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VIVEKACŪĻĀMANI
idam: this avidya with its effect, though without beginning is not eternal, i.e., it is not the non-counter-entity of destruction (na nāśāpratiyogi). The logicians (Tarkikas) accept antecedent nonexistence of an object (prāgabhāva) as being without beginning. But this prāgabhāva is destroyed by its counter-entity when the object is produced. This too is accepted by the logicians. So, too, here.
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Here it may be argued: ajñāna may not be destroyed though it is beginningless and a positive entity. In the example given, antecedent non-existence (prāgabhāva) though beginningless, is not a positive entity. It is abhāva. What I refer to is what is both beginningless and positive. Ajñāna is beginningless and positive; not beginningless and non-existent. It is anadi-bhava. Therefore, antecedent non-existence cannot be the example to prove that what is anādi-bhāva is liable to destruction.
It is replied: When the prāgabhāva (anterior non-existence) of a pot is spoken of, it does not refer to the total non-existence as such of the pot, but is the antecedent state (avastha) of the pot. prāgabhāva means prāgavasthābhāva, anterior condition before production or, in the case of the pot, its purvāvastha. Though beginningless and positive, when its effect, the pot appears, this prāgavasthā vanishes. So it can be given as an example. Even logicians have agreed that the antecedent state (avastha) is not abhāva, a negative entity, but bhāva, a positive entity.
The Gītā also says that what is truly existent cannot disappear: nābhāvo vidyate sataḥ. Bhāva or existence is of two kinds. It may have either trikālā badhyatva-bhāvatvam and arthakriyākāritva-bhāvatvam. One is what cannot be sublated in any of the three periods of time; the other relates to that kind of existence which has a pragmatic value, i.e. is useful to bring about an effect. Avidyā and its effects are liable to destruction; they need not have sattvarupabhāvatvam or an existence which is of the nature of absolute sat. Avidyā is bhāvarūpa, a positive existential entity in the sense that it produces effects.
Avidya and its products are accepted to be beginningless relying on the declaration of śruti. There is no point in referring to experience what can be known only from śruti. Apart from śruti, it cannot be learnt that a thing is without beginning and without an end. In respect of the example, namely the ātman, this character is learnt only from sastra. In respect of avidya etc., the śrutis say: jiveśāvābhäsena karoti, 'the jīva and Iśvara are the products of the reflection caused by avidyā. Māyā avidya ca svayameva bhavati: Maya and
