[Advaita-l] [advaitin] Re: avidyA is adhyasta (superimposed) in AtmA

[Bhaskar YR]

praNAms
Hare Krishna

Indeed. And I may add that this "attribution" of avidyA to Brahman obviously cannot be from the pAramArthika standpoint; so it is from the vyAvahArika standpoint.


Ø     So according to you in vyavahAra the brahman itself have the avidyA and in paramArtha it does not….brahman has two rUpa then, one in avidyA in vyavahAra and another one is in paramArtha, thanks for sparing brahman from avidyA atleast in paramArtha 😊

The question that would then remain would be "Why would anyone start to seek/pursue this avidyA-tinged Brahman?", as Bhaskar ji asked.


  *   Yes, I asked this because even before talking anything about jeeva and jagat, you prabhuji-s already started talking about brahmAshrita avidyA….No jeeva effort would efface the avidyA in brahman because it is pre-existing one in brahman as his own!!  So, avidyA would become his sva-bhAva hence cannot be eradicated with any amount of jnAna that would be acquired from the jeeva through shravaNAdi sAdhana.


Since this has already been answered, I shall be brief . Brahman is understood as avidyAvAn-iva upon vedAntic enquiry, not before enquiry.


Ø     What sort of vedAntic enquiry is this??  Do you start brahma jignAsa by saying ‘as if brahman is having avidyA’!!??  or OTOH brahman is our own svarUpa who is nitya, Shuddha, buddha, mukta paripUrNa Ananda svarUpa??  If your contention is right then sUtra would have been started with athAthO avidyAvAn-eva brahma jignAsa 😊


  *   Coming back to locus of avidyA ( the Ashraya of avidyA)  bhAmati says it is jeevaashrita, and your prabhuji-s (PP & V) say brahman itself having the avidyA and he is the visha and Ashraya for the avidyA, there is hell a lot of confusion with regard to locus, object and number of avidyA-s.  And you also say world is illusion but avidyA has the objective existence and it is dravya and bhAva rUpa and it is an existing ‘shakti’ even covers/conceals the brahman itself.  And also declare no avidyA is neither bhAva nor abhAva, it is anirvachaneeya, sAkshi vEdya etc.



  *   For those who follow shankara and ONLY shankara would definitely know that these are speculations of later vyAkhyAnakAra-s and avidyA as in adhyAsa rUpa is only a mental mixing up of the real and unreal (mithyA pratyaya rUpa).  And as for the Ashraya of this avidyA as per mUla bhAshyakAra is simply we understand as per his own words without any polish and fabrication to it by later vyAkhyAnakAra-s.  Su. Bh. 4-1-3 : if it should be asked ‘and to whom is this avidyA or non enlightenment??  siddhAnti :  TO YOU WHO ARE asking this question.  But if it is objected like : am I not Ishwara / brahman himself declared by shruti??  For this siddhAnti answers :  if you are awakened to this reality then please note there IS NO ONE TO WHOM THE AVIDYA BELONGS.



  *   Brahman having avidyA is the fanciful theory of later vyAkhyAnakAra-s completely ignoring the jeeva’s antaHkaraNa dOsha in day to day life.  adhyAsa bhAshya is there to explain jeeva’s misconception not to prove brahmAshrita avidyA.  Those who study this without any later vyAkhyAnakAra-s fabricated views would obviously come to understand that the question about a locus for avidyA can arise ONLY at the level of vyAvahAric life, where there is already accepted duality where pramAtru, pramANa and prameya bedha holds sway.  In this transaction the one who raises the question would definitely influenced by this duality so the question is superfluous at that stage.  But when one realizes that his svarUpa is brahman or Ishwara and it is the ONLY reality, there can be neither any question nor reply concerning that socalled avidyA whatsoever.



  *   Please be aware that there would be nothing second beside HIM in the shape of avidyA to advocate the theory of brahmAshrita avidyA, when avidyA is categorically declared as antaHkaraNa dOsha and it is adhyAsa rupa and all the loukika and vaidika vyavahAra presupposes this type of avidyA.


Hari Hari Hari Bol!!!
bhaskar