[Advaita-l] HH Sri Paramananda Bharathi Swamiji attained mukti

[Sudhanshu Shekhar]

Hari Om Venkataraghavan ji,

I am aware that in nyAya, in order to know abhAva-A, we need to have prior
knowledge of A. And this is logical also.

However, let us take an example where though I don't know A,  I know the
effects of A. And therefore, I can make an inference of abhAva of A by the
fact of abhAva of A's effects. The abhAva of effects of A will prove abhAva
of A. (A = Brahma-jnAna, A's effect = ~shoka-moha)

Will it not be a case where I can know the abhAva of A without knowing A as
such? And hence the argument -- ajnAna cannot be jnAna-abhAva for it
requires upfront knowledge of Brahma-jnAna -- may not be valid in VedAnta
(though in nyAya, it is a sound argument).

Regards.
Sudhanshu.

On Fri 2 Aug, 2019, 18:10 kuntimaddi sadananda via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Thursday, August 1, 2019, 11:54:46 PM PDT, Venkatraghavan S via
> Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
>
>
>  Namaste Raghav ji,
> Or just take bhAva rUpa avidyA to mean it is abhAva vilakshaNa.
>
> The important thing is that ajnAna cannot mean jnAna abhAva. If so, then
> one would necessarily need pratiyogi jnAna to cognise abhAva. But if jnAna
> itself is pratiyogi, one would need to know jnAna to cognise ajnAna, which
> is a contradiction in terms.
>
> Better to say ajnAna is abhAva vilakshaNa padArtha that is sAkshi vedyam.
>
> Regards,
> Venkatraghavan
> ----------------------------
> Venkatraghavanji - PraNAms
> Just saw your note.
> We are familiar with two aspects associated with avidya - one is aavarana
> shakti and the other is vikshepa shakti. It is easier for me to attribute
> aavarana aspect with avidya and vishepa aspect to maayaa since mind is
> required for the latter - since the projection is done by the mind as in
> waking and dream states. In deep sleep state since the mind is in subtle
> form, only aavarana is evident.
> Of course, one can argue that mind is also a product of avidya or muula
> avidya. There also we can associate the mind and the whole creation to an
> aspect of vishepa aspect of avidya.
> In that sense, we are separating the avidya and maaya to some extent.
> It is consistent with jeevan mukta where aavarana is eliminated while the
> vikshepa aspect of maaya remains until the BMI drops. In that sense one can
> remove the bhaava ruupa aspect to avidya and associate it to maayaa shakti.
> Since maaya is equated to prakriti which is also responsible for projection
> - mayaa adhyakshena prakRiti .. and prakRityavacha karmaani kriya maanaani
> sarvashaH..etc can be easily understood.
> My 2c.
> Hari Om!Sadananda
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