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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