sribhashya-mahasiddhantha-sapthavidha anupapatthis-thirodhaanaand svarupa anupap

[Guest guest]

2.Thirodhaana anupapatthi

 

Even assuming that avidhya rests on Brahman, asks Ramanuja ,what will be

its action? Advaitin says that it obscures Brahman who is svayamprakAsa

or of nature of light. ThirodhAna, obscuration must be of two kinds.

Either it should prevent the light from appearing or it should destroy

the light that appeared. The first is not possible because the light

that is Brahman does not appear but always present. So avidhya must

destroy the light But Brahman is not a substance with light as its

attribute, in which case it can remain even after its light is

destroyed. As Brahman is Himself the prakAsa, the thirOdhAna can only

mean the destruction of Brahman.

 

3.Svarupa anupapatthi

 

According to advaita theory Brahman is pure perception, anubhuthimAthra,

not connected with any perceiver or thing perceived.As such if avidhya

comceals Brahman, assuming that it rests in Brahman, that is,

svAsrayadosha, Ramanuja asks whether it is real or unreal. It cannot be

real as everything other than Brahman is unreal in advaita. If it is

unreal, it should be identified with seer,seen or another perception.

It cannot be identical with anubhuthi, perception, for Brahman alone is

the perception unconnected with things and as avidhya is unreal Brahman

will also be unreal which will land advaita in the portals of

mAdhyamika, nihilism. If it is identified with seer or seen, both of

which are unreal, avidhya itself being unreal, another dosha must be

found for the appearance of the avidhya. That is, as the avidhya is said

to be the cause of the unreal perception of things and the unreal seer,

there should be a cause for the unreal avidhya which in its turn will

require another and so on, resulting in ad infinitum, anavastha. If

on the other hand avidhya is identified with Brahman it becomes real and

there can be no removal of it.