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

[Bhaskar YR]

praNAms Sri Sudhanshu Shekhar prabhuji
Hare Krishna

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)

>  In vedAnta AFAIK adhyAsa (mis conception / vipareeta pratyaya) is due to agrahaNa, the absence of knowledge that he is brahman.  And as you know this adhyAsa is called avidyA in adhyAsa bhAshya by shankara.  'avidyA' as such (jnAnAbhAva) is not harmful na cha avidyA kevalA vaishmyasya kAraNaM because it is 'ekarUpatvAt', I don’t know I am brahman (jnAnAbhAva)  is not the problem but problem starts when I am thinking that I am deha, indriya, buddhi, ahamkara etc. (anyathA grahaNa / mithyA jnana), hence adhyAsa type avidyA / ajnAna is more harmful though jnAnAbhAva is pravartaka beejaM.  

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).

>  Frankly, since I am unfamiliar with nyAnya and its methods, (though nyAya vaisheshika-s are pUrvapaxi-s to vedAnta )  it is better to know how far we can use the naiyAyika vAda or nyAya in determining some issues in vedAnta.  

Hari Hari Hari Bol!!!
bhaskar