[Advaita-l] FW: Avidya, Jnanis and SSS' views

Bhaskar YR bhaskar.yr at in.abb.com
Fri Apr 30 03:06:01 CDT 2010


praNAms Sri Ravi prabhuji
Hare Krishna

Please read http://article.gmane.org/gmane.culture.religion.advaita/6359
- presentation  there is  clear. We have two archives and both are
searchable. You can use gmane archive even to post and it also
provides blog like interface.

>  'Your organisation is blocked access to this site' is the normal mesg. 
I'd get whenever I click the http links!! My company is too cost 
conscious, in an effort to cost cutting measures, they have blocked most 
of the sites..I've access only to my company's official banker & intranet 
facility to see my company profiles, latest developments & other 
employees' details..Anyway, thanks for the link prabhuji.

Standpoint 1: eka jiva vaada

1a. Only sadyomukti
1b. No jivanamukti
1c. No avidyalesha

>  this is interesting classificatiion prabhuji, in case of eka jeeva vAda 
there is no question of avidyAlesha!!  Shankara accepts eka jeeva vAda 
when we hold the samashti or collective antaHkaraNa as the upAdhi for 
Atman.  And in this case the Atman/self called as mahAn Atman or 
hiraNyagarbha or prathamaja (the first born..see for example katha 1-3-13 
and sUtra 1-4-1).  I dont think in this scenario talks on ramnant of 
avidyA, sadyOmukti, jeevan mukti etc. applicable.  We have to deduce or 
discuss these aspects in the nAnA (aneka) jeeva vAda only...

Standpoint 2: aneka jiva vaada

2a. There is jivanamukti
2b. There is avidyalesha

>  And here also I dont think there can be any possibility of 
avidyAlesha..though we can talk of nAnA jeeva vAda it is only from the 
drushti of multiple upAdhi-s or from the point of individual 
upAdhi/antaHkaraNa.  For example if you see the sUtra 3-2-9 shankara 
clearly implies here plurality of jeeva-s can be acceptable only from the 
point of view of individual conditioning assocaites.  But a brahma jnAni 
realizes that the jeeva-hood or jeevatva or he is katru bhoktru itself is 
a false appearance and it was only due to avidyA..where is the question of 
traces of this avidyA in him??  If at all we call someone as jeevanmukta, 
that person should be paripUrNa and dOsha rahita no??  even if he has 
'lesha mAtra' avidyA, then he is not perfect or paripUrNa jnAni..

>  And finally, my request to the avidyAlesha flag holders to clarity 
whether the above classification is acceptable to them to agree there is 
no question of avidyAlesha in eka jeeva vAda??  Sri Subbu prabhuji, please 
clarify Sri ravi prabhuji's classification is in line with your line of 
thinking with regard to avidyAlesha.

Hari Hari Hari Bol!!!

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