[Advaita-l] Iswara and avidyA

[H S Chandramouli]

Namaste Bhaskar Ji,

Reg  // In that sense no one would say Dentist is the locus of patient’s
pain even though he is having the knowledge of patients’ pain he himself is
not custodian/holder/possessor of pain //,

Can we say Dentist is the custodian of the knowledge of patient’s pain?  If
yes, are we agreed that Dentist is the Ashraya for the knowledge of the
patient’s pain? Patient could also be the Ashraya. But even so, Doctor is
also the Ashraya for the knowledge of the patient’s pain. If we are agreed
on that, there is scope for proceeding to the next step. Please  confirm
yes or no, so that there is no misunderstanding later. I am looking at how
far our understandings could converge. I believe the first step has been
taken here if your answer is yes.

Regards

On Fri, Apr 18, 2025 at 4:12 PM Bhaskar YR <bhaskar.yr at hitachienergy.com>
wrote:

> praNAms Sri ChandramouLi prabhuji
>
> Hare Krishna
>
> There  are plenty of references to Atman being  vinirmukta  like
> सर्वबन्धविनिर्मुक्त (sarvabandhavinirmukta), विषयविषयिसम्बन्धविनिर्मुक्त
> (viShayaviShayisambandhavinirmukta), ग्रहातिग्रहाभ्यामविनिर्मुक्त
> (grahAtigrahAbhyAmavinirmukta), सर्वदुःखविनिर्मुक्त
> (sarvaduHkhavinirmukta) etc. I am just guessing, in the absence of any
> citation,  that your reference could possibly be something like that. This
> would correspond to your illustration of the Dentist. Iswara must
> necessarily be possessed of the knowledge concerning the avidyA of the
> jIvAs in order to dispense the corresponding results to them.
>
>    - Thanks for the references prabhuji.  Yes, I all these are quite
>    comfortably attributable to nitya, Shuddha, buddha, mukta svarUpa Ishwara.
>    Yes, he sees the jeeva’s duHkha, he is having the knowledge of jeeva’s
>    duHkha but he is in himself sarva duHkha vinirmukta.  In that sense no one
>    would say Dentist is the locus of patient’s pain even though he is having
>    the knowledge of patients’ pain he himself is not
>    custodian/holder/possessor of pain.  If that is not the case, Ishwara will
>    become mahAn avidyAvanta.  I think this anishta prasanga in Advaita as
>    Ishwara is parabraman itself.  And in the srushti prakriya, he is sarvajna,
>    sarvashakta, sarvavyApi.
>
> In my understanding it is in this sense that Iswara is stated to be the
> possessor or locus of avidyA. It is no longer an **anistha** either.
>
>    - I don’t know bhAshyakAra anywhere says Ashraya of avidyA is Ishwara
>    / brahman, you know what bhAshyakAra says when there is a question who is
>    having avidyA??
>
> Hari Hari Hari Bol!!!
>
> bhaskar
>