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

[Sudhanshu Shekhar]

Hare Krishna Bhaskar prabhu ji.

1. //Despite clarifying innumerable times the difference between jnAnAbhAva
and vipareeta grahaNa if you are still asking this question means you are
still enjoying this question without want of any answers /  explanations.//

So, I take from this statement and also innumerable earlier statements that
-- adhayAsa is not jnAna-abhAva.

2. //You do not know that there exists rope and seeing snake instead, your
not knowing the rope ( or lack of rope knowledge) is triguNAtmika??//

My question was //is jnAna-abhAva triguNAtmaka//. Instead of answering it,
you have posed a counter-question. I will not shy away from answering
because the question is quite simple. The answer is - yes. Not knowing rope
is trigunAtmaka. I can prove it but i don't think you would be interested.

The way you posed the counter-question, it seems that you hold that
jnAna-abhAva is not triguNAtmaka. I just wanted a clear answer. It is not a
difficult question. It is not a confusing question either. It is not an
invalid question. It is a very very simple and genuine question which
anybody will ask you.

3. I asked //is adhyAsa triguNAtmaka//. You have left it to me to decide as
to whether devil's workshop is triguNAtmaka or not. Or whether a
misconstruction in mind is triguNAtmaka or not. Ok. I hold it to be
triguNAtmaka. Again, no point in explaining how.

The way you have responded, it seems that you do not hold adhyAsa to be
triguNAtmaka.

*So, I will just explain my understanding of your position. You can say as
to whether you agree with it or not (I think I am justified in asking that
much without being attributed dictatorship):*

*(a) Is adhyAsa jnAna-abhAva?*

*No. adhyAsa is not jnAna-abhAva. *

This is because adhyAsa stands for mithyA-jnAna which is either
viparIta-jnAna or samshaya-jnAna. jnAna-abhAva is an enabler for adhyAsa to
manifest. The very usage whereby BhAshyakAra distinguished jnAna-abhAva and
adhyAsa makes it clear that adhyAsa and jnAna-abhAva are distinct. While
avidyA can be used as a term applying to both jnAna-abhAva and adhyAsa, the
term jnAna-abhAva cannot be applied for adhyAsa.

*(b) Is jnAna-abhAva triguNatmaka?*

*No. jnAna-abhAva is not trigunAtmaka. It is just an absence. *

*(c) Is adhyAsa triguNAtmaka?*

*No. adhyAsa is not triguNAtmaka either.*

adhyAsa is just a construction in mind. It is a mental modification in the
form of thought but it is not triguNAtmaka. SSSS ji has also clearly said
that adhyAsa is not a vastu and hence it does not require a material cause.
So, adhyAsa is not a vastu and is hence not triguNAtmaka.

Please let me know if I have presented your view correctly and clearly
Bhaskar ji. If possible, comment on whether adhyAsa is a thought!! And if
it is a thought, then how it is not triguNAtmaka.

Regards.
Sudhanshu Shekhar.