[Advaita-l] [advaitin] Shankara accepts BhAvarUpa ajnana BSB 4.1.15

[Sudhanshu Shekhar]

Namaste Bhaskar ji

JnAni is being seen by ajnAnI -- is a classic statement of SDV. In DSV,
there has been no jnAnI ever because there is only one jIva. And
jIvanmukti, VAmadeva etc are arthavAda.

In SDV, where jIvanmukti is admitted, there is no scope but to accept
prArabdha and avidyAlesha.

//However jnAni's bhOktrutva, katrutva, pramAtrutva etc. are just in the
eyes of onlookers and jnAni's realization fetch him the knowledge that he
is ashareeri only since ashareeratvaM is svAbhAvika in Atma jnana.
(Su.bh.1-1-4).//

JnAnI has the knowledge but it is he alone who has to bear fruits of
prArabdha and not the onlooker ajnAnI. JnAna is not contradictory to
prArabdha. And prArabdha of jnAnI are not to be borne by someone else. He
will be sthitaprajna, he will bear it with equanimity but he will have to
bear it nonetheless.

//ohagara sAmAnyadarshanena tu loukikaiH ArOpita kartrutve bhikshAtanaadau
karmaNI kartA bhavati.  So it is only in the eyes of onlookers who cannot
conceive the idea of jnAni beyond BMI would think that he is having
individual body, mind and intellect.  Whereas shruti's declaration is :
vidvAn sa ehaiva brahma yadyapi 'dehavaaniva lakshyate sa brahmaiva san
brahmApnOti.  If that is not the case and if we still want to  paste AL to
brahma jnAni / jeevanmukta then it is as good as saying:  brahman is having
the AL 😊//

In SDV, JnAnI is sthitaprajna. He is not a kartA etc. because he does not
do the adhyAsa of mind in Atman. Kartritva is Aropita on him by ajnAnI.
These are classic statements of SDV.

This does not imply that he does not perceive the world. And if he
perceives world, we need to explain how. The cause of world is avidyA. This
avidyA has different AkArAs, one which causes perception of world, other
which leads to imputation of truth and artha-kriyA-kAritva therein. While
the latter two forms of avidyA are removed, the first one subsist because
that is not contradictory to jnAna. This is what is called avidyAlesha.

If you accept perception by jnAnI, you have to accept avidyAlesha. There is
no other way.

If you do not accept perception by jnAnI, then usage of word jnAnI itself
is redundant. There is no sthitaprajna-tA either. This is not SDV either.
There will hence be no ajnAnI either.

Regards




On Thu, 31 Aug, 2023, 10:06 am Bhaskar YR, <bhaskar.yr at hitachienergy.com>
wrote:

> praNAms
> Hare Krishna
>
> This "onlooker" thing is not mentioned anywhere.
>
> >  However jnAni's bhOktrutva, katrutva, pramAtrutva etc. are just in the
> eyes of onlookers and jnAni's realization fetch him the knowledge that he
> is ashareeri only since ashareeratvaM is svAbhAvika in Atma jnana.
> (Su.bh.1-1-4).  lOkavyavahAra sAmAnyadarshanena tu loukikaiH ArOpita
> kartrutve bhikshAtanaadau karmaNI kartA bhavati.  So it is only in the eyes
> of onlookers who cannot conceive the idea of jnAni beyond BMI would think
> that he is having individual body, mind and intellect.  Whereas shruti's
> declaration is : vidvAn sa ehaiva brahma yadyapi 'dehavaaniva lakshyate sa
> brahmaiva san brahmApnOti.  If that is not the case and if we still want
> to  paste AL to brahma jnAni / jeevanmukta then it is as good as saying:
> brahman is having the AL 😊
>
> Hari Hari Hari Bol!!!
> bhaskar
>
>
>
> -----Original Message-----
> From: Advaita-l <advaita-l-bounces at lists.advaita-vedanta.org> On Behalf
> Of Sudhanshu Shekhar via Advaita-l
> Sent: Thursday, August 31, 2023 9:42 AM
> To: A discussion group for Advaita Vedanta <
> advaita-l at lists.advaita-vedanta.org>
> Cc: Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
> Subject: Re: [Advaita-l] [advaitin] Shankara accepts BhAvarUpa ajnana BSB
> 4.1.15
>
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> Namaste Kathirasan ji
>
> //The Aparokshanubhuti attributed to Shankara, subscribes to the same
> position (i.e. no prarabdha for the jivanmukta, but only there for the
> onlookers)//
>
> There are no jIvanmukta in DSV. jIvanmukti is admitted only in SDV wherein
> concept of continuance of prArabdha is valid.
>
> jIvanmukti and prArabdha go hand-in-hand. If we accept jIvanmukti,
> prArabha stands accepted ipso facto.
>
> This "onlooker" thing is not mentioned anywhere. ajnAni-jana-bodhArtham
> merely implies that the teaching of prArabdha is to ajnAnI. That is well
> accepted. But then, there is no prArabdha - is also a teaching to ajnAnI.
>
> Basically, in SDV, prArabdha is admitted whereas in DSV, prArabdha is not
> admitted.
>
> In ajAti, the discussion itself does not arise.
>
> Regards.
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