A few questions regarding abhasa & pratibimbita vada.

[Manuj Kanti Mazumdar]

As per Vivarana (pratibimbita vada) as jeeva & Isvara are considered real though jeevatvam & Isvaratvam are considered mithya.

But as per Suresvaracharya & following that line of thought Vidyaranya swami;

jeeva & Isvara are mithya because jeevatvam minus jeeva & Isvaratvam minus Isvara are not atall there like agni & it's dahika sakti within one the other is not to be found likewise Isvaratvam minus Isvara is not there what's left is only Brahman, hence they're Mithya.

I was going through the works of Anubhuti Swaroopacharya & he seems to support the Pratibimbita vada view & not the view of Abhasa vada. Including many other ideas such a nana jeeva vada & continuation of Jagat post jnana too. 

The Pratibimbita vada view seems more shastra accurate as Shankaracharya talks about jeevan mukta being liberated & living + Avidya lesha as a concept just being an arthavada not a fact. 

So which prakriya is more Shastra accurate

If you could shed some light it'd be helpful.

(Some refs which I derived from)

Position of Anubhuti Swaroopacharya as explained by Mani Dravida sastri in his Adhyasha Bhāsya lectures :- 

Avidya lesha being an arthavada as per Śhankarācārya (Brahmasutra bhāsya translation by Swami Gambhirananda) :-

Shankaracharya accepting jeevan mukta's vyvahara & not total eradication of vyvahara (or falling of the body of the liberated one) :-

[Sudhanshu Shekhar]

Namaste Manuj ji.

The Pratibimbita vada view seems more shastra accurate as Shankaracharya talks about jeevan mukta being liberated & living + Avidya lesha as a concept just being an arthavada not a fact. 

So which prakriya is more Shastra accurate.

Both pratibimba-vAda and AbhAsa-VAda are corroborated by ShAstra. 

AbhAsa-vAda: 

आभास एव च ॥ ५० ॥ (BSB 2.3.50)

जीवो हि नाम देवताया आभासमात्रम् (ChhAndOgya bhAshya: 6.3.2)

Pratibimba-vAda is well accepted in bhAshya by mentions such as चैतन्यप्रतिबिम्बरूपेण जीवेन (ChhAndOgya 6.8.1).

AbhAsa and pratibimba appear in the same manner. For e.g. the reflection of sun in water can be referred as AbhAsa as well as pratibimba. 

As per AbhAsa-vAda, pratibimba is swarUpatah mithyA because it is ajnAna-kArya. 

As per pratibimba-vAda, pratibimba is swarUpatah satya, but pratibimbatva-rUpeNa, it is mithyA. Pratibimba is defined as आरोपित-उपाधिस्थत्व-विशिष्ट-बिम्ब. Since pratibimba is swarUpatah bimba, it is satya. 

This is explained in Nyaya Ratnavali, page 89:  स्वरूपतो मिथ्याभूतं प्रतिबिम्बमिति वादः आभासवादः । स्वरूपतः सत्यं प्रतिबिम्बत्वरूपेण मिथ्याभूतं बिम्बमेव प्रतिबिम्बमिति वादस्य विवरणोक्तस्य वक्ष्यमाणस्य प्रतिबिम्बवादत्वमिति भावः । [https://archive.org/details/SiddhantaBinduShriMadhusudanaSarasvati/page/%E0%A5%AE%E0%A5%AF/mode/1up]

There is not much difference because different aspects of pratibimba are being highlighted in AbhAsa-vAda and Pratibimba-vAda. In AbhAsa-vAda, the emphasis is on rejection of what-is-appearing-within-the-upAdhi. That is accepted as mithyA in both AbhAsa-vAda and pratibimba-vAda. In Pratibimba-vAda, the emphasis is on what-is-the-entity-which-is-appearing-as-reflected-in-upAdhi. That is kUTastha. That is satya.

So, both AbhAsa-vAda and Pratibimba-vAda are shAstra-sammata. Just that different entities are being highlighted by the words AbhAsa and pratibimba. This is explained in Panchadashi 8.44 onwards where Vivarana and VArtika are reconciled.

//I was going through the works of Anubhuti Swaroopacharya & he seems to support the Pratibimbita vada view & not the view of Abhasa vada. Including many other ideas such a nana jeeva vada & continuation of Jagat post jnana too.//

That there can be more than one prakriyA is well accepted in advaita siddhAnta [‘यया यया भवेत् पुंसां व्युत्पत्तिः प्रत्यगात्मनि । सा सैव प्रक्रियेह स्यात् साध्वी सा चानवस्थिता ॥’ [बृहदारण्यकवार्तिकम् —१-४-४०२]]. 

The common factor of all sAdvI prakriyAs is "mithyAtva of seen-anAtmA and non-duality of non-seen AtmA". 

Regards.

Sudhanshu Shekhar. 

[Manuj Kanti Mazumdar]

Some typos :- *without* not *within* in the dahika sakti example. 

[Bhaskar YR]

praNAms

Hare Krishna

 

Your second quote (don’t know the reference) about the body of the Jeevan mukta..definitely this is the stand point of mUlabhAshyakAra as well as he clarifies that ‘ashareeratvaM’ is the very nature of brahman and jnAni is brahman.  But as per some vyAkhyAnakAra-s jnAni’s BMI is not just in the view of onlookers but he indeed having the BMI of his own and as a result he is having arishadvarga (rAga-dvesha in particular) as well.  avidyAlesha is the main cause for all these melancholies in jnAni as per some vyAkhyAna so per them jeevanmukti is gaUna (negligible) and videhamukti ( the state of mukti after the physical death) is the mukhya mukti. 

 

Hari Hari Hari Bol!!!

bhaskar

 

 

 

Avidya lesha being an arthavada as per Śhankarācārya (Brahmasutra bhāsya translation by Swami Gambhirananda) :-

Shankaracharya accepting jeevan mukta's vyvahara & not total eradication of vyvahara (or falling of the body of the liberated one) :-

 

 

 

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