[Advaita-l] Today Bhagavan Ramanuja Jayanti too

Venkatraghavan S agnimile at gmail.com
Sat Apr 25 02:02:35 CDT 2015

Dear Sri Keshava Prasad,

1) Avidya exists only in vyaahaarika, not in paaramaarthika.

2) Brahman is the de facto adhishthAnam of everything in vyaavahaarikam. It
is the only thing in existence in paaramaarthikam.

3) Brahman therefore is the adhishthAnam of avidya in vyaavahaarikam. This
does not affect the adviteeyatvam of Brahman in paaramaarthikam.

4) The adhishtAnatvam of an adhisthAnam does not necessarily impact or
sully its asangatvam or its shuddham. Especially if the superimposed object
is a kalpita vastu. The imagined snake doesn't affect the real rope in any

5) Therefore, Avidya in vyaavahaarikam does not affect Brahman in any way,
anywhere. Avidya can have Brahman as ashraya in paaramaarthikam without it
affecting Brahman's asangatvam in any way.

6) Avidya is neither real (in paaramaarthikam) nor unreal (in
vyaavahaarikam), nor both simultaneously (mutually contradictory).

7) The jeeva's existence in vyaavahaarikam presupposes the existence of
Brahman AND the existence of avidya.  Both jiva's and avidya's existence
are only apparent existence.

8) Jiva also has avidya, but for him to appear to exist, avidya would also
have to appear to exist.

9) Brahman is the only thing worth knowing, and claiming that status is the
only thing worth achieving  - a discussion on avidya, whose very nature is
truly a thing of wonder, is anirvacaniya,  and better left alone.

10) If it helps manana, its better to conceive of avidya's nature as being
contradictory, and therefore encountering a contradiction when speaking
about avidya does not refute the validity of advaita philosophy, which is
backed by shruti pramANa. Reductio ad absurdum doesn't apply in such a case.

On 25 Apr 2015 06:30, "Keshava PRASAD Halemane via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

> namastE
> Thank You My Dear Srinivas Murthy ji for your illuminating and encouraging
> comments on the short input that i shared herein recently. I agree that may
> be there is more to IT - surely not mere parroting/aping/etc - even an
> imbalance in the triad saadhana SravaNa+manana+ninidhyaasana may possibly
> take one astray.
> Let me pose here below some more questions/statements to ponder -
> regarding the problem of 'locus-of-avidya':
> (0) 'avidya' being the 'absence-of-vidya' the locus of the 'avidya' must
> necessarily be the same as (and cannot be different from) that of the
> 'vidya' thereof.
> (1) Do we accept the possibility of various degrees of truth rather than
> the binary dichotomy of choice between  TRUTH & UNTRUTH ?
> (2a) It is a logical requirement that the degree-of-truth of the
> 'locus-of-x' must necessarily be at-least-as-much-as the degree-of-truth of
> 'x' ?
> (2b) In case you accept only the case of binary dichotomy choice between
>  TRUTH & UNTRUTH - then the above statement can be re-read as -
>         If 'x' is UNTRUE then the 'locus-of-x' can be either TRUE or
> UNTRUE (not both);  but, if 'x' is TRUE then the 'locus-of-x' must
> necessarily be TRUE.
> (3) The various interpretations/models arise because of the acceptance or
> otherwise of the various possible cases w.r.t. the  degree-of-truth  etc.
> * Just because one accepts that "brahmavastu IS EkamEvaadviteeyasatyam"
> doesn't necessarily mean IT cannot be the locus of avidya (and of vidya as
> well as of everything-else)! * How can one limit  IT by one's whims and
> facies of whatever one thinks as
> logical/rational/acceptable/conforming-to-Sruti-yukti-anubhava/etc.? * It
> is like - the convergence of the ZERO the ONE and the INFINITE - everything
> converges in IT and therefore everything emerges out-of IT alone.
> * . . . nirguNa as well as saguNa as well as sarvaguNa . . . since there
> is only ONE and nothing else other than IT . . . * Then there is no bandha,
> no mOkSha - no question of talking about any saadhana -  TRUTH-in-SILENCE =
> praNaamsKeshava Prasad Halemane
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