[Advaita-l] Re The stance of the upadeshasaahasrii on Ignorance, Deep Sleep

Bhaskar YR bhaskar.yr at in.abb.com
Wed Jun 5 04:56:34 CDT 2013

praNAms Sri Subhanu Saxena prabhuji
Hare Krishna

If you could permit me, I'd like to share my couple of observation : 

Nāmarūpa is exclusively labelled as fashioned by ignorance in Shankara and 
Suresvara’s system eg BSB 2.1.14, and is taken as neither the same or 
different from that because we have not known atman.

>  Here I have small doubt...From whose point of view it has been said 
that this nAma & rUpa is avidyAkalpita and cannot be categorically said 
brahman or otherwise??  Is it sAdhaka / jignAsu's point of view??  Since 
all these upadesha-s in shAstra & bhAshya  is for jignAsu only, we can say 

that 'anirvachaneeya' nAma rUpa  teaching too is meant for jignAsu only. 
What would be the perception of paramArtha jnAni about the 'same' nAma 
rUpa, after the dawn of ekatva jnAna??  whether he says 'all these nAma 
rUpa' is avidyAkruta' or whatever you see as nAma rUpa is nothing but 
THAT??  I think avidyAkruta nAma rUpa has been insisting from the 
sAdhaka's point of view who has to do 'nityAnityavastu viveka' and 'samyak 

drushti' has been emphasized from the jnAni's ekamevAdviteeya realization. 

 Kindly clarify.

The question is, does an ignorance have a presence in the superimposed 
state of deep sleep  when the faculties for empirical transaction are not 
present. The answer is that it cannot because it is an imagined notion of 
the nature of “I do not know”,

>  The argument of some traditional scholars is like this :  though 
sushupti is upAdhi rahita, ekeebhUta state, we cannot say sushupti itself 
is mOksha state because the same avdiyA jeeva comes back to jAgrat 'after' 

sushupti anubhava.  And even if there is agrahaNa or jnAnAbhAva rUpa 
avidyA is there ( if not bhAva rUpa, mUlAvidyA) we need to have Ashraya 
for that agrahaNa rUpAtmaka avidyA in sushupti. As there is no upAdhi and 
no more jeeva bhAva in sushupti, the locus of this jnAnAbhAva avidyA 
should be someone apart from jeeva, i.e. brahman only.  For brahmAshrita 
avidya they quote Br.up. bhAshya (1.4.10) kiM tu naivAbrahma avidyAkartA 
chetanO bhrAnta anya ishyate..And another potent for the existence of 
kAranAvidyA in sushupti is kArika bhAshya of shankara where he says : 
prAjnastu beejabhAvenaiva baddhaH, tattvApratibodha mAtrameva hi beejaM 
prajnatve nimittaM...

Hari Hari Hari Bol!!!

More information about the Advaita-l mailing list