[Advaita-l] Question about Avaccheda vada

[H S Chandramouli]

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> Namaste.
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> You had earlier mentioned
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> << In the context of avaccheda vada, how is mathakasha any different from
> ghatakasha as both are upadhis? We can simply say jiva is ghatakasha and
> ishwara is brihadghatakasha. But that would mean ishwara too has avidya.
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> In this context, BSB 2-3-46 states as follows.
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> << यथा जीवः संसारदुःखमनुभवति, नैवं पर ईश्वरोऽनुभवतीति प्रतिजानीमहे ; जीवो
> हि अविद्यावेशवशात् देहाद्यात्मभावमिव गत्वा, तत्कृतेन दुःखेन दुःखी अहम् इति
> अविद्यया कृतं दुःखोपभोगम् अभिमन्यते ; नैवं परमेश्वरस्य देहाद्यात्मभावो
> दुःखाभिमानो वा अस्ति >>
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> << yathA jIvaH saMsAraduHkhamanubhavati, naivaM para Ishvaro.anubhavatIti
> pratijAnImahe ; jIvo hi avidyAveshavashAt dehAdyAtmabhAvamiva gatvA,
> tatkRRitena duHkhena duHkhI aham iti avidyayA kRRitaM duHkhopabhogam
> abhimanyate ; naivaM parameshvarasya dehAdyAtmabhAvo duHkhAbhimAno vA asti
> >>
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> Translation  << We solemnly declare that Iswara does not suffer the woes
> of the world like a jIva, The jIva, under the influence of  avidya  seems
> to become identified with the body etc., and it suffers the sorrows
> occurring to the body, owing to its belief that the sufferings created by
> avidya are its own. But Iswara has no such identity with the body etc., nor
> any conception of suffering in Himself >>.
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> Reg  << So even if the pot breaks does Ishwara remain as a distinct
> entity? Also if maya is said to be Ishwaras upadhi, that means ishwara is
> bound by maya. In that case how can a jivas release from avidya also result
> in ishwaras release from maya? If maya does not ever bother ishwara like
> spider and its web that means maya is not an upadhi of ishwara.>>,
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> There is no need to break any upAdhi. Dissociating it cognitionally is
> sufficient.  Iswara is not bound by mAyA and hence need not get released
> from mAyA..There are any number of Sruti and Bhashya references for
> understanding Iswara as mAyAvi and controller of mAyA. I am not presenting
> any here now. I am sure you will yourself be able to locate some. But if
> you are very particular, I will locate some in later posts. When a magician
> is displaying his prowess, it is the spectators who are deluded into
> thinking that it is all real. The magician himself is not bound by any  such
> delusion. When he is not performing, the magician is just another human
> being, just like the spectators. It does not mean his magical powers are
> destroyed. Brahman as associated with mAyA is Iswara. When association with
> mAyA is not considered, the term used is Brahman.
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> The Srutis present  Brahman in two aspects. One unrelated to Creation and
> the other in relation to Creation. Brahman is the term used in the former
> aspect and Iswara in its latter aspect. Entity is the same.  However in
> the Shrutis/ Bhashya, the terms Brahman and Iswara are used interchangeably
> in many places..
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> Regards
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