Re: A reference to 'jIvAshritA avidyA'

Bhamati considers this as a position that emphasizes tUlAvidyA and 
jIvAshritAvidyA.

praNAms Sri Devanathan prabhuji
Hare Krishna

Sorry for the belated reply as I was busy with year end activities at 
office.

Thanks for taking time to present the bhAmati position on jIvAshritAvidyA. 
 Prabhuji, kindly clarify is there any attempt in SLS to reconcile this 
difference (jeevAshrita and brahmAshrita avidyA)  between bhAmati & 
vivaraNa by Sri Appayya Deekshita??  Shankara clearly says that there is 
no other chaitanya exists  apart from brahman and from vyavahAra drushti 
we have to say that the brahman himself the sAdhaka and he himself 
realizes his own svarUpa & attains sarvAtmatva.  Shankara further 
clarifies that there is no dOsha in this assumption since  the shAstra 
itself says this.  ( sarvO lOkavyavahArO brahmaNyeva kalpitaH, 
shAstrOpAlambhAt, na hyasmatkalpaneyaM shAstra krutA tu ) BTW, for the 
tUlAvidyA (jeevAshrita adhyAsa) the upAdAna kAraNa is mUlAvidyA  which is 
brahmAshrita and not mere jnAnAbhAva so clarifies vivaraNa.  But what 
bhAmati says is vivekAgrahaNa is kAraNAvidyA due to this adhyAsa rUpAtmaka 
kAryAvidyA happens.  I think bhAmati calls this as 'laya & vikshepa' and 
clarifies that jeeva and adhyAsa both are anAdi like bijAnkura.  I read 
somewhere in Sri SSS works that in kalpataru, the vyAkhyAnakAra admits 
mUlAvidyA as upAdAna kAraNa.  Please clarify prabhuji.

Hari Hari Hari Bol!!!
bhaskar