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Oppiliappan List Archive: Message 00133 Jul 2006

 
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The seven anupaptthis

1.Asraya anupapatthi

It is said that avidhya creates illusion. Ramanuja asks, 'sA hi
kimAsrithya  bhramam janayathi? na thAvath jeevamAsrithya,
avidhyAparikalpithathvAth jeevabhAvasya; nApi brahmAsrithya; thasya
svayamprakAsajnanasvarupathvena avidhyAvirODHithvAth; sA hi jnanabhAdhya
abhimatha. what is the substratum of avidhya? it cannot be the
jeeva,individual self which itself is the product of avidhya. Neither
could it abide in brahman which is jnAna svarupa and self-illumined and
hence contrary to avidhya which is said to be removed by jnAna.'

Advaitin contends that it is the knowledge of brahman as jnAna svarupa
which removes avidhya and not the jnAna which is svarupa of Brahman.That
is , avidhya exists in the absence of  the  jnAna that  Brahman is
jnAnasvarupa.At the rise of this jnAna avidhya is removed and hence the
jnAna which is the  svarupa of Brahman can coexist with avidhya as it is
not opposed to avidhya, not being the subject of knowledge. The subject
of jnAna is Brahman as the jnAnasvarupa and not the jnAna, which is HIs
svarupa.

But Ramanuja refutes this saying 'jnAnasvarupam brahma ithyanEna
jnanEnabrahmNi yah svabhAvah avagamyathE sa brhmaNah svayamprakAsathvena
svaymEva prakAsatha ithi avidhyAvirOdhithve na kaschithviseshah
svarupathadvishayajnAnayoh ithi,' as Brahman is svayamprakAsa,
selfproved, the knowledge of Brahman as He is appears by itself.That is
it does not require another to reveal it like a pot. Hence the knowledge
that is the nature of Brahman, svabhAva and the knowledge of Brahman are
of the same nature and it cannot be said that while one is opposed to
avidhya the other is not.

Further this knowledge of Brahman as jnAnasvarupa cannot be experienced
as Brahman is anubhuthi according to the theory of advaita and does not
need another anaubhuthi,perception, as in the case of shell-silver,  to
reveal itself. So the jnAna which is the svarupa of brahman is opposed
to avidhya and hence avidhya cannot rest on Brahman.

Advaitin next comes up with the argument that  the knowledge  which is
opposed to avidhya has not Brahman as its subject but the unreality of
everything other than Brahman. Ramanuja asks whether the avidhya to
which this knowledge is opposed  is about the real knowledge of Brahman
or about the reality of the universe. It cannot be the former, says
Ramanuja, 'na thAvath brahmayATHAthmyajnAna virodhi athadvishayathvAth,'
because it is said that Brahman is not the subject of the knowledge
which removes avidhya. 'PrapanchamithyAthvajnAnam thatsathyathva rupa
ajnanEna vrudhyathE,'the knowledgethat the world is unreal is opposed to
the ignorance that the world is real in which case the ajnAna about the
nature of Brahman will persist.

It may be argued that  the ignorance of Brahman is due to the
non-perception of Brahman as adhvitheeya, one without a second and when
the knowledge that everything else except Brahman is unreal arises,
avidhya being removed, the svarupa of Brahman shines itself. Ramanuja
says that if this svarupa refers to the svarupajnAna then its being ever
present, the notion that Brahman has a second, sadhvitheeya, will not
arise at all and there is no need for its being removed.  If on the
other hand being adhvitheeya is not the svarupa of Brahman but its
attribute which is not known due to avidhya it goes against the advaidic
contention that Brahman is attributeless. Therefore Brahman being jnAna,
is opposed to avidhya which cannot abide in Him.

























[Non-text portions of this message have been removed]



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