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

[Sudhanshu Shekhar]

Hari Om Raghav ji.


> Only issue is, vRtti arises, removes avidyA and vRtti has gone away. (like
> the kataka reNu purifying the water). In that condition, although vRtti is
> no longer present in the mind, we cannot use the word jnAna-abhAva for that
> condition purely based on absence of continuation of the vRtti. Is not that
> a problem? Meaning jnAna-vRtti-abhAva will obtain even after ajnAna has
> been removed. This is not a problem for those who hold that the
> AvaraNAtmaka entity is bhAva-rUpA. But if no such entity is allowed (as per
> SSS ji), jnAnAbhAva will be there afterwards too! I recollect Praveen ji
> too pointed out the same in an earlier thread.
>

Here, by jnAna-abhAva, we are talking about the usual table-jnAna-abhAva,
chair-jnAna-abhAva etc. This effectively means absence of
chair-AkArA-antah-karaNa-vritti, table-AkArA-antah-karaNa-vritti etc.

By jnAna-abhAva, we are not talking of swarUpa-jnAna-abhAva, because
swarUpa-jnAna is eternal. We have to limit ourselves to that jnAna which is
temporal, because only that which is temporal, can have abhAva.

Therefore, when table-AkArA-antah-karana-vritti arises,
avidyA-of-shuddha-chaitanya-with-table-as-the-avachchhedaka is removed.
Thereafter table-AkArA-antah-karaNa-vritti may remain, but there is nothing
to be removed. If eyes are in contact with table,
table-AkArA-antah-karaNa-vritti is bound to be there, but there is no
longer avidyA-of-shuddha-chaitanya-with-table-as-the-avachchhedaka. So, it
is not the case that vritti necessarily has to go after removing avidyA.
That is true only in case of removal of mUlAvidyA by
akhanDAkArA-antah-karaNa-vritti.

So, deep sleep or videha-mukti would be an example of such kind of
temporal-jnAna-abhAva which we discussed. SwarUpa-jnAna, as stated is
eternal.

The following may be perused for more elaboration:

https://archive.org/details/Vivarana.Prameya.Sangrah.by.Vidyaranya.Swami/page/n95/mode/2up
[Page 72-73]

Also please check page number 51, first para from
https://drive.google.com/file/d/0B0gCz3b-LM1VTnJhUXpJZzFZQ2s/view?resourcekey=0-VAnTvUpxgVVNAKAUkS3iVg



*Now, just as a side point, I wish to mention - subsequent to removal of
avidyA-of-shuddha-chaitanya-with-table-as-the-avachchhedaka, the
table-AkArA-antah-karaNa-vritti cannot be called as a pramANa. Because
pramANa helps in knowing an unknown object. It does not help in knowing a
known object. So, once pramANa (table-AkArA-antah-karaNa-vritti) has
removed the avidyA-of-shuddha-chaitanya-with-table-as-the-avachchhedaka,
the table is known by sAkshI. So, prior to operation of pramANa, table was
known by sAkshI with the adjective ajnAta-tva, while subsequent to the
pramANa-vyApAra, table is known by sAkshI with the adjective jnAta-tva. The
role of pramANa is merely to remove ajnAta-tva and bring in jnAta-tva. That
is how the extremely conceptual statement of VivaraNAchArya - सर्वं वस्तु
ज्ञाततयाज्ञाततया च साक्षिचैतन्यस्य विषयः - is explained.*

Regarding SSS ji's views, they are never precise about what they mean by
abhAva. I have asked several times to Swamiji's sincere followers to
explain this jnAna-abhAva. What exactly it is? But I have not received any
serious response. I had read somewhere, probably in SugamA, I am open to
correction -- that jnAna-abhAva is Brahma-jnAna-prAk-abhAva. I will check
it. Such view is downright incorrect because prAk-abhAva has been
elaborately shown to be inadmissible. Its pratIti is impossible. Anyway,
more on this can be said only when there is enough clarity as to what they
mean by jnAna-abhAva.

We have smRti and vikalpa for examples of vRttis which are not jnAna. Only
> pramANa (antaHkaraNa vRttis)  and nidrA and viparyaya (avidyA vRttis as per
> vedAntic framework) are counted as the vRttis we are calling
> jnAna-avacchedaka-vRttis. Yes?
>

vishayAkArA-vritti, whether it is of antah-karaNa or of avidyA, is
avachchhedaka of jnAna. smriti is also included in jnAna. For a pictorial
representation, the following may be seen:

https://sudhanshushekhar.wordpress.com/2022/01/29/definitions/

Regards.
Sudhanshu Shekhar.