FW: Re: [Advaita-l] Locus of avidyaa

[kuntimaddi sadananda]

--- "M. S. Ravisankar" <ravi at ambaa.org> wrote:
> > > Respected Sri Sadanandaji:
> > Thanks for your response. As always you explain things very nicely
and
> it is a great delight to read your postings.
> > I agree that one can refuse to answer the question invoking
> anirvachaniiya.

Ravi thanks for your kind words.  It is not refusing to answer -
anirvachaniiya is the correct answer - it is inexplicable - the reason
is very simple - the explanation is by the intellect to the intellect.
While the truth is beyond the intellect since intellect itself is a
product of avidya. Second the cause-effect relationships are within the
realm of time which is again a concept of the mind. Hence ignorance is
anaadi as well as the janma-sthti-laya form a beginingless cycle. One
can see the truth of all these only when one recognizes The Truth- when
he does that- as has been pointed - all explanations resolve into one
that is without a second. 


> Last nite, I browsed through this definition and Sri chandrasekhara
> bhaarati
> swamiji's commentary (vivekachuuDaamani) to refresh my understanding.
> Achaarya explains this concept quite well. 

Perhaps you can discuss how Shree Achaarya has explained.

>Probably, any attempt to
> answer
> the locus question will place us in some sort of  mess.
> > But my question is, does one always have the luxury of refusing to
> answer?
> If yes, why it was not used?

As I mentioned above it is not refusing to answer is what is implied by
anirvachaniiyam. Shankara recognized the problem and recongnized also
that any explanation is a useless explanation.  It is better not to say
than saying something that confuses the people. 

> Coming to your other point:
> > mayA has a cosmic aspect and individual aspect to it. It is denoted
as
> samashhTi and vyashhTi*.  Hence, you cannot assign it "ontologically
> of the
> same degree of jiiva", unless you invoke arguments such as
> eka-jiivaa-vaada.
> It is generally agreed that mAyA acts at cosmic level also and becomes
> a
> power wielded by iishvara.  Even if  you use things like
> eka-jiiva-vaada,
> the point highlighted by Vidya may come into play.

Ravi one has to be careful here. Remember ultimately even the concept of
Iswara and maaya are all notions of Jiiva only.  Jiiva is one who seems
himself to be different from the rest of the universe - once separated
he has to bring in Iswara with sarvaj~natvam and sarva shaktitvam etc as
creator of the universe. Maaya and avidya get separated, one making as a
tool in Iswara and the othe making it as karaNa for jiiva's delusion.
Jiiva makes Iswara being sarvaj~na locus of maaya than avidya. But
ultimately all are jiiva's notions due to his avidya. 

Hari OM!
Sadananda

> > Ravi
>

=====
What you have is His gift to you and what you do with what you have is your gift to Him - Swami Chinmayananda.

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