[Advaita-l] Mula avidya and adhyasa-SSS discussions.

[V Subrahmanian]

On Fri, Aug 24, 2012 at 4:00 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

>
> praNAms
> Hare Krishna
>
> Not so, the context here is not to establish brahmAshrita avidyA, if that
> is the case any amount of sAdhana from jeeva cannot remove the brahmAshrita
> avidyA.


Do you not remember the famous adhyAsabhAShya vAkyam:

//tatraivam sati tatkRtena guNena doSheNa vA aNumAtreNApi sa na
sambadhyate//

(this being so, the substsratum Brahman will not be affected in the least
by the merits/demerits of the superimposed thing.)

Such is the nature of Brahman.  The 'avidyA' that Shankara says, on the
basis of the shruti, that rests in Brahman, the ONLY adhiShThAna, can never
affect Brahman.  So the problem you have stated above will have no place.


> OTOH, here it is said that jeeva who is in svarUpa brahma and there is no
> other chaitanya entity other than brahma.  That is the reason why shankara
> in this very bhAshya vAkya clarifies, kim tarhi na brahma svAtmani
> atatdharma adhyArOpaNa nimittaM avidyA kartru cheti??
> bhavatvevaM nAvidyAkartru bhrAntaM cha brahma, kim tu naivA brahmA
> avidyAkartA chetanO bhrAnta anya ishyate.  Here shankara clearly says
> though jeeva is in his svarUpa brahma but brahma is not the jeeva svarUpa.
>  brahman is nitya shuddha, buddha, mukta svabhAva.
>
>
Here is a reply from you to an earlier thread:

/quote/
Bhaskar YR
Jan 3

to A
Bhamati considers this as a position that emphasizes tUlAvidyA and
jIvAshritAvidyA.

praNAms Sri Devanathan prabhuji
Hare Krishna

Sorry for the belated reply as I was busy with year end activities at
office.

Thanks for taking time to present the bhAmati position on jIvAshritAvidyA.
Prabhuji, kindly clarify is there any attempt in SLS to reconcile this
difference (jeevAshrita and brahmAshrita avidyA)  between bhAmati &
vivaraNa by Sri Appayya Deekshita??  Shankara clearly says that there is no
other chaitanya exists  apart from brahman and from vyavahAra drushti we
have to say that the brahman himself the sAdhaka and he himself realizes
his own svarUpa & attains sarvAtmatva.  Shankara further clarifies that
there is no dOsha in this assumption since  the shAstra itself says this.
 ( sarvO lOkavyavahArO brahmaNyeva kalpitaH, shAstrOpAlambhAt, na
hyasmatkalpaneyaM shAstra krutA tu )

/unquote/

You can see how after having accepted that 'there is no doSha in this
assumption..' as Shankara's clarification, now you are proposing that
Shankara's intention here is not at all that.    .

>
> Moreover, if the avidyA is brahmAshrita, what is the role of this
> avidyA??  shankara clarifies avidyA kArya is katrutva bhOktrutva
> pravartakaH, so, if the brahma is contaminated with avidyA, then in brahman
> also there is katrutva, bhOktrutva and resultant rAga-dvesha.  I hope this
> will not be the suitable definition of advaita's adviteeya nitya, shuddha,
> buddha, mukta brahman.
>

As pointed out at the beginning the adhyAsabhashya vAkyam takes care of
this too.  'aNumAtreNaapi sa na sambadhyate.'

regards
subrahmanian.v

>
> Hari Hari Hari Bol!!!
> bhaskar
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