Vedanta and Mathematics (fwd)

Ravi Mayavaram msr at REDDY20.TAMU.EDU
Sat Feb 28 13:03:42 CST 1998

---------- Forwarded message ----------
Date: Fri, 27 Feb 1998 19:02:35 PST
From: Sankaran Jayanarayanan <kartik2001 at>
To: msr at
Subject: Re: Vedanta and Mathematics


Since I have not yet re-subscribed to the advaita-l mailing list, I
thought I'd write to you about a factual error in a posting to the list.
Could you please post it on my behalf? Thanks.


Ram Chandran <chandran at TIDALWAVE.NET> wrote:


> Those who read the Aesop fables carefully, they can notice that
> the animals Lion, etc. that are refered in those fables do not
> correspond to Arabian countries.

The Aesop fables are Greek in origin, not Arabic.


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>From ADVAITA-L at TAMU.EDU Sun Mar  1 20:27:12 1998
Message-Id: <SUN.1.MAR.1998.202712.0100.ADVAITAL at TAMU.EDU>
Date: Sun, 1 Mar 1998 20:27:12 +0100
Reply-To: "Advaita (non-duality) with reverence" <ADVAITA-L at TAMU.EDU>
To: "Advaita (non-duality) with reverence" <ADVAITA-L at TAMU.EDU>
From: Miguel Angel Carrasco <nisargadata at MX3.REDESTB.ES>
Subject: Two States
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On Tue, 24 Feb 1998, Nagy wrote:

        "Until we realize THAT, the two states are in existence."

Yes. Though I'd rather say the many states "appear to exist", as they are
mere mental objects in the Self's Consciousness.

        "In every statement he appears to make the distinction "I" and You".  If
        "I" is the pure consciousness and Reality whom he is addressing.  If he is
        addressing someone "you" it can not be reality.  When realization results
        there is no "YOU".  Think about it!

Even before realization, there is no YOU, just the appearance of it,
whether the mind sees it or not. As I have no time now, I'll answer to this
more closely later on, if you don't mind. It's a very interesting point.

        "You quoted some statements by Nisargadatta. The numbers in the
        parenthesis are page numbers I suppose from a book."

Yes, numbers after quotations refer to pages of Nisargadatta's "I AM THAT",
edition by Chetana (P) Ltd, Bombay, 1992.

        "No body can say what the deep sleep state like."

In the book mentioned, Nisargatta says about deep sleep:

Outside the Self there is nothing. All is one and all is contained in "I
am". In the waking and dream states it is the person. In deep sleep and
turiya [samadhi] it is the Self. Beyond the alert intentness of turiya lies
the great, silent peace of the Supreme. But in fact all is one in essence
and related in appearance. In ignorance the seer becomes the seen, and in
wisdom he is the seeing.  (68)

There can be no consciousness without awareness, but there can be awareness
without consciousness, as in deep sleep. Awareness is absolute,
consciousness is relative to its content; consciousness is always of
something. Consciousness is partial and changeful, awareness is total,
changeless, calm and silent. And it is the common matrix of every
experience. Since it is awareness that makes consciousness possible, there
is awareness in every state of consciousness. Therefore, the very
consciousness of being conscious is already a movement in awareness.  (29)

In deep sleep you are not a self-conscious person, yet you are alive. When
you are alive and conscious, but no longer self-conscious, you are not a
person any more. During the waking hours you are, as if on the stage,
playing a role, but what are you when the play is over?   (448)

There is little difference between the conscious and the unconscious - they
are essentially the same. The waking state differs from deep sleep in the
presence of the witness. A ray of awareness illumines a part of our mind
and that part becomes our dream or waking consciousness, while awareness
appears as the witness. The witness usually knows only consciousness.
Sadhana connsists in the witness turning back first on his conscious, then
upon himself in his own awareness. Self-awareness is Yoga.  (532)

Miguel Angel

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