[Advaita-l] Imagined Nature of Root Ignorance in Vivaranam

D.V.N.Sarma డి.వి.ఎన్.శర్మ dvnsarma at gmail.com
Thu Aug 16 01:25:35 CDT 2012

According to some, in deep sleep only the AvaraNa aspect of mAya operates
in waking and dream states both AvaraNa and vikshEpa act. So there is no
of two entities and one mAya is sufficient.


On Thu, Aug 16, 2012 at 10:46 AM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

> praNAms Sri Ananda Hudli prabhuji
> Hare Krishna
> Since scholars like your goodself showing interest in this discussion,
> neophytes like me can hope for the more meaningful & fruitful discussion
> in an amicable atmosphere.  I just wanted to share the following thoughts
> on your observation.
> In the state of dreamless sleep, there is no imagined object.
> >  no upAdhi (ashareeri as well ashareeram vAva santaM na priyApriye
> sprushataH) either in dreamless sleep, that is the reason why shruti says
> in that state even veda-s are aveda, deva-s are adeva etc.
> However, we have to accept that there is ignorance, avidyA in dreamless
> sleep too,
> else, we end up with the theory that everyone gets liberated in sleep,
> only
> to return to the state of bondage upon waking.
> >  Yes, shankara too says in chAndOgya if the sushupti itself is the
> liberated state then without any sAdhana saMpatti, mumukshatva, even
> jantu-s & insects too would get liberated since they too experience the
> sleep.  So we can be rest assured that those who say sushupti is the state
> of adviteeya donot saying  'go to sushupti and get liberated':-)) Their
> assertion has some other meaning and purpose.
> This theory may be acceptable to some, but it is not in line with
> Shankara's advaita.
> >  Yes, prabhuji, it is not shankara's advaita.  But as I said above, as
> far as my knowledge goes nobody saying like that.
> Now, if there is avidyA in sleep, what is its nature? How is it related,
> if at all,
> with the adhyAsa in the waking state? Since there is no imagined object as
> such in sleep, this avidyA in sleep must be more basic or more fundamental
> than the one in the waking state. This avidyA can be said to be existing
> in
> seed form. We can call this the mUlAvidyA, which is the cause of the
> avidyA
> in the waking state.
> >  this is what really is the bone of contention to the topic : whether
> avidyA exists in sushupti or not.  To answer to this question, we have
> discuss in detail shankara's two apparently contraditory statements, at
> one place ( bruhadAraNyaka) he says there is avidyA abhAva is sushupti,
> yathA jAgratsvapnayOH tasya AtmaivaH anyatvapratyupasthApaka hetOH avidyAH
> abhAvAt and in another place shankara hints that there exists avidyA even
> in sushupti in sUtra bhAshya : iha tu vidyate viveka kAraNaM karma cha
> avidyA cha.
> >  Sri SSS explains how this 'apparently' contradictory statements can be
> reconciled by adopting the two different approaches to the avasthAtraya
> viveka.  We shall see that in detail as the discussion moves on on
> mUlAvidyA or kAraNA vidyA in sushupti.
> Hari Hari Hari Bol!!!
> bhaskar
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