FW: Re: [Advaita-l] Locus of avidyaa

kuntimaddi sadananda kuntimaddisada at yahoo.com
Thu May 22 12:37:01 CDT 2003

--- "M. S. Ravisankar" <ravi at ambaa.org> wrote:

> --
> As the second part -- I think you are indirectly invoking eka jiiva
> vaada.
> Not only that,  by the line "Iswara and maaya are all notions of Jiiva
> only"
> you are putting the locus of mAyA in jiiva :-))
> Your corrections and comments will be gratefully received.

Ravi - Search for a locus is also part of being a jiiva. 

The substative is one - call it as jiiva or Iswara.

The reflections are many - call it jiiva-s as plural. From what
reference on refers determine eka jiiva or buhujiiva.

>From analysis of course  - I am The Subject and everthing  else is only
objects.  The rests are conclusions by the mind.  In deep sleep when the
mind is absent - I alone am there. 

There is only ignorance in deep sleep state - who has it? Idenfying with
the local upadhi I can say I slept well and I did not know anything in
sleep. But local upadhi itself I am not conscious of in deep sleep
state. Who slept well? - Even that question is anirvacanaiiyam. A waker
may claim that he slept well - but waker's mind is not there to sleep
well! Hence from that reference it is only an inference.  Existence of
the world itself is questionable then where is the question of Iswara

This does not mean jiiva is the locus for maya.  Once jiiva-hood arises
- there is a notion that there is universe separate from him and there
is creator, Iswara and he creates with his parameswara shakti - maaya.
Locus of maaya is parameswra only - He is of the same degree of reality
as maaya.  Ultimately both are notions in the mind of jiiva.  That still
dos not make jiiva as locas - since even the locus is a notion only! You
can say within vyavahaara - jiiva is real- Iswara is real and universe
is real and locus of maya is Iswra and locus of avidya is jiiva.  Only
when you start questioning all these - the notions drop revealing ekam
eva advitiiyam - Brahman. Who has what then? Now you can see why Shankar
did not give importance to all these questions.  All the cause-effects
have no relavance from the absolute. 

Hari OM!

> Ravi
> > -----Original Message-----
> > From: advaita-l-bounces at lists.advaita-vedanta.org
> > [mailto:advaita-l-bounces at lists.advaita-vedanta.org]On Behalf Of
> > kuntimaddi sadananda
> > Sent: Wednesday, May 21, 2003 1:11 PM
> > To: advaita-l at lists.advaita-vedanta.org
> > Subject: Re: FW: Re: [Advaita-l] Locus of avidyaa
> >
> >a.
> >
> > Ravi thanks for your kind words.  It is not refusing to answer -
> > anirvachaniiya is the correct answer - it is inexplicable - the
> reason
> [...]
> Ravi one has to be careful here. Remember ultimately even the concept
> of
> Iswara and maaya are all notions of Jiiva only.  Jiiva is one who
> seems
> himself to be different from the rest of the universe - once separated
> he has to bring in Iswara with sarvaj~natvam and sarva shaktitvam etc
> as
> creator of the universe. Maaya and avidya get separated, one making as
> a
> tool in Iswara and the othe making it as karaNa for jiiva's delusion.
> Jiiva makes Iswara being sarvaj~na locus of maaya than avidya. But
> ultimately all are jiiva's notions due to his avidya.
> >

What you have is His gift to you and what you do with what you have is your gift to Him - Swami Chinmayananda.

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