[Advaita-l] Why brahma jnAna is capable of sarva nivritti

Srinath Vedagarbha svedagarbha at gmail.com
Mon Mar 27 06:53:51 EDT 2017

On Sun, Mar 26, 2017 at 5:01 AM, V Subrahmanian <v.subrahmanian at gmail.com>

> There is no misalignment in the analogy. It is simply a case of a nivrtti
> of all the entities the purva pakshin listed,by right knowledge.
>  न च - बाधकधियां भ्रमतद्धेत्वज्ञानदोषाध्यस्तद्रष्ट्रादीनामबाधकत्वं
> दृष्टमिति
> कथं ब्रह्मज्ञानस्य तद्बाधकत्वं घटतामिति - वाच्यं |
> The items listed by the pp are: bhrama, its hetu that is ignorance that is
> the doṣa, the adhyasta vastu, the one having the bhrama, etc.   These are
> not seen to be negated in a bhrama known to us. Hence how can the
> siddhantin claim that brahma jnana leads to sarva nivrtti?

But when pUrvapaxin raises that objection based on the fact that those
elements -- hEtu, dOSha, adhysTa vastu etc. are not bhrAnti themselves but
yathArtha (at least same level of reality as the drisTa). SiddhAntin's
answer is missed this crucial point and showed the example where those
elements are viShaya of (another) bhrAnti itself. Hence it does not answer
the objection.

> In essence, sarva-nivriti can only happens to those bhrama cases where
>> they themselves are another bhrama.
> AV's claimed jagat-bhrama is not this type, and hence it is wrong example
>> and does not answer nyayAmrita-kaara.
> AV's claimed jagat-bhrama is exactly of this type. In fact in Advaita both
> samsara and its nivrtti are unreal. So, upon awakening, the bhrama, the
> ignorance, the bhrama kārya of samsāra, the jagat, the samsārin, all get
> negated. Shankara's statement is:
>  पूर्वसिद्धकर्तृत्वभोक्तृत्वविपरीतं हि त्रिष्वपि
> कालेष्वकर्तृत्वाभोक्तृत्वस्वरूपं *ब्रह्माहमस्मि,*नेतः पूर्वमपि कर्ता
> भोक्ता वा *अहमासम्, *नेदानीम्, नापि भविष्यत्काले — इति ब्रह्मविदवगच्छति ;
> एवमेव च मोक्ष उपपद्यते ; ४.१.२३. इति ।
> Contrary to the previous thinking that I am doer-enjoyer, in all the three
> periods of time I am Brahman that is neither doer nor enjoyer. Before I was
> not doer-enjoyer, nor now, nor even in the future will I be doer-enjoyer -
> such is the realization of a Knower. BSB 4.1.23.
> So, upon Brahman-realization, all things attached to samsara: the samsāri,
> the ignorance, the world, the thinking that I have/had samsāra - all are
> negated.
In that case you cannot claim sAdhaka's jnyAnOdhaya is resulting
sarva-nivritti. But it is result of suddha-brahman's jnynOdya. Just as in
the given example, the sarva-nivritti of dream-person's bhramA is not due
to 'jnyAnOdya' of that dream person himself, but the jnyAnOdya of the

In that same line, the shruti (which is equivalent to silver bharmA of the
dream person in your example) cannot be claimed by AV to be the cause of
the jnyAnOdya and sarva-nivritti. Because in the given example silver
bhrama does not 'cause' any jnyAnOdya for the dreamer.


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