[Advaita-l] Question about Sri Vidyaranya's JMV & jnani matra

[Praveen R. Bhat]

Thank you Anand ji, for making the fine distinctions. And also for the
Brahma sutra reference. I shall look up the same.

On Sun 7 Apr, 2019, 13:03 Anand Hudli via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

>
> To clear up the confusion, in the cloth destruction example, the
> destruction being alluded to is the burning of the cloth as a result of the
> burning of the threads. Although, saMyoga of the threads is considered a
> cause, to be precise asamavAyi kAraNa, by nyAya, it is not considered for
> the purposes of this particular destruction example.
>  >>
>
> >
> >
> >
> > > He cites a vArtika, "tasmAt phalapravRttasya yAgAdeH
> > > shaktimAtrakam| utpattAvapi pashvAderapUrvaM na tataH pRthak||", where
> > even
> > > after the destruction (end) of a yAga, it persists in its
> > > sUkShma-avasthArUpa as apUrvawhich is accepted as carrying out the
> > > accomplishment of the results of the yAga.
> > >
> > Do we accept apUrva as defined by Purvamimamsakas? What is its locus
> then?
>
> >>
> The brahmasUtrabhAShya of Shankara does not seem to consider apUrva as
> having phala-dAtRtva, but note Shankara's words in the bhAShya for 3.2.41
> (पूर्वं तु बादरायणो हेतुव्यपदेशात् ), केवलात्कर्मणः अपूर्वाद्वा केवलात्
> फलमित्ययं पक्षः तुशब्देन व्यावर्त्यते. The bhAmatikAra too summarizes by
> saying, devtArAdhanAt phalaM na tvApUrvAt karmaNo vA kevalAt. They seem to
> be saying that fruits of actions cannot be granted by Apurva or karma
> *alone*, thereby not ruling out the case where Ishvara is the adhiShThAna
> for Apurva. In fact, this is made clear in the gItA-bhAShya 3.14-15, where
> Shankara says yajna is Apurva and goes on say that such yajna/Apurva is the
> result of activities of the Rtviks and yajamAna. These activities are
> prescribed in the Veda, which itself arises from Brahman. Hence, we may
> conclude that Apurva, though an unintelligent entity has an intelligent
> entity, Ishvara as its adhiShThAna.
>
>
>