[Advaita-l] Sringeri AchAryas on the vivaraNa - the cause of adhyAsa (3)

Praveen bhatpraveen at gmail.com
Tue Apr 10 09:53:33 CDT 2007

praNAm all,

Bhaskar-ji wrote:
> Pardon me for the belated reply...

praveen: No issues, thanks for the reply.

Bhaskar-ji wrote:
> prabhuji please note vivaraNakAra says jIva in ahankAra rUpa suffers from
> tUlAvidyA which is in turn a part of mUlAvidyA which again a co-existing
> entity with brahman...This mUlAvidyA cannot be removed *completely* by any
> amount of knowledge though jIva at the best gets rid of part of this
> mUlAvidyA i.e. tUlAvidyA.  Because according to vivaraNa school this
> mUlAvidyA covers brahman & jIva in his lifetime cannot come over it...If
> that is the case my question is how a jIva can become brahman, a jIva who
> does not covered by mUlAvidyA cannot remove it coz. it does not pertains to
> him but pertains to brahman!! In that case brahman should have removed
> mUlAvidyA which pertains to him through his getting knowledge to make
> himself out of some particular jIva..is it not??  This problem does not
> trouble us if we accept adhyAsa bhAshya *AS* presented by shankara..

praveen: As far as I understand vivaraNa, I see that removal of
tulAvidyA removes the jIva's individuality. If my understanding is
wrong, I stand corrected (following the explanation of what tulAvidya
does and what its removal would mean then). If the jIva's
individuality is removed, what becomes of him apart from brahmaN?

Next, what happens to mulAvidyA then. For this, I await clarifications
from Anand Hudli-ji's series moving fwd. But till then, I see that it
remains as is, as it was, since its *mulAvidyA* and I don't see why
brahmaN should remove it. Although its universal mAyA, brahmaN is not
affected by it. "The locus of mulAvidyA being brahmaN means that
brahmaN is affected by it" is something that I don't assume. But I
understand it as "the locus of mulAvidyA is declared as brahmaN since
it deals with the problem of wherefrom did avidya come in the first
place". IMHO, it also, therefore, means that mAyAvAdins consider mAyA
as not-to-vanish after realization too (the way it was, is, and will
be), but the realized is not affected by it, since he's become
brahmaN. Thanks, this exchange has still deepened my understanding.

Bhaskar-ji wrote:
> It seems you too not that much familiar with vivaraNa interpretation of
> mUlAvidyA...I hope Sri Anand prabhuji would present views/process involved
> in *removal of ajnAna* from vivaraNa perspective...For your ready
> reference, in short, there are two different types of jnAna one is vrutti
> vyApti and another is phala vyApti. the mUlAvidyA as you have read earlier,
> encompasses brahman...and a part of this avidyA encompasses the outer
> things also.  Hence we cannot see rope as rope...To get the real knowledge
> of rope two functions are necessary..firstly, a vrutti should pervade rope,
> by this the curtain of avidyA will be removed and secondly chidAbhAsa comes
> there and gets the right knowledge of rope..Here first function is called
> pramANa bhUta jnAna which gives only the knowledge that what we cognize IS
> NOT snake...and the second function is called phalabhUta jnAna which gives
> the knowledge that what we cognize/experience IS rope..So this function is
> not single & simultaneous according to vivaraNa..I think more details you
> can find from Sri Ananda Hudli's subsequent mails.

praveen: I do not know vivaraNa in enough detail, so thanks for the
ready reference. I agree with the two steps that you mention, but I
still don't see that they are *necessarily separate* steps, per se.
Nonetheless, I'll await Anand Hudli-ji's series to further for a
better understanding of the same. (btw: I guess you meant vritti
should pervade *snake*.)

Thanks again, shankarArpaNamastu,

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