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

[V Subrahmanian]

On Mon, Mar 27, 2017 at 4:23 PM, Srinath Vedagarbha <svedagarbha at gmail.com>
wrote:

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

Actually the siddhantin is revealing a fact that the pp had not considered,
in other words, missed.

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>
>>
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>> 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
> dreamer.
>

This is iṣṭāpatti for the siddhantin for the sādhaka is none other than
Brahman. Br.Up.1.4.10 is a case of Brahman knowing its true nature and
attaining infinitude.

>
> 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.
>

I have not equated the shruti with the silver bhrama.

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> /sv
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