[Advaita-l] [advaitin] Mandukya bhashya. Ignorance seed in sushupti

[H S Chandramouli]

Namaste.

For  // AdhyAsika tAdAtmya (आध्य्सिक तादात्म्य)  is admitted as for example
as stated in BSB 2-2-38 copied below //,

Please read

//  AdhyAsika tAdAtmya (आध्य्सिक तादात्म्य)  is admitted  between cause and
effect  as for example as stated in BSB 2-2-38 copied below //.
Regards

On Sat, Jul 1, 2023 at 9:33 AM H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Namaste Venkat Ji,
>
> Reg // How would one describe the cause in terms of the effect - is it
> the same as the effect? is it different? In advaita we refer to it as
> tAdAtmya, but it is neither bheda nor abheda //,
>
> Can you please give any reference to this. In my understanding, Cause is
> not described in terms of the effect at all. It is not necessary either.
> Effect is the manifest form of the cause which is always unmanifest. I
> don’t think tAdAtmya relationship between cause and effect is correct  when
> both of them enjoy the same level of Reality. samasattA (समसत्ता). In
> Advaita SidhAnta, only AdhyAsika tAdAtmya (आध्य्सिक तादात्म्य)  is
> admitted as for example as stated in BSB 2-2-38 copied below.
>
> // ब्रह्मवादिनः कथमिति चेत् , न; तस्य तादात्म्यलक्षणसम्बन्धोपपत्तेः ।//
>
> //  brahmavAdinaH kathamiti chet , na; tasya
> tAdAtmyalakShaNasambandhopapatteH //
>
> This pertains to the relationship between jagat and Brahman wherein
> Brahman is addressed as the vivarta kAraNa for jagat. Brahman and jagat
> enjoy different levels  of Reality (विषमसत्ता).
>
> Regards
>
> On Fri, Jun 30, 2023 at 7:57 PM Venkatraghavan S <agnimile at gmail.com>
> wrote:
>
>> Namaste Venkatraman ji,
>>
>> How would one describe the cause in terms of the effect - is it the same
>> as the effect? is it different? In advaita we refer to it as tAdAtmya, but
>> it is neither bheda nor abheda.
>>
>> Regards,
>> Venkat
>>
>> On Fri, Jun 30, 2023 at 3:23 PM S Venkatraman <svenkat52 at gmail.com>
>> wrote:
>>
>>> Namaste Venkatraghavanji,
>>>
>>> I find your statement, “ So, I wouldn't say that such a bhAvarUpa avidyA
>>> is *not* agrahaNa, anyathAgrahaNa and samshaya. Nor would I say it
>>> is.” a bit baffling. What exactly do you mean by it?
>>> Many thanks and regards,
>>>
>>> Venkatraman
>>>
>>> Sent from my iPhone
>>>
>>> On 30-Jun-2023, at 7:22 PM, Venkatraghavan S <agnimile at gmail.com> wrote:
>>>
>>> 
>>> Namaste Bhaskar ji
>>> Thank you for your kind words.
>>>
>>> I agree with your summary of the email I had sent earlier, although in
>>> (c), the vyavadhAnam in the context of the passage quoted was not limited
>>> to suShupti alone.
>>>
>>> Such a bhAvarUpa avidyA can be said to be the cause of the agrahaNa,
>>> anyathAgrahaNa and samshaya - because of which those effects are themselves
>>> *referred* to sometimes as avidyA (e.g. tametam evam lakshaNam adhyAsam
>>> paNDitAh avidyeti manyante). So, I wouldn't say that such a bhAvarUpa
>>> avidyA is *not* agrahaNa, anyathAgrahaNa and samshaya. Nor would I say
>>> it is.
>>>
>>> Kind regards,
>>> Venkatraghavan
>>>
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>