[Advaita-l] [advaitin] ajnAna is different from jnAna-abhAva, mithyA-jnAna and mithyA-jnAna-samskAra

[V Subrahmanian]

On Tue, Dec 17, 2024 at 10:48 AM 'Bhaskar YR' via advaitin <
advaitin at googlegroups.com> wrote:

> Shankara accepts Avidya lesha in at least two places: BSB and BGB
>
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> praNAms
>
> Hare Krishna
>
>
>
> We have dealt with these bhAshya references umpteen times.  It has been
> well proven that the originator of terms like avidyAlesha, avidyAcchaye,
> avidyAgandha, avidyAvAsane, avidyAsaMskAra is adhyAsOpadAna vAdins i.e.
> mUlAvidyAvAdins.  jnAni is krutakrutya and he is brahman, brhama vidA
> brahmaiva bhavati.  If we want to paste any avidyAlesha to HIM then it is
> as good as pasting the avidyA lesha to parabrahman itself.  In all these
> bhAshya vAkya-s what we should understand is, by paramArtha jnAna the
> socalled avidyA will be completely eradicated that means there was / is /
> never be avidyA and ONLY Atma tattva is there and that is avidyA rahita
> paripUrNa / Samyak jnAna.  In this there is no question about existence of
> avidyA and its traces.
>

It is very evident that those who oppose mulavidya, avidyalesha, etc. will
never ever be successful in explaining the usage of 'samskara' by Shankara.
It is a thorn in their flesh. While the term samskara has been equated to
avidyalesha, what other meaning can be given for the term samskara?  This
term used by the bhashyakara for explaining/accounting for the jnani
continuing to live has become problematic for them.

warm regards
subbu

>
>
> Hari Hari Hari Bol!!!
>
> bhaskar
>
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