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

[Sudhanshu Shekhar]

Namaste,

I rechecked SugamA and my memory served me right. It is indeed stated there
by SSS ji that jnAna-abhAva, termed by him as ajnAna, is prAk-abhAva.

*तर्हि कतमोऽयं ज्ञानाभाव इति चेत् । प्रागभाव एवास्तु । *

The web-link is
https://adhyatmaprakasha.org/php/bookreader/templates/book.php?type=sanskrit&book_id=008&pagenum=0001#page/45/mode/1up

Now, it is submitted that the concept of prAk-abhAva has been shredded to
pieces in advaita sampradAya. Details can be seen in
pratyaksha-pramANa-vichAra-in-ajnAna. Those who hold jnAna-abhAva as
jnAna-prAk-abhAva should answer these challenges or else accept that there
is nothing like prAk-abhAva.

None of these well-settled principles, whereby prAk-abhAva has been
rejected, have been mentioned by SSS ji in his SugamA.

Further, he postulates jnAna of this jnAna-prAk-abhAva through anubhava
(sAkshI). He accepts that anupalabdhi cannot work here.  ननु नायं
ज्ञानाभावः, अभावप्रमाणेनानवगमादित्युक्तम् । *सत्यमुक्तम्, दुरुक्तं तु तत्*
। *न हि ज्ञानं प्रमाणगम्यम् । येन तदभावोऽपि प्रमाणगम्यः स्यादिति*
शङ्कयेत । *येनैव
त्वनुभवेन गम्यते ज्ञानम्, तेनैव ज्ञानाभावस्याप्यवगमान्न कस्यापि
कुचोद्यस्यात्र संभवोऽस्ति । *

So, his logic is - only if x is known by pramANa, x-abhAva is required to
be known by pramANa. Since jnAna is not known by pramANa, but by anubhava
(sAkshI), jnAna-abhAva is not known by pramANa either. It is known by same
anubhava (sAkshI) by which jnAna is known.

Now!! jnAna is known by sAkshI. jnAna-abhAva is being known by sAkshI as
per SSS ji. So, there is jnAna-abhAva-jnAna present as per SSS ji. And yet,
there is jnAna-abhAva as per him!! Self-contradiction!! 😀

Further, Swamiji did not realize that by making jnAna-abhAva a
sAksi-vedya-vastu, he is positing its bhAvatva. Those who hold jnAna-abhAva
as abhAva can never accept its upalabdhi. It has to be anupalabdha.

यद्यपि ज्ञानं साक्षिवेद्यम्, तद्द्वारा तदवच्छेदको विषयश्च साक्षिवेद्यः; *तथापि
ज्ञानाभावो न साक्षिवेद्यः, तस्यानुपलब्धत्वात्* ।

If some discussion follows wherein someone seeks to argue as to how
jnAna-abhAva is prAk-abhAva and is sAkshi-vedya, I will delve into it
further. As of now, it is enough to demonstrate that SSS ji's idea of
jnAna-abhAva as prAk-abhAva and anubhava-vedya is illogical and
self-contradictory.

Regards.
Sudhanshu Shekhar.