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Oppiliappan List Archive: Message 00167 Jul 2006

 
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ajnAna cannot prevent the svrupa of brahman from appearing.

Nescience, that is , ajnAna is  said to prevent Brahman form appearing 
and it is experienced, being positive entity. Ramanuja asks whether
ajnAna is first experienced, anubhutham  and then prevents the
appearance of Brahman, thirODHAnam or first it prevents the appearance
and then is experienced. This is subjected to anyOnyAsraya dosha,
interdependence, that is, thirODHAnam occurs because avidhya is
experienced and vice versa. It should be remembered here that all the
arguments are  forwarded under the assumption that avidhya abides in
Brahamn as it could not abide in  the individual self which is also a
product of avidhya.

Brahman perceives His own svarupa as He is. If that is prevented from
appearing by ajnAna  Brahman should experience ajnAna. If the svarupa is
prevented from appearance by something other than Himself  then avidhya
being anadhi there will always be thirOdhaAna. If avidhya is not
different from Brahman it becomes His nature and no removal of it will
be possible, in which case Brahman Himself will disappear like the
silver in the illusion of nacre perceived as silver.

Ramnuja asks, 'avidhyayA brahma thirOhithE thath brahma na kimchidhapi
prakAsathe utha kimchith prakAsathE,' when Brahman is prevented from
appearing does He not shine at all or shine a little?If He does not
shine, being the nature of light, prakAsasvrupa,  Brahman will cease to
exist. Brahman mUst be consisted of parts to enable shining and not
shining at the same time. Or He must have attributes some of which shine
while others do not. Both alternatives are unacceptable to the advaitin.
Brahman cannot be said to shine dimly because the parts that shine
cannot be dim while those that do not are not seen. Brahman being vivid
in His svarupa, dimness caused by ajnAna cannot result and there is no
need for its removal.

Avidhya itself is unreal and the misapprehension is thus due to an
unreal cause. If Brahman is not the base of avidhya it means that the
misapprehension comes about in the absence of real base which will make 
advaita non-different from nihilism of Madhyamaikas.













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