[Advaita-l] Fwd: Advaita Siddhi series 020 - panchama mithyAtva vichAra:

[Venkatraghavan S]

Namaste Ravi Kiran ji

>
> Will there be a separate discussion ( later ) on how avidyA is explained as
> per Advaita Siddhi or does the siddhikAra references from earlier
> advaitic  texts?
> If so, which ones ? If there is a summary on definition of avidyA as per
> siddhikAra, posted here, it will help.
>
Yes, there is a chapter later in advaita siddhi itself called avidyA
lakshaNam where multiple definitions of avidyA will be considered for
analysis.

>
>
>>
>>
>> Secondly, this definition extends (incorrectly) to the attributeless
>> Brahman too. According to the BhAmati school, shuddha Brahman cannot be
>> the
>> object of any vritti.
>
>
> As per Bhamati, sruti mahAvAkya janya aikya jnAna is not aparoksha jnAna?
>
As per the bhAmati, shuddha brahman is not the object of any vritti on the
basis of shrutis like यत्तदद्रेश्यं etc. It is vritti upahita brahman that
is the object of mahAvAkya janya aparoksha jnAnam. As upahita brahman is
vritti vyApyam, it is considered mithyA (drishyatvam = vritti vyApayam in
this school) according to bhAmati. The aikya jnAna generates an akhaNDAkAra
vritti that not only removes avidyA, but avidyA kArya (including the vritti
itself, which is also an avidyA kArya). What remains after the vritti
itself is destroyed is the anupahita, shuddha Brahman.

On the other hand, vivaraNa holds that shuddha Brahman can be the object of
mahAvAkya janya aparoksha jnAnam - it is vritti vyApyam, but not phala
vyApyam. In this school, drishyatvam = shabda ajanya vritti viShayatvam -
the object of any vritti apart from one that is born out of shabda. Thus,
despite Brahman being mahAvAkya janya aparoksha vritti viShayam, it is not
mithyA.

Regards,
Venkatraghavan