[Advaita-l] ***UNCHECKED*** RE: [advaitin] Shankara accepts BhAvarUpa ajnana BSB 4.1.15

[Bhaskar YR]

praNAms Sri Sudhanshu prabhuji
Hare Krishna

JnAni is being seen by ajnAnI -- is a classic statement of SDV.


  *   And this is what is explained in the sarvAtmabhAva, Samyak darshana and Atmaikatva.  And elsewhere bhAshyakAra says sarvAtmabhAva or Atmaikatva darshana is itself what is being called mOksha.  So, mOksha in this sense is kevalaarthavAda as per you.  Now, please explain what is self realization in the module of DSV??  If the realization is not possible in this module and the aspirant has to elevate himself to AV then you have to accept that SDV which is arthavAda (!!??) also explained in terms of mOksha but its subsequent advanced step DSV sans any realization.

In DSV, there has been no jnAnI ever because there is only one jIva.


  *   And what is the nature of that jeeva ??


And jIvanmukti, VAmadeva etc are arthavAda.


Ø     And it is really surprising that you are clinging to this statement despite the fact that bhashya spends considerable time in explaining jnAni’s Samyak darshana, Atmaikatvam which is mOksha and it is still not clear to me what is the characteristics of the jeeva in DSV where there is neither jnAni, mukti etc. but ONLY jeeva and he has to strive to realize AV!!??  What for he has to elevate himself to AV when there is no jnAni nothing is there in DSV??  Don’t you see any self-contradiction here??

In SDV, where jIvanmukti is admitted, there is no scope but to accept prArabdha and avidyAlesha.


Ø     When avidyAlesha (any traces of avidyA) is there he cannot be called ‘mukta’ it is as simple as that.  And continuation of jnAni’s deha does not mean he is having remnants of avidyA because jnAni’s realization is that dehAtmabhAva is itself avidyAkruta.

//However jnAni's bhOktrutva, katrutva, pramAtrutva etc. are just in the eyes of onlookers and jnAni's realization fetch him the knowledge that he is ashareeri only since ashareeratvaM is svAbhAvika in Atma jnana.  (Su.bh.1-1-4).//

JnAnI has the knowledge but it is he alone who has to bear fruits of prArabdha and not the onlooker ajnAnI.


  *   When bhAshyakAra says in jnAni katrutva and bhOktrutva is sublated and even his normal act like bhikshAtana is only in the eyes of onlookers without ascribing to the jnAni how can we accept the statements like jnAni ‘alone’ has to ‘bear’ the fruits of his karma.  Don’t you know how bhAshyakAra explains jnAni’s karma phala distributed to his kith and kin and pApa phala to his enemies and how he is free from all saNchita AgAmi and prArabdha etc.

JnAna is not contradictory to prArabdha.


  *   YES, and that is why prArabdha does not mean remnants of avidya and it is not an impediment to self-realization/mOkshAvasthA.

And prArabdha of jnAnI are not to be borne by someone else. He will be sthitaprajna, he will bear it with equanimity but he will have to bear it nonetheless.


Ø     When the jnAni realized that he is not imprisoned in the tiny BMI, how can he continue to be there in that shareera and identify himself with that shareera to bear the fruit??  dehAtmabhAva is the fundamental error and when this error is eradicated by the paripUrNa jnana how can he still say : ahamidaM mamedaM??

//ohagara sAmAnyadarshanena tu loukikaiH ArOpita kartrutve bhikshAtanaadau karmaNI kartA bhavati.  So it is only in the eyes of onlookers who cannot conceive the idea of jnAni beyond BMI would think that he is having individual body, mind and intellect.  Whereas shruti's declaration is : vidvAn sa ehaiva brahma yadyapi 'dehavaaniva lakshyate sa brahmaiva san brahmApnOti.  If that is not the case and if we still want to  paste AL to brahma jnAni / jeevanmukta then it is as good as saying:  brahman is having the AL 😊//

In SDV, JnAnI is sthitaprajna. He is not a kartA etc. because he does not do the adhyAsa of mind in Atman. Kartritva is Aropita on him by ajnAnI. These are classic statements of SDV.


Ø     His realization that he is not kartru / bhOktru / pramAtru etc. not the result of post jnana, jnana helps him to realize he was not kartru / bhOktru even when he was in the spell of avidyA.  There is exquisite bhAshya vAkya to clarify this point.  Whether it is just from the point of view of SDV hardly a matter since it is talking about the ‘paramArtha jnAni’ the brahma jnAni.

This does not imply that he does not perceive the world.


  *   Who said he does not see the world??  He sees it as brahmamayaM, jnana mayaM and there exists nothing but brahman.  What is removed here is abrahmatvaM and asarvatvaM of the world which is against parichinna drushti due to avidyA.

And if he perceives world, we need to explain how.


  *   Explained by shruti itself.  Brahman is sarvaM, sarvaM khalvidaM brahman there exists nothing but brahman. And it is bedha buddhi nivAraNa NOT bedhaakaara nivAraNa.  And it is called sarvAtmabhAva termed by bhAshyakAra and equated to mOksha.  sarvAtmabhAva mOkshO vidyAphalaM kriyAkAraka phala shUnyaM.

The cause of world is avidyA. This avidyA has different AkArAs, one which causes perception of world, other which leads to imputation of truth and artha-kriyA-kAritva therein. While the latter two forms of avidyA are removed, the first one subsist because that is not contradictory to jnAna. This is what is called avidyAlesha.


Ø     At one place at the same time both jnana and avidyA or traces of avidyA cannot stay because it is like saying light and kinchit darkness staying together. He is seeing the world in its tattva he is not seeing kArya keeping aloof the kAraNa,  For the jnAni podium is wood and wood itself appearing as podium and there is no existence for the podium apart from wood.  ( just heard this lecture from sarvapriyaananda Swamiji which Sri Subbu prabhuji shared elsewhere).

If you accept perception by jnAnI, you have to accept avidyAlesha. There is no other way.


Ø     The perception of the jnAni is brahman and brahman alone.  His perception is not like I am sAkshi and due to avidyA/lesha I am still seeing world outside of me!!??  Na, that is not sarvAtmabhAva, sarvAtmabhAva is tattvamAdhyAtmikaM drushtvA tattvaM drushtvA tu ‘bAhyataH’ because for the brahma jnAni :  brahmaivedaM amrutam purastAt, brahma pashchAt, brahma dakshiNottareNa, adhaschOrdhvaM cha prasrutaM brahmaivedaM vishvamidaM varishTam.  You call it arthavAda and it is just from inferior module of SDV, but bhAshyakAra without attributing these special adjectives explains true svarUpa of jagat for which brahman is both upAdAna and nimitta kAraNa.

If you do not accept perception by jnAnI, then usage of word jnAnI itself is redundant. There is no sthitaprajna-tA either. This is not SDV either. There will hence be no ajnAnI either.


Ø     All these scenarios have validity only if we assume jnAni would achieve something supernatural and jnana is something vyavahAra abhAva mysterious avasthA vishesha jnana…But we don’t say that 😊 It is just bhUta vastu Vishaya jnana, the realization of what is existing.

Hari Hari Hari Bol!!!
bhaskar