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

[Sudhanshu Shekhar]

Hare Krishna Bhaskar Prabhu ji



>
>    1. Is adhyAsa jnAna-abhAva?
>
>
>    - Have you not read my previous email with regard to this!!??  jnAna
>    abhAva is nepa mAtra cause for adhyAsa it is not in the sence that this
>    jnAnAbhAva is upAdAna or nimitta. It only gives room for adhyAsa like empty
>    vessel giving room to anything and everything.
>
> I am asking a simple question. Is adhyAsa identical to jnAna-abhAva? Yes
or no?



>    2. Is jnAna-abhAva triguNatmaka?
>
>
>    - Let me explain this with one more example, if a person does not have
>    the knowledge about his svarUpa, his intellect lacks this knowledge, the
>    absence of this knowledge is what is called jnAna abhAva, (an emptiness in
>    the intellect), this absence of knowledge would give room to that person to
>    think that I am foolish, lethargy (tamasic guNa), I am great logician, I am
>    great scholar I can defeat anyone in debates, no one can match my intellect
>    etc. (rAjasic guNa),  likewise if he is saMskAravanta, he would also
>    entertain sAtvik thoughts like I am bhakta, I am dAsAnudAsa to my upAsya
>    devata etc. These existent thoughts in the absence of knowledge are born
>    out of triguNAtmika mAya as per individual jeeva’s vidyA karma and
>    pUrvaprajna.   But when ‘king knowledge’ enters his mind all these wrong
>    perceptions about himself would vanish.  BTW triguNAtmika mAya is not
>    avidyA as per the dictionary of Advaita vedAnta / siddhAnta😊
>
>
OK. So the pinpointed question is - is this jnAna-abhAva (whatever that may
be, emptiness/absence/whatever) triguNAtmaka? Answer in yes/no please.



>    3. Is adhyAsa triguNAtmaka?
>
>
>    - See above, mAyA kArya is the stage for adhyAsa.  IOW, in the
>    transactional world where jeeva seeing and identifying himself as an
>    individual, the basis for this adhyAsa resulting from jnAnAbhAva is the
>    Jagat which is an effect of mAyA. In fact, this basis the vyAkruta jagat
>    with nAma rUpa serves not only the purpose of mundane life and its
>    suffering and enjoyment but also mOksha of jeeva. jeeva is gripped by
>    adhyAsa and hence unable to differentiate himself from the world. And after
>    the jnAna dawns he would see / realize the indifference. i.e. Atmaikatva or
>    sarvAtma bhAva or Samyak drushti.  This triguNActmika, parApard prakruti /
>    mAya is not different from Ishwara in srushti prakriya and Ishwara’s
>    prakruti always exists and adhyAsa is not like that it is jnAna virOdhi
>    when jnAna dawns no place for avidyA/ajnAna.
>
> I am asking about mango and you are answering about tamarind. I am asking
- is adhyAsa triguNAtmaka? Answer in yes/no please.

Regards.
Sudhanshu Shekhar