[Advaita-l] A replica of Adhyasa Bhashya in the Gita Bhashya13.26 (V Subrahmanian)

[H S Chandramouli]

Namaste Sudhanshu Ji.

Reg  << Any appearance comes due to something. Some disturbance. Some
activity. Air
in desert is heated leading to it becoming less dense and consequent
different refractive index, leading to appearance of mirage. Snake appears
due to some laws of Physics caused by dim light reflecting from rope coming
to our eyes in a certain manner. Something is happening. If there is a
singular infinite entity, which is nishkriya, no appearance can take place.

In this backdrop, if a singular infinite nishkriya Brahman is postulated,
then even appearance of avidya is contradictory. How can avidya come about?
I am not really asking to know the how of coming about of avidya. I am
saying that it is impossible for it (ke even it's appearance) to be there
in case of singular infinite nishkriya entity >>,

I thought the best way to respond to your question would be to first copy
the relevant portion from Sidhanta Bindu of Sri Madhusudana Saraswati as
the answer given in Sidhanta.

<< ….किं तु स्वप्रकाशबोधरूपे आत्मनि
अद्वैतेऽप्यनाद्यनिर्वचनीयाऽविद्याकल्पिता अनिर्वचनीया एवेति सिद्धान्तरहस्यम्
। >>

<<  ……kiM tu svaprakAshabodharUpe Atmani
advaite.apyanAdyanirvachanIyA.avidyAkalpitA anirvachanIyA eveti
siddhAntarahasyam | >>

Translation (PC Divanji) << ……but indescribable substances imagined by
Nescience, which is beginningless and indescribable, to exist in the Self
which is of the nature of self-luminous knowledge although it is without a
second. This is the secret of the (Vedanta) doctrine >>.

The doubt expressed by you is to negate our own experience. Sushupti is an
experience of infiniteness with absence of dvaita. How then did the world
with so much of variety reappear later from infiniteness? The way our
thought process is moulded, we seek or insist on cause-effect relationship
in every experience. Multitude of substances can be produced only if there
are two or more different substances to start with. But in sushupti there
were no substances.Not even one,including mind.But the world reappeared.
How? We take it for granted.

Can we really comprehend a self-luminous entity existing all by itself
without a second entity? I dont think so. But it is well within our every
day experience, by way of the experience of sushupti.

The solution to your question lies in my opinion in conceding that there
are issues which are beyond our normal comprehension. They may require
special abilities developed through sAdhanAs to comprehend them. That is
what Advaita is all about.
Regards

On Sun, May 3, 2020 at 4:56 PM Sudhanshu Shekhar via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Hari Om Chandramauli ji,
>
> Any appearance comes due to something. Some disturbance. Some activity. Air
> in desert is heated leading to it becoming less dense and consequent
> different refractive index, leading to appearance of mirage. Snake appears
> due to some laws of Physics caused by dim light reflecting from rope coming
> to our eyes in a certain manner. Something is happening. If there is a
> singular infinite entity, which is nishkriya, no appearance can take place.
>
> In this backdrop, if a singular infinite nishkriya Brahman is postulated,
> then even appearance of avidya is contradictory. How can avidya come about?
> I am not really asking to know the how of coming about of avidya. I am
> saying that it is impossible for it (ke even it's appearance) to be there
> in case of singular infinite nishkriya entity.
>
>
> Regards,
> Sudhanshu.
>
>
>
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