SSS on "Effort after GYAna" (was Re: [Advaita-l] Re: Pa~nchapAdikAchArya)

[balu davey]

Bhaskarji,
Good reply

On 10/11/06, bhaskar.yr at in.abb.com <bhaskar.yr at in.abb.com> wrote:
>
> praNAms Sri Karthik prabhuji
> Hare Krishna
>
> Kindly pardon me for the belated response...I was bit busy with office
> work.
>
> KJ prabhuji:
>
> I will answer all of your questions if you can answer the following
> question for me:
>
> "If all that exists is Brahman, where is the "room" for such as a
> thing as avidyA?"
>
> bhaskar :
>
> Everything is brahman is not our knowledge or intuitive experience right
> now...Hence, vEdAnta has adopted an unique method of teaching called
> adhyArOpa apavAda (superimposition & recession) & bring us the teaching of
> the nature of reality.  The teaching of the true nature of the self/brahman
> through the superimpositions of knowledge and ignorance (vidya & avidyA) is
> also one of the various methods of adhyArOpa apavAda.
>
> KJ prabhuji:
>
> In case you think I'm "objectifying avidyA", how about answering the
> equivalently posed question from a "subjective" perspective:
>
> "Who or what is the locus of avidyA?"
>
> bhaskar :
>
> prabhuji, dont you think shankara himself answered this question in gIta &
> taitirIya upanishat bhAshya??  Every advaitin firmly believes that there is
> no transaction such as vidya and avidyA in brahman...then which is the
> Ashraya sthAna of avidyA (locus of avidyA)??  shankara going by common
> experience says that ignorance we should understand pertains to the mind &
> we should not say that this avidyA pertains to the self...shankara gives
> the example of cataract in gIta bhAshya & explains *the defect* pertains to
> the instrument alone and NOT to the user of instruments. And in taitirIya
> bhAshya shankara deals exactly  with the problem of objectifying avidyA (as
> bhAva rUpa or any such other positive thing). So in shakara bhAshya it is
> clear that different aspects of avidyA are mere modifications of the
> antaHkaraNa (internal instrument or mind).
>
> KJ prabhuji:
>
> Let us first accept that fitting avidyA into a two-fold logic is
> IMPOSSIBLE. It is not for nothing that advaitins have declared avidyA
> to be anirvachanIya.
>
> bhaskar :
>
> Strictly speaking, avidyA is NOT anirvachanIya, it is quite natural to
> human mind. In adhyAsa bhAshya shankara exclusively deals with the term
> *adhyAsa/avidyA and goes on to explain it is naisargika (quite natural) &
> he never say adhyAsa is anirvachanIya....Infact,  shankara attributes
> anirvachanIyatva to *mAya* which is in turn explained as *avidyA kalpita or
> avidyAkruta*...
>
> Hari Hari Hari Bol!!!
> bhaskar
>
>
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-- 
baludavey