[Advaita-l] Significance of Mula Avidya

[Aditya Kumar]

 Please let me know if the below is correct or not with regards to nature of the world : 
Subject(S)-------------------Object(O)
Realists/Objective world-view : Subject(S) and Object(O) are independent of each other. In other words, Objects(O) exist irrespective of the Subject(S).
Idealists/Subjective world-view : Object(O) does not exist independent of the Subject(S) one way or the other (as an idea/simultaneous creation/etc). Subject(S) alone is the ultimate reality and the Objects(O) are merely an idea or projected by Subject(S) like the web of spider. 
Now the Vedantic view as I understand, with the inclusion of Mula Avidya : 
Subject(S)--->subject(s)--------------Object(O)
Subject(S)=Brahman, subject(s)=Mula Avidya/Pratyagatman/Upadhi/AntahkaranaObject(O)=Jagat/World
In this world-view, although subject(s) and Object(O) are independent of each other, when taken as subject(s)----Object(O) pair, they are projection/idea of Subject(S) or Brahman. So we cannot say the world is either subjective or objective. 


    On Friday 27 October 2017, 12:10:25 AM IST, V Subrahmanian <v.subrahmanian at gmail.com> wrote:  
 
 The Vedanta teaches that knowledge dispels ignorance. Hence, to be dispelled, such an avidyā has to be an existent, positive, bhāvarūpa.   If such ignorance is not admitted to be bhāvarūpa, knowledge cannot dispel anything.  The BG says: ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।  Sureshwara says: तत्त्वमस्यादिवाक्योत्थसंयग्धीजन्ममात्रतः । अविद्या सह कार्येण नासीदस्ति भविष्यति ॥ From these we can be sure that avidyā is a positive, existent, bhāvarūpa entity. There has to be a something that knowledge dispels. And that something need not be an absolute real. Just because it is dispelled by knowledge it is jnānanivartya, and therefore prātibhāsika.
vs