[Advaita-l] Vikalpa, Savikalpa, and Nirvikalpa
bhaskar.yr at in.abb.com
Thu Aug 23 04:16:05 CDT 2012
Though I am interested in discussion on topics like nirvikalpa samAdhi,
mUlAvidyA or bhAvarUpa avidyA etc. due to severe time constraints at
office, I am not able to participate as actively as I wanted to. Anyway,
here is my thoughts on the interesting observation of Sri lalitalAlita
Quoted bR^ihadAraNyaka-bhAShyam is opposed to the view that upAsanA or
samAdhi can do anything more that vAkya.
> Yes, moreover, upAsana. dhyAna and samAdhi are purushatantra (kartum,
akartum anyatAkartum shakyaM) whereas vAkya janita jnAna is vastu tantra,
there is no choice left here but to dispel our ignorance and let the
svarUpa shine on its own.
Let us check this view :
*sAdhaka gains aparoxa-GYAna in samAdhi.*
> shankara clearly says, aparOksha jnAna or paramArtha jnAna is NOT any
mysterious jnAna that can be achieved in an inert mind state. jnAna can
only bring the bAdha to the reality of vyavahAra it is not anyway,
vyavahArAteeta or avasthAteeta aloukika or ateendriya supernatural jnAna.
So, the GYAna generated by mahAvAkya is not aparoxa. Why ? Is there
difference in their shape ?
> If vAkya janita jnAna through shravaNAdi sAdhana is NOT aparOxa and if
the shAstra vAkya janita jnAna requires another step like samAdhi anubhava
then shAstra cannot be the antya pramANa for the brahma jignAsa and jnAna
?? Anyway, there are some scholars are of the opinion that shAstra is
just like operation and instruction manual and bOdhita jnAna has to be
experienced practically in some other state like in nirvikalpa samAdhi.
*akhaNDAkAra-vR^itti which is present in samAdhi .*.
> how can an akhanda have the 'AkAra' to say we have akhandAkAra vrutti??
I am not able to understand this term..anyway, my knowledge in Sanskrit
What is this akhaNDAkAra-vR^itti which is present in samAdhi ?
Do you mean that uninterrupted AtmAkAravR^itti is akhaNDAkAra-vR^itti ?
If yes, as there is no change in shape of AtmAkAra-vR^itti in samAdhi and
vyutthAna, so what causes difference of cognition ?
> and one more question that arises from this is, if in nirvikalpa
samAdhi there is absolutely no duality whatsoever, what would be the cause
for the vyutthAna from this secondless state?? the answer to this
question is aptly applicable to vyutthAna from sushupti as well, since
shankara says in both sushupti and samAdhi there exists avidyA :-))
Will you like to say that un-interrupted-ness is the cause of directness
experience. That is not observed anywhere. Pot doesn't need concentration
to become aparoxa.
Do you want to say that shabda can't generate aparoxa-GYAna ?
That is also untenable. Remember dashamastvamasi.
> your tenth man realization brings the upadesha sAhasri poem to my mind
: dashamastvamaseetyevaM tattvamasyAdi vAkyataH...
Hari Hari Hari Bol!!!
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