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

[Sudhanshu Shekhar]

Namaste Venkat ji.

If one is going to postulate something, why not postulate anupalabdhi as
>> the karaNam for knowing jnAna abhAva also? That would apply to both jnAna
>> abhAva and ghaTa-paTAdi abhAva. Whereas I am assuming such an ekadeshi
>> agrees with ghaTa-abhAva being anupalabdhi gamya and only proposes abhAva
>> AkArA avidyA vRtti for the case of jnAna abhAva.
>>
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See, the ekadeshI can argue like the following:

I accept that jnAna-abhAva cannot be known by anupalabdhi on account of
reasons adduced by you. It is a self-destruction like speaking in a silent
cave. Similarly, I agree that jnAna-abhAva cannot be known by pratyaksha
for reasons adduced by you.

But what is preventing me to accept an abhAva-AkArA-avidyA-vritti? After
all, when there is an abhAva-bhrama, say ghaTa-abhAva-bhrama in a place
where ghaTa is present --- there, both you and me do accept
ghaTa-abhAva-AkArA-avidyA-vritti.

Similarly, let me accept sAkshi-vedyatA of ghaTa-abhAva through
ghaTa-abhAva-AkArA-avidyA-vritti as well. (Please note that this can be
said by bhAvarUpa-avidyA-vAdI. SSSS ji cannot use this option because
abhAva-avidyA cannot have vritti)

To this, the only logical response which appears to me is to distinguish
the nature of abhAva -- that it is a paroksha-vishaya and hence cannot be
subject to aparoksha-jnAna of sAkshI. {abhAva-bhrama, on the contrary,
would be aparoksha}. Kindly share your view.

Regards.
Sudhanshu Shekhar.

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