[Advaita-l] Body is the disease

V Subrahmanian v.subrahmanian at gmail.com
Tue Jan 21 05:12:49 CST 2014

On Tue, Jan 21, 2014 at 5:17 AM, Srinath Vedagarbha
<svedagarbha at gmail.com>wrote:

> On Fri, Jan 17, 2014 at 4:23 AM, V Subrahmanian <v.subrahmanian at gmail.com
> >wrote:
> > On Fri, Jan 17, 2014 at 12:00 PM, Anand Hudli <anandhudli at hotmail.com
> > >wrote:
> >
> > >
> > > Again, the anAditva of both avidyA and jIva is sufficient here. I
> > > repeat there is no time when jIva was not there and only avidyA
> > > existed. Nor was there any time when avidyA was not there and only
> > > jIva existed. The two have always co-existed in a mutually dependent
> > > way. If you ask how avidyA and jIva are established in advaita, it is
> > > a different question. The answer is found in standard advaita texts
> > > and there is no need for madhusUdana to establish avidyA and jIva in
> > > this specific context.
> > >
> >
> > We may look at these verses of the BG 13th chapter for here are dealt the
> > unique concepts of avidyA, adhyAsa, etc (I have copied these portions
> from
> > the gitasupersite and have not done any spell, etc. checks):
> >
> > प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि।
> > विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान्।।13.20।।
> >
> >
> >
> >
> I am not denying there are pramANa-s for anAditva of tatva-s, but just
> reminding that they are not so under Shankara's general stand of "sarvE
> pramANapramEyavyavahArA loukikA vaidikAscha pravrutaH sarvANi cha
> ShAstrANi vidhipratiShEdamOkShaparANi "
> So, BG quote is admissible if it coming from someone who is outside of
> Shankara's siddhAnta. The rest of your elaboration on BG's quote is
> educational if not  asangati for the argument.

Dear Sri Srinath,

Just because Shankara said that in the adhyAsa bhAShya it does not mean
that Shankara has rejected the entire Upanishads, Brahmasutras and the
Bhagavadgita.  He has commented on them giving their place in the
brahmajijnAsA scheme.  A mixing up of the levels of reality alone would
result in the kind of objection you seem to be making.  For example, in
another post you said:

// With that, the only option remains for us is to say avidya is
attyanta-asat. This position will eliminate the very question and we do not
have to struggle to answer whether it is bramAshrita or jIvAshrita, end of
story.  This is a clear case of not going by the method Shankara teaches. //

Such a position is not held by the Advaita Acharyas.  If avidyA were to be
atyanta asat, like the hare's horn, there would be no pratIti, experience,
of it.  But the whole of Vedanta shastra rests on the fact of avidyA being
experienced by everyone.


> /SV
> _______________________________________________
> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> http://blog.gmane.org/gmane.culture.religion.advaita
> To unsubscribe or change your options:
> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
> For assistance, contact:
> listmaster at advaita-vedanta.org

More information about the Advaita-l mailing list