[Advaita-l] jnAnAbhAva (was HH Sri Paramananda Bharathi Swamiji attained mukti)

[Murali k]

Hi all,

The first time I met Swamji was in 2011. He was attending a Sabha in
Bangalore with learned members from Various states. I had also met him a
few times in Girinagar where
he was having regular discussions on his just released book. I was struck
by his energy and his zest for sharing knowledge. A close friend of mine
had the blessing of directly learning
various lessons in Vedanta from Swamiji when he was in Chickballapur.

OM Tat Sat,
Murali



On Sat, 3 Aug 2019 at 17:20, Venkatraghavan S via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Thank you Praveen ji. It is good to hear from you after a while. Hope you
> are well.
>
> Thanks for sharing a relevant portion from the vivekachUDAmaNi vyAkhya - it
> is very interesting that asatkAryavAdin-s like the naiyyAyika-s also
> agree तथाप्यस्तु
> कश्चिदतिरिक्तः पदार्थः - but I suppose they could be referring to that
> sUkshmAvastha as an abhAva padArtha - they certainly have no qualms in
> making inherently contradictory statements like "abhAva: asti".
>
> Regards,
> Venkatraghavan
>
> On Sat, Aug 3, 2019 at 2:00 PM Praveen R. Bhat <bhatpraveen at gmail.com>
> wrote:
>
> > Namaste Venkatji,
> > (My apologies, I am editing the subject line again to make more sense for
> > those who track topics)
> >
> > On Sat, Aug 3, 2019 at 4:30 PM Venkatraghavan S via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> >> What you say is true, but in my view, in the context of the ghaTa
> bhAShya,
> >> shankarAchArya is not even going to paramArtha, even on a vyAvahArika
> >> level, he is proving that abhAva is bhAvAtmakam.
> >>
> > ...
> >
> >> यथा घटाभावः पटादिरेव, न घटस्वरूपमेव ।न च घटाभावः सन्पटः अभावात्मकः ; किं
> >> तर्हि ? भावरूप एव ।
> >> एवं घटस्य प्राक्प्रध्वंसात्यन्ताभावानामपि घटादन्यत्वं स्यात् , घटेन
> >> व्यपदिश्यमानत्वात् , घटस्येतरेतराभाववत् ; तथैव भावात्मकताभावानाम् ।
> >
> >  ...
> >
> >> But what does the bhAvarUpatva of abhAva mean? It means that the pot is
> >> present in its sUkshma avasthA before and after creation. So the
> >> bhAvAtmakatva of prAgabhAva and pradhvamsa abhAva is the sUkshmAvasthA
> of
> >> the pot / kArya. As far as atyantAbhAva is concerned, that has nothing
> to
> >> do with the pot, it is nothing but the ground on which the absence of
> the
> >> pot is postulated.
> >>
> >
> > Thanks for an interesting set of posts. On a related note, under
> > Vivekachudamani verse 201, in the context of the question as to how can
> > anAdi ajnAna and its kArya have nAsha, the example of prAgabhAva though
> > anAdi having nAsha is discussed by HH Vyakhyanakara, which goes so:
> > यथा तार्किकैः उत्पत्तिशून्यत्वेन अङ्गीक्रियमाणोपि तत्प्रतियोगिनि कार्ये
> > जाते नश्यतीति दृष्टान्ते वैषम्यमापादयितुं शक्यम्, अविद्यातत्कार्यस्य
> > अभावरूपत्वाभावात्, तथापि प्रागवस्थायाः भावरूपतया तत्रैव
> > कार्याभिव्यक्त्यनन्तरमदृश्यमानायां उक्तार्थस्य वक्तुं शक्यत्वात्
> > तार्किकैरपि प्रागभावनिरूपणावसरे "तथाप्यस्तु कश्चिदतिरिक्तः पदार्थः तथापि
> > तस्य सप्रतियोगिकत्वे मानाभाव" इति स्वीकाराच्च। ... and further...
> > कार्योत्पत्तेः प्राक् कार्यसमवायिकारणे इह कपाले घटो नास्तीति
> > व्यवहारसाक्षिकः अभावः प्रागभाव इत्युच्यते।
> >
> > gurupAdukAbhyAm,
> > --Praveen R. Bhat
> > /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
> > That owing to which all this is known! [Br.Up. 4.5.15] */
> >
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