[Advaita-l] [advaitin] Caricature of Advaita, Shankaracharya, etc. by the Gaudiya head

[Bhaskar YR]

praNAms
Hare Krishna

This would give us the impression that even before the srushti of jeeva and jagat, avidyA has the locus in parabrahman itself.
That wouldn't be so sir. As there is no avidya without jagat. Without jagat there is no avidya. Whereas the counter might not be true.


Ø     You quoted shruti and said that even before srushti brahman is endowed with avidyA and due to avidyA only brahman thought that he would become many.  avidyA as you know has been explained as agrahaNa (jnAnAbhAva), anyathAgrahaNa ( misconception) and saMshaya (doubt) in geeta by bhAshyakAra.  I would like to know when Upanishad talking about parameshwarAshrita avidyA, due to which type of avidyA parameshwara thought that he would become many or thought about creation??  If the avidyA which has the locus in parabrahman itself which is not the type mentioned above then please clarify the nature of this avidyA in parameshwara.

So parabrahman himself (itself) not free from avidyA and due to avidyA in him he does the creation or he thought that he wanted to be many!!??

Sarvjnata and sarvashakthatva is admitted to isvara and not nirguna brahman.


  *   These are not the qualities or attributes of parabrahman, it is the ‘svabhAva’ of parabrahman see the itareya introductory bhAshya.

Without jagat and avidya what is the cause of sarvjnata and sarvashakthatva? If there is no world there is nothing to know(sarvjnata) and nothing to have power over.


Ø     It is as good as saying since there is no outside objects to ‘see’, the eyes do not have its seeing power 😊 The seeing or cognizing power is inherent and whenever situation demands these power will be exercised.

  So, before creation itself we are talking about parabrahman who has avidyA and at that time where was nirvishesha, nirguNa, niravayava brahman or nitya shuddha, buddha mukta parabrahman??

Again there is no avidya without a world. Without any apparent duality there is no avidya. So it appears both are simultaneous.


Ø     Jeevaashrita avidyA and parameshwara Ashrita mAya (the power) both are different, and in this context if we are (wrongly) holding the bhAshya vAkya : avidyAtmikA hi beeja shaktiH, avyakta shabda nirdeshyaa parameshwaraashrayaa mayAmayi etc. (su.bh. 1.4.3) to prove the parameshwarAshrita avidyA  prior to srushti etc. then it is a subject matter of entirely different discussion.

  In the context of br.bhAshya it is not there to prove brahmAshrita avidyA, it is there to say there is no second Chaitanya apart from brahman.  When the jeeva getting rid of his avidyA he would realize this truth that he is nitya, shuddha, buddha and mukta and there was / is / will never be a dirt like avidyA.  Hence avdiyA is always abhAva rUpa.

Hari Hari Hari Bol!!!
bhaskar