[Advaita-l] Avidyaa is Subjective not Objective

Venkatesh Murthy vmurthy36 at gmail.com
Tue May 21 23:41:48 CDT 2013

2013/5/21 V Subrahmanian <v.subrahmanian at gmail.com>

> On Mon, May 20, 2013 at 9:20 PM, Venkatesh Murthy <vmurthy36 at gmail.com
> >wrote:
> > Namaste
> >
> > Very Important Sankara Bhashya 4 -1 - 3 is saying Kasya Punarayam
> > Aprabodhaha ? Iti Cet Yastvam Prucchasi Tasya Te Iti Vadaamaha. Nanu Aham
> > Ishwara Evoktaha Shrutyaa. Yadyevam prati Buddho'si Naasti Kasyacid
> > Aprabodhaha.
> > 'Objection - To Whom does this non-waking belong?
> > Answer - We reply 'To You who ask this question!'
> > Objection -  But Sruti teaches that I am Ishwara Himself.
> > Answer - If you are thus awakened Then non-waking belongs to none!' SSS
> > Swamijis book Sankara Vedanta Meemamsa Bhashya Page 73.
> >
> > This above Bhashya is showing Adi Sankara thinks the Avidyaa that is
> > Adhyaasa is SUBJECTIVE. The Teekaakaaras have not understood his teaching
> > and they are teaching some OBJECTIVE Avidyaa attached to Brahma. That is
> > wrong.
> >
> I understand and appreciate that the above sutra bhAShya is extremely
> important for it covers in a nutshell the entire Vedanta prakriyA.
> However, it is to be noted that in the above dialogue what is implied is
> that when an aspirant attains to true knowledge of the self, there comes
> about the realization that 'there are no others' in the pAramArthika.  In
> that respect alone the avidyA of that aspirant is admitted to be
> 'subjective'.  But consider this other dialogue from Shankara in the Bh.G.B
> 13.2:
> One can read the entire dialogue in the Alladi Mahadeva Sastry's
> translation with great clarity on pages 332 onwards.  In the bhashyam we
> see, in the highlighted portion, that Shankara is establishing that avidyA
> is a viShaya, object, to the viShayI, the sAkShin, the knower.  It is in
> this sense that I had said that avidyA is an object, a dharma of the
> kShetra, the mind, and not an attribute of the subject, the viShayI, the
> knower.
> From above Gita Bhashya we can say Avidyaa is known to person having that
Avidyaa . Another person cannot say I have Avidyaa. I have to know and say
I have Avidyaa. I cannot say another person has Avidyaa looking at his
sayings and behavior. Every person has to look at himself and say he has
Avidyaa or not.

This is showing Avidyaa is a Misconception in the mind. It is Subjective.

But Teekaakaras are telling us there is a Moola Avidya attached to Brahman.
This Moola Avidyaa is Maayaa Shakti. It has created the world and we are
all seeing that Objective Avidyaa. But Adi Sankara said that Maayaa Shakti
is imagined by Avidyaa in the mind. It is Maayaa Kalpitaa.

> >
> > But he is saying Adi Sankara never teaches Objective Avidyaa and He never
> > teaches the Avidyaa is same as Ishwara's Maayaa also. He is against
> Bhaava
> > Roopa Avidyaa.
> >
> >
> > It has been shown on several occasions, including in the latest meet,
> that
> Sri SSS has not understood what is meant by those who talk about 'bhAvarupa
> avidyA'.
> Adi Sankara has said Maayaa is Avidyaa Kalpitaa only and Avidyaa is a
natural Misconception in the mind.It is superimposition of Self and not
Self. He did not say Moola Avidyaa is cause for Adhyaasa. Post Sankara
Vyaakhyaanakaaras are saying that.

> regards
> subrahmanian.v
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