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

[Bhaskar YR]

praNAms Sri Raghav prabhuji

Essay type answers to your MCQs are challenging.

>  Please note for some queries mere yes or no would not suffice.  Some queries like : is your wife still beating you??  Just answer yes or no 😊 So certain things needs to be clarified before foolishly and blindly saying yes or no.  

Simply put, SSS ji claims :

1. mAyA is triguNAtmikA

>  what is your opinion??  mAya is tuccha or atyanta  abhAva (as Sri Sudhanshu very often declares) like hare's horn??  Would you explain what is parApara prakruti which Lord says 'me'??  aparaaprakruti which is triguNAtmika is also Ishwara only not heya avidyA which is an obstacle in realizing the real nature of mAya in srushti prakriya.  See geeta 7.4 to 7.  Mayi sarvamidam prOtaM sUtre maNigaNA eva...

2. avidyA and adhyAsa are not mAyA

>  Yes, if you still have any doubt please visit previous messages with regard to this.  mAya is anirvachaneeya, eternal and mAya is non-different from brahman / Ishwara (indifference between shakti-shakta, kAraNa-kArya in creation module ) whereas avidyA as jnAnAbhAva) and adhyAsa as misconception is kevala ajnAni gOchara / ajnAni's suffering, antaHkaraNa dOsha, nirvachaneeya (bhAshyakAra counted and said avidyA is jnAnAbhAva, vipareeta grahaNa or saMshaya).  

For the jnAnAbhAvavAda interpretation of bhAShya pioneered by Sri SSS ji, the respected recent vyAkhyAnakAra,

>  it is not jnAnAbhAvavAda it is at the best you can say adhyAsa vAda insisted by Sri SSS.  Sri SSS never ever said jnAnabhAva is a vastu, drvya rUpa, bhAva rUpa an existing thing etc.  to label him a jnAnAbhAvavAdi.  adhyAsa is anubhava vedya, quite evident reason for our suffering,  hence accept it and try to get rid of it is his suggestion.  

avidyA is not Brahman ('sat' is ruled out)

>  So, what do you want us to say !!??  avidyA is brahman??  Perhaps you are expecting this type of answer from us because in  your school avidyA is brahmAshrita, one with brahman even before srushti prakriya and has the capacity to conceal the brahman itself.  

avidyA is not mAyA (sadasadvilaxaNA ruled out). (Because mAyA which is bhAvarUpA and enjoys kArya-kAraNa-ananyatvaM with sat-brahma only provides the Ashraya/basis for avidyA and adhyAsa. mAyA also provides a way out.)

>  Yes it is called vyAvahArika satya and not vyAvahArika avidyA.  

Ergo avidyA is either tucchaM or shUnyaM.

>  No one is saying adhyAsa is not there in transactional world, in paramArtha there exists nothing but brahman.  If you realize you are brahman then definitely avidyA is tuccham only and it is not there for anyone at any point of time.  (su.bh. 4.1.3)

There are advantages in your tarka which is crisp. (I would translate shuShka-tarka as "crisp" logic. No one want soggy wafers).

> dry papers, thin wood sheets also crispy only if we have strong teeth to bite it 😊 

Hari Hari Hari Bol!!!
bhaskar