[Advaita-l] [advaitin] Fwd: jivas' abode during deep sleep/praLaya

Jaishankar Narayanan jai1971 at gmail.com
Fri Sep 15 12:39:43 EDT 2023


See below

On Fri, 15 Sept, 2023, 10:57 am 'Bhaskar YR' via advaitin, <
advaitin at googlegroups.com> wrote:

> praNAms
> Hare Krishna
> This is not reply to any mail, but sharing my observations jeeva,
> avyakta/mAya and avidyA.  We have done and dusted sUtra bhAshya 1.4.3 in
> this list itself somany times earlier, so need for autopsy once again as
> there is nothing new has been said sofar.
> By the way when we say avidyA is in the form of abhAva we say that it is
> jnana-abhAva that is called avidyA not that avidyA itself is abhAva, I hope
> one can understand the difference between avidyA is jnana abhAva AND avidyA
> is in itself abhAva.

Jai: So you finally accept avidyA is kinchid bhAvarupa

> First of all as we have been reiterating avidyA and mAya are not same.  In
> srushti mAya is Ishwara shakti and avidyA is jeeva’s antaHkaraNa dOsha.
> There are ample of references in bhAshya to treat avidyA and mAya
> differently.  Just by holding avidyAtmikA hi beeja shaktiH avyakta Shabda
> nirdeshya (1.4.3)  and trying to strike the synonymity is futile exercise
> because avyakta and avidyA are used with different meanings everywhere.  At
> one place, bhAshyakAra compares avidyA as poison (visha) and avyAkruta as
> anna this one example is enough to stop the imagination of synonymity
> between avidyA and mAya/avyakta.

Jai: Arguing based on analogies is not a good strategy. What is poison for
jIva need not be poison for Ishvara. In fact it is a Shakti for Isvara.
Like even what is poison for you is not a poison for a snake. For snake the
poison is a power which gets it, the needed food.

> Mama svarUpabhUtA madeeya mAya says lord what is ‘svarUpa’ of lord /
> brahman is not avidyA but it is his svabhAva if the mAya = avidyA then
> avidyA would become brahman’s svarUpa and svabhAva that which cannot be
> eradicated with any quantity of jnana.  Moreover brahmAtmaikya jnana should
> happen through the complete eradication of ajnAna and this nishesha
> nirmUlana of ajnAna happens through the determination of true nature of
> brahman.  And interestingly to realize this true nature of brahman we need
> the nAmarUpAtmaka jagat if this jagat itself is not there brahman’s
> intrinsic nature could never have been determined warns bhAshyakAra  : yadi
> hi nAmarUpa na vyAkreeyete tadA asyAtmanO nirupAdhikaM rUpaM prajnAna
> ghanAkhyaM ‘na pratikhyAyeta’.  vidyA cannot create anything new nor it
> destroys anything that is already existing it only reveals what is really
> existing in its svarUpa and that svarUpa of jagat is brahman and jnana
> removes the abrahmatvaM and asarvatvaM of that jagat and the jnana  does
> not spin the jagat in thin air nor making the jagat to vanish…na tu
> paramArthikaM vastu kartuM nivartayitum vA arhati brahmavidyA clarifies
> shankara.

Jai: I don't claim that jagat perception will end and it will vanish on
gaining of AtmajnAnam. That is the claim of those who say avidyA is only
the projected adhyAsa. jnAnam does destroy ajnAnam which covers one's
svarupa as stated by the bhAshya and bhagavan in the Gita.

> It is in this sense it has been said the sUkshma and stUla deha of jeeva
> is the effect of mAya and jeeva’s false identification with it is called
> adhyAsa (dehAtmabhAva, ahamkara, mamakAra)  due to abhAva of his svarUpa
> jnana.  When this wrong identification (anyathAgrahaNa/ vipareeta grahaNa)
> completely eradicated the jeeva would establishes himself in sarvAtmabhAva
> without identifying himself with limited compartment of his individual
> BMI.
> Hari Hari Hari Bol!!!
> bhaskar

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