praNAms
Hare Krishna
Sri SSS before taking the mUlAvidyA for refutation explains the nature of this in one of his works by extensively quoting from panchapAdika and panchapAdika vivaraNa by prakAshAtmayati. But as per modern day vyAkhyAnakAra followers : this mUlAvidyA is saMskAra rUpa, something like jnAnAbhAva, kinchit avidyA, adyArOpita just for pedagogical purpose etc. The readers may note that at that point of time flexible versions like above which we are seeing today about mulAvidyA in this group were not there. So what Sri SSS objecting is what is said in these works as below :
svarUpa of avidyA :
( a) there exists in Atma Chaitanya which is anAdi, anirvachaneeya
(b) It is dependent on beginningless chaitanyasatta hence it is anAdi
( c) it is neither sat nor asat hence anirvachaneeya
(d) other names : nAma rUpa, avyAkrita, mAyA, prakruti, agrahaNa, avyakta, tamas, kAraNa, laya, shakti, mahAsupti, nidra, akshara, AkAsha etc.
( e) it has AvaraNa shakti hence AtmasvarUpa not known
(f) it has vikshepa shakti as well capable of showing one thing for another
(g) cause for the appearance of this world
(h) this avidyA does not mean it’s an abhAva, nor agrahaNa nor saMshaya nor it is saMskAra (impressions of saMskAra)
(i) it is jnana virOdhi, bhAvarUpa cause for all samsara
(j) it exists in all the states invariably (in kAraNa rUpa in sushupti and kArya-kAraNa rUpa in waking and dream).
(k) it is the material cause for adhyAsa,
And to prove the existence of this type of avidyA and to prove this is not abhAva there are 5 different types of pramANa-s
For this Ashraya is Atman/brahman
And he also elaborately clarifies the vivaraNa stand with regard to subject matter of avidyA, how this avidyA removed, what is the svarUpa of vidyA which removes this avidyA, why and how does the jnAni see the duality even after the dawn of paramArtha jnAn, when this duality disappear etc.
So, it is better to keep these things in mind when we are studying the Sri SSS’s refutation of mUlAvidyA.
Hari Hari Hari Bol!!!
Bhaskar
Source : Sri SSS’s Kannada book : Shankara Siddhaanta
Bhaskar YR
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praNAms Sri Subbu prabhuji
Hare Krishna
Thanks Bhaskar ji for making these points. Have you or has anybody come across citations from Shri SSS' works where he quotes the later commentators who have explicitly said that the mula avidya and or avidya lesha is trikaala
abaadhya, absolutely real as Brahman is.
Such a statement / citation seen in his works may kindly be reproduced along with reference. That will help a lot. From the points that you have listed this element is not brought out and hence this request.
Ø I have not come across such an explicit statement in Sri SSS’s works ( I may not be aware of it!!) But in one of his works (if I remember right) he asks : since mUlAvidyAvAdins accept the existence of this mUlAvidhyA ( definition (j) in my previous mail) in all the three states (avasthAtraya) why we should not say it is on par with brahman?? And further enquires if the mUlAvidyA does not exist in the state of nirvikalpa samAdhi, how the experiencer of NS get back to waking (normal) state?? what is the nimitta for his coming back?? If experiencer of NS does not come back and if at all NS is the absolute state (devoid of any avidyA including mUlAvidyA) and if we say person who experiences this does not come back and merges in that state forever, who will be there for us to explain the muktAnubhava?? If the tUlAvidyA (jeeva level) is eradicated through jnana how jnAnavirOdhi mUlAvidyA which has the brahmAshraya can be eradicated that too when it is not antaHkaraNa dharma??
Hari Hari Hari Bol!!!
bhaskar
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praNAms
Hare Krishna
Sri SSS before taking the mUlAvidyA for refutation explains the nature of this in one of his works by extensively quoting from panchapAdika and panchapAdika vivaraNa by prakAshAtmayati. But as per modern day vyAkhyAnakAra followers : this mUlAvidyA is saMskAra rUpa, something like jnAnAbhAva, kinchit avidyA, adyArOpita just for pedagogical purpose etc. The readers may note that at that point of time flexible versions like above which we are seeing today about mulAvidyA in this group were not there. So what Sri SSS objecting is what is said in these works as below :
svarUpa of avidyA :
( a) there exists in Atma Chaitanya which is anAdi, anirvachaneeya
(b) It is dependent on beginningless chaitanyasatta hence it is anAdi
( c) it is neither sat nor asat hence anirvachaneeya
(d) other names : nAma rUpa, avyAkrita, mAyA, prakruti, agrahaNa, avyakta, tamas, kAraNa, laya, shakti, mahAsupti, nidra, akshara, AkAsha etc.
( e) it has AvaraNa shakti hence AtmasvarUpa not known
(f) it has vikshepa shakti as well capable of showing one thing for another
(g) cause for the appearance of this world
(h) this avidyA does not mean it’s an abhAva, nor agrahaNa nor saMshaya nor it is saMskAra (impressions of saMskAra)
(i) it is jnana virOdhi, bhAvarUpa cause for all samsara
(j) it exists in all the states invariably (in kAraNa rUpa in sushupti and kArya-kAraNa rUpa in waking and dream).
(k) it is the material cause for adhyAsa,
And to prove the existence of this type of avidyA and to prove this is not abhAva there are 5 different types of pramANa-s
For this Ashraya is Atman/brahman
And he also elaborately clarifies the vivaraNa stand with regard to subject matter of avidyA, how this avidyA removed, what is the svarUpa of vidyA which removes this avidyA, why and how does the jnAni see the duality even after the dawn of paramArtha jnAn, when this duality disappear etc.
So, it is better to keep these things in mind when we are studying the Sri SSS’s refutation of mUlAvidyA.
Hari Hari Hari Bol!!!
Bhaskar
Source : Sri SSS’s Kannada book : Shankara Siddhaanta
Bhaskar YR
#4A, 5 & 6 2nd Phase Peenya Industrial Estate
Bangalore 560058, Karnataka, India
Phone: +91808395181
E-mail: bhask...@hitachienergy.com
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