[Advaita-l] Vikalpa, Savikalpa, and Nirvikalpa

[sriram]

Dear Sri Vidhyasankar
The yogachara buddhism believes in the pureconscious /sakshi only and 
negates the external world.According to Sri Sankara such a concept is 
illogical .Upadeasa Sahasri-stanzas22to 26.
How relevent it is to the topic of Samadhi in Advaita 
perspective?R.Krishnamoorthy.
----- Original Message ----- 
From: "Vidyasankar Sundaresan" <svidyasankar at hotmail.com>
To: "Advaita List" <advaita-l at lists.advaita-vedanta.org>
Sent: Wednesday, September 19, 2012 11:28 PM
Subject: Re: [Advaita-l] Vikalpa, Savikalpa, and Nirvikalpa


>
>> >
>> Samadhi is also experience of some person in Jagrat. Some people joke
>> to say Samadhi is Sushupti. But in both cases it will also have Ajnana
>> in it because all three Jagrat, Svapna and Sushupti are in Ajnana
>> only. How can Jnana come in Samadhi? Some people can take drugs and
>> have wonderful hallucinations. But it is also Ajnana only.
>>
>
> How can jnAna come in samAdhi, you ask? How indeed can jnAna come in
> any avasthA whatsoever? Please ponder over it before responding.
>
> Talking of yoga-nidrA does not mean samAdhi is the same as sushupti. If
> your understanding of samAdhi is to liken it to a drug induced 
> hallucination,
> then I can only say you have a really long way to go before you even begin 
> to
> talk about any Indian philosophy. I'm sure this sounds offensive, but I 
> have no
> choice but to be sharp in my remarks here.
>
> Simply put, yoga is an integral and enormous component of almost all 
> Indian
> knowledge systems and philosophies, no matter what the points of agreement
> and departure may be. There is yogAcAra buddhism; there is yoga in jaina
> thought; there is yoga even in the very text of the nyAyasUtra (yogAc ca
> adhyAtma vidhy upAyaiH - 4.2.46); and the brahma sUtra and the gItA talk
> of dhyAna and samAdhi in numerous places.
>
> The knee-jerk antipathy I sometimes see towards any and all mention of 
> yoga
> practices and terminology is nothing short of colossal ignorance.
>
> Regards,
> Vidyasankar
>
>
>
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