[Advaita-l] [advaitin] Caricature of Advaita, Shankaracharya, etc. by the Gaudiya head

[Kaushik Chevendra]

Namaste sir.
Thanks for the references, i will check them.

Namo narayana

On Wed, 19 Oct, 2022, 11:38 am Bhaskar YR, <bhaskar.yr at hitachienergy.com>
wrote:

> praNAms
>
> Hare Krishna
>
>
>
> I had said it is simultaneous, not prior to creation.
>
>
>
>    - So prior to creation brahman does not have avidyA and as soon as he
>    *thinks* about  creation or wanted to be many avidyA takes place
>    simultaneously alongwith creation in brahman.  Is this what br.up. saying
>    us??
>
>
>
> If it's not brahman that is affected by avidya then the question arises
> who has avidya?
>
>
>
>    - So we are struggling to realize the brahman who has avidyA !! 😊
>
>
>
> If the answer is given that it is jeeva, then who is this Jiva? He is not
> the body, not the mind, and eventually by neti neti it appears that he too
> remains only a witness and he is Atman only. Then who has avidya?
>
>
>
> Ø     bhagavatpAda answered this question in sUtra bhAshya.  The person
> who is asking the questions about locus of avidyA is having this avidyA!!
> But is this person not brahman asks the pUrvapaxi?? bhAshyakAra clarifies,
>   If you know/realize that then there is no avidyA to whosoever.
>
>
>
> I remember in this context abhinava vidyatirtha swamin says that the Jiva
> is the mixture of the mind and Atman.
>
>
>
> Ø     And in taitereeya bhAshya bhAshyakAra says avidyA is antaHkaraNa
> dOsha, the subsequent question what is antaHkaraNa then?? is mute here as
> the avidyA has been explained to the jeeva who is suffering from avidyA.
>
>  These are not the qualities or attributes of parabrahman, it is the
> ‘svabhAva’ of parabrahman see the itareya introductory bhAshya.
>
> What are? Sarvajnta isn't svabhava of nirguna brahman. It's only isvara
> narayana who has sarvajnta and sarvashakthatva.
>
>
>
> Ø     I have asked you to check itareya shruti introductory bhAshya.  And
> you can also check sUtra bhAshya 1.1.5.  Yes, Ishwara’s sarvajnatvaM,
> sarvashaktitvaM etc. are in the realm of avidyA kshetra as it is upAdhi
> vishesha vyavahAra but it does not mean we can deny the svabhAva of
> parabrahman.  Please refer the quotes and if required we will discuss it
> further.
>
>       It is as good as saying since there is no outside objects to ‘see’,
> the eyes do not have its seeing power 😊 The seeing or cognizing power is
> inherent and whenever situation demands these power will be exercised.
>
> That doesn't seem to be a right example. When brahman alone exists from
> parmartha, what is there to know? In your example if an object appears then
> the power of seeing will be known. When there is no jagat and only brahman
> exits, what can be known other than the knower?
>
>
>
> Ø     Yes that is exactly the point eventhough when there is nothing to
> be known, knower’s knowing power cannot be denied as it is inherent in HIM.
> Perhaps you may be having the Ishwara’s sarvajnatvaM etc. has been
> explained as due to avidyAkruta upAdhi ( in sU. Bh. 2.1.14) but that is not
> an accurate deduction to conclude that sarvajnatvaM is wholly a mere
> figment of avidyA.  Yes, brahman may not be the knower of all from the
> pAramarthic standpoint as there is really nothing else to be known.  But
> the consciousness of the knowing nature itself, is the intrinsic nature of
> braman/reality and as such it can never be isolated from brahman.  Check
> the bhAshya references quoted above.
>
>
>
> Hari Hari Hari Bol!!!
>
> bhaskar
>