sribhashya-mahasiddhantha-avidhya cannot be proved.

[Guest guest]

Avidhya, nescience, cannot be proved.

As stated in Mahapurvapaksha the absolute reality, Brahman is

nirvisesha and self -illumined and the world is a superimposition on

Brahman due to avidhya according to the theory of advaita

philosophy.This avidhya has two fold functions, namely, avaraNa, and

vikshepa. The first causes nonapprehension which leads to the second,

namely misapprehension. as in the case of rope-snake illusion when

the ignorance conceals (AvarANa) the real object,rope, and projects

(vikshepa) a different object, snake to the view,the avidhya acts as

an AvaraNa to conceal brahman and produces an illusion, vikshepa, of

the world of diversities. This avidhya is said to be beginningless.

It is described as sadasat anirvachaneeya, cannot be termed as either

sat or asat and hence inexplicable, anirvachaneeya. This avidhya can

be removed by the knowledge of certain vedic texts such as 'anrthEna

hi prathyooDaah,'(chan.8-3-2) which means that eventhough they are

constantly in contact with Brahman no one understands it because they

are covered with untruth. The knowledge of Brahman can also be

acquired by comprehending the unity of Brahman and the individual

self through the mahAvAkyas like 'thatthvamasi.'

Ramanuja proceeds to prove that this theory is untenable on grounds

of inapplicability,anupapathi, of seven kinds.

1. Asraya anupapatthi- Brahman cannot be the substratum of avidhya.

2.TirODHAna anuppatthi- tirODHAna or concealment of Brahman means

its destruction.

3.Svrupa anupapatthi- avidhya cannot be real.

4.anirvachniya anupapatthi- avidhya is not inexplicable.

5.PramANa anupapatthi- There is no pramANa for avidhya.

6.nivarthaka anupapaytthi- Sruthi texts cited as capable of removing

avidhya are not so.

7.nivrtthyanupapatthi- avidhya cannot be completely removedby mere

knowledge.

[Guest guest]

SrI:

 

Dear Dr. Saroja Ramanujam :

 

Thanks very much for an illuminating series of Postings on

Sri BhAshyam of AchArya RaamAnuja .

 

I am sure that list members find it most interesting introduction

to kindle their interests to continue their studies .

 

Best Regards,

V.Sadagopan

-

sarojram18

Oppiliappan

Wednesday, July 19, 2006 11:10 AM

sribhashya-mahasiddhantha-avidhya cannot be proved.

 

 

Avidhya, nescience, cannot be proved.

As stated in Mahapurvapaksha the absolute reality, Brahman is

nirvisesha and self -illumined and the world is a superimposition on

Brahman due to avidhya according to the theory of advaita

philosophy.This avidhya has two fold functions, namely, avaraNa, and

vikshepa. The first causes nonapprehension which leads to the second,

namely misapprehension. as in the case of rope-snake illusion when

the ignorance conceals (AvarANa) the real object,rope, and projects

(vikshepa) a different object, snake to the view,the avidhya acts as

an AvaraNa to conceal brahman and produces an illusion, vikshepa, of

the world of diversities. This avidhya is said to be beginningless.

It is described as sadasat anirvachaneeya, cannot be termed as either

sat or asat and hence inexplicable, anirvachaneeya. This avidhya can

be removed by the knowledge of certain vedic texts such as 'anrthEna

hi prathyooDaah,'(chan.8-3-2) which means that eventhough they are

constantly in contact with Brahman no one understands it because they

are covered with untruth. The knowledge of Brahman can also be

acquired by comprehending the unity of Brahman and the individual

self through the mahAvAkyas like 'thatthvamasi.'

Ramanuja proceeds to prove that this theory is untenable on grounds

of inapplicability,anupapathi, of seven kinds.

1. Asraya anupapatthi- Brahman cannot be the substratum of avidhya.

2.TirODHAna anuppatthi- tirODHAna or concealment of Brahman means

its destruction.

3.Svrupa anupapatthi- avidhya cannot be real.

4.anirvachniya anupapatthi- avidhya is not inexplicable.

5.PramANa anupapatthi- There is no pramANa for avidhya.

6.nivarthaka anupapaytthi- Sruthi texts cited as capable of removing

avidhya are not so.

7.nivrtthyanupapatthi- avidhya cannot be completely removedby mere

knowledge.