[Advaita-l] Jnana and ajnana (Bhakti vs. Jnana)

[Rajaram Venkataramani]

Here is the counter that the author of Advaita Siddhi beautifully resolves
and you need to resolve without reference to his work. Cause and effect are
homologous. Is maya of the nature of jnana or ajnana? If it is ajnana, then
how can it logically be the cause of jnana? If it is jnana, then how can it
be the cause of ajnana? If it is indeterminate, how can it be the cause of
determinate experience as in jnana and ajnana?
On Wed, Jul 6, 2011 at 10:28 AM, V Subrahmanian <v.subrahmanian at gmail.com>wrote:

> On Wed, Jul 6, 2011 at 1:24 PM, Rajaram Venkataramani <
> rajaramvenk at gmail.com
> > wrote:
>
> > I
> > Now, I agree sakshi is not the cause - silly trap. Now, what is the cause
> > of jnana and ajnana in the cognizer?
> >
>
> One tongue-in-the-cheek answer is:
>
> मन एव मनुष्याणां कारणं बन्धमोक्षयो:
> बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतम्
>
> The mind alone is the cause of bondage and liberation.  A mind that is
> engrossed in objects (of the world) is what is bound and the mind that is
> free of the (afflictions) of the objects is liberated.
>
> mAyA is the cause of ajnAna and jnAna.  The tamas aspect of mAyA/prakRti
> deludes/binds - अज्ञानं तमसः फलम् - of the Bh.Gita 14th ch. The sattva
> aspect of mAya enlightens/liberates: सत्त्वात् सञ्जायते ज्ञानम् of the same
> gita chapter.  Atman is guNAteeta/gunArahita and is never bound or
> liberated.
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