[Advaita-l] [advaitin] Re: Does the mukta/jnani see the world?

[Raghav Kumar Dwivedula]

On Tue, 14 Nov, 2023, 10:00 am Sudhanshu Shekhar via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste V Subramanian ji.
>
> Gaudapada statement //न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः ।न
> मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता ॥ ३२ ॥ // is from paramArtha-drishTi
> which is ajAtavAda. This statement is from the frame of reference of
> Brahman. From this drishTi, there has never been any avidyA, there has
> never been any appearance of avidyA either. So, obviously there has never
> been any jnAnI, ajnAnI, world etc etc. That is why PanchadashI says -
> अविद्यास्तीत्यविद्यायामेवासित्वा प्रकल्प्यते। ब्रह्मदृष्ट्या त्वविद्येयं न
> कथञ्चन विद्यते।।
>
> Thus the question - whether a jnAnI sees the world - is not valid in
> ajAtivAda as it is meaningless in this model.
>
> However, the question is meaningful in SDV and DSV wherein ajnAnI is
> accepted who, through sAdhanA, becomes jnAnI. During ajnAna-avasthA, he
> sees plurality owing to avidyA. So, whether post-jnAna, when ajnAna is
> supposed to have got removed, he sees plurality is a valid question.
>
> SDV accepts several jIvAs. DSV accepts one jIva.
>
> SDV accepts prArabdha and avidyAlesha and continued perception of plurality
> by jnAnI is well-known and accepted.
>
> In DSV, however, prArabdha and avidyAlesha etc are not admitted. JIvanmukti
> too is accepted to be arthavAda only intended for stuti of Brahma-vidyA. It
> is held that there have never been any jnAnI so far as I am the only jIva.
> PrArabdha is not admitted to continued after jnAna either.
>
> //Similarly, the talk of 'no prarabdha for a Jnani' also is valid only and
> only in the Gaudapada verse scenario and not in any other.//
>
> I would disagree here as in GaudapAda verse scenario, the discussion is a
> non-starter as there have never been avidyA, prArabdha, ajnAnI who has
> become jnAnI etc. For ajAtivAda, there is no prArabdha at all, no jnAnI, no
> ajnAnI. So, how can a selective statement "no prArabdha for jnAnI" will be
> admissible in ajAti.
>
> "No prArabdha for jnAnI" is therefore accepted in DSV. It is neither
> applicable for SDV nor in ajAtivAda.
>
> Thus, no prArabdha for jnAnI, no jIvanmukti, no avidyAlesha are accepted in
> DSV


Namaste Sudhanshu Ji
In terms of DSV (short of ajAtavAda), the question would be - what happens
to the ekajIva subsequent to jnAnam? Is there continuation of his "dream"
in which he has appreciated himself as the sole conscious being or
adhiShThAnam with all other beings and objects resolved as mere nAmarUpa
superimposed on chaitanyam? Does the experience of the linearity of time
etc continue ?

My understanding is - their continuation poses no bAdha for jnAnam even in
DSV.

Om



.
>
>
>
> We can check drishTi-srishti-vAda vicharah in Advaita siddhi and Vedanta
> Siddhanta MuktAvalI in this regard.
>
> Regards.
> Sudhanshu Shekhar.
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