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Oppiliappan List Archive: Message 00144 Jul 2006

 
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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.











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