[Advaita-l] bhaava ruupa or abhaava ruupa avidyaa?

[bhaskar.yr at in.abb.com]

as A) real and as B)really belonging to (the blemishless) Brahman. Of
course, if avidyA really rests in Brahman, advaita sounds wonderfully
absurd! It comes as no surprise that sharp criticisms can result from such
an assumption.

praNAms
Hare Krishna

Sri SSS, in his Kannada book *shankara siddhAnta* quotes two books to
explain the stand of vivaraNa with regard to avidyA  svarUpa and its
function.....Those books are :

(a) paNchapAdikA, published in  Vijayanagaram saMskruta granThAvali in the
year 1891

(b) paNchapAdikA vivaraNa by same publisher in the year 1892.

According to these books as per paNchapAdikA - vivaraNa the concept of
avidyA has been explained as :

(a) in Atma chaitanya there exists an anAdi indescribable avidyA

(b) since it is dependent upon beginningless chaitanyasattA this avidyA can
also be called as anAdi (beginningless)

(c)  since this avidyA is neither sat nor asat it is anirvachanIya

(d)  synonyms for this avidyA that we can find in vEdAntic texts are : nAma
rUpa, avyAkrita, avidyA, mAyA, prakruti, agrahaNa, avyakta, tamas, kAraNa,
laya, shakti, mahAsupti, nidrA, akshara, AkAsha etc. etc.

(e)  Due to its power of covering we cannot able to see our AtmasvarUpa.

(f)  It is also cause for the appearance of the world

(g)  the entire world is verily its (avidyA's) pariNAma (transformation)

(h)  this avidyA does not mean an abhAva (non entity) of the nature of not
knowing (agrahaNa)

(i)  nor this avidyA is of the nature of wrong knowledge (mithyAjnAna)

(j)  nor it is saMskAra (latent impressions)

(k)  this avidyA is *jnAna virOdhi* and bhAvarUpa

(l)  this is the cause of saMsAra

(m)  till one attains *absolute mOksha* , this avidyA  exists
*uninterruptedly (avirata) in all the three avasthA-s

(n)  in sushupti (deep sleep state) this avidyA is associated with vikshEpa
saMskAra covering up the self/Atman.

(o)  in waking state this same avidyA gets transformed into the notion of
ahaMkAra

(p)  and finally, this bhAvarUpa avidyA is the material cause (upAdAna
kAraNa) for adhyAsa (misconception or anythAgrahaNa).

No need to mention, Sri SSS says in shankara's prasthAna trayi bhAshya he
finds no support for *some* of the *extra-ordinary*  explanations provided
by vyAkhyAnakAra-s.  And it is also quite easy for other schools to find
*absurdity* in the doctrine of advaita  if the concept of avidyA explained
like in the above manner!!

Hari Hari Hari Bol!!!
bhaskar