[Advaita-l] PLEASE ANSWER TO THIS DOUBT ABOUT ADVAITA SIDHANTA

[Venkatesh Murthy]

Namaste

You have to understand this. If you search for Ignorance and try to Analyse
it will not be there. If you ignore Ignorance and analyse other things it
will have its Illusion effect on you. It will make your talk full of
contradictions. This is the Nature of Ignorance Avidya. You cannot
scrutinize it. You cannot Ignore it also. But it will disappear on its own
when you have Jnana.

On Thu, Feb 12, 2015 at 6:13 PM, Srivathsa Rao via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Sadananda Sir,
> Thanx for your wonder full explanation....
>
> According to advaita bhudhi doesn't exist....as it is mithya....
> then how you say bhudhi has to realize that it is nothing but brahman?
> what is the locus of  ignorance ,surely not brahman as he is jgnana....but
> except brahman nothing else exist..in this world according to
> advaita.....then what is the locus of ignorance?....
>
> In athman there is no ignorance as it is jgnana swarupi...so where is the
> place for  ajgnana?...
> If locus in not bhudhi...then what is the locus of ignorance?....surely not
> athman as it is knowledge  nor bhudhi as it doesn't exist or mithya...so
> where is the place for ignorance....
>
> A jgnana swarupi (Athman)  can never have ignorance in him...but accept
> athman nothing else exist in this world according to advaita...
> so where is place for ignorance?
>
> Sir....I understood your stand...this is my small doubt
> please clear....
>
>
>
>
> On Thu, Feb 12, 2015 at 4:16 PM, kuntimaddi sadananda <
> kuntimaddisada at yahoo.com> wrote:
>
> > Srivathasa Rao -PraNams
> >
> > Shree Subbuji has answered your question. One way to look at the problem
> > is to question who is jiiva. Jiiva can be thought of three components a)
> > all-pervading existence-consciousness-infiniteness Brahman b) the anthaH
> > karana that starts with buddhi or vijnanamaya kosha and c) the reflection
> > of the a) in b) which is called chidaabhaasa or reflected consciousness.
> Of
> > the three components the first one is unchanging while the the other two
> > changing entities. Hence by definition the first one alone is really real
> > while the other two changing ones are mithyaa as they are changing
> entity.
> >
> > Pure sat chit ananda part cannot have ignorance since it is one without a
> > second. Hence as Subbhuji pointed out it is of the nature of jnaana
> > svaruupam and there is no need for self-realization also from its point.
> > Budhhi by itself cannot be locus of ignorance since it is inert.
> Ignorance
> > of oneself rests with the buddhi which is activated into a conscious
> entity
> > due to reflection of consciousness due to the presence of all-pervading
> > consciousness. Hence all the three components should be there- the
> > reflecting medium, the reflection and the original consciousness which is
> > all pervading. When I say I am ignorant and I do not know that I am
> > Brahman, it is the intellect that is activated by chidaabhaasa has the
> > ignorance. Hence the scriptures advises to that intellect which wants to
> > gain infinite absolute happiness and recognizes that one cannot get that
> > happiness by any pravRitti and nivRitti and it has to go to teacher to
> gain
> > that knowledge by which one
> >  can gain that absolute happiness. The teacher teaches to that conscious
> > intellect that you are Brahman or absolute happiness is your nature –
> hence
> > stop longing for it and recognize your absolute nature. To recognize
> that,
> > this activated buddhi should be free from longing which can happen only
> > when it is pure, calm and quiet, and ready to see that which cannot be
> seen
> > otherwise. The conscious buddhi now recognizes by constant shravana,
> manana
> > and nidhidhyaasana that the consciousness that I am is the pure
> > all-pervading consciousness which is the changeless part in the three
> > component system.
> >
> > The simple analogy is like moon which is non-luminous entity has become
> > luminous by the reflection of all-pervading sunlight. If moon, not
> knowing
> > that its luminosity is due to sunlight and not of its own, thinks that I
> am
> > self-luminous entity in the sky. For that moon education is requiredand
> not
> > for the sunlight that is falling on the moon and on other moons and
> > planets, and getting reflected by those non-luminous entities. Jnaani
> -moon
> > is that which recognizes using its instruments of knowledge that the
> > luminosity of myself is the luminosity of the pure sunlight that is
> making
> > luminous not only this celestial body but other planets and moons as
> well.
> > Therefore, using the changing components only, jiiva has to recognize
> that
> > I am the changeless component which is the real component while the
> > changing components are mithyaa as they are changing components. To
> express
> > this jiiva still needs buddhi. Thus using the buddhi (which is illumined)
> > it has to
> >  recognize that I am not the buddhi but I am that which enlivens this as
> > well as other buddhies too.
> >
> > Hope this helps
> >
> > Hari Om!
> > Sadananda
> >
> >
> > --------------------------------------------
> > On Thu, 2/12/15, Srivathsa Rao via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> >  Subject: [Advaita-l] PLEASE ANSWER TO THIS DOUBT ABOUT ADVAITA SIDHANTA
> >  To: advaita-l at lists.advaita-vedanta.org
> >  Date: Thursday, February 12, 2015, 4:04 AM
> >
> >  Sir,
> >
> >        Advaita says through knowlege ,we can
> >  attain moksham.....
> >
> >  If this is true,then you have to accept athman has got
> >  jgnana DHARANA
> >  guna....
> >
> >  If athman is nirguna that means athman doesnot have jgnana
> >  dharana guna....
> >
> >
> >  without jgnana dharana guna...how can we attain moksha
> >  through jgnana yoga?
> >
> >
> >  PLEASE ANSWER.....
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-- 
Regards

-Venkatesh