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

[Sudhanshu Shekhar]

Bhaskar prabhu ji.

 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!!
>
> As stated earlier:

Typographical error in 3rd para:

//From the frame of reference of Brahman, there is perception of avidyA. So
the question "whose avidyA", becomes meaningful//

*From the frame of reference of *avidyA**, there is perception of avidyA.
So the question "whose avidyA", becomes meaningful.

 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.
>

Sir, I showed SSSS ji's excerpt to show that you contradict SSSS ji. That
is all. I have no interest in finding "shelter" in SSSS ji's works which
are devoid of logic and are contradictory to bhAshya, which has been
demonstrated many a times. If you think that somehow you are in alignment
with SSSS ji in holding that Brahman is not ajnAna-Ashraya, then carry on
with that notion.

The sum and substance of your view is: SSSS ji does not hold Brahman as
Ashraya of avidyA. Neither from Brahman-drishTi. Nor from avidyA-drishTi.
If so, then obviously SSSS ji contradicts bhAshya and vArtika.

//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.//

JIva's karaNa, being anAtmA, cannot be Ashraya of avidyA. This is
eighth-standard stuff explained by Naishkarmya Siddhi -
तत्रानात्मनस्तावन्नाज्ञानेनाभिसंबन्धः । तस्य हि स्वरूपमेवाज्ञानं न हि
स्वतोऽज्ञानस्याज्ञानं घटते । संभवदप्यज्ञानस्वभावेऽज्ञानं कमतिशयं जनयेत् । न
च तत्र ज्ञानप्राप्तिरस्ति येन तत्प्रतिषेधात्मकमज्ञानं स्यात् ।
*अनात्मनश्चाज्ञानप्रसूतत्त्वात्* ।

One who has understood this from NS can never say that jIva's karaNa, which
is ajnAna-prasUta, has ajnAna-Ashrayatva.

//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.//

Sir ji. I have checked whatever he has to say. It would be better if you
reproduce that.

//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.//

You apply mind over it.

//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.//

Sir, when BhAshyakAra says - कस्य पुनरयम् अप्रबोध इति चेत् , यस्त्वं
पृच्छसि तस्य ते, इति वदामः । - here AchArya means --* चिन्मात्रस्य तव एव
अज्ञान-आश्रयत्वम्*. AchArya answers by hinting to the swarUpa of
questioner, seen from the avidyA-drishTi. It does  not imply that AchArya
is saying that jIva has avidyA or jIva-karaNa has avidyA. Something that is
ajNAna-prayukta cannot be Ashraya of ajnAna.

You can check RatnaprabhA on BSB 4.1.3.

In sum and substance: Brahman is the Ashraya and vishaya of avidyA. This
ajnAna-Ashrayatva and ajnAna-vishayatva are ajnAna-kalpita. From the frame
of reference of Brahman, there is no existence/perception of ajnAna. Hence,
the question of ajnAna-Ashrayatva becomes meaningless from
Brahman-frame-of-reference. From the avidyA-frame-of-reference, when
avidyA's perception is admitted, the question is meaningful and
pArisheshyAt, only Brahman can be the Ashraya and vidhaya of avidyA.

anAtmA is ajnAna-prasUta. Hence, it can neither be Ashraya or vishaya of
ajnAna.

Regards.
Sudhanshu Shekhar.