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Oppiliappan List Archive: Message 00130 Jul 2006

 
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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.

  
 






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