[Advaita-l] Significance of Mula Avidya

sreenivasa murthy narayana145 at yahoo.co.in
Fri Oct 27 08:22:11 EDT 2017

Dear Friends,

 I have afeeling that the  statement "The wrong knowledge did not arise through any pramana; it is not pramana janya." is not in tune with the mantra 2-5-19 of BruhadaraNyaka Upanishad and Sri Shankara's commentary to mantra 2-2-12 of Mundaka Upanishad. Sri Shankara writes : brahmaiva ukta lakShaNam idaM yat purastAt agrE abrhmEva avidyAdRuShTInAm pratyavaBasamAnam ||  Mantra 7-25-2 of Chandogya upanishad states thus: AtmaivEdagM sarvam || So the five senses which are the pramanas for the knowledge of the external objects are the manifestation of Atman Only.
   From the above statements it becomes clear that the knowledge based upon the data furnished by the senses are nothing but avidya.  Hence the the conclusions drawn  by the mind based upon the data  furnished by the senses is avidya and it is laukikapramANajanitaM.

   Sir Arthur Eddington , an eminent Physycist, gave a series of lectures in the Cambridge University and they were published in a book form titled " The Nature Of the Physical World".I request the learned members to read the First lecture in that book. Really it is an eye opener. The  book is available on the web. 

 With respectful namaskars,Sreenivasa Murthy.

      From: V Subrahmanian via Advaita-l <advaita-l at lists.advaita-vedanta.org>
 To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org> 
Cc: V Subrahmanian <v.subrahmanian at gmail.com>
 Sent: Friday, 27 October 2017 11:43 AM
 Subject: Re: [Advaita-l] Significance of Mula Avidya
On Fri, Oct 27, 2017 at 10:51 AM, Ravi Kiran via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Fri, Oct 27, 2017 at 12:10 AM, V Subrahmanian via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
> > The Vedanta teaches that knowledge dispels ignorance. Hence, to be
> > dispelled, such an avidyā has to be an existent, positive, bhāvarūpa.
>  If
> > such ignorance is not admitted to be bhāvarūpa, knowledge cannot dispel
> > anything.
> In rajju-sarpa or shell-silver bhrama, if sarpa jnAna (in rajju) or rajata
> jnAna (in shell) is accepted as positive bhAvarUpa vastu, how can arising
> of rajju jnAna or shell jnAna later, dispel the ajnAna vastu, as jnAna is
> vastu-tantra and not kartru-tantra or kAraka ?

Right knowledge dispels wrong knowledge. When the wrong knowledge 'this is
a snake' is dispelled, there ceases the (wrong) perception of the snake.
The person gets the right knowledge, which no doubt is vastu tantra: he has
known the vastu. rope, there, through the right pramana. The wrong
knowledge did not arise through any pramana; it is not pramana janya.

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