[Advaita-l] ***UNCHECKED*** Re: The five pUrva pakshis of vaitathya prakaraNa
ravikiranm108 at gmail.com
Fri Nov 11 01:01:54 CST 2016
Namaste Sri Bhaskar
Thanks for the explanation.
I see you are drawing attention to the Turiyan that is illumining as
prAjnan in sushupti, based on the Sruti refs. In this light, the sushupti
avastha drushtAnta being a perfect example for doing mananam on one's
sat/moksha svarUpa, which is free from all desires (absence of duality), in
whom all experiences (jIva/jagat) become unified or undifferentiated etc.
Yes, this is perfectly fine, from that viewpoint.
However, if one is doing vicAra of kArya kArana, *tadananyatvam -*
non-difference of the effect from the cause
* - BS 2.1.14 on wards, there will be discussion/admission of kAraNa
sharIra. Is it not appropriate ? Why not we accept it, as another prakriya?*
On Fri, Nov 11, 2016 at 11:58 AM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:
> Hare Krishna
> Interesting to note that, svarUpa ajnAnam is referred to as absence of
> jnAnam (avastu) in sleep, as there is absolutely no knowledge of anything
> (Turiya or jIva/jagat/Ishvara), but not denying the presence of chit or sat
> svarUpa (ekam eva advitIya sat vastu or Pure Consciousness/Turiyan ).
> Ø Yes, it is called jnana abhAva which is something different from
> bhAva rUpa avidyA of mUlAvidyAvAdins. Anyway, let that be aside. Why
> there is an absence of vishesha jnana?? It is because the sushupti is
> devoid of any upAdhi hence he will not know anything ‘external’ to him.
> Atleast why he is not knowing his svarUpa in sushupti, if at all he is ONE
> with brahman?? For this shankara answers : jeeva-s merging with brahman is
> not like water wetting the cloth it is like juice of the flower in the
> honey. Shankara asks how can the eye see itself, how can one sit on his
> how shoulder?? Etc. shruti, explains this beautifully, yadvai tanna
> pashyati pashyaN vai tanna pashyati na hi drashturdrushterviparilOpO
> vidyate avinishAshitvAt (bruhadAraNyaka).
> Where as, in waking, svarUpa ajnAnam is referred to as ignorance of Turiya
> Atman, through there is triputi jnAna.
> For duality (or any knowledge to occur) to manifest in waking/dream, there
> is a need for upAdhi.
> Whereas, in spite of presence of upAdhi ( kAraNa sharIra ) in sleep,
> there is neither experience of duality nor any knowledge,
> Ø No experience of duality is not because of existence of kAraNa
> shareera and saMbandha with this kAraNa shareera, sushuptAtma is
> ‘svarOpAdhi vinirmukta’, is shruti declaration. What has been accepted
> there is jnAnAbhAva which is not coming in the way of jeeva-s mergence with
> brahman in sushupti. In chAndOgya bhAshya somewhere shankara observes
> that ‘the wise who have realized brahman as themselves donot accept the
> merging in brahman of the individuals (jeeva-s) in any place other than in
> deep sleep. That is the reason why, one has to treat kAraNa shareera
> (IshAvAshya mantra too talk about it in 8th mantra I think) as not an
> upAdhi it is mere absence of knowledge (abhAva of the knowledge that he is
> indeed one with brahman in sushupti) And abhAva of this knowledge does not
> mean prAjnA is somewhat inferior to tureeya. In tureeya this jnana will
> be there with its light hence he is Ananda svarUpa whereas prAjnA is
> ‘ananda bhuk’. The latter is ‘unknowingly’ there with brahman. And this
> ‘sushupta avastha is an example of salvation says shankara in bruhad
> bhAshya : saMprasadasthAnaM mOksha drushtAnta bhUtaM.
> Ø Anyway, all these have been discussed bitterly / grudgingly and
> sometime foolishly from my side. So donot want to rekindle this issue
> onceagain for the fresh discussion. With this I shall stop prabhuji.
> Hari Hari Hari Bol!!!
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