it that Sri
Bhagavatpada has termed the same as adventitous (आगन्तुक) in the Bhashya on
BU 4.3.22 ? And whether anywhere else in Shruti/Bhashya a similar mention
is made ? My response was in response to this.


Reg << "kAraNasharIra (कारणशरीर) which is also adventitous (आगन्तुक) for
the Jiva
in the state of Sushupti (सुषुप्ति)."

The Jiva is because of kAraNasharIra (कारणशरीर ) / avidyA (अविद्या).
The kAraNasharIra (कारणशरीर ) / avidyA ( अविद्या ) is in all three avasthas
- waking, dream and deep sleep. >>,


kAraNasharIra (कारणशरीर ) itself expands/manifests as sUkShmasharIra (
सूक्ष्मशरीर
) and sthUla sharIra( स्थूल शरीर ) in the dream and waking states
respectively. It is therefore generally stated that the Jiva is endowed
with sthUla sharIra( स्थूल शरीर ) , sUkShmasharIra ( सूक्ष्मशरीर ), and
kAraNasharIra (कारणशरीर ) in the waking , dream and sleep ( सुषुप्ति )
states respectively. It is only is sleep ( सुषुप्ति ) state that the Jiva
is endowed exclusively with with kAraNasharIra (कारणशरीर ) and it is in
this sense kAraNasharIra (कारणशरीर ) is considered adventitous (आगन्तुक).
Thus avidyA (अविद्या) as adventitous (आगन्तुक) is used in this special
sense by Sri Bhagavatpada in the Bhashya on BU 4.3.22.


Regards

On Sat, Jan 9, 2016 at 9:13 AM, Durga Prasad Janaswamy via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Hari Om,
> Namaste.
>
> "kAraNasharIra (कारणशरीर) and avidyA (अविद्या) as synonymous."
>
> "kAraNasharIra (कारणशरीर) which is also adventitous (आगन्तुक) for the Jiva
> in the state of Sushupti (सुषुप्ति)."
>
> The Jiva is because of kAraNasharIra (कारणशरीर ) / avidyA (अविद्या).
> The kAraNasharIra (कारणशरीर ) / avidyA ( अविद्या ) is in all three avasthas
> - waking, dream and deep sleep.
>
> A good thing about avidyA (अविद्या) as adventitous (आगन्तुक) is that once
> avidyA (अविद्या) leaves, it will not come back again.
>
> regards
> -- durga prasad
>
>
> On Fri, Jan 8, 2016 at 2:32 AM, H S Chandramouli via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Sri Ravi Kiran Ji,
> >
> >
> > What a pleasant coincidence. You had pointed out that in the Bhashya on
> BU
> > 4.3.22, Sri Bhagavatpada had termed avidyA ( अविद्या ) as adventitous (
> > आगन्तुक
> > ) and raised a question as to whether anywhere else in Shruti/Bhashya a
> > similar mention is made. I was listening to the talk delivered last
> > saturday by Swami Paramarthananda Ji in the series on Vichara Sagara
> > authored by Sadhu Nishchal Das. The topic was vedantic epistemology. In
> > this two types of Vritti ( वृत्ति ) are recognized which are generally
> > termed antaHkaraNa vritti ( अन्तःकरण वृत्ति ) and avidyA vritti ( अविद्या
> > वृत्ति ). However Sadhu Nishchal Das terms these sUkShmasharIra vritti
> > ( सूक्ष्मशरीर
> > वृत्ति ) and kAraNasharIra vritti ( कारणशरीर वृत्ति ) respectively. At
> this
> > stage Swami Paramarthananda Ji recalled that Sri Bhagavatpada also has,
> > while defining kAraNasharIra ( कारणशरीर ) in his prakarana grantha Tattva
> > Bodha, referred to it as avidyA ( अविद्या ). The verse is as follows
> >
> >
> > << कारणशरीरं किम् ?-
> >
> >
> > अनिर्वचनाद्यविद्यारूपं शरीरद्वयस्य कारणमात्रं सत्स्वरूपाज्ञानं
> >
> > निर्विकल्पकरूपं यदस्ति तत्कारणशरीरम् । >>
> >
> >
> > Translation by Swami Tejomayananda
> >
> >
> > << That which is inexplicable,beginningless, in the form of ignorance,
> the
> > sole cause of the two bodies ( gross and subtle ), ignorant of one's own
> > true nature, free from duality- that is the causal body >>
> >
> >
> >
> > Swami Paramarthananda Ji explained that Sri Bhagavatpada has here termed
> > kAraNasharIra (कारणशरीर ) and avidyA ( अविद्या ) as synonymous.
> >
> >
> > The context in which kAraNasharIra ( कारणशरीर ) is most relevant is
> > Sushupti ( सुषुप्ति ) which is also what is under discussion in BU
> 4.3.22.
> > Thus the term avidyA ( अविद्या ) in BU 4.3.22 referred to as
> > adventitous ( आगन्तुक
> > ) should be understood as kAraNasharIra ( कारणशरीर ) which is also
> > adventitous ( आगन्तुक ) for the Jiva in the state of Sushupti ( सुषुप्ति
> ).
> >
> >
> > Regards
> >
> > On Sat, Jan 2, 2016 at 5:17 PM, Ravi Kiran via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > > Namaste
> > >
> > > In the bhashyam to Br.Up.4.3.22, it is said that ..
> > >
> > > प्रकृतः स्वयञ्ज्योतिरात्मा अविद्याकामकर्मविनिर्मुक्त इत्युक्तम्,
> > > असङ्गत्वादात्मनः, आगन्तुकत्वाच्च तेषाम् ।
> > >
> > > It has been said that the self-effulgent Ātman which is being described
> > is
> > > free from ignorance, desire and work, for it is unattached, while they
> > are
> > > adventitious.
> > >
> > >
> > > Are there any other places (Sruti / bhashyam ), where we can find such
> > > mention ?
> > >
> > > Thanks
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