[Advaita-l] [advaitin] T&D – Avidyā

[Bhaskar YR]

praNAms
Hare Krishna

I am curious to know as to how they explain their own theory of MAyA (and not avidyA) being anirvachanIya?


  *   For us and as per bhAshyakAra the avidyA is nothing apart from agrahaNa, anyathAgrahaNa and saMshaya.  We don’t say there is a mother for all these types of avidyA and that is anirvachaneeya.  So there is no problem or headache for us to come out with the concocted theory like sadasadvilakshaNa, bhAvaabhAva vilakshaNa anirvachaneeya avidyA.  For us it is nirvachaneeya.
  *   And also for us avidyA is NOT mAya and mAya has been explained as tatva – anyatvAbhyAM anirvachaneeya ( sutra bhashya).  This expression anirvachaneeya has been explained by bhAshyakAra by giving the example of foan, waves, bubbles which are not quite the same as water but yet not different from water.  (you can refer US & bruhad bhAshya for this).
  *   And in the divine alignment of Ishwara and his shakti/mAya (which is ofcourse not palatable Vedanta siddhAnta to dry logicians) mAyA is A-vyakta, that is defying any unambiguous description whether it belongs to Brahman (tatva) or is different from It (anyatva).  It is the nAma-rUpa which cannot be described unambiguously whether they are brahman/Ishwara or different from It, the unmanifest but to be manifested later.  I am not saying this bhAshyakAra himself saying this in IkshatyadhikaraNa in sUtra.


Isn't LEM violated by them the way they seek to explain.

SSSS ji brings in concepts of Dvaita VedAnta into his version of Advaita. Concepts such as the following are from Dvaita:


Ø     You can enjoy your own hallucinations (ofcourse with the clapping crowd around you) about Sri SSS’s interpretation on each and everything.  Frankly I don’t have time to ‘educate’ you, I know how you miserably failed to understand the context of NS3.1 and Sri SSS’s clarification in mUlAvidyA nirAsa about Ashraya and Vishaya of avidya😊 If time permits I will handle it in a separate post.

Hari Hari Hari Bol!!!
bhaskar