[Advaita-l] bhavarupa citations
v.subrahmanian at gmail.com
Wed Aug 16 05:21:55 EDT 2017
On Wed, Aug 16, 2017 at 1:42 PM, Ravi Kiran <ravikiranm108 at gmail.com> wrote:
> On Wed, Aug 16, 2017 at 11:19 AM, V Subrahmanian <v.subrahmanian at gmail.com
> > wrote:
>> 2017-08-16 9:06 GMT+05:30 Ravi Kiran <ravikiranm108 at gmail.com>:
>>> 2017-08-15 23:29 GMT+05:30 V Subrahmanian via Advaita-l <
>>> advaita-l at lists.advaita-vedanta.org>:
>>>> Some of the sentences from Shankara's commentary are:
>>>> तत्त्वाप्रतिबोधरूपेण बीजात्मना, अन्यथाग्रहणलक्षणेन चानादिकालप्रवृत्तेन
>>>> मायालक्षणेन Mandukya kārikā 1.16
>>>> तामसो हि प्रत्ययः, आवरणात्मकत्वात् अविद्या विपरीतग्राहकः, संशयोपस्थापको
>>>> अग्रहणात्मको वा ; Bh.Gita 13.2
>>>> There are many others:
>>> Since ajnAna/avidyA/mAya is only kalpitam (imagined), avastu, not an
>>> entity by itself ( distinct, separate or different from Atman/Brahman),
>>> what does it substantiate/signify when termed as bhaava roopa or some other
>>> term ?
>> The need to term it 'bhaava rupa' arises from the fact that ajnana as a
>> cause, if admitted as an abhaava, non-existence, cannot be held to bring
>> about the effect of samsara. Hence an existent causal ajnana is required,
>> although mithya ultimately, to account for the effect. The Mandukya teaches
>> three levels: causal or beeja, and subtle (dream) and gross (waking). That
>> is why deep sleep is associated with ajnana. All three are within the
>> relative and Turiya the nirgunam alone transcends these.
> Yes, since ajnAna is not removed after deep sleep ( sat sampatti )
> experience (lion wakes up as lion etc), it is accepted that ajnana is
> present in sushupti .. is this causal ajnana ( beeja or avidyA shakti)
> differentiated from the waking/dream ajnana, in any way ?
> If so, how and where, they differ?
> Through samyak (Turiya) jnAna arising in waking through sruti shravana, is
> it considered, all variants (if considered so) of ajnana ( beeja or the
> ajnana in waking/dream) are sublated/destroyed completely and not needing
> any other practice to destroy the causal ajnana separately?
When the right knowledge has arisen through the mahavakya, avidyā, along
with its effects, is not, was not, will not be.
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