[Advaita-l] Vikalpa, Savikalpa, and Nirvikalpa
hschatra at gmail.com
Tue Aug 21 08:22:39 CDT 2012
Thank you members for your insightful replies. But the answers rendered me
with one more question, i.e of Ishvara, and Brahman.
What I want to know is does Savikalpa leads to Ishvara Jnana, and
Nirvikalpa is a true Brahman Sakshatkara.
Thank you again.
On Tue, Aug 21, 2012 at 8:08 AM, श्रीमल्ललितालालितः <
lalitaalaalitah at lalitaalaalitah.com> wrote:
> On Tue, Aug 21, 2012 at 3:41 PM, V Subrahmanian <v.subrahmanian at gmail.com
> > Is not vikalpa also, in yet another context, 'options/alternatives'?
> > एवम् उत अनेवम् इति द्वेधा विकल्प्य...For a samshaya/doubt, it is said
> > should be minimum two alternatives: 'this or that'?
> A word may have many meanings according to lexicon, etc. But, the best
> suited is applied according to prakaraNam.
> So, yes the word vikalpa means option also. But, it only means visheShaNam
> when we talk of GYAnam.
> > > nirvikalpaka-GYAnam means an experience which illuminates just the
> > > and not it's attributes.
> > >
> > I have heard that this is also called 'अनुव्यवसायः’. Will you kindly
> > explain this term for more clarity?
> For utter clarity nirvikalpaka-GYAnam and anuvyavasAya are very different.
> While the first is already defined here, let me say something about
> anuvyavasAya is equivalent to sAxI-GYAnam of vedAntin-s. It is simply the
> experience of experience.
> For example :
> The vR^itti - 'this is pot' which is generated by eyes after its contact
> with a pot is called vyavasAya.
> After that their arises another vR^itti in shape of "I know that this is a
> pot" OR "I know the pot" OR "I'm the knower of pot" which is termed as
> anuvyavasAya by tArkika-s.
> > When vedAntin-s talk about nirvikalpa or nirvikalpaka-GYAna of brahma as
> > > cause of liberation, they talk about this division and not otherwise as
> > is
> > > popular now by the grace of neo-vedAntin-s and hindu-missionaries.
> > In Savikalpa samAdhi the dhyAna-dhyAtR-dhyeya
> > (meditation/meditator/meditated) difference is experienced. In
> > samadhi this difference is transcended and the 'vastu' alone shines.
> > Here is a quote from the Book 'Exalting Elucidations' of Jagadguru Sri
> > Abhinava Vidyatirtha Swamiji of Sringeri:
> > Q:What is the characteristic of nirvikalpa samadhi?
> > A: The absence of awareness of the distinction of the seer, the seen and
> > the act of seeing is indeed its special characteristic. The Atman is
> > clearly perceived. Further, supreme bliss is experienced.
> If you are trying to say that AchArya is supporting the view of
> neo-vedAntin-s. Then I've to say just this :
> As the word nirvikalpaka means both specific-GYAnam and specific-samAdhi,
> so it helped to create confusion.
> I don't say that nirvikalpaka-samAdhi is never talked in vedAnta-books. It
> is actually helpful means to control viparIta-bhAvanA and hence is
> practiced by all.
> I just mean to say that the knowledge which is termed nirvikalpaka and
> means of moxa is not same as the nirvikalpaka-samAdhi or the Atman shining
> in that state.
> I'll also like to add that such nirvikalpaka-GYAnam of brahma actually
> doesn't need nirvikalpaka-samAdhi to gain birth.
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