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

[Michael Chandra Cohen]

Namaste Raghav,

// 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! //

What is this vritti that survives the fall of avidya? What was that vritti
at any time? Thoughts are imaginations - call them bhavarupa but they are
bhava alone - the rupa is adhyasa.
Mulavidya reifies by positing a bhavarupa 'entity'

On Thu, Sep 12, 2024 at 3:18 AM Sudhanshu Shekhar via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> 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.
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