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

[Bhaskar YR]

praNAms
Hare Krishna

This is getting actually funny. When the vArtika itself is saying that avidyA is of Brahman, then I don't understand what you are talking about.


Ø     Below you agreed that brahman’s avidyA is only from avidyA drushti, so you have already concluded from this avidyA drushti that brahman is the custodian of avidyA 😊  quite amusing !!

See, from the point of view of Brahman, there is no existence/perception of avidyA. So, the question -- "whose avidyA" i.e. "who is the Ashraya of avidyA" is unaskable.


Ø     And if you ask this nonsense question the answer is already given by bhAshyakAra that it is YOU  who is asking this question having avidyA and concludes if you realize you are brahman there is no avidyA to anyone..so brahmAshrita avidyA needs to be understood from this point of view…not the way you concluded the NS, vArtika etc.

From the frame of reference of Brahman, there is perception of avidyA.


  *   From the frame of reference of brahman there is NO avidyA to any one, that is what bhAshyakAra explaining, now this is getting really funny!!


So the question "whose avidyA", becomes meaningful.


  *   Not at all meaningful OTOH it is simply disgraceful, shruti at the top of its voice crying : brahman/Ishwara is avidyA vinirmukta, Shuddha Chaitanya, nitya, Shuddha, buddha mukta svarUpa

Both NS and VArtika and all texts unanimously declare -- it is of Brahman. Because, non-Brahman is product of avidyA. So, naturally non-Brahman cannot be Ashraya of avidyA.


Ø     avidyA explained to get rid of it not to give undue importance to it and taking it to the brahman and keeping it within brahman.  When it is said even kshetrajna is not the custodian and it is the problem of karaNa ‘karaNasyaiva’, I don’t know how this erroneous conclusion of brahmAshrita avidyA be justified.

This is what NS says which SSSS ji also follows.


Ø     Sorry again out of context explanation.  See 3-8 concluding remarks by Sri SSS.  You will come to know how you are misrepresenting Sri SSS observations here.

The point is only this -- it is from avidyA-drishTi, i.e. while sitting in avidyA, that the statement "Brahman's avidyA" is made.


Ø     Yes, it is jeeva’s ( who is sentient) karaNa that is having the avidyA, well established in adhyAsa bhAshya by giving workaday examples.  It is called anubhava sammata yukti to determine the avidyA/adhyAsa.

See, what SSSS ji says. If you think that SSSS ji negated Brahma-Ashrita-avidyA, then carry on with that notion sir. I have nothing more to add here. I have said what I had to say.


Ø     But I am sorry, I cannot give this lenience to you to misrepresent Sri SSS at your comforts, you please stick to your vyAkhyAna school don’t try to find shelter in Sri SSS’s works.

Hari  Hari Hari Bol!!!
bhaskar