[Advaita-l] references to exact difference between the terms विदुषां / अविदुषां in Advaita.

[Krishna Kashyap]

*Subject:* Inquiry regarding the technical definitions of Vidvān and
Avidvān in Advaita Siddhānta

Namaste and Pranams to all,

I am currently researching the ontological and pedagogical distinctions
between the terms *viduṣām* (विदुषाम्) and *aviduṣām* (अविदुषाम्) within
the Advaita tradition.

While these terms appear frequently across the Prasthāna-traya Bhāṣya, I
have found it challenging to pinpoint a consistent, singular definition (
lakṣaṇa) that holds across all contexts—from the early formulations in
the Gauḍapāda
Kārikā, Shankaracharya's PTB bhashyas, to the later dialectical works of
the Vivaraṇa and Bhāmatī schools.

Specifically, I am interested in whether the "Vidvān" is strictly defined
as the Jīvanmukta (attaining aparokṣa-jñāna), or if the term occasionally
extends to the vividiṣu who possesses parokṣa-jñāna. Furthermore, does the
definition of "Aviduṣām" shift when discussing karma-adhikāra versus
jñāna-niṣṭhā? When can a person decide that it is time to give up veda
vihita karmas. I am not interested in a simple social ritualistic answer,
such as "ok -I dont want to get married and will wear saffron robes, get
into sannyasa ashrama, hence I can give up karmas". This does not explain
the actual lakshana of the mental state I have to achieve to give up karma.

Could the learned members provide specific references or citations that
articulate these definitions? I am particularly interested to know if there
are documented *vāda-bhedas* (differences of opinion) among post-Śaṅkara
authors regarding the boundaries of these two terms/states.

Best Regards,
Krishna Kashyap