[Advaita-l] Relationship between Brahman and avidyA

[kuntimaddi sadananda]

. Should that mean that the inquiry for relationship between Brahman and avidyA ismeaningless.

Sudhanshu.-------------------------
 
PraNAms

These discussionsindicate normal confusion that arises when one switches the references states.Here are some points for contemplation. 

 1. There cannot beanything other than Brahman, by definition since Brahman means infiniteness.

 2. Hence from Brahmanpoint, there is no inquirer nor inquired. 

 3. Hence questions canarise only from the point of vyaavahaarika reference where there a triad -jeeva-jagat and Iswara - the substantive of all the three being Brahman only,again by definition - since there cannot be anything other than Brahman. 

 4. The questions arisebecause of avidya or ignorance only - which by nature is anaadi or beginning-less.No ignorance can have a beginning. 

 5. Locus of avidya -It is jeeva since he feels the triad is real. 

 6. Since thesubstantive of Jeeva-jagat-Iswara is Brahman only, in the final analysis - thesubstantive of even avidya is also Brahman. 

 7. Hence we also saylocus of avidya is Brahman; and yet from Brahman references, there is noavidya, nor jeeva-jagat-Iswara triad.

 8. There is nocontradiction here since the reference states (paaramaarthika vs vyaavaharika)are different. Krishna makes a declarative statement to this effect -..mastaani sarva bhuutani (all being are in Me) and in the very next slokaagain says ... na cha mastaani bhuutaani (no beings in Me). One isvyaavahaarika and the other is paaramaarthika states. 

 9. What is therelationship between Brahman and avidya or even Brahman and the triad. 

 10. When from Brahmanpoint there is nothing other than Brahman- a discussion of any relationship hasno meaning from that reference.

 11. From thereferences of jeeva - we can say it is relation-less-relationship or mithyaa.From the Iswara point, scriptures call him as sarvajna and sarvavit (Mundaka) -Hence he has no avidya - we call it as maayaa shakti. maayaa is yaa maa saamaayaa - that which is not there but appears to be there. 
 12. From myunderstanding, it is futile to discuss the avidya as bhaava ruupa. While avidyaprovides lack of understanding the underlying truth (non-apprehension) theprojection is done by maayaa shakti or Iswara level and nidraa shakti at jeevalevel during the dream state and vaasanaa shakti involving likes and dislikesprojected on top of Iswara sRishti. In essence, mind is required for projection- either global mind or local mind. At Iswara level - tat aikshataa - bahusyaam- prajaayeyeti - involves projection involving the global mind. 
Could not resist.
 Hari Om!

Sadananda