[Advaita-l] Discussions on Avidya, Antah-Karana, and Cause
prem d p
prem_d_p at yahoo.co.in
Sun May 13 13:55:28 CDT 2007
dear sri sivasenaniji,
i have been following your mails closely and have enjoyed, and benefitted from, them.
i would like to know your views on the following:
1. on the topic of avidya, antah-karana, and cause, there has been a lot of
interesting discussion on the list, and i have noticed sri bhaskarji's insistence
on how avidya can only belong to antah-karana. there is no disagreement on
the fact that antah-karana is avidya-karya, karya because it is manifested.
everything ranging from the primal avyakta to the insentient entity is
avidya-karya and any one of them is not the creator of the rest. (if we consider
that antah-karana is the creator of the world, then that is what i would call
idealism.) if we have to look for the origin or cause for avidya then that would be
the karana-rupa, iswara and his maya.
2. in an effort to find the cause for avidya-karya-manas, we cannot step in-ward
into brahman, as that amounts to our deliverance which is transcendence of all
cause-effect. thus there is no causal relationship between absolute and avidya.
when we say cause of avidya what we mean is the genesis of the
beginningless avidya, and that is the kArana-maya-iswara. thus the discussion
whether avidya causes manas or manas causes avidya cannot be concluded if
we confine ourselves to the realm of karya. also maya as kArana is not really
an explanation of the cause but rather a statement of definition.
3. but, again, the antah-karana that we are aware of in ourselves presents itself
as a pointer to the possibility of deliverance, a way forward, a sense of
direction. the koshas deploy a definite path, in-wards. that there is an in-ward
path is known through the perceivable arrangement of the koshas.(the Cause is
in the heart of samashti and the transcendence is in the heart of vyashti.)
4. in my mail to sri krishnamurti i had suggested that identification with iswara
is not a valid movement for the 'individual within multiplicity' and the perfection
of our being within multiplicity is in the acme of bhakti or adoration of the Lord
(as sri ramakrishna paramahamsa once said, 'who wants identification with
sugar when you could be the enjoyer of it'). but all this is within multiplicity. you
transcend it all by 'tat tvam asi'.
by the way, do you know how all the above points would fare in the view of eka-jiva-vAda? how close or how far is eka-jiva-vada from shankara advaita?
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