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

[V Subrahmanian]

On Tue, Sep 16, 2025 at 9:35 AM 'Bhaskar YR' via advaitin <
advaitin at googlegroups.com> wrote:

> 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.
>

Dear Bhaskar ji,

You have not understood the fundamental concept pertaining to Avidya
lesha/samskara.  If you had, you would not be linking it to Krishna and
Shiva. It is correct to link it to Yama dharmaraja because he himself says
in the Upanishad that he had performed great karma to attain this post of
Yama.

>
>
> 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 4.22 bhashya says this: आत्मनः कर्तृत्वाभावं पश्यन्नैव किञ्चित्
भिक्षाटनादिकं कर्म करोति, लोकव्यवहारसामान्यदर्शनेन तु लौकिकैः
आरोपितकर्तृत्वे भिक्षाटनादौ कर्मणि कर्ता भवति । स्वानुभवेन तु
शास्त्रप्रमाणादिजनितेन अकर्तैव ।

Nobody has questioned the Jnani's kartrutva/bhoktrutva abhava
anubhava/buddhi. In fact the above sentence is proof of the Jnani available
still in the body and that the bhikshATanAdi is happening due to
Avidyalesha/samskara. In fact what Shankara has said about a Jnani in the
above bhashya, he has said for himself in the BSB 4.1.15   *कथं हि एकस्य *
*स्वहृदयप्रत्ययं** ब्रह्मवेदनं देहधारणं च अपरेण प्रतिक्षेप्तुं शक्येत ?* How
indeed can anyone question the fact that the Jnani has the akarta abhokta
brahma bhaava in his heart* and at the same time* inhabiting a body?

You are actually challenging what Shankara has said above in no
unmistakable terms.




> 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 😊
>

Yes, mulavidya is not a sasmkara, but it is the one responsible for the
remaining of samskara. In other words, the samskara is the lesha of that
mula avidya which has been made nirmUla by aparoksha jnana.

warm regards
subbu



>
> Hari Hari Hari Bol!!!
>
> bhaskar
>
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