[Advaita-l] [advaitin] A smart inference by Shankara

[Sudhanshu Shekhar]

Namaste Subbu ji.

A model takes into account all aspects. Ontology and also other related
aspects of sAdhanA.

//However, Shankara's focus is in making the aspirant a sthita prajna.
With this in view Shankara has articulated in more places than one, the
experience of the Jnani.//

This is true. However, it must be appreciated that this concept of
sthita-prajna itself is applicable only in SDV. These references are
accepted merely as arthavAda in DSV as these seek to eulogize Brahma-vidyA.

SiddhAntalesha Sangraha says-  एको जीवः । तेन चैकमेव शरीरं सजीवम् । अन्यानि
स्वप्नदृष्टशरीराणीव निर्जीवानि । तदज्ञानकल्पितं सर्वं जगत् । तस्य
स्वप्नदर्शनवद्यावदविद्यं सर्वो व्यवहारः । *बद्धमुक्तव्यवस्थापि नास्ति
जीवस्यैकत्वात् *। *शुकमुक्त्यादिकमपि स्वाप्नपुरुषान्तरमुक्त्यादिकमिव
कल्पितम्* । *अत्र च सम्भावितसकलशङ्कापङ्कप्रक्षालनं
स्वप्नदृष्टान्तसलिलधारयैव कर्तव्यम्* − इति ।

This is so clearly articulated. The dream-analogy is like the stream of
water. Using this stream of water, one should clean the mud in the form of
all possible doubts. The sthita-prajna is just like an imagined person in
the dream in whom sthita-prajnatA is imagined.

//For, without that direct knowledge/experience there is no way one can be
sure that he is not in bondage.  Hence, apart from the ontology, there is
great emphasis laid on achieving sthita prajnatva in the canonical Advaitic
texts.//

Again, imho, this is valid only in SDV. Such direct experience/knowledge
still requires a reflecting medium, buddhi, which is a product of avidyA.
That is why, SDV accepts avidyAlesha, and rightly so.

However, such is not the case with DSV where singular jIva is admitted.
When avidyA goes, it goes in totality leaving no remnant in the form of
buddhi (or anything else) so as to have a direct experience certifying
non-bondage. There is no perception post-jnAna.

Advaita Siddhi mentions - जीवैक्यस्य प्रमाणसिद्धत्वे संसारोपलम्भ एवातः
पूर्वं तत्त्वज्ञानानुत्पत्तौ प्रमाणम् । The ongoing perception of world is
proof enough that so far, none has tattva-jnAna. Same is stated in SLS and
also in VSM.

So, while in SDV, certainly AchArya's words can be understood as you
explained. But in DSV, they must be seen as arthavAda.

Regards.
Sudhanshu Shekhar.