[Advaita-l] Definition of Ashrayatva and Vishayatva

[Venkatraghavan S]

Namaste Chandramouli ji,
That is very interesting. I wonder if there is any textual basis for this -
e.g. any statements from the sub-commentators of the bhAmati.

Regards,
Venkatraghavan


On Sat, 27 Jan 2024, 18:01 H S Chandramouli, <hschandramouli at gmail.com>
wrote:

> Namaste Venkat Ji,
>
> Vichara Sagara has an interesting interpretation for the view of Sri
> Vachaspati Mishra in Bhamati on this issue.
>
> Topic 259, PDF page 255, Foot Note 1
>
> //  1.  'अहमज्ञः' इत्यनुभवबलादज्ञानस्याश्रयो जीव इति वाचस्पति मिश्रा आहुः
> । अयं पक्षो मुमुक्षुबुद्धौ सुखं प्रविशेदिति तैस्तथा वर्णितम् । वस्तुतः
> तेषामेवमाशय:---- अहंशब्दस्य वाच्यार्थोऽन्त:करणविशिष्टचैतन्यरूपो जीवः ।
> तत्र विशेष्यांशभूत साक्षिचैतन्यमेव ब्रह्म । तच्च ब्रह्माज्ञानस्याश्रयः ।
> विशेष्यधर्मस्य विशिष्ठे व्यवहार इति न्यायेन जीवस्याज्ञानाश्रयत्वव्यपदेशः
> कृतः । //
>
> //  1.      'ahamaj~naH' ityanubhavabalAdaj~nAnasyAshrayo jIva iti
> vAchaspati mishrA AhuH | ayaM pakSho mumukShubuddhau sukhaM pravishediti
> taistathA varNitam | vastutaH teShAmevamAshaya:---- ahaMshabdasya
> vAchyArtho.anta:karaNavishiShTachaitanyarUpo jIvaH | tatra
> visheShyAMshabhUta sAkShichaitanyameva brahma | tachcha
> brahmAj~nAnasyAshrayaH | visheShyadharmasya vishiShThe vyavahAra iti
> nyAyena jIvasyAj~nAnAshrayatvavyapadeshaH kRRitaH | //
>
> Translation by Smt Bhuvaneswari  //  'I am ignorant', by the strength of
> this experiential means, the locus of ignorance is jīva, and this is the
> view of Vacaspati Miśra. This view can be easily understood by the seekers,
> and hence this has been described in this manner by him. In fact, his idea
> is this - The primary meaning of the word 'I' is the jiva in the form of
> Consciousness attributed with the mind. Here, the witness Consciousness
> which is the substantial part is Brahman. That Brahman is the locus of
> ignorance. By the maxim 'the mixture of substance with its quality alone is
> the mode for transaction'; the locus of ignorance as jiva has been said
> // .
> Regards
>
> On Sat, Jan 27, 2024 at 2:01 PM Venkatraghavan S via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> Namaste Subbuji
>> Thank you.
>>
>> The Ashraya of avidyA in the bhAmati prasthAna is the jIva.
>>
>> Some examples:
>>
>> 1) in the adhyAsa bhAShya commentary he says that the locus of avidyA is
>> the samsAri jIvAtma - तदनेनान्तःकरणाद्यवच्छिन्नः प्रत्यगात्मा
>> इदमनिदंस्वरूपश्चेतनः कर्ता भोक्ता कार्यकारणाविद्याद्वयाधारोऽहङ्कारास्पदं
>> संसारी सर्वानर्थसम्भारभाजनं जीवात्मा इतरेतराध्यासोपादानः,
>> तदुपादानश्चाध्यास
>> इत्यनादित्वाद् बीजाङ्कुरवन्नेतरेतराश्रयत्वमित्युक्तं भवति ।
>>
>> 2) नाविद्या ब्रह्माश्रया, किं तु जीवे, सा त्वनिर्वचनीयेत्युक्तम् , तेन
>> नित्यशुद्धमेव ब्रह्म ।
>>
>> 3) He addresses the charge of the samkshepa shAriraka of पूर्वसिद्धतमसो हि
>> पश्चिमो नाश्रयो भवति नापि गोचरः by saying that as both the jIvabhAva and
>> avidyA are beginningless, it is possible for the jIva to be the locus of
>> avidyA while at the same time being dependent on it for his jIvabhAva,
>> like
>> the seed and the sapling -
>>
>> न चाविद्यायां सत्यां जीवात्मविभागः, सति च जीवात्मविभागे
>> तदाश्रयाविद्येत्यन्योन्याश्रयमिति साम्प्रतम् । अनादित्वेन
>> जीवाविद्ययोर्बीजाङ्कुरवदनवकॢप्तेरयोगात् ।
>>
>> Kind regards,
>> Venkatraghavan
>>
>> On Sat, 27 Jan 2024, 13:01 V Subrahmanian, <v.subrahmanian at gmail.com>
>> wrote:
>>
>> > In the Panchadashi, 6th chapter too the concept is mentioned:
>> >
>> > जलव्योम्ना घटाकाशोयथा सर्वस्तिरोहितः ।
>> > तथा जीवेन कूटस्थः सोऽन्योऽन्याध्यास उच्यते ॥ २४॥
>> >
>> > अयं जीवो न कूटस्थं विविनक्ति कदाचन ।
>> > अनादिरविवेकोऽयं मूलाविद्येति गम्यताम् ॥ २५॥
>> >
>> > विक्षेपावृतिरूपाभ्यां द्विधाविद्या प्रकल्पिता ।न भाति नास्ति कूटस्थ
>> इत्यापादनमावृतिः ॥ २६॥
>> >
>> > अज्ञानी विदुषा पृष्टः कूटस्थं न प्रबुध्यते ।न भाति नास्ति कूटस्थ इति
>> बुद्ध्वा वदत्यपि ॥ २७॥
>> >
>> > स्वप्रकाशे कुतोऽविद्या तां विना कथमावृतिः ।
>> > इत्यादितर्कजालानि स्वानुभूतिर्ग्रसत्यसौ ॥ २८॥
>> >
>> >
>> > From the other Acharyas that have spoken on this, can we conclude that
>> > this concept of ashrayatva-vishayatva is of the Vivarana school?  Does
>> not
>> > the Bhamati bother about this at all?
>> >
>> > regards
>> > subbu
>> >
>>
>>