[Advaita-l] Significance of Mula Avidya

[Venkatraghavan S]

The pertinent object is rajju avacChinna chaitanya Ashrita avidyA - that is
bhAvarUpa. This is removed by rajju avacChinna chaitanya vyApya vritti.
rajju jnAna is vastu tantra because there is no special effort required for
jnAna utpatti once  pramAtA, pramANa, prameya are aligned.

Regards,
Venkatraghavan

On 27 Oct 2017 6:21 a.m., "Ravi Kiran via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

On Fri, Oct 27, 2017 at 12:10 AM, V Subrahmanian via Advaita-l <
advaita-l at lists.advaita-vedanta.org> 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.


In rajju-sarpa or shell-silver bhrama, if sarpa jnAna (in rajju) or rajata
jnAna (in shell) is accepted as positive bhAvarUpa vastu, how can arising
of rajju jnAna or shell jnAna later, dispel the ajnAna vastu, as jnAna is
vastu-tantra and not kartru-tantra or kAraka ?

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
>
> On Thu, Oct 26, 2017 at 11:01 PM, Aditya Kumar via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> >  True. Not only creation but also nature of the world, right? In my
> > understanding this Mula Avidya makes the world neither subjective nor
> > objective. We can never really say that jagat is purely subjective
> because
> > Jiva itself is imagined first (vaitathya prakarana, mantra 16).
> >     On Thursday 26 October 2017, 10:05:56 PM IST, Venkatesh Murthy via
> > Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
> >
> >  Namaste
> >
> > IMHO Mula Avidya is necessary for us to explain Creation of the World.
> > Brahman cannot be Upaadaana for Jagat. If Brahman is Material Cause
> > Jagat will become Satya like Brahman. Therefore we say Jagat's Material
> > Cause is the Positive Mula Avidya. It has to be Positive because Jagat
is
> > positive. If it is only Absence or Negative - some positive thing like
> > Jagat cannot come out of that pure Absence.
> >
> > On Thu, Oct 26, 2017 at 8:32 PM, Aditya Kumar via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > > Namaste,
> > > I want to understand the significance of Mula Avidya in Shankara's
> > > Vedanta. It seems to me that Mula Avidya is the main distinguishing
> > factor
> > > between Vijnanavada Buddhism and Vedanta. Is this Mula Avidya also the
> > > reason why we have vyavaharika and paramarthika satyas?
> > > I haven't fully studied SSS views on it. Hence I am keen to know if
> there
> > > are any implications if we consider Mula Avidya to be positive in
> nature
> > or
> > > otherwise.
> > >
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> >
> >
> >
> > --
> > Regards
> >
> > -Venkatesh
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