[Advaita-l] Re The stance of the upadeshasaahasrii on Ignorance, Deep Sleep
bhaskar.yr at in.abb.com
Wed Jun 5 04:56:34 CDT 2013
praNAms Sri Subhanu Saxena prabhuji
If you could permit me, I'd like to share my couple of observation :
Nāmarūpa is exclusively labelled as fashioned by ignorance in Shankara and
Suresvara’s system eg BSB 2.1.14, and is taken as neither the same or
different from that because we have not known atman.
> Here I have small doubt...From whose point of view it has been said
that this nAma & rUpa is avidyAkalpita and cannot be categorically said
brahman or otherwise?? Is it sAdhaka / jignAsu's point of view?? Since
all these upadesha-s in shAstra & bhAshya is for jignAsu only, we can say
that 'anirvachaneeya' nAma rUpa teaching too is meant for jignAsu only.
What would be the perception of paramArtha jnAni about the 'same' nAma
rUpa, after the dawn of ekatva jnAna?? whether he says 'all these nAma
rUpa' is avidyAkruta' or whatever you see as nAma rUpa is nothing but
THAT?? I think avidyAkruta nAma rUpa has been insisting from the
sAdhaka's point of view who has to do 'nityAnityavastu viveka' and 'samyak
drushti' has been emphasized from the jnAni's ekamevAdviteeya realization.
The question is, does an ignorance have a presence in the superimposed
state of deep sleep when the faculties for empirical transaction are not
present. The answer is that it cannot because it is an imagined notion of
the nature of “I do not know”,
> The argument of some traditional scholars is like this : though
sushupti is upAdhi rahita, ekeebhUta state, we cannot say sushupti itself
is mOksha state because the same avdiyA jeeva comes back to jAgrat 'after'
sushupti anubhava. And even if there is agrahaNa or jnAnAbhAva rUpa
avidyA is there ( if not bhAva rUpa, mUlAvidyA) we need to have Ashraya
for that agrahaNa rUpAtmaka avidyA in sushupti. As there is no upAdhi and
no more jeeva bhAva in sushupti, the locus of this jnAnAbhAva avidyA
should be someone apart from jeeva, i.e. brahman only. For brahmAshrita
avidya they quote Br.up. bhAshya (1.4.10) kiM tu naivAbrahma avidyAkartA
chetanO bhrAnta anya ishyate..And another potent for the existence of
kAranAvidyA in sushupti is kArika bhAshya of shankara where he says :
prAjnastu beejabhAvenaiva baddhaH, tattvApratibodha mAtrameva hi beejaM
Hari Hari Hari Bol!!!
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