[Advaita-l] Question about Avaccheda vada

V Subrahmanian v.subrahmanian at gmail.com
Fri Feb 9 06:37:30 EST 2018

On Fri, Feb 9, 2018 at 4:14 PM, Aditya Kumar <kumaraditya22 at yahoo.com>

> Thanks for elaborating. From what I understand, rather than calling it
> upadhi, a limiting factor, we call it lakshana, an attribute. Then we can
> say maya is potency of ishwara and avidya is the potency of jiva! My
> special power is my own delusion! It still does not explain how on jivas
> liberation, ishwara is also resolved in brahman. Because jiva realizes the
> identity between jiva and brahman and not between ishwara and brahman.

The term upadhi does not have any negative connotation. It only shows
Nirguna Brahman as someone with certain attributes, visheshas. NB with
maaya shuddha sattva as upadhi is Ishwara. It need not and does not limit
Ishwara.  In fact he is admitted to be Sarva Shakta and Sarvajna. The
mahavakya 'Tat tvam asi' straightaway means 'tat = the jagatkaaranam which
is omniscient and omnipotent. tvam is the jiva who is embodied, samsari,
etc.  Since 'asi', identity cannot happen, the upadhis on both sides are
negated. What remains is pure consciousness. Thus the identity. So, both
jivatva and Ishwaratva are negated.  This verse of the Viveka chudamani
demonstrates this well:

एतावुपाधी परजीवयोस्तयोः. सम्यङ्निरासे न परो न जीवः . राज्यं नरेन्द्रस्य
भटस्य *खेटकः*. तयोरपोहे न भटो न राजा ..  These upadhis of Ishwara and Jiva,
when well negated, there is neither Ishwara nor jiva...kingdom of the king
and the shield of the sentry...when the two are separated from those
individuals, neither of the titles remain. Nothing to distinguish them is
there. That is the idea.

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