[Advaita-l] A reference to 'jIvAshritA avidyA'

[Bhaskar YR]

The bhAmatI school holds it is the individual soul, jIva that does not 
know
Brahman, which means the locus of avidyA is the jIva. The jIva feels, "I 
do
not know Brahman". Brahmananda has justified the bhAmatI position in his
commentary on the siddhAntabindu as follows:  "brahma nAstItyAdi vyavahAro
yadAshritaH ajnAnamapi tadAshritam; kArya-karaNayor ekAshritatvasya
yuktatvAt". It is only appropriate that the locus of the cause and effect
have the same locus, where the cause the ajnAna (avidyA) and the effect is
the feeling there is no Brahman ( I do not know Brahman).

Humble praNAms Sri Ananda Hudli prabhuji
Hare Krishna

Kindly pardon me if I am stretching this prabhuji.  Will it be any problem 
if we say since jeeva is nothing but brahman cannot be the custodian of 
avidyA, it is only tha dharma of his upAdhi/antaHkaraNa??  I think here, 
in this context,  the questions like what is this upAdhi/antaHkaraNa & how 
jeeva gets associated with this upAdhi etc. donot arise, coz. we are 
talking here jevAshrita avidyA here.  As your goodself know, Shankara 
exactly addresses this issue in fourth adhyAya of the sutra bhAshya.  Here 
pUrva paxi asks the question ' to whom is this avidyA/ajnAna??  the answer 
is : 'to YOU who is asking this question'.  (here you means the jeeva who 
is using his antaHkaraNa/mind and asking a question) shankara clarifies 
here if jeeva realizes that he is nothing but brahman then there is no 
avidyA to anybody!! So, if jeeva thinks that he is an individual 
(parichhinna) chaitanya due to his association with upAdhi, then his 
avidyA is his mind's pratyaya.  If he realizes that he is one without 
second then there is no avidyA whatsoever.  This is what exactly shankara 
clarifies in geeta bhAshya by giving the cataract example.  Kindly clarify 
prabhuji, whether there is any difference in saying avidyA is jeevAshrita 
and avidyA is antaHkaraNa dharma of jeeva?? 

Hari Hari Hari Bol!!!
bhaskar