[Advaita-l] Re: svanubhavah and brahmAtma samsthitih

[savithri devaraj]

--- Siva Senani Nori <sivasenani at yahoo.com> wrote:

> From: NARAYANA MURTHY malahanikareswara at yahoo.co.in
> 
> 
> In the ongoing topic  – JnyAna and gradations of
> JnyAna – I have my doubt from this verse #2 of VC
> wherein ACArya Sankara says
>    
>   “AtmAnAtmaviveCanam svanubhavo brahmAtmanA
> samsthiti:”
>    
>   with specific reference to the topic, I have
> following doubts on the above verse viz.,
>    
>     
>    Why prefixes are added before the anubhUti and
> its sustainment
>   Su – anubhavaha
>   Samsthithihi
> 
> 
> praNAm.
> 
> svanubhava is explained by the Jagadguru Sri Sri Sri
> Chandrasekhara Bharati thus: [Having shown vidvatvam
> to correspond to SravaNa, and AtmAnAtmavivecana to
> manana] tatah svanubhavah
> nidhidhyAsana-pUrvaka-brahmasAkshAtkArah kathito
> bhavati (thereafter by svanubhavah is said that
> brahma sAkshAtkarah which is preceded by / coupled
> with nidhidyasana). The next sentence clarifies the
> su-part.
> 
> ata eva svanubhavah ityuktam,
> viparIta-bhAvanA-nivartaka-nidhidhyAsana-abhAve
> SravaNamananAbhyAm jAyamAna-anubhavah saushThvam
> nASnuta iti. (Therefore is said svanubhava, as in
> the absence of the nidhidhyAsana which prevents
> thoughts opposed [to Brahman], the experience borne
> out of SravaNa and manana does not attain
> completeness / excellence.
> 
> Now, to samthitih. The AchArya continues his vyAkhya
> thus: "asamsaktih, padArtha-abhAvanA, turyagA ca,
> 'brahmAtmA samsthitih muktih'
> ityatra.samsthiti-Sabdena
>
vAsanA-kshaya-manonASa-saha-krita-svanubhava-bodhakena
> vya~NjitAh. (In 'brahmAtma...' by the word
> samsthitih are manifest a) asamsaktih (detachment),
> b) padArtha-abhAvanA (non-materialness), and c)
> turyagA (the fourth state) which are understood by
> that svanubhava which is accompanied by vAsanAkshaya
> (demolition of earlier impressions) and manonASa
> (demolition of manas).
> 
> The AchArya further clarifies: "tena
> sAlokya-sAmIpya-sArUpya-sAyujyAnAm
> mukhya-muktitva-abhAvaSca sUcito bhavati. (By that
> is indicated the absence of the main quality of
> release in sAlokya, sAmIpya, sArUpya, and sAyujya
> [states]). saguNa-vishayakatayA teshAm caturNamapi
> mithyatvAt,
> pariccheda-traya-SUnyatva-rUpa-brahmatvasya
> saguNe'sambhavAt. ([why?] Due to the falsity of
> those four on account of the saguNa brahma being
> their object, and due to the non-presence of the
> form of Brahman devoid of the three divisions {I
> think, satva-rajo-tama guNas}in saguNa [brahman]. 
> 
> What the above shows is that 
> 
> a) there is anubhava, presumably of unity with
> Brahman, from SravaNa and manana, but it is subject
> to opposing thoughts (viparIta-bhAvas), or in other
> words, the sAdhaka is not firmly established in
> Brahman; his j~nAna is not steady. This implies not
> so much gradations of j~nAna, as gradations in
> establishment of j~nAna.
> 
> b) the upasarga 'sam' before sthitih is to eliminate
> the possibility of state of saguNa Brahman, and to
> indicate the state of nirguNa Brahman.
> 

Namaste,

Please excuse my interjection here -

The pariccheda traya here could also refer to the
triputi - knower, known and the means of
knowing(pramaNa). Isn't it? Since we are talking of
knowing saguNa Brahman vs. being brahman (svanubhava)

Regards,
Savithri



 
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