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

[Venkatraghavan S]

Namaste Sudhanshu ji

On Sun, 15 Sept 2024, 16:29 Sudhanshu Shekhar, <sudhanshu.iitk at gmail.com>
wrote:

>
> I am sorry for not being clear enough.
>
> Advaita Siddhi follows the above quote by this:  तथा हि-पूर्वकालेऽहं,
> गजज्ञानाभाववान्, गजाज्ञानवत्त्वात् , यन्नैवं तन्नैवम् , यथा
> गजज्ञानवानहमिति, *एवं सर्वत्राज्ञानस्य ज्ञानाभावव्याप्यत्वेन
> तदनुमापकत्वम्* ।
>
> AchArya is explaining as to how bhAvarUpa ajnAna is the linga. He gives
> the anumAna:
>
> the morning-me (paksha),
> gaja-ajnAna (linga),
> ghaja-jnAna-abhAva (sAdhya).
> vyatirekI-drishTAnta: me-with-gaja-jnAna (sAdhya-abhAva) [is co-present
> with gaja-ajnAna-abhAva]
>
> So, AchArya says that ajnAna is everywhere vyApya and jnAna-abhAva is
> vyApaka. *एवं सर्वत्राज्ञानस्य ज्ञानाभावव्याप्यत्वेन तदनुमापकत्वम्*.
> Similarly, everywhere, ajnAna implies jnAna-abhAva on account of ajnAna
> being the vyApya of jnAna-abhAva.
>

When you say ajnAna implies jnAna abhAva, what kind of jnAna is this
vyApti? Isn't this vyApti itself anupalabdhi - Because it is jnAna karaNa
ajanya?

Kind regards
Venkatraghavan


>
> So, what happens is this. We know ajnAna on account of it being
> sAkshi-bhAsya. Thereafter, through anumAna, we infer jnAna-abhAva.
>
> We employ the anumAna:  यत्र यत्र अज्ञानम्, तत्र तत्र ज्ञानाभाव:, यन्नैवं
> तन्नैवं, यथा ज्ञानवति (ज्ञानाभाव-अभाव-वति) मयि अज्ञानं नास्ति
>
> [This anumAna is not presented in Advaita Siddhi. This is just created by
> me to convey my point and is directly based on the example given of
> gaja-jnAna-abhAva.]
>
> So, if you observe, bhAvarUpa-ajnAna is the linga in the anumAna through
> which we infer the sAdhya jnAna-abhAva. This is happening on account of
> vyApti-jnAna. Therefore, jnAna-abhAva-jnAna is jnAna-karaNA-janya and not
> jnAna-karaNa-ajanya.
>
> Hence, it cannot be called anupalabdhi.
>
>
>> The siddhikAra is saying bhAva rUpa ajnAna is the linga for the cognition
>> of jnAna abhAva (anupalabdhi jnAnam = upalabdhi abhAva jnAnam = jnAna
>> abhAva jnAnam). bhAvarUpa ajnAna is not a jnAna karaNa, so the cognition of
>> jnAna abhAva born from it, is jnAna karaNa ajanya only. The definition of
>> anupalabdhi as ज्ञानकरणाजन्याभावानुभवासाधारणकारणमनुपलब्धिरूपं प्रमाणम् is
>> met.
>>
>
> But how from bhAvarUpa-ajnAna linga, we have jnAna-abhAva-jnAna is the
> question. It is through vyApti-jnAna.
>
>
>> 1) It is jnAna karaNa ajanya - the linga for it is bhAvarUpa ajnAna,
>> which is not a type of jnAna. The cognition of ajnAna is not a jnAna
>> either. As ajnAna is sAkshi bhAsya, its cognition is not a "jnAna", for one
>> to argue that the cognition of jnAna abhAva that it leads to, is
>> jnAna-karaNa-janya. It is not a case like dhUma jnAna leading to vahni
>> jnAna, where the dhUma jnAna is an antahkaraNa vRtti.
>>
>> Therefore, what you are referring to as an *anumAna *of jnAna abhAva
>> with bhAvarUpa ajnAna as the hetu / vyApya / linga is in fact not an
>> anumAna at all, but an anupalabdhi.
>>
>
> As discussed above.
>
>
>>  2) jnAna abhAva jnAna is a case of abhAva anubhava - one is directly
>> aware that there is no cognition. It is not a case like the shAbda abhAva
>> jnAna (like someone telling me that my friend is not at home).
>>
>
> Then what is the point of presenting this anumAna - पूर्वकालेऽहं,
> गजज्ञानाभाववान्, गजाज्ञानवत्त्वात् , यन्नैवं तन्नैवम् , यथा
> गजज्ञानवानहमिति? Clearly ajnAna is vyApya and jnAna-abhAva is vyApaka. And
> the jnAna-abhAva-jnAna is by applying the vyApti-jnAna.
>
> Regards.
> Sudhanshu Shekhar.
>