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

Anand Hudli anandhudli at hotmail.com
Sun Mar 31 11:10:33 EDT 2019

On Thu, Mar 28, 2019 at 1:04 PM Bhaskar YR via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
>>  IMHO, Eka jeeva vAda (EJV) / drushti-srushti vAda (DSV) should not be
confused with jeeva's avidyA kalpita prapancha and force us to say since
you are seeing it is there lest nothing exists everything is buddhi
parikalpita only...very close to vijnAna vAda which we know shankara
refutes.  Even if we take there is only one jeeva ( the sole seeker) the
jeevatva comes for him due to his association with buddhi (antaHkaraNa /
upAdhi).  bhAshyakAra clarifies as long as jeeva has the relationship with
buddhi he would not be able to get rid of samsara so jeevatva.  After the
dawn of samyakjnAna, his association with upAdhi comes to an end so is his
socalled jeevatva.  So, here I reckon saMsAritva, jeevatwa  due to
unintelligible linking of his svarUpa Chaitanya with upAdhi and taking
himself as sOpAdhika paricchinna Chaitanya ( a jeeva) .  This relationship
will go when he realizes that he is upAdhirahita (nirupAdhika) paripUrNa
chaitanya.  So, this paripUrNa Chaitanya is nothing but the brahman and the
jeeva ( the realized Chaitanya)  knows that he is avichhinna Chaitanya as
he has no more association with upADhi.  For him there is no creation, no
dissolution, no mOksha and no bandha.  Under these circumstances, how can
this paripUrNa jnAni can have the rAga-dvesha, avidyAlesha, prArabdha karma
etc. when everything is brahmamaya ??  And when that sole seeker falling
short of that mark even by millimeter he is not samyak jnAni and his state
is called avidyAvasthA by bhAshyakAra.  Yattu sarvAtmabhAvAt arvAk
vAlAgramapi anyatvena drushyate nAhamasmeeti tadavasthA avidyA.  This
clearly shows the that the single jeeva, jeevatva his saMsAritva, his
bandha-mOksha etc. only till the dawn of samyak jnana.  And when he
realized this bhUma vidyA the very jeeva ( the cognizer / vijnAnAtman) will
become that Atman who is free from the evils of sin and the like.  Where
can avidyAlesha, upAdhi-buddhi, kAma-krOdha etc. fit in this scenario.
Don’t you think jnAni's Continuation association (identification) with his
own set of upAdhi propagating the theory SDV and more importantly
jeeva-jeeva bedha etc.

In the VedantasiddhantamuktAvalI, an objection is raised against leshAvidyA
and continuance of the body of the jnAni according to prArabdha. In support
of prArabdha, examples such as an arrow released from a bow, a wheel that
is no longer in contact with the rod that caused initial rotation of the
wheel, etc. are cited. This leshAvidyA is also called saMskAra or a trace
remnant of the avidyA that was destroyed by jnana. The objector says the
examples are not applicable because the material cause (upAdAnakAraNa) is,
eg. arrow, is not destroyed in those examples, whereas the material cause
of avidyAlesha, which is avidyA, has been destroyed in the present case. So
avidyAlesha cannot exist at all, without avidyA, its material cause. Hence,
the body cannot continue after the rise of jnAna. The most convincing
answer to this objection is, not surprisingly, found in the fourth
pariccheda of advaitasiddhi, under the topic jIvanmuktyupapatti, page 890
in Mm. Anantakrishna Sastri's edition. Madhusudana Sarasvati says this
saMskAra or avidyAlesha, though an effect (kArya), does not have a material
cause! It is like destruction (dhvamsa). It is also like avidyA itself,
having Brahman only as its locus, and independent of avidyA. saMskAraH
kAryo .api dhvaMsa iva nirupAdAnakaH avidyA iva shuddhAtmAshrita iti na


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