[Advaita-l] Advaita-1)Body is the disease

kuntimaddi sadananda kuntimaddisada at yahoo.com
Tue Jan 14 19:15:23 CST 2014


Thanks Vidya for clarifying it more. It is obvious that one does question who is ignorant unless someone tells that it is the ignorance that is the root cause for jiiva-jagat-iswara plurality. Naturally a Vedantic student asks this question as is being asked in these posts. This question was raised and answered in the Naiskarmya Siddhi by Sureswara. 

Hari Om!

On Tue, 1/14/14, Vidyasankar Sundaresan <svidyasankar at hotmail.com> wrote:

 Subject: Re: [Advaita-l] Advaita-1)Body is the disease
 To: "Advaita List" <advaita-l at lists.advaita-vedanta.org>
 Date: Tuesday, January 14, 2014, 6:48 PM
 > > Now who is ignorant? - very
 simple without going out all this rigmarole.
 > > The one who does not understand that  I am
 Brahman is the one who is
 > > ignorant of the fact that I am Brahman. Brahman
 means one without a second.
 > >
 > >
 > I guess that cannot be the answer. Because, the moment
 one say "The one who
 > does not understand..." makes that person himself
 ignorant, for he already
 > sees difference between himself (who thinks he knows
 the answer) and other
 > person who is asking that question. Since difference is
 due to avidya, the
 > person answering comes automatically under the spell of
 avidya. So, this is
 > really not an answer.
 Not if the person asking the question is the same as the
 person providing the answer.
 Alternatively, the person asking (Sishya) sees the
 difference and is therefore under avidyA,
 agreed. But the person answering (guru/Sruti) knows that the
 difference is not real, thus
 avidyA is not real, and teaches the Sishya accordingly. Now
 it is up to the Sishya to remain
 under the spell of avidyA or to cast it off and understand
 that there is no difference really
 between oneself and the self of the guru, because difference
 itself does not really exist.
 The choice of the Sishya is the difference between saMsAra
 and moksha. As long as you
 accord reality to avidyA, so long does avidyA continue to
 keep you in its spell. The guru who
 is brahmanishTha only accords so much value (not reality) to
 difference as required for the
 momentum of prArabdha karma to dissipate. It is up to the
 Sishya to realize that as well.
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