[Advaita-l] Why brahma jnAna is capable of sarva nivritti
v.subrahmanian at gmail.com
Sun Mar 26 05:01:38 EDT 2017
On Sun, Mar 26, 2017 at 5:11 AM, Srinath Vedagarbha <svedagarbha at gmail.com>
> On Sat, Mar 25, 2017 at 2:51 AM, V Subrahmanian via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>> So also I am not claiming siddhikAra is claiming dreamer etc. also
> negated. All I am saying is that this example does not prove the point he
> is arguing against nyayAmrita-kaara. The bAdhaka jnAna belongs to one
> bhrama while sarva-nivriti happens to entirely another bhrama. While former
> belongs to dreamer's bhrama, the later one (sarva-nivriti) belongs to dream
> person's bhrama of siver-on-shell. This misalignment disproves the claimed
> argument that there are sambhAvana of sarva-nivriti can be possible.
There is no misalignment in the analogy. It is simply a case of a nivrtti
of all the entities the purva pakshin listed,by right knowledge.
न च - बाधकधियां भ्रमतद्धेत्वज्ञानदोषाध्यस्तद्रष्ट्रादीनामबाधकत्वं दृष्टमिति
कथं ब्रह्मज्ञानस्य तद्बाधकत्वं घटतामिति - वाच्यं |
The items listed by the pp are: bhrama, its hetu that is ignorance that is
the doṣa, the adhyasta vastu, the one having the bhrama, etc. These are
not seen to be negated in a bhrama known to us. Hence how can the
siddhantin claim that brahma jnana leads to sarva nivrtti?
The example meets this requirement of a bhrama nivrtti resulting in all the
items listed by the pp. That is enough for the siddhantin to strengthen his
point. the pp cannot object to the analogy since it meets the requirement.
PP said no such bhrama is seen. The siddhantin's analogy shows such a case.
If the pp had foreseen such a case, he would not have raised such an
In essence, sarva-nivriti can only happens to those bhrama cases where they
> themselves are another bhrama.
AV's claimed jagat-bhrama is not this type, and hence it is wrong example
> and does not answer nyayAmrita-kaara.
AV's claimed jagat-bhrama is exactly of this type. In fact in Advaita both
samsara and its nivrtti are unreal. So, upon awakening, the bhrama, the
ignorance, the bhrama kārya of samsāra, the jagat, the samsārin, all get
negated. Shankara's statement is:
पूर्वसिद्धकर्तृत्वभोक्तृत्वविपरीतं हि त्रिष्वपि
कालेष्वकर्तृत्वाभोक्तृत्वस्वरूपं *ब्रह्माहमस्मि,*नेतः पूर्वमपि कर्ता भोक्ता
वा *अहमासम्, *नेदानीम्, नापि भविष्यत्काले — इति ब्रह्मविदवगच्छति ; एवमेव च
मोक्ष उपपद्यते ; ४.१.२३. इति ।
Contrary to the previous thinking that I am doer-enjoyer, in all the three
periods of time I am Brahman that is neither doer nor enjoyer. Before I was
not doer-enjoyer, nor now, nor even in the future will I be doer-enjoyer -
such is the realization of a Knower. BSB 4.1.23.
So, upon Brahman-realization, all things attached to samsara: the samsāri,
the ignorance, the world, the thinking that I have/had samsāra - all are
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