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