[Advaita-l] [advaitin] How jnAnAbhAva can cause adhyAsa !!??

[Ananta Chaitanya [Sarasvati]]

Namaste Sudhanshuji,



On Tue, Sep 10, 2024, 7:25 PM Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
wrote:

>
> They hold avidyA as some kind of void in intellect - "(an emptiness in
> the intellect),". Now, this "emptiness in the intellect" is not Brahman.
> They further have not said in clear terms as to whether it is triguNAtmikA
> or not. But since they hold it to be non-MAyA, they should admit that it is
> not triguNAtmikA.
>

But wait, there is more messy complexity there than it seems! Why so? Be it
unintentionally, but they have ended up inventing a new type of kAraNa now,
because this avidyA provides space for mAya to work the magic of adhyAsa on
jIva's karma, etc, and it is not nimitta kAraNa also! Using shuShka tarka
(pun intended), not only would this be considered a nimitta kAraNa for
adhyAsa, but also for Maya!!

I just wanted to hear this from them. But, it did not come, as expected.
>
Yes, i got that when i saw both your list of questions on the thread across
the days. I don't think they see the upcoming flaw you're waiting to point
out, but they likely see the Qs they have posed on bhAvarUpAvidyA might
become applicable to their position also, of they answer. They forget
though that being answerless would also make them applicable, and would
accrue more nigrahasthAna. That is where Venkatji seems to have closed the
discussion.

Yes. This last section of 13.2 clearly establishes that avidyA is seen and
> that it is as pratyaksha as the cow. ...In fact, AchArya disproves that it
> can be known through anumAna etc.
>
> ... avidyA is known not by pramAtA but by sAkshI.
>
Undoubtedly so. I recalled this thread while trying to point 13.2 to
someone who is questioning being able to land on nirupAdhika sAkShI without
shAstra. Bhagavan bhAshyakAra is absolutely clear here that avidyA
upAdhi/kAraNa sharIra is pratyakSha. He uses pure tarka to show anavasthA
doSha and then closes the argument with a clincher so: यदि पुनः *अविद्या
ज्ञेया*, अन्यद्वा ज्ञेयं ज्ञेयमेव। तथा ज्ञातापि ज्ञातैव, न ज्ञेयं भवति।

gurupAdukAbhyAm,
Ananta Chaitanya