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

[V Subrahmanian]

On Sun, Mar 31, 2019 at 8:40 PM Anand Hudli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

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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
> avidyAsApekShaH.
>

Thanks for this citation from the Advaitasiddhi. Just for obtaining a
clarification:

The similarity between 'dhvamsa' and 'samskara' is brought out here? Is
dhvamsa a kaarya? If yes, of what? Also, how is it without an upadana?
Since dhvamsa is admitted to be without an end, as opposed to prAgabhava,
will not samskara too be without end? Or is the analogy to be limited to
being a karya, without upadana, and nothing more?

warm regards
subrahmanian.v

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