[Advaita-l] Body is the disease
H S Chandramouli
hschandramouli at gmail.com
Tue Jan 14 05:34:27 CST 2014
Dear Sri Rudra,
Avidya is Maya. Sri Bhagavatpada advances the doctrine of maya in support
of his interpretation of the shruti vakyas in line with advaita sidhanta.
For a brief answer to your questions on the nature of this maya, you could
refer to Panchadashi by Swami Vidyaranya. Perhaps other members will
elaborate on the same. Your thinking is certainly not incorrect. The
questions are valid and perhaps form the core of the criticisms levelled
against the advaita sidhanta by practically all the opponents of this
On Tue, Jan 14, 2014 at 4:37 PM, Srirudra <srirudra at gmail.com> wrote:
> If it is said Jiva is Brahman affected with Avidhya then where was Avidhya
> subsisting?Was it separate from Brahman?How can it be independent.?As per
> Advaita Brahman is without a second.If Avidhya is within Brahman or part
> of Brahman what was the necessity for Brahman to imbibe Avidhya to take the
> position of Jiva?May be my thinking is wrong or needs correction.
> Sent from my iPad
> > On 14-Jan-2014, at 4:18 am, Srinath Vedagarbha <svedagarbha at gmail.com>
> > On Mon, Jan 13, 2014 at 12:57 AM, Anand Hudli <anandhudli at hotmail.com
> >> Therefore, there is a circular dependency between
> >> the two. We cannot understand the concept of jIva without avidyA and we
> >> cannot understand the concept of avidyA without jIva. It is therefore
> >> possible to establish either concept. As stated by vAcaspati, this
> >> objection is, avidyopAdhibhedAdhIno jIvabhedo, jIvabhedAdhinashca
> >> avidyopAdhibheda iti parasparAshrayAdubhayAsiddhiriti. And he answers
> >> objection by citing the example of the seed and sprout (bIjAnkura
> >> The seed is the cause of the sprout and the sprout is the cause of the
> >> seed. But we accept this in everyday life, because it is impossible to
> >> which came first - the seed or the sprout. Both are without a beginning,
> >> anAdi.
> > I heard from Dvaita friend that in their system above argument of Sri.
> > vAcaspati has been refuted on following grounds;
> > beejAnkura anavasta is not a dOSha at all. Anavasta is said to be a flaw
> > only in if a proposition is extended to support a human proposed
> > pramEya/siddhAnta. This is because the flaw arising from anavasta is
> > precisely defined as 'mUlAxaya pareem prAvuHu anavastam Hi dUShaNam '.
> > Meaning, given anavasta is said to be dOsha only if the final result in
> > such anavasta is an impossibility (one has to be waiting perpetually for
> > the determination).
> > beejAnkura-anavasta is not such anavasta, for this series is given fact
> > pratyksha) and the effect (of series) has already taken place. That
> > in these kind ofanavasta cases where the effect is already established
> > (siddha), such cases can not be called dOsha.
> > If one calls such series as dOSha, itself would lead to drisTa hAna
> > Moreover, beejAnkura sequence is not an hypothesis proposed by an human
> > all, but found in pratyaksha and is pramANa siddha.
> >> So vAcaspati says that because of the anAditva of jIva and avidyA,
> >> both have to be accepted as established.
> > Even if we accept anAditva for of both jIva and avidya, it does not
> > translate proposed avidya vAda is correct. In beejAnkura series, ankura
> > creates the seed, but that seed is the cause for totally different ankura
> > but not its cause ankura. The same cannot be said in case of jIva-avidya
> > anavasta vAda. If I have a avidya, does my avidya causes another jIva?
> > this vAda, I am the cause/ashraya of my avidya, but that avidya is cause
> > me as well. This is the issue.
> > /SV
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