bhaskar.yr at in.abb.com
Wed Jul 8 06:19:41 CDT 2015
I am simply saying that the sentence "this is that" is not conveying any attributes, and the knowledge generated by the sentence does not contain any attributive content about that common devadatta.
praNAms Sri Venkatraghavan prabhuji
Thanks for the clarification. Let us come to the drAshtrAntika (which is the main purpose of all these discussion), how this nirvikAraKa (akhandAkAra vrutti) jnAna would help us to erase our ajnAna about that absolutely unknown thing (brahman). Or otherwise, if this akhandAkAra vrutti (nishprakAraka jnAna) is kevala brahma jnAna (knowledge of brahman) which is in turn nirvikAra, nirvishesha then what is the problem in calling it as absolute brahma jnAna?? Again, it goes back to my series of questions asked some days back. Here it is ready reference, if possible kindly address :
01. whether this AV is same as Atma jnAna (paramArtha jnAna) or something else??
02. whether this AV is mere intellectual understanding that there is no 'khanda' in svarUpa jnAna??
03. whether this AV would help us to erase the avidyA/ajnAna completely and realize our svarUpa jnAna??
04. if not, what is the difference between AV and advaita's adviteeya jnAna ?
05. Whether the holder of AV can be considered as paramArtha jnAni or is it mere vrutti without any 'phala' like Atmaikatva jnAna??
06. Or can we say AV is same as tattvamasi or aham brahmAsmi jnAna ??
07. how would one get the AV ?? what is the sAdhana prescribed for this?? Is it same as vedAnta vAkya shravaNAdi sAdhana or something else apart from it?? If the shavaNAdi sAdhana is required to acquire AV, then what is the difference between vedAnta vAkya janita paramArtha jnAna (samyak jnAna) and this AV??
08. whether the holder of AV is still have any avidyA in any form?? If yes, what will be the nature of that avidyA in the holder of AV ""
// unquote //
Hari Hari Hari Bol!!!
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