[Advaita-l] [advaitin] Asked of Chatgpt: "Are there any definitions or descriptions that depict a positive ignorance in Sankara's commentary on the Brahma Sutras or classic 10 Upanishads whether in context or otherwise?

[Bhaskar YR]

praNAms Sri MCC prabhuji
Hare Krishna

This modern day vyAkhyAnakAra’s observation is really amazing hope it is not programmed in such a way that it just echoes what has already been said decades ago by Sri SSS 😊

### Naiskarmya Sid
In the *Naiskarmya Siddhi*, Suresvara focuses on the nature of liberation (moksha) and the role of knowledge (jnana) in overcoming ignorance.


  *   I think this is agreeable to one and all.


**Key Points:**
1. **Nature of Avidya:**
   - Suresvara consistently describes avidya as the root cause of bondage and suffering because it veils the true nature of the self (Atman/Brahman).


  *   This AvaraNa veil is well explained as it is not something solid which literally covers an object, like dark veil covering or hiding an object.  Here agrahaNa (jnAnAbhAva) itself figuratively termed as veil.  Shankara explains this in geeta bhAshya AvaraNAtmakatvAt which is tAmasa pratyaya  which is obviously not the veil which some holding it as literally a veil that which has the potency to cover the brahman!!  tAmasO hi pratyaya quite clearly can be interpreted as this veil is pertaining to antaHkaraNa / intellect alone i.e. lack of knowledge (jnAnAbhAva).

   - Avidya is often characterized by a lack of discernment between the self and the non-self, leading to superimposition (adhyasa).


  *   This is adhyAsa (adhyArOpa) which is nothing but explained as avidyA in adhyAsa bhAshya.


2. **Removal of Avidya:**
   - Suresvara emphasizes that the removal of avidya is achieved through self-knowledge (jnana).
   - He often refers to avidya in terms of ignorance or not-knowing, rather than a substantive, positive entity.


  *   The question here is:  as per mUlAvidyAvAdins there is a separate entity called bhAvarUpa avidyA which has the locus in brahman itself and it is the root cause of all the three types of avidyA i.e. jnAnAbhAva, vipareeta pratyaya and saMshaya.  Whether this main (primary) mUlAvidyA has been endorsed by vArtikakAra ?? Yes, as per Sri SudhAnshu quote from vArtika, the author of vArtika categorically accepting upAdAna kAraNa for the adhyAsa but it is not clear that upAdAna kAraNa is bhAvarUpa avidyA shakti or just lack of knowledge.

### Brhadaranyaka Upanishad Vartika

In the *Brhadaranyaka Upanishad Vartika*, Suresvara elaborates on the teachings of the *Brhadaranyaka Upanishad* and Shankara's commentary.

**Key Points:**
1. **Definition of Avidya:**
   - Suresvara often defines avidya as the ignorance that causes the misidentification of the self with the non-self.
   - He characterizes avidya as a lack of knowledge, which leads to the superimposition of the attributes of the non-self onto the self.


  *   This is very much in line with what Sri SSS says.  Yes, Sri SSS too says there is talk about cause for the adhyAsa in vArtika but it is not avidyAshakti which is under the shelter of brahman itself, which has the potencies like AvaraNa and vikshepa etc.  It is just lack of the knowledge about what exactly is there.


2. **Superimposition (Adhyasa):**
   - Avidya is responsible for adhyasa, where the attributes of the body, mind, and world are falsely attributed to the self.


  *   Again here jnAnAbhAva is the reason for seeing one thing in place another.  Lack of right knowledge of rope is the cause of seeing the snake is it not??

   - The process of removing avidya involves the direct realization of the self's true nature.


  *   Yes


**Relevant Verses:**
- **Brhadaranyaka Upanishad Vartika 1.4.328:** "Avidya is the ignorance that misidentifies the self with the non-self. It is dispelled by the knowledge of the self."
- **Brhadaranyaka Upanishad Vartika 2.1.20:** "The self, veiled by ignorance, appears as the non-self. Knowledge reveals the self as it truly is."


  *   Talking about complete eradication of avidyA (without any traces, have to specifically mention this to avoid the theories like avidyAlesha 😊


### Conclusion

Based on the examination of Suresvara's major works—the *Naiskarmya Siddhi*, the *Brhadaranyaka Upanishad Vartika*, and the *Taittiriya Upanishad Vartika*—it is evident that Suresvara consistently views avidya as a lack of knowledge rather than a positive, substantive entity. His writings emphasize that avidya is the ignorance of the true nature of the self, and it is dispelled through the attainment of self-knowledge.


  *   Exactly in line with what Sri SSS emphasizing in all through his works.


Thus, Suresvara's position on avidya aligns with the traditional Advaita Vedanta view that ignorance is an absence of knowledge, which is removed by realizing the self's true nature.


Ø     I am just wondering here whether AI erred here concluding that this is traditional Advaita vedAnta, as we can see how this has been grilled in the hands of traditionalists 😊

Hari Hari Hari Bol!!!
bhaskar