Locus of ignorance

[Guest guest]

Rishi wrote on Aug 22, 2007---

 

Thank you for the informative summary on the different positions on

the ashraya of avdidya, as well as their proponents. Could you perhaps

quickly explain what the difficulty with each position (ie: Brahman as

ashraya and jiva as ashraya) is said to be.

Regards,

Rishi.

 

 

 

avidyA (ignorance) exists only from the vyAvahArika standpoint. From the

pAramArthika standpoint there is nothing but brahman and so avidyA has no

existence at all. Questions about the locus and content of avidyA arise only

on the vyAvahArika plane. In my previous post I had pointed out that there

are two views about the locus of ignorance.

 

One view is that the locus of ignorance is brahman. One objection to

this view is that, since brahman is of the nature of knowledge, ignorance

which is the very opposite of knowledge cannot abide in the same locus. The

answer to this is that 'svarUpa-jnAna' which is the very nature of brahman

is not inimical to ignorance. It merely reveals ignorance, but does not

destroy it. It is only vritti-jnAna that destroys ignorance. The difference

is illustrated by an example. The sun's rays falling on hay directly cannot

burn the hay; but if the sun's rays are passed through a lens they burn the

hay. Another objection is, since brahman is without a second, how can

ignorance, which is different from it be located in it? The answer to this

is that from the standpoint of brahman there is no ignorance at all. It is

only a superimposition on brahman, like the illusory snake on the rope, and

cannot, therefore, be reckoned as a real entity different from brahman, just

as the superimposed snake cannot be considered as an entity different from

the substratum, rope.

 

The second view about the locus of brahman is that it is located in the

jIva. One objection to this view is that the notion of 'jIvahood' derives

its existence from ignorance and so it cannot be the locus of ignorance.

Another point is that the jIva is a blend of brahman and the mind and the

mind is a product of ignorance. Yet another objection is that in deep sleep

there is no jIvahood, but still there is ignorance, as evident from one's

recollection on waking up that he knew nothing during sleep. The answer that

the proponents of the theory of the locus being in the jIva give to these

objections is that it is the jIva who experiences ignorance and so it must

be located in him. The statement of SrI Sankara in the bhAshya on

brahmasUtra 4.1.3 is quoted in support of this view, " Who is it that has

this ignorance? We say that it is you yourself who ask thus " .

 

S.N.Sastri

 

 

 

[Guest guest]

In my previous post I had pointed out that there are two views about the

locus of ignorance.

 

praNAms Respected Sri Sastri prabhuji

Hare Krishna

 

Kindly do educate us, philosophically, based on yukti (logic) and

lOkAnubhava ( experience) which one of these two different perspectives is

more appropriate according to you. Kindly note I am not so particular

about later vyAkhyAnakAra-s different stands on this issue...I need your

direct/personal opinion on this issue. ...Hope you wont mind this direct

& straight forward question prabhuji.

 

Hari Hari Hari Bol!!!

bhaskar