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

[Raghav Kumar Dwivedula]

Namaste Subbu ji, Michael ji and Sudhanshu ki
I am stating the following for completeness.

Sri SSSji and followers of abhAva-vAda assume the following - " If avidyA
is bhAvarUpA, that amounts to asserting that the jnAnI should stop seeing
duality and whole world should vanish in a puff of smoke/light. So
jIvanmukti is incompatible with the bhAvarupa avidyA idea. But jIvanmukti
is asserted as possible by bhAShyakAra, ergo, bhAvarUpatvaM is not in
accordance with bhAShya."

There may be statements by gauDa brahmAnandI etc assigning higher status to
jIvanmukti, but that's irrelevant to the main issue. That is, "does
bhAvarUpatvam of avidyA necessitate that jIvanmukti is not possible and
that bAdhita anuvRtti of dvaitAnubhava has to be absent ?"


My understanding is that, there is no logical incompatibility between
jIvanmukti and bhAvarupA avidyA. The idea of bAdhita anuvRtti takes care of
that - in case the word avidyA lesha is a red rag.

Once the silver is seen as just a shell, does it stop glittering? Can't a
person play the game of running and collecting them knowing full well the
truth about them?


Also Chandra ji, the statement, "realised that the Atman does not have
body, mind etc"  is to negate the idea of mamakAra that "Atman *has* body,
mind etc". Thats agreed by all. That such a "realisation" is by a
pramANa-janita-vRtti (aka event) is unexceptionable. Not sure why there is
anything problematic with the simple assertion of Subbu ji.

Om







On Mon, 12 Aug, 2024, 5:15 pm Michael Chandra Cohen via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> aum and pranam Subrahmanianji, *What struck me in your selection was "* who
> has realized himself as the Atman that does not have body, mind and
> instruments.*" It seems then there is no individual to see the world as
> Atman. Is this obvious or am I missing something?*
>
>
>
> On Mon, Aug 12, 2024 at 7:27 AM V Subrahmanian <v.subrahmanian at gmail.com>
> wrote:
>
> > In the commentary to the BGB for this verse:
> >
> > वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
> > कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २१ ॥
> >
> > (He who knows that the Atman is indestructible and eternal can never be a
> > doer nor can cause any action.)
> >
> > Shankara makes a statement:
> >
> > विदुषः कर्मासम्भववचनात् यानि कर्माणि शास्त्रेण विधीयन्ते तानि अविदुषो
> > विहितानि इति भगवतो निश्चयोऽवगम्यते ॥
> >
> > From the Lord's words that action is impossible for  the Jnani who has
> > realized himself as the Atman that does not have body, mind and
> instruments
> > (which alone are the factors involved in action) , it follows that the
> > Lord's accepted position is that action enjoined by the scripture is
> > directed at the ignorant one, ajnani (who identifies with the body mind
> > complex).
> >
> > This is very significant and reminds one of the similar statement in the
> > Adhyasa bhashya where he says that the scripture enjoining action and
> > prohibition and that scripture concerning liberation - operates in the
> > domain of avidya:
> >
> > तमेतमविद्याख्यमात्मानात्मनोरितरेतराध्यासं पुरस्कृत्य सर्वे
> > प्रमाणप्रमेयव्यवहारा लौकिका वैदिकाश्च प्रवृत्ताः, सर्वाणि च शास्त्राणि
> > विधिप्रतिषेधमोक्षपराणि ।
> >
> > Om tat sat
> >
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