[Advaita-l] Body is the disease

[H S Chandramouli]

H S Chandraouli

Dear Sri Rudra,

<< But Brahman with Avidhya is Jiva is somewhat difficult to accept
.Perhaps this is Avidhya.>>

You may consider jiva in a slightly different perspective. Antahkarana,
which is a karya of Avidya, is inert. But it has the capability to behave
like a sentient ( conscious ) thing under the influence of Consciousness (
Chaitanyam/ Brahman ). Hence Antahkarana ( Avidya ) under the influence of
or in association with Consciousness/Chaitanyam/Brahman goes under the name
of jiva. Thus jiva is  considered Avidya + Chaitanyam/Brahman. In other
very popular definitions , reflection of Chaitanyam in Antahkarana (
pratibimba vada )  or " coloration " of Chaitanyam in Antahkarana ( similar
to the redness of a hibiscus flower appearing in a prism placed close to it
) ( abhasa vada ) are also included in addition to the above two components
in defining the components of a jiva. Then jiva becomes Avidya (
antahkarana ) + abhasa/pratibimba of Chaitanyam/Brahman in antahkarana +
Chaitanyam/Brahman. Perhaps you could find yourself more comfortable with
the concept of jiva this way.

Regards


On Sat, Jan 18, 2014 at 8:03 PM, Srirudra <srirudra at gmail.com> wrote:

> Dear
> Jiva is not able to realise that it is Brahman only is easy to
> understand.But Brahman with Avidhya is Jiva is somewhat difficult to accept
> .Perhaps this is Avidhya.R.Krishnamoorthy.
>
>
> Sent from my iPad
>
> > On 17-Jan-2014, at 10:34 am, Anand Hudli <anandhudli at hotmail.com> wrote:
> >
> > Bhaskar YR wrote:
> >
> >> As we know jeeva is kevala parikalpita due to upAdhi saMbandha.
>  yAvadeva
> >> cha ayaM budhyupAdhi saMbandhaH tAvat jeevasya jeevatvaM saMsAritvaM
> >> cha..paramArthastu na jeevO nAma budhyupAdhi sambandha parikalpita
> >> svarUpavyatirekeNa asti...clarifies shankara in sUtra bhAshya.  So,
> assume
> >> that there is jeevatva we need upAdhi...so, what exactly is this
> upAdhi??
> >> is this avidyAkruta ?? if the answer is yes for this, then we have to go
> >> by vivaraNakAra-s brahmAshrita mUlAvidyA which is the locus of jeevatva
> or
> >> socalled jeeva's upAdhi.  If the locus to this sOpAdhika jeeva is not
> >> brahmAshrita avidyA then what exactly is the cause of this upAdhi which
> is
> >> in turn the main cause of jeeva's parichinnatva??  Please clarify.
> >
> > The difference between avidyA and jIva is this. From a pAramArthika
> > viewpoint, avidyA does not exist at all, while it is admitted that
> > jIva is the same as Brahman. Hence, it is not appropriate to say the
> > locus (Ashraya) of jIva is avidyA. However, if Ashraya is taken to
> > mean adhiShThAna, then the adhiShThAna of jIva is Brahman, since jIva
> > is Brahman with avidyA as the limiting adjunct.
> >
> >
> > Anand
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