[Advaita-l] [advaitin] 'Avidya lesha' ('samskāra') admitted by the Upanishads, Bh.Gita and Shankara

[Bhaskar YR]

praNAms Sri Subbu prabhuji
Hare Krishna

So according to you any dialogue between jnAni and ajnAni in the shruti-smruti-purANa, is the proof to prove that the jnAni who is giving upadesha is doing so due to his avidyA lesha / avidyA saMskAra…Krishna teaching geeta to arjuna and doing so due to his avidyA lesha/saMskAra, yama teaching the secrets of death to Nachiketa doing so due to avidyA saMskAra in yamadharma rAja, shiva explaining something noble to pArvati in purANa-s is due to shiva’s avidyA, shankara-ramaNa-jagadguru-s teaching their disciples about brahma vidyA is due to their respective avidyA vAsana /lesha/ saMskAra.  I donot want to give more examples as yourself provided more examples in your mail 😊  I am really surprised ‘socalled’ traditional vidvAns holding these examples to prove paramArtha jnAni’s avidyA lesha..this is really news to me.

OTOH, bhAshya at its top of the voice clearly saying in the jnAni there is no trace of rAga-dvesha, there is no sukha-duHkha, there is no vipareeta pratyaya since he has the realization that there was / is / will ever be brahman only and there is NO avidyA in him whatsoever.  In that realization whereis the question of avidyA where is the question of its lesha/saMskAra ??  Talking about avidyAlesha is as good as saying :  I know there is no snake in rope but still I can hear the snake’s hissing sound.  Looking at the jnAni-s activities, we the common ignorant people attach katrutvaM, bhOktrutvaM etc.  to him. But he as the paramArtha jnAni who has already realized that in his svarUpa he is brahman, has the firm conviction that he is akartru, abhOktru.  See geeta bhAshya 4.22.
The paramArtha jnAna and the sashareeratvaM is his own experience in the depth of his heart, others i.e. we the ajnAni-s should not pass the judgement on it by attributing the avidyAlesha.  Nowhere in the geeta bhAshya it has been said by Lord sthita prajna is influenced by his own avidyA lesha when he is engaged in activities.  And in sUtra bhAshya also where bhAshyakAra insists that even after saMyak jnAna there would be continuation of activities for the jnAni through indriya-s, never hints it is due to avidyAlesha or avidyA vAsana or avidyA saMskAra.

By the way, you know, as per mUlAvidyAvAdins, the mUlAvidyA is not even avidyA saMskAra 😊

Hari Hari Hari Bol!!!
bhaskar