[Advaita-l] Causal Body
kuntimaddisada at yahoo.com
Tue Jun 3 07:42:28 CDT 2003
There is an unwritten rule that one should not be asking very
intelligent questions on this list serve!
Anyway here is my understanding for the very deep questions you have
--- bhaskar.yr at in.abb.com wrote:
> praNAm Sri Sadananda prabhuji
> Hare Krishna
> I have a small doubt here prabhuji, since in deep sleep state there is
> mind & its vruttis, so atman will be in prAgna rUpa or in swaswarUpa
> without any contacts with material adjuncts (antahkaraNa).
Atma is in its swaruupa in all the three states, not just in the deep
sleep state. That is why in my response to Srikrishna I mentioned that
aatma which is non-dual is in spite of presence or absence of duality.
One should be clear about this. In the deep sleep it is 'as though'
illumining the causal body only since the other two shariira-s are
absent. Here too there is no duality of illuminer and illumined- mind is
not there to recognize even the apparent duality. One should have clear
understanding of this too - that no duality (apparent or real)can be
recognized when the mind is not there.
> state of non-duality how he (??) comes back to other two states i.e.
> & swapna, what causes him to switch over from sushupti to swapna &
The pressure of the vasana-s will push one to different states.
Vasana-s are part of the prakRiti which is trigunaatmikam - satva, rajas
and tamoguna. When tamoguna predominates - one is pushed to deep sleep -
when rajoguna predominates one is pushed back to waking and dream
states. The suppressions and oppressions of the waking state provide
the seed vasana-s for the dream state. The total prarabda karma will
push one to waking state since one needs body, mind and intellect as
well as waking environment to exhaust ones vasana-s.
> What is the difference between sushupti & samAdhi? how people who had
> experience of samAdhi can come back again to this material world
> one of these samAdhi states described as nirbIja, nirvikalpa samAdhi.
> ( I
> am not questioning the savikalpa or saviShEsha samadhi in which
Bhagavan Ramana has answered these questions beautifully in his Upadesa
Saara text. If you can order the tapes of the talks I gave recently
most of the your questions are answered in terms of knowledge vs.
experience and what is samadhi. I am not trying to market the tapes but
it is the experience of Bhagawan Ramana who has knowledge and experience
of the states explaining most of the questions. How to order the tapes
has been provided before.
Where this avidyA lEsha resides when one in deep sleep &
> samAdhi. Kindly clarify my doubt.
I do not know what is avidhya IEsha? - avidya is ignorance - who has the
ignorance was the question before in terms of the locus of avidya.
Obviously the one who does not know that I am Brahman is the one who has
avidya and he is the one who is looking for that happiness which he
already has but not knowing that is still looking for it. Now you tell
me where is this fellow who is longing for happiness residing? In
Brahman? In Atman? or in me? or it is me who is atman which scriptures
say is nothing but Brahman. A tentative answer is it resides in the one
who is asking the question. When one realizes that there is no need to
look for answer since seeker is the sought, the ignorance is no more
there. Mind splits into duality and takes that duality as reality - we
call that ignorance. When reality is understood as not real but only
apparent - the problem of ignorance is gone as well as the question of
locus for ignorance. Brahman remains as eternal non-dual reality-
inspite of any apparent duality. Even asking for a locus for ignorance
is also part of not understanding what this ignorance is all about!
One sage said - 'Ignorance that I never had, I lost it'. These apparent
contradictions are part of the ignorance too.
Any more questions on ignorance will be aswered with ignorance.
> Hari Hari Hari Bol!!!
What you have is His gift to you and what you do with what you have is your gift to Him - Swami Chinmayananda.
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