[Advaita-l] Re: gauDapAda kArikA-s

kalyan chakravarthy kalyan_kc at hotmail.com
Wed May 21 22:47:01 CDT 2003


>In what vyAvahArika sense should one talk of brahman? Yes, you can talk of 
>saguNa brahman as being in control of avidyA and not being deluded by it, 
>but by the same token, avidyA is postulated before you even start talking 
>of anything vyAvahArika. There is dvaita only, and so long as you cling to 
>vyavahAra, there is no coming out of dvaita.

So we all agree that saguNa brahman is undeluded. That is what I ever asked 
for.(the question of delusion for nirguNa brahman does not arise anyway)

>Well, these are not *my* arguments. These are just paraphrases of arguments 
>offered by gauDapAda, before Sankara, and sureSvara, after Sankara, as also 
>a host of other Advaita philosophers over the centuries.

I know. But loyalty to the true meaning of vedAnta is more important than 
loyalty to any particular tradition or to any individual. And in regard to 
the delusion or non-delusion of brahman, vedAnta is very very clear.

>So, do you want to say that delusion is real?

Definitely not. I am an advaitin at heart. But one should always accept 
delusion as a vyavahArik satya.(Even our AchAryas accepted it) Otherwise 
simple claims that "I am brahman" without any realization, would only serve 
to increase our ego.

>Not at all. There has to be a bridge, a jump, a leap, call it what you 
>will, from the vyAvahArika to the pAramArthika, which is what the gauDapAda 
>kArikA-s do.

Yes. But as we have seen, a detailed backward analysis leads to un-vedAntic 
postulates like "brahman can be deluded". We are not bound by anything or 
anyone to explain the locus of avidya. We can leave it as inexplicable 
instead of compromising on vedAnta.

Best Regards

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