[Advaita-l] Advaita-1)Body is the disease
kuntimaddisada at yahoo.com
Tue Jan 14 19:15:23 CST 2014
Thanks Vidya for clarifying it more. It is obvious that one does question who is ignorant unless someone tells that it is the ignorance that is the root cause for jiiva-jagat-iswara plurality. Naturally a Vedantic student asks this question as is being asked in these posts. This question was raised and answered in the Naiskarmya Siddhi by Sureswara.
On Tue, 1/14/14, Vidyasankar Sundaresan <svidyasankar at hotmail.com> wrote:
Subject: Re: [Advaita-l] Advaita-1)Body is the disease
To: "Advaita List" <advaita-l at lists.advaita-vedanta.org>
Date: Tuesday, January 14, 2014, 6:48 PM
> > Now who is ignorant? - very
simple without going out all this rigmarole.
> > The one who does not understand that I am
Brahman is the one who is
> > ignorant of the fact that I am Brahman. Brahman
means one without a second.
> I guess that cannot be the answer. Because, the moment
one say "The one who
> does not understand..." makes that person himself
ignorant, for he already
> sees difference between himself (who thinks he knows
the answer) and other
> person who is asking that question. Since difference is
due to avidya, the
> person answering comes automatically under the spell of
avidya. So, this is
> really not an answer.
Not if the person asking the question is the same as the
person providing the answer.
Alternatively, the person asking (Sishya) sees the
difference and is therefore under avidyA,
agreed. But the person answering (guru/Sruti) knows that the
difference is not real, thus
avidyA is not real, and teaches the Sishya accordingly. Now
it is up to the Sishya to remain
under the spell of avidyA or to cast it off and understand
that there is no difference really
between oneself and the self of the guru, because difference
itself does not really exist.
The choice of the Sishya is the difference between saMsAra
and moksha. As long as you
accord reality to avidyA, so long does avidyA continue to
keep you in its spell. The guru who
is brahmanishTha only accords so much value (not reality) to
difference as required for the
momentum of prArabdha karma to dissipate. It is up to the
Sishya to realize that as well.
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